that is the speaking and commanding Church let him be as a heathen he must speak of a representative Church for a collective body of all believers even women and children cannot command nor soeak in the Church and it were confusion that women and children should bind and loose on Earth as Christ doth in Heaven and when Paul sayth that the convened Church 2 Cor. 5. should cast out the incestuous person he meaneth not that they should all Judge him by the power and authority of Christ and the pastorall spirit of Paul therefore your doctrine is false that as many are Judges in the Judiciall acts of excommunication as did not mourn for the sin as were Saints by calling and to whom Paul writeth 1 Cor. 2. and as met together for the publick worship for it is as great confusion for women and children who are true parts of the Church to be Iudges cloathed with Christs authority and Pauls Ministeriall spirit as for women to speak or for twelve Apostles to pray all at once vocally in the Church and the whole Church is said Acts 15. 22. to send messengers and Canons to Antioch to be observed and yet that whole Church are but in the act of governing and decerning and judiciall passing of these acts only Apostles and Elders Acts 15. 2. v. 6. Act 16. 4 Act. 21. 5. Ergo it followeth not that we exclude women and children from being parts of the Church or that all are excluded except Elders all are parts of the mysticall and redeemed Church officers are only the ministeriall Church and Mat. 18. Christ speaketh only of a ministeriall Church in the judiciall act of excommunication though if you speak of excommunication in all the acts of it we doe not exclude the whole multitude Mat. 8. nor 1 Cor. 5. from a popular consenting to the sentence and a popular execution of the sentence of excommunication and therefore though the whole Church convene yet the whole Church conveneth not with Pauls ministeriall spirit to excommunicate judicially either must our brethren here acknowledge a Synocdoche as well as we yea and a representative and select Church in the judiciall act of excommunication else they must say that women and children Ex officio by a ministeriall spirit doe Judge and so speake in the Church for he who Judgeth Ex officio in the Church may and must speake and excommunicate in the Church Ex officio but more of this hereafter CHAP. 3. SECT 3. QUEST 4. WHether or no is there a necessity of the personall presence of the whole Church in all the acts of Church-censures The Author giveth us ground for this question whiles as he holdeth the company of believers cloathed with the whole power of the keys and these meeting all of them even the whole Church to be the only visible instituted Church And Ainsworth sayth with what comfort of heart can the people now excommunicate him if they have not heard the proceedings against him Let wise men Iudge if this be not spirituall tyranny that Elders would bring upon the conscience of men Also it would seemâ— if the people be to execute the sentence of excommunication that they cannot in faith repute the excommunicated man as a Heathen and a Publican and eschew his company except they be assured in conscience that he is lawfully cast out now how shall they have this assurance the Elders say he is lawfully cast out and the cast out man sayth no but he is wronged therefore it would seem that all the people must be personally present to heare that the processe be lawfully deduced against him else they punish upon a blind faith now the like question is if Souldiers can make war if they be not present at the counsell of war to know the just reasons of war which the Prince and States doe keepe up to themselves upon grave considerations And the same is the question if the Lictor and executioner of the Judges sentence be obliged in conscience to know if the Judge have proceeded orderly and justly or if he upon the testimony of the Judge may execute the sentence of death 1. Distinction There be oddes betwixt a free willing people executing the sentence of the Church and meere Executioners and Lictors 2. Dist. There is a doubting of conscience speculative through ignorance of some circumstance of the fact and a doubt of conscience practicall through ignorance of something which one is obliged to know and so there is also a speculative and a practicall certainty of a thing 3. Dist. There is one certaeinty required in questione Juris in a question of Law and another in questione facti in question of fact 4. Dist. There is and may be an ignorance invincible which a man cannot help in a question of fact but Papists and Schoole-men erre who maintaine an invincible ignorance in questione Juris in a question of Law and in this they lay imperfection on Gods Word 5. Dist. There is a morall diligence given for knowledge of a thing which sufficeth to make the ignorance excusable and there is a morall diligence not sufficient 6. Dist. There is a sentence manifestly unjust as the condemning of Christ by witnesses belying one another and a sentence doubtsomely false 1. Conclu The members of the visible Church are not meere Lictors and Executioners of the sentences of the Elder-ship 1. Because they are to observe warne watch over the manners of their fellow members and to teach exhort and admonish one another and are guilty if they be deficient in that 2. Because by the Law of charity as they are brethren under one head Christ they are to warne and admonish their Rulers And by the same reasons the people of the Jewes were not meere executioners though they were to stone the condemned Malefactors yet were they not Judges as Ainsworth sayth It is true Levit. 20. 2. they were to kill him who offered his seed to Moloch but the precept is given first to Moses the supreme Magistrate the accused for innocent blood stood before the children of Israel Num. 35. 22. but their Gnedah signifieth the Princes Iâ—s 20. 4. The slayer shall declare his cause before the Elders of that City 2 Sam. 7. 7. there be Tribes who are feeding or governing Tribes or 1 Chron. 17. 6. Judges there is no reason to understand by the children of Israel or the Congregation only the common people when the word doth include a Congregation of Princes so Num. 8. 11. the Levites are the children of Israels shake-offering Ainsworth saith the people are put for the Princes the sins of unjust Judges are peoples sinnes not because they judicially exercise unjust acts for they should not judge at all but because they mourne not for the publick sins of Judges Eze. 9 9. and because the people love to have it so Jer. 5. 31. 2. Concl. When the sentence of the Judge is manifestly unjust the executioners and Lictors are not to
together a visible act of government in sending messengers to 〈◊〉 Acts 15. 22. Then pleased it the Apostles and Elders and the whole Church our Brethren say the whole collective Church Men Women and Children at Ierusalem to send men of their own company to Antioch 23. And wrote Letters and some Decrees and Commandements to be observed Now the many thousands of the Church of Ierusalem by no possibility could meete aâ— one Parish in one materiall house to administrate the Lords Supper farre lesse could they be as is said Acts 2. 42. all continuing stedfastly in the Apostles Doctrine and followship our Brethren say in Pâ—rishionall or Congregationall fellowship and in breaking of bread and prayer nor could they dayly continue in the Temple and breake bread from house to house being all one Church or a fixed parishionall meeting in one materiall house Now it is cleare they were 〈◊〉 even after they exceeded many thousands in number in one Parishionall and Congregationall government as our Brethren would prove from Acts 15 22 23 24 25. And Acts 2. 42 43. Else how could they have all their goods common if there be not one visible government amongst them but this government could not be of one single Congregation for all who sold their goods and had all things common could not meete to give voyces in Discipline a judicatory of so many thousand Judges were impossible and ridiculous 2. Paul writeth to the Galatians where there were many Parish Churches Gal. 1. 2. as our Brethren teach yet doth he write to them as he doth to the Corinthians where our Brethren will have one Parish Church and writeth to them of uniformity of visible government that they meete not together to keepe dayes Sabbaths and yeers Gal. 4. 10. as the Iewes did that they keep not Iewish and ceremoniall meetings and conventions Gal. 4. 9. these Churches are called one lumpe in danger to be leavened as Corinth is a Parishionall lumpe in hazard to be leavened as our Brethren teach Now how could Paul will them that the whole lump of all the Churches and Congregations in Galatia be not leavened except he lay down a ground that they were with united authority to joyne in one visible government against the false Teachers suppose there were twenty sundry Kings in Brittaine and twenty Kingdoms could our friends over Sea write to us as to one Nationall lump to beware of the Spanish faction except they laid down this ground that all the twenty little Kingdomes had some visible union in Government and might with joynt authority of all the twenty Kingdomes concurre to resist the common Enemie Here that godly and learned Divine Mr. Baynes sayth Communion in government is not enough to make them one Church this sayth he maketh them rather one in tertio quodam separabili in a third thing which may be separated then one Church Government being a thing that commeth to a Church now constituted and may be absent the Church remaning a Church I answer this is a good reason against the Prelates Dioceseâ—n Church which as Baynes sayth well is such a frame in which many Churches are united with one head Church under one Lord prelate common Pastor to all the Pastors and particular Congregations of the Diocese as part aking of holy things or at least in that power of government which is in the chiefe Church for all the others within such a circuit Now the prelâ—tes frame of a properly so called Church under one Pastor being a Creature with a hundred heads having Church and pastorall care of a hundred little Congregations and Churches is a dreame for we know no such Church fed by a Prelate nor no such prelaticall Argos to oversee so many flocks nor doe we contend that the many Congregations united in a presbyteriall government doe make a mysticall visible Church meeting for all the Ordinances of God But union of many Congregations in a visible government is enough to make all these united Churches one visible ministeriall and governing Church who may meete not in one collective body for the worship of God yet in one representative body for government though worship may be in such a convened Church also as we shall heare The name of the Church I thinke is given to such a meeting Mat. 18. 17. Acts 15. 22. though more usually in Scripture the Church is a fixed Congregation convened for Gods worship now government is an accident separable and may goe and come to a mysticall Church but I thinke it is not so to a Ministeriall governing Church So the Church of Ephesus is called a Church in the singular number Rev. 2. 1. and all the Churches of Asia Rev. 1. 20. but seven Churches and Christ directeth seven Epistles to these seven and writeth to Ephesus as to a Church having one government v. 2. Thou hast tryed them which say they are Apostles and are not and hast found them lyers This was Ecclesiasticall tryall by Church-Discipline yet Ephesus contained more particular Congregations then one 1. Because Christ speaking to Ephesus only sayth v. 7. He that hath an Earâ— to heare let him heare what the spirit sayth unto the Churches in the plurall number 2. Because there were a good number of preaching Elders in Ephesus Acts 20. 28. 36. 37. and it is incongruous to Gods dispensation to send a multiude of pastors to over see ordinarily one single and independent Congregation 3. This I have proved from the huge multitudes converted to the Faith in Ephesus so huge and populous a City where many Iewes and Greeks dwâ—lâ— and where the Word of God grew so mighâ—â—ly Acts 19. 17 18 19 20. and Christ writeth to every one of the seven Churches as to one and yet exhorteth seven times in every Epistle that Churches in the plurall number heare what the spirit sayth Now as our Brethren prove that the Churches of Galatia so called in the plurall number were many particular Churches so doe we borrow this argument to prove that every one of the seven Churches who are seven times called Churche in the plurall number contained many Congregations under them yet doth Christ write to every one of the seven as having one visible Government 2. Concl. A nationall typicall Churchâ— was the Church of the Iewes we deny But a Church nationall or provinciall of Cities Provinces and Kingdomes having one common government we thinke cannot be denyed so Paul Baynes citeth for this 1 Pet. 1. 1. 1 Pet. 5. 2. Though we take not the Word Church for a my sticall body but for a ministeriall company But Acts 1. Matthias was elected an Apostle by the Church as our Brethren confesse but not by a particular Congregation who met every Lords-Day and in ordinary to partake of all the holy things of God the Word and Sacraments 1. Here were the Apostles whose Parish Church was the whole World Mat. 28. 19. Goe teach all Nations 2. In this Church were the brethren of Christ
member Christs wisdome who careth for the whole no lesse then for the part cannot have denied a power conjunct with that congregation to save themselves from contagâ—ons to all the consociated Churches for if they be under the same danger of contagion with the one single congregation they must be armed and furnished by Christ Iesus with the same power against the same ill so the power of excommunication is given to the congregation but not to the congregation alone but to all the congregations adjacent so when I say the God of Nature hath given to the hands a power to defend the body I say true and if evill doe invade the body nature doth tell it and warne the hands to defend the body but it followeth not from this c. if the power of defending the body be given by the God of Nature to the hands therefore that same power of defence is not given to the feete also to the eye to foresee the ill to reason to the will to command that locomotive power that is in all the members to defend the body and if nature give to the Feete a power to defend the body by fleeing it is not consequence to infer O then hath nature denied that power to the hands by fighting so when Christ giveth to the congregation which in consociated Churches to us is but a part a member a fellowsister of many consociated congregations he giveth also that same power of excommunicating one common enemy to all the consociated Churches without any prejudice to the power given to that congregation whereof he is a member who is to be excommunicated because a power is commmon to many members it is not taken away from any one member When a Nationall Church doth excommunicate a man who hath killed his Father and is in an eminent manner a publick stumbling â—lock to all the congregations of a whole Nation it is presumâ—d that the single congregation whereof this parricide is a member doth also joyne with the nationall Church and put in exercise its owne power of excommunication with the nationall Church and therefore that congregation is not spoyled of its power by the nationall Church which joyneth with the nationall Church in the use of that power And this I thinke may be thus demonstrated The power of excomunication is given by Christ to a congregation not upon a positive ground because it is a visible instituted Church or as it is a congregation but this power is given to it upon this formall ground and reason because a congregation is a number of sinfull men who may be scandalized and infected with the company of a scandalous person this is so cleare that if a congregation were a company of Angels which cannot be infected no such power should be given to them even as there was no neede that Christ as a member of the Church either of Iewes or Christians should have a morall power of avoyding the company of Publicans and sinners because he might possibly convert them but they could no wayes pervert or infect him with their scandalous and wicked conversation therefore is this power given to a congregation as they are men who though frailty of nature may be leavened with the bad conversation of the scandalous who are to be excommunicated as is cleare 1 Cor. 5. 6. Your glorying is not good know yee not that a little leaven leavneth the whole lumpe therefore are we to withdraw our selves from Drunkards Fornicators Extortioners Idolaters and are not to eate and drinke with them v. 10. And from these who walke inordinately and are disobedient 1 Thess. 3. 12 13 14. And from Hereticks after they be admonished lest we be infected with their company just as nature hath given hands to a man to desend himselfe from injuries and violence and hornes to oxen to hold off violence so hath Christ given the power of excommunication to his Church as spirituall armour to ward off and defend the contagion of wicked fellowship Now this reduplication of fraile men which may be leavened agreeth to all men of many consociated congregations who are in danger to be infected with the scandalous behavior of one member of a single congregation and agreeth not to a congregation as such therefore this power of excommunication must be given to many confociated congregations for the Lord Iesus his salve must be as large as the wound and his mean must be proportioned to his end 2. The power of Church â—jection and Church separation of scandalous persons must be given to those to whom the power of Church communion and Church confirming of Christian love to a penitent excommunicate is given for contraries are in the same subject as hot and cold seeing and blindnesse but the power of Church-communio at the same Lords table and of mutuall rebuking and exhorting and receiving to grace after repentance agreeth to members of many consociated Churches as is cleare Col. 3. 16. Heb. 10. 23. 2 Cor. 2 6 7 and not to one congregation only Ergo c. the assumption is cleare for except we deny communion of Churches in all Gods Ordinances we must grant the truth of it 2. We say that of our Saviours tell the Church is not to be drawen to such a narrow circle as to a Parishionall Church only the Apostle practice is against this for when Paul and Bannabas had no small dissention with the Iewes of a particular Church they determined that Paul and Barnabas and certaine others of them should goe and tell the Apostles Elders and whole Church Nationall or Oecumemek Acts 15. 2. v. 22. and complaine of those who taught that they behoved to be circumcised Acts 15. 1. and that greater Church v. 22. 23. commanded by their ecclesiastick authority the contrary and those who may lay on burdens of commandements as this greather Church doth expresly v. 28. Acts 16. v. 4. ch 2. v. 25. they may censure and excommunicate the disobeyers And Acts 6. 1. the Greek Church complained Acts 6. of the Hebrewes to a greater and superior Church of Apostles and a multitude made up of both these v. 2. and 5. and they redresed the wrongs done to the Grecian Widdowes by appointing Deacons also though there was no complaint Acts 1. Yet was there a defect in the Church by the death of Judas and a catholike visible Church did meete and helpe the defect by chosing Mathias it is true the ordination of Matthias the Apostle was extraordinary as is cleare by Gods immediate directing of the lots yet this was ordinary and perpetuall that the election of Mathias was by the common suffâ—ages of the whole Church Acts 1. 26. and if we suppose that the Church had been ignorant of that defect any one member knowing the defect was to tell that catholick Church whom it concerned to choose a catholick Officer we thinke Antioch had power great enough intensively to determine the controversie Acts 15. but it followeth not that the catholick
Church-assemblies and heare the word Ergo this union must be as in all Bodies Cities Houses Armies by Covenant none is made a Citizen to have right to the priviledges of the City but by a Covenant for when one is received a member of an House or of an Army or of any incorporation 〈◊〉 is by a Covenant Answ. 1. The ennumeration is unsufficient for the Seale of Baptisme and a profession of the truth is that which maketh one a member of the visible Church 1 Cor. 12. 13. for by one spirit we are all baptized into one body and can you deny the covenant which is sealed in baptisme and by this are all the Citizens and Domesticks inchurched and received into the visible Church and when one removeth from one congregation to another hee maketh a tacite covenant to serve God in all his Ordinances with that new society but he is not thereby made a member of the visible Church for that he was before nor hath hee right to the Seales as they are Seales of such a Church but as they are Seales of the whole Catholick Church The Apostles saith the apology did two things when they planted Churches 1. They joyned them together in a Church covenant 2. They constituted Elders in every Church Acts 14 13. what the Apostles did after they converted their hearers a baptizing praying for them laying on of hands exhorting inchurching against persecuters disputing against adversaries miracles are acts tending to the good of the Church not acts of planting a Church Answ. 1. The first of these two is in question we reade not of such a covenant as our brethren speake of 2. Converting of Soules after the Church is constitute is an adding to the Church and preaching tendeth to this The Law of the Lord converteth Psal. 19. and when the Church is planted it is not a perfect house but stones are fitted and laid upon the corner stone dayly 3. That the Apostles act of planting is conversion and gathering to a visible body by a covenant we deny for planting is an erecting of Professors and Judges or Officer whether they be converted or not so they professe the truth 3. Arg. All Churches saith the discourse are confounded if there be not this Covenant to distinguish them Smyrna is not Ephesus or Thyatira none of them is Laodicea 2. Every one of them is rebuked for their own faults 3. Faith or cohabitation doth not distinguish them Ergo this Church-covenant only doth distinguish them Answ. Particular congregations differ not in essence and nature as Church covenants differ not in nature onely they differ in accidents and number and it is folly to seeke differences for Church covenants make not the difference for â— Church covenant ia common to them all 2. So Peter may be rebuked for his fault and John for his yet Peter and John differ not in nature The apology addeth it is not a Covenant simply and is generall that doth constitute a Church or distinguish it from another but a Covenant with application or appropriation to these persons as in mariage all promise these same duties yet a Covenant applyed to this man and this woman maketh this man such a womanâ— husband and no other man Answ. If this be all baptisme and professed Faith applied to this man rather then to this shall as well distinguish persons and Churches as Church covenants so applied 2. This is not a good and fit division so to appropriate this Pastor to this flock as he shall be a Pastor to no other people but to them and everteth all communion of Churches and Saints and denieth the use of the Seales in this Congregation from all members of another congregation whereas God hath made him a pastor in relation to the whole visible Church on Earth though his labours be tyed to one determinate Church So Papists marry the Bishop and his Church hence they thought it unlawsull for a Bishop to d mit his Church in any case for Enaristus calleth that spirituall adultery and we cannot approve of the councell of Antioch and Sardis that none can leave his Wife that is his married Church etiamsi à populis eriâ— Episcopus necessitate adactus And they say that Cresâ—on was condemned in the councell of Carthage for changing his Wife to wit his Church and Innocentius 3. saith the spirituall baend of mariage betwixt a Bishop and his Church is stronger then the mariage-band betwixt a man and his wife yea Dominicus a Soto saith to change Churches is against the Law of nature as to change Wives yea saith Innocentius 3. Onnipotens Deus conjugium quod est inter Episcopuâ— Ecclesiam suo tantum judicio reservavit dissolvendum 3. Argu. A free people saith our Author cannot be joyned in a body but by mutuall consent as appeareth in all Relations betwixt Parents and Children Husband and Wife no Church saith he can take charge of a stranger believer comming from another congregation unlesse he give himselfe and offer his professed subjection to the Gospell also it is a part of the liberty wherewith Christ hath made us free that every one choose â—his own Pastor Rom. 14. 1. we are to receive a weake believer Ergo he is to offer himselfe to the Church and to their order by Covenant Answ. 1. It is true the relation of Pastor and free people is founded upon a tacite Covenant but this Covenant is made in Baptisme for a pastor is a pastor to yound children whom â—he received into Covenant in baptisme according to that Acts 20. 28. feed the flock over which the Holy Ghost hath made you overseers now infants are of these because he is to feed them as a pastor loveing Christ his lambes and young ones no lesse then the aged 2. Because hee exercised pastorall acts over young ones when he baptizeth them yet infants are not under a ministery by a Church covenant 3. The act of election includeth a tacite promise of subjection to the Minister who is elected and the pastors acceptation of the Church-Office includeth a tacite promise to feede that flock but this is no Church-covenant which I prove by one argument unanswerable The Church-covenant say our Brethren is the formall cause of our Churchmembership and of a visible Church as a reasonable soule is the formall essence of a man now the covenant that can intervene betwixt a pastor elected and a people electing is a posterior and later by nature then a Church-covenant for a people is a Church as our brethren teach and so constitute in its full power of all Church operations and so hath its entyre essence and essentiall forme before they elect a pastor as a man must be a reasonable man before he can exercise the second operations or actus secundos flowing from a reasonable soule Therefore a Church and Pastor dâ—e take charge of a stranger comming to the Congregation though there be no
Catholick body but the case for ordinary and constant power of ordinary and constant Jurisdiction is not so in a Presbyteriall in a provinciall in a Nationall in the Catholick visible Body And therefore it followeth not that they are not compleat Bodies and entire Churches for all ordinarie and constant Jurisdiction and the reason is cleare because Synods or Synodicall Churches above a Presbytery to me are not ordinary not constant Courts but extraordinary and prore nata occasionall having their rise from some occurrence of providence as is most cleare by Scripture The Church of Ephesus being a Presbyteriall Church did constantly exercise Discipline and try false Prophets and those which called themselves Iewes but were lievs Revel 2. 2. Whereas that famous Councell at Ierusalem was not an ordinary and constant Court but extraordinary that is occasionall for so I take the Word for expressions cause and had its rise Acts 15. 1. from a meere occasion because some came from Iudea and taught the Brethren except yee be circumcised after the manner of Moses you cannot be saved And the subject of this Court was not the constant and ordinary affaires of Discipline that belonged to the presbytery of Ierusalem and Antioch No v. 6. the subject was only an incident controversy raised by false teachers subverters of soules v. 24. and therefore it is said v. 6. The Apostles and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider of this matter therefore the presbyteriall Church hath both Word and Sacraments dispensed in it distributively through all the Churches and for the power of Jurisdiction ordinary intensivè and quoad essentiam Ecclesiae ministerialis according to the entire essence of a ministeriall Church it is as perfit and compleat in one single Congregation as in a provinciall as in a Nationall yea as in the Catholick visible Body whereof Christ is the Head onely a provinciall nationall and the Catholick Church visible extensivè according to the power of extension is a larger and a superior Church and though the presbyteriall Church be a part of the Catholick it is so a part as it is a perfit whole Church as a man is a part of this great all the World yet so as he is a perfit reasonable Creature and so a whole man and a part of the World but a Congregation is so a part of the Presbytery that it hath not a whole entire compleat intensive power over its owne members to excommunicate them because its members are for contiguity and necessity of neere visible communion parts that cannot avoyd dayly edifying or scandalizing of consociated Churches and therefore the consociated churches trust have a power over the members of a Congregation But our Brethren will say Contiguity of locall cohabitation doth not in be a visible Church but only the voluntary agreement of Professors who doe ex pacto and by covenant tacit or expresse make up a conseciation for a Papist and a Protestant may cohabit in one house Answ. That is true but contiguity is such a necessary foundation of externall visible Church fellowship in one presbytery as without that contiguity I see not how jure Divino there can be either a Congregationall Church or any other Church for sure I am Christ hath not ordained me to be a member of a Congregation in America or of a presbyteriall Church in Geneva And that such persons and no more be members of a Congregation is not juris Divini yet without a contiguity lesse or more they cannot be members of a Congregation nor is this single Congregation a limbe of this presbyteriall Church jure Divinâ— onely this in abstracto is jus Divinum that there be a Congregation of a convenient number and a presbytery of such as may meete conveniently in their guides But to returne the Brethren do deny that God gave a power of Jurisdiction to the Catholick visible Court of the Oâ—cumenick Church And why because a generall councell cannot excommunicate nor relax from Excommunication a nationall Church But I answer 1. It is by accident and not through want of innate and intrinsecall power that the Court of a Catholick councell cannot in an ordinary and constant way exercise the power that Christ hath given to her as the presbyteriall church doth and the exigence of providence maketh it so because it falleth out by the blessing of God that Zion must say as it is Esai 49. 20. The place is too streight for me give place to me that I may dwell And because she inlargeth the place of her Tent and stretcheth forth the curtains of her habitation and lengthneth her cords and breaketh forth on the right hand and on the left and her seed inheriteth the Gentiles Esai 54. 2 3. and because from the rising of the Sun to the going dâ—â—ne thereof his Name is great amongst the Gentiles and in every place incense is offered to him Mal. 1. 11. yet have generall councells condemned Hereticks as Nestorians Macedonians Eutyches and others and I see nothing to prove that a generall councell hath no power to excommunicate a Nationall Church If the Lord should be pleased to give the Christian Churches a generall councell this day they might lawfully in a juridicall way declare the faction of Romish pretended catholicks to be mysticall Babylon a cage of uncleane Birds which is excommunication in the essence and substance of the Act nor is there need of a legall and juridicall citation of nationall Churches or a citation of witnesses to prove Romish Heresies and perfidious and detestable obstinacy for their writings and deeds are so notorious that the senses of men may as infallibly prove the fact as we know there is such a City in the world as Rome and Câ—nâ—tantinople as for the instance that a catholick councell cannot ordinarily be had to relax a repenting nationall Church I answer the same inconvenience will follow if we suppose an ordinary case the Church congregationall as our Brethren suppose of Ierusalem Acts. 2. consisting of three thousand and a hundred and twenty having excommunicated Ananias Saphira and others who yet by the grace of God should truely repent in the meane time the Sword of the Roman Emperor intervening scattereth this Church that they cannot convene in a spirituall Court to relax them and out of Court they have no authority of Jurisdiction here were an invincible necessity of their remaining in Satansbonds in foro externo ecclesiae But what then This is to limit God as Papists do in binding and tying salvation of Infants to the outward signe of externall baptisme as if God in soro caeli in his own Court could not absolve penitent sinners because the Church will not which is more ordinary through mens corruption or cannot absolve through the necessity of exigence of divine providence and the more catholick that crosses be as warâ— the universall and catholick cruelty and treachery of the church of Mâ—lignants against the true catholick Church of Christ the more easily are
the offence which is the subject of excommuncation The whole ministeriall Church is that particular Church together with the Presbytery and my reason is there is a Church Acts 2. consisting of one and thirty hundred and twenty all called one Church Now it is said of this Church that they continued vers 42. stedfastly in the Apostles doctrine and fellowship and in breaking of bread and prayer but where did they meet vers 46. not onely in the Temple but dayly from house to house This whole number hath had v. 42. one Church-fellowship one Word one Supper of the Lord but in one meeting at once No but they met from house to house that is in any private house as the phrase is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Acts 20. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now it is cleare there were Congregations and Churches when Word and Sacraments were in private houses at Jerusalem and from house to house in Ephesus but I hope these were but parts of the Church at Ierusalem and Ephesus and that they could not meet all in one house If one therefore complaine of a scandalous person to the Church of Ephesus convened in a house possibly in an upper Chamber or elsewhere this is a meeting that continueth in prayer and breaking of bread and so hath power of Church-censures to admonish and rebuke which things belong to that single Congregation or Church in a private house but it hath not power to censure those that offend the consociated Congregations that meet also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in houses that is to excommunicate and therefore he must complaine to the Elders of Ephesus â—oâ— we are not to thinke that the false Jewes who were censured by the Apostles of Ephesus Revâ—â— 2. 2. did onely infest houses or one Congregation meet in a house or that one House-Church or House-Congregation of Ephesus did try and censure those that called themselves Iewes Revel 2 2 but Christ giveth the praise of this to the whole Church of Ephesus who had the power of censures But it may be said Ascandalous person may infect two Congregations of two neighbouring Presbyteries he dwelling neere the borders of both Ergo if he be to be excommunicated not by a Congregation onely but by the Presbytery because â—e may leaven many consociated Churches this man is not to be excommunicated except you tell two Presbyteriall Churches and so a whole Province and if he dwell in the borders of two Nations betwixt England Scotland he may leaven two parts of two Nationall Churches and if the matter concerneth both the Nationall Churches a higher Church then a Presbytery to wit a Church made up of two Presbyteries yea of parts of two Presbyteries of two Nations must by divine institution be that Church compleat and entire to which we must complaine and which hath the power of excommunication Answ. It is certaine as the locall limits of a Congregation and the number is not properly of divine institution onely a convenient number there must be to make up a Congregation and suppose a man do dwell in the borders of two Congregations where he is equally distant from the place of meeting of these two Congregations it is not of divine institution whether he be a member of the one or the other yet where his parents did willingly associate themselves to such a Congregation or he himselfe did associate himselfe and where he received Baptisme he hath now a relation to that Church as a member thereof and that Pastor is his Pastor not any other as the Elders of the Church of Ephesus suppose it were one single Congregation and the Angell of Ephesus is not the Angell of Thyatira the Angell of Pergamus is not to be called the Angell of Sardâ—s So iâ— the matter in a Presbytery or two Presbyteries of two distinct Nations I meane now a classicall Presbytery therefore these doe make Presbyteries 1. A convenient number of Churches may be governed by one Colledge or society of Elders 2. Having ordinary conversing one with another 3. Voluntarily upon these two grounds combining themselves in one society and upon these three the supervenient institution of Christ is grounded And therefore though it be true that one dwelling in the borders of two Congregations of two classicall Presbyteries of two Nations may equally infect other and so ex natura rei and in reality of truth he may leaven both yet the God of order having made him a combined member now by institution of one Presbyteriall Church not of the other he is to be excommunicated by the one not by the other For though locall distinction of Congregations and Presbyteries bee not of divine institution yet supposing consideration be had to first a competent number which may be edified secondly to ordinary conversing thirdly to voluntary combination either formall as at the first molding of Congregations and Presbyteries or tacit and vertuall combination as in after tracts of time Gods institution maketh a relation of a particular membership of this man so to this Congregation or Presbyterie as that now upon their foresaid suppositions though he may leaven the neighbouring Presbyteries or Congregations no lesse then those whereof he is a member yet may he be censured by those and none others now in respect of Christs ordinance applied to this Presbyteriall Church in this place and in this Nation and not in this Object 13. If the Congregation may admonish and rebuke then may they excommunicate for you may not distinguish where the Law of God distinguisheth not for there is no reason why this or this exercise of jurisdiction should be given them and not the exercise of all Answ. The Law clearly differenceth Matth. 18. I may rebuke and convince my brother with the consent of three witnesses which is some degree of Church-censure especially if a Pastor rebuke before three yet may not a Pastor excommunicate the Church doth that 2. We acknowledge that a Congregation may exercise all jurisdiction in re propria but excommunication where Churches are consociated is not a thing that is proper to a Congregation but concerneth many Obj. 14. We doe not thinke that the Church Math. 18. 16. is the community its alone nor the Elders there alone but the Elders in presence of the community For even Act. 15. when the Apostles and Elders did give out decrees they did it before the Church of Ierusalem and in their presence V. 22. Then pleased it the Apostles Elders and whole Church to send chosen men to Antioch For shew us a warrant in the Word where the Elders there alone did exercise jurisdiction the people not being convened and where such a company of Elders there alone is called a Church The Iudges in Israel judged in the gates before the people the Elders judged in or before the Church as the eye seeth united to the head not separated from it Answ. Nor doe we exclude these from hearing the Elders exercise jurisdiction if the
either the power of good counseling in these two Churches or their good counsels but do much confirme and strengthen them Object 7. It is absurd that there should be a Church in a Church and two distinct kind of Churches or a power above a power a Jurisdiction above a Jurisdiction a State above a State as Master and Servant and Father and Sonne so there is here a governing and a commanding Classicall Presbytery and a governed and commanded Classicall Church and in a politicall consideration formally different now where there bee two different States there be two different names Titles and Adiuncts as 1 Cor. 12. 28. GOD hath set some in the Church first Apostles secondarily Prophets So it is said Genesis 1. GOD made two distinct Lights a greater Light to serve the Day and a lesser Light to rule the Night But the Scripture maketh no mention of greater or lesser Presbyteries wee have the name of Presbytery but twice in the New Testament and in matter they differ not for these same Elders are the matter of both in form they differ not for the same combination and union is in all they differ not in operations for the superior hath no operations but such as the inferior can exercise for because a Pastor exhortâ—th a Pastor comsorteth we doe not make two kindes of Pastors if wee cannot finde a distinction betwixt presbyter and Presbyter how can wâ—e 〈◊〉 a distinction betwixt Presbytery and Presbytery Hath the Wisdome of Christ left these Thrones in such a confusion as by Scripture they cannot be knowen by Name Title Nature Operations And if there be a power above a power wee have to aâ—end to a Nation and so to subdite a whole Nation and their consciences to this Government and we are to put a Kingdome within a Kingdom Answ. A Church-Congregationall within a Church-Classicall is no more inconventent then a part in the whole an Hand in the Body and that is a lesser body in a greater and our Brethren call the people a Church and the Elders the Elders of the Church and what is this but a Church in a Church 2. A power above a power is not absurd exâ—ept it be a Church-power so above a Church-power as the Superior power be privative and destructive to the inferior as the Popes power distroyeth the power of the Chuâ—ch Universall and the prelates power destroyeth the power of the 〈◊〉 where of he is pretended Pastor But the power of the presbytery is Aâ—xiliarte and cumulative to helpe the Congregation not privative and destructive to destroy the power of congregations Secondly a power above a power in the Church cannot be denied by our Brethren for 1. In the Eldership of a â—â—â—gle Congregation the Eldership in the Court hath a power of Jurisdiction above a power of order which one single Minister hath to preach the Word and administrate the Sacraments for they may regulate the Pastor and censure him if he preach hereticall Doctrine is not this a power above a power yea two Elders in the Court have a power of Jurisdiction to governe with the whole prebsytery but the power of the whole presbytery is above the power of a part But to comâ— neerer The Apostles and Elders at Ierusalem met in a Synod have a power in dogmaticall poynts over the Church at Antioch and others and our Brethren say that the Church at Antioch might have in their inferiour Synod determined these same poynts which the Synod determined at Ierusalem her 's power above power Thirdly we doe not see how they be two or divers indicatures formally and specisically different in nature and operations for they differ onely in more or lesse extension of power as the reasons doe prove as the power of government in one City or Borough doth not differ formally from the power of the whole Cities and Boroughs incorporated and combined in one common Judicature and the power of two or three or foure Colledges doth not differ from the power of the whole combination of Colledges combined in the comm on Judicature of the Universities so here the powers of the inferior Judicatures do differ from the Superior onely in degree and in number of members of the Judicatures the policy divine is one and the same though the Superior can exercise acts of Jurisdiction different from the Acts of the inferior in an ordinary way such as are ordination of Pastors and excommunication where many Churches are consociated though where this consociation is not Ordination and Excommunication may be done by one single Congregation also to argue from the not distinction of Names Titles and Adjuncts of the Iudicatures is but a weake Argument because Congregationall and presbyterian provinciall and a nationall Church-Body make all one body and the inferior is but a part and member of the Superior and thefore it was not needfull that as Apostles and Prophets and the Sun the greater light by name and Office is distinguished from the Moone Gen. 1. the lesser light that Congregation and Presbyter should be distinguished by Names and Office and Titles in the Scripture for a Prophet is not formally a part of an Apostle but an Officer formally different from him and the Moone is not a part of the Sun as a Congregation is a part of the Classicall Church so Mat. 18. the Scripture distinguisheth not the people and Elders in the word Ecclesia Church as our Brethren will have then both meant in that place Mat. 18. Teil the Church Now we say as they doe to us in the like we are not to distinguish where the Law doth not distinguish But the Scripture sayth Mat. 18. The Church that the offended hath recourse unto is that Church which must be obeyed as a Judicature and spirituall Court but the people is neither a Judicature nor any part thereof And 2. Of that Church Christ doth speake that doth actually bind on Earth and loose on Earth and that by the power of the Keyes but the people neither as a part of the Court doth actually bind and loose on Earth by power of the Keyes 3. Christ speaketh of that Court and of that Church which doth exercise Church-power on Earth under the title of binding and loosing but we find not a Church in the face and presence of the people binding and loosing under the name of the Church in the Word of God Shall we use such an insolent signification of the word Church as the Word of God doth not use and Lastly I say of these of Corinth gathered together convened together in the Name of the Lord Jesus with the Ministeriall spirit of Paul and with the power of the Lord Iesus these cannot be the Church excommunicating before the people The Text destinguisheth not the Court of Elders who hath the power of Jurisdiction from the people and all these to whom he writeth and who were puffed up and mourned not for the scandall have no such power of Jurisdiction nor can the
sides about the like question nature reason and Law cry that neither can bee judge and therefore a Synod is the divine and Apostolick remedie which must condemne the wrong side as subverters of soules as here they doe v. 24. And the Apostle when hee will speake and determine as an Apostle hee taketh it on him in another manner as Gal. 5. 2. Behold I Paul say unto you that if you bee circumcised Christ shall profit you nothing hee speaketh now as an immediatly inspired pen-man and organ infallible of the holy Ghost but it were absurd to send the immediately inspired organ of the holy Ghost as such to aske counsell and seeke resolution from the immediatly inspired organs of the holy Ghost 2. The rise of controversies in a Church is not Apostolick nor temporary or extraordinary but to ordinary wee have the Scriptures indeed to consult with so had the Churches whose soules were notwithstanding subverted v. 24. and this assembly doth determine the controversie by Scripture v. 14. Simeon hath declared how God at the first did visit the Gentiles c. v. 15. And to this agree the words of the Prophets as it is written c. But because Scriptures may bee alledged by both sides as it was here and wee have not the Apostles now alive to consult withall can Jesus Christ have left any other externall and Church-remedy when many Churches are perverted as here was the cases of the Churches of the Gentiles v. 23. in Antioch Syria and Cilicia then that Teachers and Elders bee sent to a Synod to determine the question according to the Word of God 2. Here also is a Synod and a determination of the Church of Antioch v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They determined to send Paul and Barnabas to Jerusalem I prove that it was a Church determination for Chap. 14. 26. Paul and Barnabas come to Antioch v. 24. And when they were come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having gathered together the Church of Antioch they rehearsed all that God had done by them and how hee had opened the doore of faith unto the Gentiles 28. And there they abode a long time with the disciples Chap. 15. 1. And certaine mâ—n which came downe from Iudea taught the brethren Except yee bee circumcised after the manner of Moses yee câ—â—â—â— bee saved hence v. 2. when there was much debate about the question and it could not bee determined there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they made a Church-ordinance to send Paul and Barnabas as Church-messengers oâ— Church-Commissioners to the Synod and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 relateth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gathered together Church Chap. 14. v. 27. and it is â—eare â— 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being sent on their way by the Church to 〈◊〉 of Antiach Ergo this was an authoritative Church sending and not an Apostolick journey performed by Paul as an Apostle but as a messenger of the Church at Antioch and as a messenger Paul returneth with Barnabas and giveth a due recâ—oning and account of his commission to the Church of Antioch who sent him v. 30. So when they Paul and Barnabas having received the determination of the Synod wâ—en they were dismissed they came to Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words are relative to Chap. 14. 27. having gathered together the Church and to Chap. 15. 3. being sent on their way by the Church so here having gathered the whole Church the multitude they delivered the Epistle of the Synod and read it in the hearing of all the multitude for it concerned the practise of all whereas it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church which sent them Cb. 14. 27. Ch. 15. 2. 3. So here wee have a subordination of Churches and Church-Synod for the Synod or Presbytery of Antioch called the Church conâ—eened Ch. 14. 27. and the Church ordaining and enacting that Paul and Barnabas shall be sent as Commissioners to Jerusalem is subordinate to the greater Synod of Apostles and Elders at Jerusalem which saith to mee that controversies in an interiour Church-meeting are to be referred to an higher meeting conâ—â—ting of more 3. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this dissention and disputation betweene Paul and Bâ—rnabas and some of the beleeving Jewes who taught the brethren they behoved to be circumcised was a Church-entroversie Paul and Barnabas did hold the negative and defended the Church of the brethren from embracing such wicked opinions and when Antioch could not determine the question Paul and Barnabas had recourse to a Synod as ordinary Shepheards who when they could not perswade the â—rethren of the falsehood of the doctrine went to seeke helpe against subverters of soules as they are called v. 24. at the established judicatures and ecclesiasticail meetings for when Pauls preaching cannot prevaile though it was canonicall hee descendeth to that course which ordinary Pastors by the light of nature should doe to seeke helpe from a Colledge of Church-guides Ergo Paul did not this meerely as an Apostle 4. Vers. 6. The Apostles Elders came together in an assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to consider of this matter This Synodicall consideration upon the Apostles part was either Apostolick or it was Ecclesiastick It was not Apostelick because the Apostles had Apostolically considered of it before Paul had determined v. 2. against these subverters that they should not bee circumcised nor was it a thing that they had not fully considered before for to determine this was not so deepe a mystery as the mystery of the Gospell now he saith of the Gospell 〈◊〉 1. 13. I received it not of men neither was I taught it but by the revelation of Jesus Christ v. 16. When it ples'ed God to reveale his sonne to me that I should preach him among the â—eathen I conferred not with flesh and blood neither went I up to Jerusalem to them that were Apostles before me c. then farre lesse did hee conferre with Apostles and Elders as touching the ceremonies of Moses his Law If any say this was an Ecclesiastick meeting according to the matter Apostolick but according to the forme Ecclesiastick in respect the Apostles and Elders meet to consider how this might be represented to the Churches as a necessary dutie in this case of scandall This is all wee crave and the decree is formally ecclesiastick and so the Apostles gave out the decree in an ecclesiasticall way and this consideration Synodicall is an ecclesiasticall discussion of a controversie which concerned the present practise of the Churches and it not being Apostolick must obliege many Churches convened in their principall guides otherwise wee agree that the matter of every ecclesiasticall decree be a Scripturall truth or then warranted by the evident light of nature 5. The manner of the Apostles proceeding in this councell holdeth forth to us that it was not Apostolicke because they proceed by way of communication of counsells 1. What light could Elders adde to the Apostles as Apostles but the
clearely insinuate that their commandement as Apostles de jure should have ended the controversie but now for the edification and after-example of the Churches they tooke a Synodicall way 13. The way of the Apostles speaking seemeth to mee Synodicall and not given out with that divine and Apostolicall authoritie that the Apostles may use in commanding it is true they use lovely and swasory exhortations in their writing but this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decree not an exhortation now James saith 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set downe as his private opinion with reverence to what Peter and Paul saith and v. 7. Peter when many had disputed and spoken before him standeth up and speaketh and v. 12. Barnabas and Paul after the multitude is â—â—nt doth speake which to mee is a Synodicall order and the whole Synod v. 28. say It seemed good to us They answer 1. Consociated Churches have some power in determining of dogmaticall points but this is no power of jurisdictim The seventh Proposition to which almost all the Elders of New England agreed saith The Synod bath no Church-power but the cause enimeth with the Church Corpus cum causa the Church-body and the cause which concerneth the Church-body doe remaine together â—nd therefore quaestio defertur ad Synodum causa manet penes eccleiam the question is brought to the Synod the cause remaineth with the Church Another Manuscript of Godly and learned Divines I saw which saith That the ministeriall power of applying of the rules of the word and Canons to persons and things from time to time as the occasions of the Church shall require pertaineth to and may be exercised by each particular Church without any necessary dependance on other Churches yet in difficill cases wee ought say they to consult with and seeke advise from presbyteries and ministers of 〈◊〉 Churches and give so much authoritie to a concurrence of judgements as shall and ought to be an obligation to us not to depart from any such resolutions as they shall make upon any consideration but where in conscience and hence our peace with God is apparently concerned Answ. I perceive 1. That our brethren cannot indure that a Synod should bee called a Church but 1. I verily thinke that when Paul and Barnabas Act. 15. 1 2. had much dissention with those who taught you must bee circumcised after the manner of Moses that the Church of Antioch resolved to tell the Church that is the Synod while as they fall upon this remedy v. 2. They determined that Paul and Barnabas and certaine other of them 〈◊〉 goe up to Jerusalem unto the Apostles and Elders about this question that is that the Church of Antioch when the subverâ—ers of soules would not heare their brethren of Antioch did tell the Synod convened at Jerusalem that is according to our â—viours order Maâ—â—â— 18. 17. they did tell the Church and my reason is if the Church at Antioch could not satisfie the conâ—câ—enâ—es of some who said you must bee circumcised else you cannâ—x in saved they could not nor had they power in that cast not to goe on but were obliged to tell the Synod that is the Church whom it concerned as well as Antioch for if they had sent the matter to the Synod as a question not as a cause proper to the Synod or Church then when the Synod had resolved the question the cause should have returned to the Church of Antioch and been determined at Antioch as in the proper court if that hold true the question is deserred to the Synod the cauâ—e remaineth with the body the Church but the cause returned never to the Church of Antioch but both question and cause was determined by the synodicall-Synodicall-Church Act. 15 v. 22. 23 24. and the determination of both question and cause ended in the Synod as in a proper court and is imposed as a commandement and a Synodicall Canon to bee observed both by Antioch v. 25 26 27 28 29. and other Churches Act. 16. 4 5. Ergo either the Church of Antioch lost their right and yet kept Christs order Matth. 18. 15 16 17. or the question and cause in this case belongeth to a Synod 2. It is said expresly â— 22. It pleased tâ— Apostles Elders and the whole Church to send chosen men of their own company to Antioch c. What Church was this the whole Church of â—â—leevers or the fiaternitie at Jerusalem say our brethren but with leave of their godlinesse and learning no say â— 1. What reason that the Church of all beleevers men and women of Jerusalem should de jure have beene present to give either consent or surfrage there because it concerned then practise and conscience but I say it concerned as much if not more the conscience and practise of the Church of Antioch if not more for the cause was theirs say our brethen and cause ad corpus say they quaestio ad synodum and it concerned as much the practise and conscience of all the Churches who were to observe these decrees Act 16. 4. 5 Act. 21. 25. yet they were not present If the multitude of â—â—leevers of Jerusalem was present because they were 〈…〉 to the Synod whereas Antioch other 〈…〉 were nor off were not present but in their commissioners then I say the Church â—â— the multitude of Jerusalem whose commidicâ—â—â—s were here 〈◊〉 I say the multitude was present â—uely de 〈◊〉 not 〈◊〉 nor was there more law for their presence then â—or all other Churches who also in conscience were obliged to obey the councells determinations but I deare a warrant that the fact of the Synod such as was sending of the decrees and Commissioners with the decrees to Antioch should bee â—â—â—â—ibed to the multitude of beleevers at Jerusalem who by no Law of God were present at the Synod and by no Law of God 〈◊〉 more consent then the Church of Antioch and were present 〈◊〉 〈◊〉 and by accident because they dwelt in the 〈◊〉 where the Synod did sit therefore say I the 〈◊〉 Church in the whole Synod 2. By what Law can Jerusalem a sister Church have influence or consent de jure in sending binding Acts as these were as is cleare v. 28. Ch. 16. 4 5. Ch. 21. 25. to the Church of Antioch for this is an authoritative sending of messengers and the Canons to the Church of Antioch as is evident v. 2 2. 3. It is utterly denied that the Church of Jerusalem I meane the multitude of beleevers could meet all at one Synod 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. which is said to hold their peace is referred to the Apostles and Elders met Synodically v. 6. and is not the multitude of beleevers 5. Where are these who are called Elders not Apostles they are ever distinguished from the Apostles as Act. 15. 2. v. 6. v. 22. Act. 16. 4. Act. 21. 18. 25. â—are is no reason that they were all
Elders of Jerusalem for 〈◊〉 can Elders of one sister Church impose Lawes burdens â—28 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees Ch. 16. 4. upon sister Churches or hâ—w can they pen canonicall Scripture joyntly with the Apostles Some of our brethren say so much of those degrees that they obliged formally the Churches as Scriptures doe oblige the learned Junius saith well that the Apostles did nothing as Apostles where there was an ordinarie and established Elderyâ—â— in the Church therefore those Elders behoved to bee the 〈◊〉 of Antioch for Act. 17. v. 2. 〈…〉 Commissioners were 〈◊〉 from Antioch then Paul and 〈…〉 I thinke also the Churches of Cyria and 〈◊〉 〈…〉 there as well as Antioch and de jure 〈…〉 should have beene there The case was theirs every way the same with the Church of Antioch and their soules subverted v. 24. 6. Those who are named v. 22. Apostles Elders and the whole Church are called v. 25. Apostles and Elders and Brethren and elsewhere alwayes Apostles and Elders Elders including brethren or the whole Church v. 22. of some chosen men and brethren as Act. 13. 2. v. 6. Ch. 16. 4. Act. 21. 18. 25. 2. I desire to try what truth is here that this Synod but power and authoritie in points dogmaticall but no Church-power saith the seventh proposition of the reverend and godly Brethren of New England and no power of jurisdiction but the Church of Antioch had Church-power and power of jurisdiction to determine this cause and censure the contraveeners as our Brethren say But I assume this Synod tooke this Church-power off their hand and with the joynt power of their owne Commissioners sent from Antioch v. 2. v. 22. 23. determined both cause and controversie and it never returned to any Church-Court at Antioch as is cleare v. 25 26 27 28. Ergo this Synod had a Church-power 2. A power and authoritie dogmaticall to determine in matters of doctrine is a Church-power proper to a Church as is granted by our brethren and as wee prove from Act. 20. 29. This is a part of the over-sight committed to the Eldership of Ephesus to take heed to men rising amongst themselves speaking perverse things that is teaching false doctrine and if they watch over them as members of their Church for they were v. 30. men of their owne they were to censure them 2. If Pergamus bee rebuked Reâ—el 2. 14. 15. and threatned with the removing of their Candlesticke because they had amongst them those who held the doctrine of Balaam and the doctrine of the Nicolaitans hated by Christ himselfe and did not use the power of jurisdiction against them then that Church which hath power dogmaticall to judge of doctrine hath power also of jurisdiction to censure those who hold the false doctrine of Balaam and v. 20. Christ saith to Thyatira Notwithstanding I have a few things against thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou suffâ—â—â— that woman Jesabel which calleth herselfe a Prophetesse to teach and to seduâ—e my servants to commit fornication and to eate things sacrifâ—â—d to Idols Hence I argue what Church hath power to try the false doctrin of Jesabel and is blamed for not censuring her but permitteth her to teach and to seduce the servants of God hath also power of jurisdiction against her false doctrine this poposition I take to bee evident in those two Churches of Pergamus and Thyatira I assume but this Synod Act. 15. hath authoritie and power to condemne the false doctrine taught by subverters of soules teaching a necessitie of circumcision in the Churches of Syria Cilicia Antioch c. Act. 15. vers 23 24. Therefore this Synod hath power of jurisdiction 3. Every societie which hath power to lay on burdens as here this Synod hath v. 28. and to send decrees to be observed by the Churches as Act. 16. 4. and to send and conclude that they observe no such thing and that they observe such and such things Act. 21. 25. by the power of the holy Ghost conveened in an Assembly 25. and judging according to Gods Word as â— 7 8 9 10 11 12 c. these have power of juridiction to censure the contraveners but this Synod is such a societie Ergo it hath this power The Proposition is Matth. 18. 18. If hee refuse to heare the Church let him be to thee as a heathen and a publican nothing can bee answered here but because this Synod commandeth onely in a brotherly way but by no Church-power therefore they have no power of jurisdiction But with reverence of these learned men this is petitio principii to begge what is in question for the words are cleare a brotherly counsell and advise is no command no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no decree which wee must observe and by the observing whereof the Churches are established in the faith as is said of these decrees Act. 16. 4 5. To give a brotherly counsell such as Abigail gave to David and a little maide gave to Namaan is not a burden laid on by the commander but it is said of this decree v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed good to the holy Ghost to lay no other burden on you Also we do not say that power of jurisdiction is in provinciall or nationall Synods as in the Churches who have power to excommunicate for 1. this power of jurisdiction in Synods is cumulative not privative 2. It is in the Synod quoad actus imperatos potius quam act us elicitos according to commanded rather then to elicit acts for the Synod by an ecclesiasticall power added to that intrinsecall power of jurisdiction in Churches doth command the Churches to use their power of jurisdiction rather then use it actually her selfe Let me also make use of two propositions agreed upon in a Synod at New England Their 3. proposition The fraternitie have an authoritative concurrence with the Preshyteny in judiciall Acts. 4. Proposition The fraternitie in an Organicall body actu subordinate id est per modum obedientiae in subordination by way of obedience to the Presbytery in such judiciall Acts 2 Cor. 10. 6. Now if here the whole Church of Jerusalem as they say from v. 22. was present and joyned their authoritative concurrence to these decrees there was here in this Synod an Organicall body of eyes eares and other members that is of Apostles Teachers Elders and people and so a formed Church by our brethrens doctrine â—â—gs Paul and Barnabas v. 2. being sent to this Synod by the Church of Antioch to complaine were sent to tell the formed and organicall Churches as it is Matth. 18 19 which is a good argument if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle saith yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. If the Brethren here concurre as giving obedience to the Elders and the Apostles doe here determine as Apostles and Elders then the brothren in this Organicall body doe concurre to the forming of these decrees by way of obedience to the
colledge of Apostles and Elders conveened and yet materially it is the same prohibition Object 4. The Acts of this Synod are finaliter acts of government because they are rules conducing for the governing of the Church but formaliter they are acts of dogmaticall power and not formally acts of jurisdiction for there is no rebuking of subverters of soules inordine to excommunication no penall power is exercised here sub poona under the paine of excommunication and therefore there an here no formall acts of government Answ. 1. The acts of Church-government finaliter that is government because to prescribe rules and directive Lawes for they are not properly Lawes which the Church prescribeth Christ is the onely Law-giver are formall acts of governing and one power doth not make Lawes for governing the Church and another power different in nature punish the contraveners And what power disposeth and ordereth the meanes doe also dispose and order the end Canons of the Church tending to the edification of the Church are meanes tending to the government of the Church and I appeale to the judgement of our reverend brethren if wee suppose that one single Congregation should doe all that this Synod doth if they would not call it a formall governing of that particular Congregation for example in the Church of Pergamus one ariseth and teacheth the doctrine of the Nicolaitans suppose that fornication is indifferent is the eating of blood and is no sinne the Angels of the Church of Pergamus preach against this doctrine in private they deale by force of arguments from Scripture that it is a wicked doctrine and destructive to holinesse as Paul and Barnab as disputeth Act. 15. 1. 2. with the obtruders of a necessitie of Circumcision yet they prevaile not now suppose this independent Church following the Apostle Pauls way thinke good to convene a Synod or a parishionall assembly to determine Synodically that this is a wicked doctrine and shall in their decree call the holders of this doctrine subverters of soules and forbid fornication in their Synod now supposing Pergamus to be a single Church in a remote Iland consociated with no neighbouring Churches who could in reason deny that this Synodicall power so inacting were a power formally governing the Church of Pergamus it is true some of our brethren say that it is even to us a received tenent that the power that disposeth of the meanes of governing doth not for that governe in respect that we teach that the classicall presbytery doth decree and in act and the Congregation doth execute these Decreed but I pray you doth this prove that the power ordering the meanes of governing is no formall act of governing yea the contrary is true because the Congregation executing the acts of the classicall presbytery as subordinat in that act to the classicall presbytery by their authority therfore while they give out these acts or Canons doe formally governe that Congregation executing their acts in this particular Mr. Mather and Mr. Thomson against Mr. Herle c. 1. p. 9. teach that there is a power of clearing truth dogmatically and that 〈◊〉 ‑ 〈◊〉 ultimately where the controversie is ended but they will have this ultimate power not in a Synod onely but also in a Congregation But 1. they seeme to make this dogmaticall power a Church-power and the exercise thereof formally an act of Church-government and so it must bee Church-power and Church-government in the Synod as well as in the Congregation 2. The last period and conclusion of the controversie cannot bee both in the Congregation de jure by right onely and in the Synod by right onely for two last powers cannot bee properly in two subordinate judicatures for if Antioch appeale to a Synod as they doc Act. 15. 2. then Antioch is not the sole last and ultimate and finall judge and 3. If the controversie concerne many Churches as this doth Act. 15. 2. 23. 24. I see not how a Congregation except they transgresse their line can finally determine it And here while as our brethren doe all edge that a Synod hath a power to decree and make lawes but hath no power at all to execute these Lawes or to punish the contraveners but power of punishing is all in the single Congregation â— They tie all governing power to a punishing power as if there were no other wayes to governe but upon supposall of scandalls whereas all Scripture and polliticians make a power of giving Lawes formally a governing power 2. When one societie and Synod maketh the Lawes and another must execute them and punish the contraveners the single Congregation that punisheth is more subjected by a truely prelaticall bondage then if the Law-makers had onely the power of punishing the contraveners at they onely have the power of making the Lawes I take not here Lawes for Lawes properly so called but for ministeriall directories having ecclesiasticall authoritie and here in effect our brethren lay truely a prelaticall bondage on the Churches of Christ for they teach that a Synod may make a Law by a pastorall power and that this Synod is an ordinance of Christ by Act. 15. and that as Prelates did they send those Synodicâ—ll decrees to bee obeyed and put in execution by the Churches and ordaine the contraveners to bee punished by the Churches and here is a power above a power and mandates for government sent by the Synod to the Churches to bee obeyed and a Synod governing by Churches this they call prelaticall in us But 3. there is no penall power here say they and nothing decerved to bee obeyed sub paena under the paine of excommunication therefore no power of jurisdiction But this consequence is justly denyed for no politician no reason in the world can say that all power of jurisdiction is included in the power of excommunication What hath the Church a Church-power to threaten and no Church-power to pardon the penltent I think if the Church as the Church Matth. 18. receive a power from Christ to bind in heaven and earth doth not Christ in that same patent give to her also a power to loose in earth and heaven and when hee saith if bee refuse to beare the Church let him be to thee â— aubeâ—hen and publican doth hee not give to the Church a power to command if hee command to heare and obey the Church hee must give a power of jurisdiction to the Church to command and a power to command not penall onely but promissorie also to loose and absolve upon condition of prosessed repentance Now suppose the Church make a Law that theresurrection of the dead is a truth of God to bee beleeved and professed upon occasion that in the Congregation Hymeneus Alexander den yeth that Article in that very Commandement doctrinall the Church doth governe the whole Congregation and exerciseth a power of formall governing though in their act they say nothing of the censure of excommunication to those who shall deny that Article
of the resurrection for I hope a simple sanction maketh a Law though no penaltie bee expressed in it and though there had beene in the Decree Act 15. 28. an expresse punishment this should to our brethren prove no power of jurisdiction exercised by many for this which is said Gal. 1. 8. Though wee or an Angel from heaven preach unto you another Gospel then that which wee have preached let him bee accursed and that 1 Cor. 9. 16. Woe unto mee if I preach not the Gospel and many other threatnings in Scripture though a punishment bee annexed expressely cease not to bee meerely doctrinall and are not threatnings importing formally any power of Church-jurisdiction and therefore though mention should have beene made of a censure if there bee not here a Synod 2. Having power and authoritie from Christ. 3. Commanding by the holy Ghost as these indeed are all here the name of censure should prove no power of jurisdiction Object 5. The laying on of the yoake spoken of v. 28. is a meerâ— doctrinall yoake and it importeth no more a poner of jurisdiction then we can conclude that the obtruders of circumcision bad a power of jurisdiction because they are said to lay on a yoake also and to tempt God in so doing vers 10. Answ. I retort this reason for we can then no more conclude that the Apostles by an Apostolick authoritie layd on this yoake then wee can conclude that the obtruders of circumcision did lay on this yoake because they are said to lay on a yoake and to tempt God v. 10. It is a most unequall reasoning to argue against a iust Synodicall power from a sinfull and unjust power for these obtruders of circumcision had no lawfull power at all to lay a yoake on the Disciples but sinned and tempted God in laying on that yoake but it is not denyed by our brethren but the Apostles and Elders had a lawfull power to lay on a yoake in this Synod onely it is controverted whether it bee a meere dogmaticall or doctrinall power or if it bee a power of jurisdiction nay the obtruders of circumcision by neither of these two powers layd on a yoake upon the Dsciples Object 6. These decrees which did no other wayes bind the Church of Jerusalem then they did bind all the Churches of the world cannot bee decrees of power of jurisdiction over the Church of Jerusalem and over the Church of Antioch But these decrees did no otherwise bind the Church of Jerusalem then they did bind all the Churches of the world for the decrees of Apostles and Elders at Jerusalem Act. 6. 4 5. were sent to all the Churches of the world to bee observed and seeing they could not as Synodicall Canons obliege all the Churches of the world by an ecclesiasticall tie because all the Churches of the world sent not Commissioners and all the Churches of the world couldnot be represented in this Synod but onely the Churches of Jerusalem and Antioch yea wee see not that this Synod is any more then the Church of Antioch seeking counsell from the sister Church at Jerusalem as one Church may advise another Church that is weaker in knowledge in a matter of such difficultie because the Apostles were at Ierusalem and that 〈◊〉 1. The whole Canons are ascribed to the Church of Jerusalem onely to the Apostles Elders and the whole Church Act. 15. 22. and Act. 15. 22. and Act. 16. 4 5. and Act. 21. 25. the Elders of Jerusalem take this act or canon to themselves 2. It cannot be proven that the Churches of Syria and Cilicia had any commissioners heâ—â— farre lesse had all the Churches of the Gentiles who yet are commanded to keepe those decrees by commissioners there C. 15. 19. Act. 21. 25. Act. 16. 4 5. 3. It cannot bee proven that Antioch sent Elders to this meeting but onely Commissioners Act. 15. 2. Answ. This answer is much contradicent to what our brethren other waies hold for if it be a patterne of a sister Church giving advise and counsell to another this is imitable to the worlds end and if the Canon come from the Apostles as Apostles it is not imitable 2. That one sister Church can lay burdens on another and give out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees to bee kept is unwarrantable now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called by all that understandeth Greeke are not friendly advises of brethren the Seventie Interpreters use the word Daniel 6. 26. to expresse a Law made by Darius Luke useth the word c. 2. 1. saith a decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came from Augustus Caesar to taxe all the World 2. It is a graver businesse then we can thinke of to beleeve that these who onely give advise and counsell and must conveene in a Synod as Apostles and Elders doe here v. 23. 2 that they can say as it is v. 28. It seemed good to the holy Ghost and to us to lay no other burden on you then tâ—â—se necessary things for a counsell or advise can never amount to the burden imposed by the holy Ghost speaking in a Synod 2. It is denied that this decree oblieged the Church of Jerusalem no other way then it oblieged all the Churches of all the world for here bee three sorts of Churches and three sorts of Churches are under a tie by this Synod first Jerusalem secondly Antioch Syria and Cilicia thirdly universally all the Churches of the Gentiles The Church of Jerusalem have formall commissioners here under an ecclesiasticall tie as concerning the faith of the things contained in the decree that it is lawfull for the Gentiles to abstaine from things offered to idolls from things strangled and from blood and they were simply under a tie both of the seventh Commandement and by the fifth Commandement to abstaine from fornication because the Synod had forbidden it 2. They were under a tie by due proportion not to keepe the Law of Moses and not to bee circumcised by any necessitie of a Divine Law but onely by permission to use these ceremonies for feare of scandall 3. They are tied by proportion also to give no offence in things indifferent 4. Not to reject the Gentiles whom the Lord had called to his heavenly kingdome as well as the Jewes 2. These Churches of the Gentiles who never heard of the Synod and so were not oblieged to bee there in their Commissioners or not tied at all by this Decree by vertue of any ecclesiasticall tie but are onely tied by the Law of Nature not to abuse their libertie in the use of things in their owne nature indifferent and so this is false that the Church of Jerusalem was tied no other way by these acts then all Churches of the world for some of the Churches of the world were not tied at all by any ecclesiasticall bond but onely for the necessitie of the Law of Nature 3. Jerusalem Antioch Syria and Cilicia were tied by an ecclesiasticall tie because Jerusalem
and the Churches of Antioch had here Commissioners for Antioch sent Paul and Barnabas with certaine other of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this must relate to Pastors and Elders if Syria and Cilicia had no Commissioners here as certainly they were oblieged to send Commissioners as well as Antioch seeing their case was one with Antioch v. 23. and they could not but heare of this Apostolick remedie to remove the scandall of false Doctrine and therefore their Commissioners were either here or then they were oblieged to bee here and here wee have the true essence of a Synod to wit a meeting of the Churches of Antioch and Jerusalem at Jerusalem to determine of this question But that the Church of Jerusalem did not determine all the businesse in a Presbyteriall way and that others had hand in it is cleare 1. Because Paul and Barnabas and others with them are expresly sent from Antioch to Jerusalem as Commissioners and Elders and here they reason and voyce as is cleare ch 15. v. 12. v. 22. v. 28. ch 16. 4. ch 21. 25 26. and the Acts and Decrees are ascribed to all the Apostles and Elders who were present at the councell ch 14. 4. ch 15. v. 22. v. 12. and amongst these were Paul and Barnabas with certaine others sent from Antiâ—b Act. 15. 2. and the Elders of Jerusalem Act. 21. 25. with the Apostles Act. 16. 4. 2. the reasons alledged are false for Act. 16. 4. Act. 15. 22. Act. 21. 25. the Acts and Synodicall Decrees are not ascribed to Elders of Jerusalem onely but to the Apostles who were not Elders at Jerusalem and to the Elders in Jerusalem Act. 16. 4. not of Jerusalem 3. It is no matter though it cannot bee proven that the Churches of Syria and Cilicis had no Commissioners there for first the contrary cannot bee proven secondly they ought to have had Commissioners here thirdly the Acts are sent to them conjunctly with Antioch and messengers to report the mind and sense of the Assembly as to Antioch v. 23. 4. It is but a groundlesse conceit to say that Paul and Barnabas came to the Synod as Commissioâ—â—â—s or as servants to receive information not as Elders to give their decisive voices because Paul carried himselfe in the assembly as Peter and James who were Elders in the assembly and they being Apostles the decrees are ascribed to the Apostles without any distinction Act. 15. 28. Act. 16. 4. And if Paul and Barnabas and Silas a Prophet of the Church at Antioch Act. 15. v. 32. with Judas v. 27. also a Prophet had beene onely Commissioners and servants of the Church at Antioch and not Elders and members of the Assembly how could they have voices in the Church or Congregation of Jerusalem for the messengers of one Congregation hath not place to voyce in another Congregation 2. It is said expressely It seemed good to the Apostles and Elders with the whole Church to send chosen men of their owne with Paul and Barnabas namely Judas surnamed Barsabas and Silas chiefe men leading men amongst the Brethren now I desire to bee resolved in two 1. how Judas and Silas were men of their owne company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must relate to the Assembly to wit to Elders and Apostles by all good Grammar and how are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captaines and leading men amongst the Brethren which brethren are certainly these mentioned in the same verse Apostles Elders and the whole Church and these mentioned in the next verse 23. Apostles Elders and Brethren that is chosen men of this Assembly now it is evident that Judas and Silas were no part of Elders of the Church of Jerusalem but Prophets at Antiab v. 32. and members of that Presbytery spoken of Act. 13. 1 2. and Act. 15. v. 35. And what power then had the Assembly to send them and especially what power had the Eldership or presbytery of Jerusalem to send men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their owne company who were not men of their owne company therefore they were called chosen men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their owne company and leading men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Brethren because they were members of the Assembly and of that councell gathered together with one accord v. 25. and not because they were naked messengers of the Church of Antioch but Elders Prophets v. 32. and members of the Assembly v. 22. 23. And when as it is said Act. 16. 4. Act. 21. 28. These decrees are ascribed to the Elders in Jerusalem I answer they are not called the Elders of the Church of Jerusalem as Revel 2. 1. To the Angel of the Church of Ephesus v. 8. To the Angel of the Church of Smyrna and v. 12. of the Church of Pergamus and v. 18. and Act. 20. 17. but the Eders which were at Jerusalem assembled and this doth no more prove that all these Elders were onely the Elders of the Church at Jerusalem then it proveth that the Apostles were the Apostles of the Church at Ierusalem which no man can say yea by the phrase of Scripture used in other places it is cleare they were not the Elders of the Church of Jerusalem and for Act. 21. 25. The Elders of the Church of Jerusalem taketh those Decrees upon them not as if they made the whole Synod but because they were a considerable part of the Synod for it is cleare from the story Act. 15. that the Apostles and others were members of that assembly and therefore that v. 25. Wee have written and concluded c. must bee expounded wee as a part of the Synod have written c. and it is a Synecdoche and the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee includeth no Apostle but James whereas Peter Paul Barnabas Iudas Silâ—s and others Elders and Brethren were members of the Synod yea and as our Brethren say though to mee it is not probable the whole Church of Ierusalem from v. 22. c. 15. Object 7. They take away the scandall in a doctrinall way only declaring that they ought to abstaine from things scandalous Answ. The very delivering to Satan may thus bee called doctrinall because it is a Declaration that the mans sinnes are retained in heaven yet it is an authoritative declaration and if it bee meere doctrinall one Pastor and one Prophet might have done all which this venerable colledge of Apostles and Elders disputed reasoned and concluded Synodically A meere doctrinall power layeth not on burdens and Decrees Herodian calleth such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senatusconsultâ—in and Budeâ—â—s a man excellently skilfull in the Greeke language saith the like of it and so doth the civill Law make it a statute of the Senate Object 8. The reason why Patel could not though hee was an Apostle determine this at Antioch was not because hee wanted Apostolick authoritie but because his Apostolick power was more questionable hee not having seene Christ in the flesh
nor being a witnesse of the life death and resurrection of Christ then the authoritie of James and Peter who werâ— eye-witnesses of Christs life doctrine and sufferings and saw him visibly ascend to heaven and the believers doubted if hee was an Apostle and the Synod was convened to have theresolution of the Apostles and so it was meerely Apostolicall Ans. Though I grant there beesome truth in this that Pauls Apostolick calling was now more question 〈◊〉 then the rest of the Apostles and I easily yeeld that these who disputed with him could not rest upon his authority yet I deny that hence wee can inferre no Synod for if the Apostles had convened in Synod to satisfie those who doubted of Pauls authoritie as an Apostle then they would have reterred the matter to James and Peter who to these beleevers were undoubtedly the Apostles of the Lord but if the Apostles had had no intent but to end the controversie in a mere Apostolick way and not intended a Synodicall and an â—clesiasticall and perpetuall remedy in such cases of controversies in particular Churches I shall not beleeve that the Apostles when they were to determine by a superior an Apostolick and infallible light they would have joyned with them the Elders as Act. 15. 16. to consider of the question and that the Church of Auâ—ioch doubting if Paul was an Apostle would have decreed to seeke a resolution from Elders and that in an Apostolick way for they sent to the Elders at Jerusalem for a resolution as well as to the Apostles Act. 15. 2. and judge yee if the Apostles being to determine infallibly as Apostles would joyne the falliblo and inferiour light of Elders v. 6. and Brethren v. 22. if tlloy had not had a mind to determine the question in a Synodicall way Object 9. But it is not cleare that in this act they either censure persons or doe any thing in order to Church-censure but onely exercise a naked doctrinall power Answ. A doctrinall power was in a higher measure in the Apostles then in all the Elders of the world who were all but fallible men and James and Peter to these beleevers who moved the question were undenyably Apostles and what doctrinall power could they seeke in the Elders to whose determination by intention both of Antioch ch 15. 2. and by the Apostles intention v. 6. the question is referred as well as to the Apostles if the matter was not to bee ended by a formall Synod 2. Nor can they deny a power of jurisdiction though there were no persons rebuked and censured in this Synod for the object of a juridicall power is not onely persons but things of order decencie circumstances questions of doctrine as is cleare Reâ—el 1. 14. 15. officers to be ordained Act. 6. 3 4 5 6. 1 Tim. 5. 22. 2 Tim. 2. 2 3. 3. Our brethren cannot deny but the sentence of non-Communion is a censure and a great one yea and of kindred and blood most neare to excommunication and that if any Churches should have refâ—â—sed those Canons by this Canon the Churches might have pronounced the sentence of non-communion against them and to pronounce this sentence is an act of government as properly so called as to pronounce the sentence of excommunication for it is the formall halfe of the sentence of excommunication Object 10. It seemeth that Apostles here determine as Apostles for they condenme the obtruders of circumcision because they taught these things without any Apostolick Commandement v. 24. They teach that you must bee circumcised and keepe the Law to whom wee the Apostles gave no such commandement Answ. This is no more a good argument to prove that the obtruders of circumcision did teach false doctrine and were not condemned by the Apostles and Elders Synodically then if one should say this is not a Synodicall decree of the Church because it is proven and made good by the Word of God for Synodicall decrees exclude not Gods word though they bee not formally Scripture for in some part of the Epistle the Apostles may well speak of themselves as distinguished from Elders and as Apostles and yet the assembly is an ordinary Synod and not an Apostolick meeting for if wee should argue thus the whole Church men and women v. 22. sent messengers to Antioch as the Church and not as Apostles our brethren would thinke it a weake consequence to inferre Ergo this was nothing but a Congregational not an Apostolical meeting Yet our brethren contend that the whole Church and single Congregation of Ierusalem did concurre in this meeting as consenters and having power also though not of jurisdiction but I wonder why our brethren should so contend that there was no power of censuring put forth in this Assembly seeing one of their speciall answers whereby they would prove that this it not a patterne of an ordinary Synod and such a Synod as wee contend for having power of jurisdiction is that this was an ordinary meeting of the Elders and Church of Ierusalem giving counsell and advise with the Apostles to the Church of Antioch but I am sure the businesse of not scandalizing did as much concerne the Church of Ierusalem and therefore in the Synod they ought to put forth power of jurisdiction if any of their members hearing that the Apostles contended that the ceremoniall Law did not lay a tie on the conscience of either Jew or Gentile in foro dei before Gods court as the places cited by Iames prove v. 15 16 17. Peter saith expresly that God now putteth no difference betwixt Iewes and Gentiles v. 9. but 〈◊〉 are saved through the grace of our Lord Iesus v. 11. should ab â—aine from blood to the offence of the weaker should not this Congregation all Church condemne such in ordine ad censuram in order to excommunication yea the Eldership and Congregation of Jerusalem here convened as our brethren say should have failed in this first Synod and also the Apostles with them if they neglected to exercise juridicall power over their owne Congregation in the case of scandall and a scandall as possible to them to fall in as the Gentiles and therefore either this assembly consisting of Apostles and of the particular Church of Ierusalem erred which wee cannot say or then they did exercise power in order to excommunication towards their owne Church and so there is some juridicall power put forth in this meeting Object 11. Though the Apostles in this Synod proceed by way of disputing and borrow light one from another it followeth not thâ—â— they goe not on here as Apostles yea though Peter and Paul dâ—e not say all the truth nor fall upon that which is the conclusion of the Assembly as I ames doth it doth not hinder but they are led in all these Synodicull debaâ—eâ— by the infallible and Apostolick spirit because some things are revealed to one Evangelist and to one Prophet which is not revealed to another Iohn the
they are registred in the bookes of Old Testament bee formally Scripture yet as cited by the Apostles they dâ—e not become Scripture except these saying bee cited tali modo that is by the influence of the immediatly inspiring holy Ghost which influence onely maketh formally any saying to bee Scripture Object 12. If the Apostles did not in a Synod with the Elders dispute and voyce as Apostles it should follow that as Apostles they did plant Churches but after the Churches were planted they ceased to bee Apostles and did all as ordinary Elders which is most incongrâ—oâ—s for then should they descend from an infallible to a fallible spirit Answ. The Apostles did onely use their Apostolick power when there was need of it as God worketh not miracles but in some necessitating exigence of second causes and what they could doe by an ordinary power when the Churches were once constituted they did not attempt to doe by their Apostolick power and though their Apostolick power was in them as a habit yet the exercise thereof was rather under the dominion of an extraordinary and immediate rapt and influence of God then under the mastery of their owne free-will I would aske why the Church of Antioch no doubt most lawfully Act. 15. 2. did send to seeke resolution at the fallible spirit of Elders and also as our brethren teach at the infallible spirit of the Apostles and why did they not from their infallible and Apostolick spirit seeke out and choose seven men to bee Deacons but remitted to the fallible spirit of the multitude who are not infallible or Apostolick in their choise both the nomination and election of these seven men but the Apostles did much honour the Churches of Christ in cooperating with them and in doing most things with their consent that by example they might interdict dominion and assert a ministeriall power and make Christ most Monarch-like in the government of his spirituall Kingdome nor did they put off or interdict themselves nor forfeit their Apostolick power after Churches were constituted but used their Apostolick power at the Commandement of that great King exalted Jesus Christ whose Catholick Ambassadours they were as God immediatly moved them Object 13. Paul exercised the power of the Keyes of knowledge upon Barbarians and might have preached to Indians and did presâ—h to the scefling Athenians Ergo hee might exercise power of jurisdiction over them and judge those who are without it is no consequence and against the word of God 1 Cor. 5. 12. Yea Paul by this power dogmaticall rebuked the Athenians Act. 17. 22. I perceive that in all things yee are too superstitious yet Paul had no power to excommunicate the Athenians Mr. Mather Answ. I deny not but there is great odds betwixt a concionall rebukinâ— by way of preaching which may bee and is alwayes performed by one and a juridicall rebuking by a power juridicall of the Keyes which is performed onely by a Church-sâ—ciâ—tie now it cannot bee denyed but the rebuking of men because they subverted soules v. 24. is not a meere concionall rebuking which may bee performed by one 1. it is a rebuking v. 24. 2 it is a rebuking performed by many by a whole Synod v. 6. v. 22. 3 It is performed by a politicall societie and body having a dogmaticall power to judge and determine in a doctâ—inall way as our brethren say and consequently as wee say having a juridicall power v. 25. It seemed good unto us being assembled with one accord to send chosen men unto you c. which is undenyably a politicall body an assembled company as v. 6. met about a question which concerneth the Churches of Christ as is cleare v. 2. v. 6. v. 23. c. 16. 4 5. c. 21. 25. compared with v. 22. hence a businesse of doctrine which troubleth the Churches of Antioch c 15. 2. and of Jerusalem v. 5 6 7 8. and Syria and Cilicia v. 23 24. must bee a Church-businesse in respect of the subject 2. The question is a Church-question in the matter of practise it conoâ—rneth the consciences of the Churches in the point of taking and giving offence in a Church-societie as this doth v. 19. That yee trouble not them which amongst the Gentiles are turned unto God and v. 28 29. compared with 1 Cor. 10. 24 25 26 27 c. Rom. 14. 14 15. this was a Church-â—candall or publick offence as touching the matter materia quâ—nt 2 The forme and manner of deciding the controversie was a publick Church-way by the Word of God Act. 15. so 〈◊〉 proveth v. 7 8. 9. and James v. 15 16 c. maketh good 4 The efficient causes and agents in the question are 1. Church 〈◊〉 v. 6. Apostles and Elders 2. Church-officers conveened Church-wayes in a Church-body or societie v. 6. c. 15. and The Apostles and Elders came together in a Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which cur brethren acknowledgeth doth 1 Cor. 5. 4. note a formall Church-assembly to consider of this matter and â— 25. It seemed good to us being assembled with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very word Church is not wanting though with reverence of others it seemeth not to bee the multitude seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing so generall must have its signification from the action and end for which the meeting is intended as before I said as is cleare v. 22. It pleased the Apostles Elders and whole Church 5. The action they performe when they are met in a politicall body is to decide a Church-controversie that troubled many Churches Act. 15. 2. v. 23 24. 6 The end is the peace and edifying of the Churches as that the Churches of the Gentiles bee not troubled with needlesse ceremonies as James saith v. 19. and the good of the Churches v. 29. from which if you keepe your selves yee shall doe well c. 16. 4. And â—s they went through the cities they delivered them the Decrees to 〈◊〉 v. 5. so were the Churches established in the faith Consider 〈◊〉 is the happy end and fruit of this Synod The establishâ—â—â— of the Churches Therefore have our brethren without reason I speake with reverence of their learning and godlinese denied the word Church to bee given to a Synod or a meeting of Elders which to mee is cleare Act. 15. v. 6. The 〈◊〉 sending is the Eldership of Antioch the Church receiâ—â—â— v. 4. is the Eldership at Jerusalem and cannot conveniently bee exponed of the whole and numerous thousands that â—â—eâ—ed at Jerusalem the rebuking cannot then bee meerely â—â—â—â—inall by the power of the keyes of knowledge which is exercised by one nor are the Apostles and Elders here considered as meerely Preachers and Teachers in the Act of teacher for why then should they not bee formally a Church and a Church-assembly as our Brethren say if they bee an assembly meeting for preaching the Word for the exercise of the keyes of Knowledge in the hearing of a multitnde
nor natures light doth warrant us to unjust appeales or to any thing against equitie and reason but that supremacy of power should bee in a Congregation without any power of appealing I thinke our brethren cannot teach for when the Church of Antioch cannot judge a matter concerning the necessitie of keeping Moses his Law or any difficill dogmaticall point they by natures direction Act. 15. 2. decree to send Pau ' Barnabas and others to Jerusalem to the Apostles and Elders as to a higher judicature that their truth may bee determined and this they did without any positive law that wee can imagine for Mr. Mather and Mr. Thomson as also the Author of the Church government of New England teach that the Church of Antioch had jus power to judge and determine the controversie but because of the difficultie had not light â—o judge thereof Ergo they must acknowledge appeales by natures light warrantable as well as wee for suppose wee that a Congregation inclineth to this that Arminianisme is the sound doctrine of grace opposite to Stoicisme one man is cited before the Congregation for holding the contrary hee knoweth all the Congregation in those points to be Pelagians would not our brethren say that this man so unjustly accused for holding the truth against the enemies of grace may appeale to a Synod I thinke they must teach this by their grounds though by the way I thinke the brethren erre in this to teach that Antioch had power to determine the controversie Act. 15. in this case 1. when the Churches of Syria and Cilicia to their knowledge were troubled with the like question as v. 24. may cleare 2. when as the partie against the truth was so prevalent within the Church of Antioch Act. 15. 2. as that they opposed the Apostle Pau ' and Barnabas also in this case I doubt much if they had power to determine a question that so much concerned all the Churches for that was proper to a Synod of many Churches 2. When the greatest part of a Church as Antioch is against the truth as is cleare Act. 15. 2. I beleeve in that they lose their jus their right to determine eaâ—enus in so farre for Christ hath given no ecclesiasticall right and power to determine against the truth but onely for the truth and therefore in this appeales must bee necessary Mr. Mather and Mr. Thomson against Herle c. 2. p. 17. 18. say we do much Judaizein that we multiply appeales upon appeales from the Congregation to a Classe then to a Synod then to a nationall assembly then to an â—eckmenick councell and this way while the world indureth causes are never determined and Synods cannot alwayes bee had even as in Jerusalem the supreme judicature was farre remote from all proselytes as from the Eunuch of Aethiopia Act. 8. and from the remotest parts of the holy Land But God hath provided better for us in the New Testament where every Congregation which is at hand may decide the controversie Answ. 1. The speedinesse of ending controversies in a congregation is badly compensed with the suddainnesse and temerity of delivering men to Satan upon the decision of three Elders without so much as asking advise of any classes of Elders and with deciding questions deepe and grave that concerneth many Churches which is a putting a private sickle in a common and publick harvest 2. All appeales without just warrant from Christs will wee condemne as the abuse of appeales to a court which is knowne shall never bee 3. Antiochs appeale to a Synod two hundreth miles distant as our brethren say in so weighty a question was no Judaizing but that which Paul and the Apostles was guiltie of as well as wee 4. Matters concerning many Churches must bee handled by many The Doctrine of the Presbyteriall Churches of Jerusalem Corinth Ephesus Antioch vindicated VVEe are convinced from the numerous multitude of beleevers and the multitude of Pastors at this famous and mother Church of the Christians at Jerusalem to beleeve the frame and mould was presbyteriall and that it cannot bee so much as imagined or dreamed that it was moulded to the patterne of one single Congregation which could all meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one place The frame of an independent single Congregation is such as no more doe meet ordinarily in one house then may conveniently bee edified in partaking of one Word and one breaking of bread that is one Table at the Supper of the Lord nor can wee imagine that the first mould of a Christian visible Church was so inconvenient as that it crossed edification and conversion which is the formall effect of a Church-meeting Now the multitude was such as could not neither morally nor physically meet in one house For at one Table many thousands and multiplied thousands could not meer and therefore consider their number they were Act. 1. a hundreth and twentie met in one place but I shall not bee of the opinion that this was all seeing 1 Cor. 15. 6. Christ after his resurrection was seene of Cephas then of the twelve after that hee was seene of above five hundreth brethren then in one day at one Sermon about three thousand soules Act. 2. 42. and ch 4. 4. though they were apprehended who preached the Gospell yet many of them which heard the Word beleeved and the number of the men was about five thousand I deny not but worthy Calvin saith id potius de tota ecclesia quam de nova accessione intelligendum this was the whole number including the three thousand that were converted c. 2. but first hee saith Potius hee inclineth rather to this opinion but secondly the Text saith of those which heard the word it would seeme to mee at the second Sermon of Peter and Augustine Chrysostome Bedâ— Basilius Oecumenius Hieronym Ireneus make this number divers from the former so doe Cornelius a Lap. Salmeron Stapletonus l Sanctius Lorinus Lyranus Cajetanus but we shall not contend about the matter nor yet whether the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includeth women which it often doth in the Greek as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Demosthenes doth also yet the wisdome of God in the Apostles cannot admit us to imagine that five thousand could ordinarily meet to the Word Sacraments and government in one house and after this many thousands were added to this Church 1. Our brethren say it is one thing to say that they could not meet in one place by reason of extrinsecall impediments of persecution and through want of a capacious and large roome and another thing to say that it was unpossible that they could bee one Congregation and meet in one place for though wee prove they could not meet because of persecution wee doe not prove that they were so numerous that they could not conveniently meet in one place Answ. Though it bee
they are called Apostles and Elders in or at Ierusalem Acts 16. 4. for another cause these were Elders from other Churches from Antioch no lesse then Elders of Ierusalem they onely sate in Synod at Ierusalem 2. All Ierusalem was not converted to the Christian Faith and therefore they may well bee tearmed Elders at Ierusalem as the Church at Ephesus at or in Thyatira 3. I deny that the Scripture speaketh any other wayes of the Elders of the Church of Ierusalem then of the Elders of other Churches 2. Those Elders ought to meete for the governing of the Church of Jerusalem for this was their duty Ergo they were one Presbytery 2. They did meet Acts 15. 14. to receive Paul and Barnabas and to heare what God had done by them for their edification and Acts 21. Paul goeth to Ierusalem and is received v. 15. by the Brethren but the next day v. 18. The day following Paul went in with us unto James and all the Elders were present and there the Elders doe presbyterially act for the removing of a Church-scandall v. 21. The believing Jewes were informed that Paul taught all the Iewes which were amongst the Gentiles to forsake Moses This was a publick scandall 2. The offended multitude were to convene v. 22. as plaintiffs 3. The Eldership ordaineth Paul to remove the scandall by satisfying the offended by purifying himselfe after the manner of the Jewes and it is cleare Paul should not have satisfyed the scandalized Iewes except Iames and the Elders had injoyned him so to doe 4. This the very course of a presbytery yea our Brethrens doctrine which a Congregationall presbytery would and doth take with any other person who doth give offence yea though it be taken and not given if the way of remedy be lawfull and expedient as this presbytery conceived Pauls purifying of himselfe to be and if any scandalizing person should be disobedient to the voyce of a Congregationall eldership such as our Brethren believe the Eldership of Jerusalem to be they would say they are to censure him and therefore if Paul should have beene disobedient to this he should have incurred a censure It is true Lorinus saith that Chrysostome and Oecumenius will have this to be a Counsell not a Synod to command Paul and they deny any Juridicall power here but v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mee it is They were gathered together Diodatus calleth them The colledge of the governours of the Church Beda saith there were foure Synods and hee maketh the Synod Acts 1. at the chusing of Matthias the first the second at the chusing of Deacons Acts 6. the third Acts 15. and this the fourth Acts 21. 2. The Text seemeth to mee to say it for as Acts 15. there was course taken for the Gentiles that they should abstaine from blood lest they should either scandalize or bee scandalized so the Eldership here taketh course that the infirme Iewes be not scandalized as is cleare v. 25. As touching the Gentiles which believe we have written c. and to me they seeme to do both Synodically some thinke that this fact of the Elders and Paul was not lawfull but how ever though it was not a generall councell a presbytery I take it to be taking course to remove a scandall from the weake Iewes in this place as they had by a Synodicall power removed it from the Gentiles Act. 15. It is objected by Master Mather that if a Church in an Island by Divine institution and so this first founded congregation at Jerusalem which did meete in Salomons porch had once an entire power of Iurisdiction within it selfe though in an extraordinary case 1. The case is ordinary as in the Dominion of Wales there is scarce a congregation to be found within twenty or thirty miles 2. Suppose the case were extraordinary and rare may they violate the ordinary rules of Christ for so some may thinke and say that though according to ordinary Rules Baptisms and the Lords Supper must be dispensed only by men and by Ministers yet in the want of these the one may be dispensed by a Woman or Mid-wife and both of them by such as are no Ministers Answ. We thinke a Ministery and Discipline more necessary to a Congregation in a remote Island or to the Church of Ierusalem before they increase to such a number as cannot meet for their numerous multitude in one Congregation then the Sacraments when there be no Ministers to dispense them 1. That the Church be so in the Island its alone may possibly be extraordinary but that in such a case they have the Word preached and entire power of Discipline whole and entire within themselves to excommunicate scandalous persons is not extraordinay when there be no consociated Churches whom excommunication concerneth that are in danger to be scandalized for it floweth connaturally from a Church to which agreeth the essence of a Church to exercise Jurisdiction over all its owne members if there be no more consociated with that Church that is by accident and an extraordinary exigence of Gods providence As a master of a Family is to do his duty to educate his children in the feare of God but if God take all his children from him by death he doth not transgresse the ordinary rule of educating his children in the feare of God when hee hath none This argument supposeth that a Congregation hath no power of excommunication at all either compleat or incompleat as the Mid-wife hath no power to Baptize at all either compleat or incompleat neither doth a Congregation transgresse any rule of Christ at all when it exerciseth entire power of censures within it selfe whereas there be no consociated Churches to share with it in that power A Congregation is capable of entire Jurisdiction because it is a Church But a woman in no case is capable of administrating Baptisme or the Lords Supper except shee were extraordinarily and immediatly inspired to be a prophetesse but for the exercise of entire power of Jurisdicton by a Congregation in a râ—mote Island I hope it hath no such need of immediate inspiration 2. There is no such morall necessity of the Sacraments as there is of the Ministery of the word and consequently of some use of the Keys where a scandalous person may infect the Lords flock For where vision ceaseth the people perish but it is never said where Baptisme ceaseth the people perish and therefore uncalled Ministers in case of necessity without ordination or calling from a presbytery may preach and take on them the holy Ministery and exercise power of Jurisdiction because the necessity of the Soules of a Congregation in a remote Island requireth so but I hope no necessity in any the most extraordinary case requireth that a Midwife may Baptize or that a private man remaining a private man may celebrate the Lords Supper to the Church without any calling from the Church But Mr. Mather if the power of Iurisdiction
because the Apostle mentioneth onely one single Church-meeting I think not and therefore the Apostles mentioning of one assembling of the Church acts 11. 26. and of one multitude in the singular number acts 15. 30. can never prove that there was but one single Congregation at Antioch Therefore there be great â—dds betwixt meeting in a Church and meeting in the Church Also Tit. 1. 5. for this cause was Titus left at Creet that he might appaynt Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14. 23. acts 16. 4. 5. That is if ordaining of Elders of every City bee not as good as ordaining of Elders in every Church then must there be but in all and every City where ever the Apostles or Evangelists planted Churches but one single Congregation and not any more then could meet in a single Congregation which is a conjecture and much contrary to these times when the Gospell admirably grew in the World And it must follow that every City had but such a competent number as met in one place and if this hold as an uncertaine thing in great Cities then must we say an Eldership in a City and an Eldership of many Congregations were the first planted apostolick Churches and so rules to us also And looke what frame of Churches the Apostles did institute in Cities that same they behoved to institute in Villages also for places cannot change the frame of any institution of Christ. 2. The communion of Saints and Church-edification is as requisite for Villages as for Cities Arguments removed which Mr. Richard Mather and Mr. William Thomson Pastors in New England in their answer to Mr. Charles Herle do bring so far as they make against the authors former Treatises and a scanning of some Synodicall propositions of the Churches of N. England MR. Mather Mr. Thomson c. 1. 9. Governing power is only in the Elders 1 Cor. 12. 28. Rom. 12. 8. Heb. 13. 17. the people hath no power but rather a liberty or priviledge which when it is exercised about Ordination Deposition Excommunication is of the whole communiter or in generall but not of all and every member in particular Women for their Sex children for want of discrâ—tion are dâ—barred Answ. If there be no governing power in Women nor any act at all in excommunication You loose many arguments that you bring 1 Cor. 5. to prove that all have hand in excommunication 1. Because Paul writeth to all 2. All were to mourne 3. All ware to forbeare the company of the excommunicated men Then belike Paul writeth not to all Saints at Corinth not to Women and Women were not to mourne for the scandall nor to forbeare his company 2. The priviledge being a part of liberty purchased by Christs Body it must be due to Women for the liberty wherewith Christ hath made Women free cannot be taken away by any Law of God from their Sex except in Christ Iesus there be difference betwixt Iew and Gentile male and female nor is it removed because iâ— iâ— a power or authority for the authors say it is no power but a priviledge 3. What priviledge the people have in ordination to confer a Ministery which they neither have formally nor vertually I know not But I doe willingly say something here of the peoples power The first Synodicall proposition of New England is 1. Propos. The fraternity is the first Subject of all Ministeriall power radicalitèr idest 〈◊〉 per modum collationis some say suppletivè non habitualitèr non actualit â—r non formalitèr That is if I conceive it right The people voyd of all Officers have a vertuall power to conferre a Ministery on their Officers though they have not this power in themselves I could in some sense yield that Believers not Angells are capable of the Ministeriall power to exercise it formally but that Believers doe or can by any way of causative influence make Church-Officers I see not they may design a man qualified to bean Officer to the Office and that is all But say they people wanting or being naked and without all Officers hath not formally or habitually any power in them this latter part Igrant and the 2. Proposition I grant to wit That the presbytery is the first subject of all presbyteriall power habitually and formally But I doe not see how it standeth with the third proposition which is 3. The fraternity or the people without the Officers and without Women or children have an authoritative concurrence with the presbytery in judiciall acts Because if the Brethren have an halfe Ministeriall power with the Officers in acts of Jurisdiction and Excommunication Deposition and Censures I see not how there is not a Ministeriall power formally and habitually at least in part in the Brethren and so contrary to the third proposition the Prasbytery is not the first subject of all Prebyteriall power for the brethren are sharers with the Elders in this power 2. We desire to see it made good by Gods Word that the brethren have a joynt power of Jurisdiction with the Elders for the Table giveth them a brotherly publick power not by way of Charity but a politick Church power in many eminent acts especially in those eight and that constantly 1. In the admission 1. In Sending Messengers to the Churches 2. In the excommunication of members 2. 2. In interpretation of Scripture 3. In the calling 3. In a judiciall determination of controversies of Religion in a synod 4. And Deposition of Ministers 4. In a power of disposing of things indifferent I cannot see any judiciall power or any farther then a charitative yielding by way of a loving and brotherly consent that the Scripture giveth to brethren 3. How this can be denied to be a power of jurisdiction and governing and an actuall Ministeriall using of the Keyes of the Kingdome by those who ex officio by place and calling are no Officers I believe is not easily understood 4. The letter that I saw sayth that that learned and godly Divine Mr. Cotton and some others thinke that the Church as it is an Organicall Body made up of Elders and people is the first subject of all Ecclesiasticall power and they divide it into a power of authority and a power of liberty whereof the power of authority belongeth to the Elders or Eldership and the power of liberty to the Fraternity or Brethren that are not Officers and therefore these reverend brethren deny any authoritative concurrence to the brethren and they thinke that the Church as it is an homogeneall body that is a company destitute of Officers cannot formally ordaine excommunicate or censure the Elders though in case of obstinacy they may doe that which is equivalent and so separate from them The 4. Proposition is The fraternity or Brethren in an Organicall Body or in a â—â—med and established Church consisting of Officers and people act and use
bestoweth lawfull Kings and Magistrates upon many Nations who know nothing of a Saviour I answer When I consider the point more exactly I see not how Kings who reigne by the wisdome of God Jesus Christ Prov. 8. 14. 15. have not their kingly power from Christ who hath all power given to him in Heaven and in Earth Matth. 28. 18. for they are Nurse-fathers of the Church as Kings Esa. 49. 15. they are to kisse the Sonne and exalt his Throne as Kings Psal. 2. 11. they bring presents and kingly gifts to Christ as Kings Psal. 72. v. 10. 11. and they serve Christ not onely as men but also as Kings as Augustine saith therefore are they ordained as meanes by Christ the Mediator to promote his kingly Throne Some of our Divines will have the kingly power to come from God as Creator in respect God giveth Kings who are his Vicegerents to those who are not redeemed and to Nations who never heard of Christ and others hold that the kingly power floweth from Christ-Mediator in respect he accomplisheth his purposes of saving of his redeemed people by Kings authority and by the influence of their kingly government procureth a feeding ministery and by their princely tutory the edification of his body the Church which possibly both aime at truth See the groundlesse carping at Cartwright Calvin Beza and others by that sharp toothed envier of truth the Author of the Survey of holy discipline of this hereafter more 4. Conclusion The King as King hath not a nomothetick or legislative power to make Lawes in matters ecclesiastick in a constitute Church nor hath he a definitive sentence as a Judge 1. All power of teaching publikely the Church or the Churches of Christ is given to those who are sent and called of God for that effect but Magistrates as Magistrates are not sent nor called of God to the publike teaching of the Church Ergo. The proposition is cleare from the like Rom. 10. 14. How shall they preach except they be sent Ergo how shall they publikely and synodically teach except they be sent Heb. 5. 4. No man taketh this honour upon him but he that is called of God as was Aaron c. Ergo if none be a Priest to offer a Sacrifice without Gods calling neither can he exercise the other part of the Priesthood to teach synodically to give out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees Acts 16. 4. that obligeth the Churches ecclesiastically but he who is called 2. Who so hath nomothetick power to define and make Lawes in matters ecclesiastick have onely a ministeriall power to expone Christs will in his Testament under paine of Church-censures and hath no coactive power of the sword to command these Lawes enacted and to injoyne them on the Churches But onely Church-men who are formally members of the Church as Pastors Doctors Elders and others sent by the Church have this ministeriall power without the coactive power of the sword and what ever the Magistrate as the Magistrate commandeth he commandeth it in things ecclesiastick necessary and expedient under bodily punishment I adde this because threatning of bodily punishment is not essentiall to Lawes in generall because some Lawes are seconded onely with rewards as the Judge offereth by law a reward to any who shall bring unto him the head of a Boar or of some notorious robber Ergo c. The proposition is cleare the learned Junius giveth to the Magistrate with our Divines an interpretation of Scripture as a Judge which concerneth his owne practise they are interpreters pro communi vocationis modo in a Christian way as private men but they have no power of ecclesiastick interpretation 2. Gul. Apollonius saith the Prince as a Christian hath an office to exhort the Svnod by word or Epistle as Constantius did the Fathers of the Nicen Councell and his Legates exhorted the Councell of Chalcedon ut Deo rationem reddituri See Ruffinus and the acts of the Councell of Chalcedon 3. The Magistrate hath a power judiciall as a Magistrate in so farre as his owne practise is concerned to expone the things defined but this expotition he useth non instruendo synodice non docendo ecclesiastice sed docendo seu potius mandando cum certa relatione ad paenam à brachio seculari insligendam contemptoribus not in an ecclesiasticall way teaching and instructing synodically but teaching or rather commanding with a certaine relation to civill punishment to be inflicted upon the contemners as he teacheth what is just or unjust in his civill Lawes not directly to informe the mind but to correct bad manners and this maketh the object of kingly power about Churches matters and the object of ecclesiasticall power formall objects different 3. Those who have a nomothetick power to define in Synods are sent by the Church to Synods with authoritative commission and power for that effect representing the Church which sent them as all who are sent with any ambassage doe represent those who sent them But Magistrates as Magistrates are not sent to represent those who sent them with authoritation commission of the Church Ergo they have no such power â—â—dâ—ine in Synods I prove the proposition from the Apostles practise Paul and Barnabas were sent as chosen men by the Church 〈◊〉 Antioch Acts 15. 2. 3. Acts 15. 6. the Apostles and Elders came from the Church to consider of this matter Acts 21. 18. Acts 22. 17. 〈◊〉 2 Cor. 8 17 18. if the Apostle with the Church sent Titus 〈◊〉 Brother whose praise is in the Gospel as chosen of the Churches to travell with us v. 19 in gathering the charity of the Saints for the poore at Jerusalem then by the like those who are sent to declare the minds of the Churches are also clothed with the authority of the Churches who sent them but Magistrates aâ— such are not sent but are there with the sword of Common-wealth and not with the mind of the Church as Magistrates except they be also Christians 4. The Apostolike Synods is to us a perfect patterne of Synods but persons defining in them are Apostles and Elders Acts 16. 4. Acts 15. 6. the Church Matth. 18. 18. defineth and 1 Cor. 5. 4. those who are conveened in the name of the Lord â—esus and the Apostles pastorall spirit those who are over us in the Lord and watch for our soules 1 Thes. 5. 14. Heb. 13. 17. but in these Synods there are no Magistrates yea there was at Câ—rinth a Heathen Magistrate 1 Cor. 6. 1. and in the Apostolike Church a persecutor Acts 22. 1 2 3. c. And the Magistrate as the Magistrate is not a member of the Church and is neither Pastor Elder nor Doctor nor a professor of the Gospel except he be more then a Magistrate 5. No Ecclesiasticall power or acts formally Ecclesiasticall are competent to one who is not an Ecclesiasticall person or not a member of the Church but a civill person
A Church-congregationall within a Church Presbyteriall p. 336 337 338. Entire power of government in one Congregationall Church against nature and the order of grace p. 340 341. A Nationall Church no Iudaisme but Christian p. 342 343. How Pastors are Pastors in relation to these Congregations p. 344 345. And Churches whereof they are not proper Pastors p. 344 345 346. The place 1 Cor. 5. considered if it can prove that all the multitude have an interest of presence in all acts of Iurisdiction p. 348 349 350. The place Acts 15. for a lawfull Synod considered at length Acts 15. p. 355 356 357 358 359 360 361 362. seq All the requisites of a juridicall Synod here p. 355 366 357. The Apostles did not act in this Synod as Apostles p. 358 359 360. 361 362 seq 368. 369 370. The power of this Synod not doctrinall onely but also juridicall p. 365 366 367. The Church Acts 15. 22. seemeth to be a Synodicall Church p. 346 347. If the Apostles as infallible did reason in this Synod p. 371 372. How the Holy Ghost is in all lawfull Synods p. 373 374. And what Holy Ghost is meant ibidem This Synod not a company of counsellors p. 382 383 384. Church power intrinsecally in every part of the Church and not derived either by ascending or descending p. 383 384. Which is the first Church and five necessary distinctions thereanent p. 384 385 386. Presbyteriall government warranted by the light of nature p. 386 387. Power of censures in this Synod p. 388 389 seq Acts of this Synod could not have been performed by any one man p. 387 390 391. 393. Reasons proving that the Apostles acted in this Synod as Apostles are removed p. 391 392 323. A power to act Church-acts cannot want a power of censuring the contraveners p. 396. How the decrees Acts 15. bind all the Churches p. 398 399. What was in question Acts 15. p 403 404. The Apostles proceeding by way of disputing not by apostolick infallibility in this Synod p. 406 407. seq The question Acts 15. a Church question p. 410 411. The synagogue of the Iewes a compleat Church though all the Ordinances of God were not there p. 414 415. The power of an Oecumenick Synod above a nationall Church what it is p. 416 417 418. There is a visible Catholick Church 1 Cor. 12. p. 418 419 420. The Church of Herusalem was a Presbyteriall Church p. 425 427 428. The Church of Jerusalem an ordinary Christian Church p. 429 430 431 432. A presbyteriall Church after the dispersion p 438 439. The Apostles exercised acts of a classicall presbytery as ordinary Elders Acts 6. p. 440. 444. seq The seales not to be denied to approved professors though they be not members of a parishionall Church p. 185 186 seq Whether the invisible or visible Church hath right to the Seales p. 188. The visible Church of the Jewes and the visible Church of the Gentiles of one and the same nature and essentiall constitution p. 190 191 162. Whether for every sinne of ignorance there was need of a sacrifice p. 191. Arguments to prove that only members of a parishionall Church are capable of the seales dissolved p. 192. No strong hand of providence such as necessary absence from the congregation as traffiquing but only morallimpediments maketh men uncapable of the Seales p. 197 198. The place 1 Cor. 5 12. concerning these who ore without again discussed p. 200 201. Pastors doe warrantably performe pastorall acts in other congregations then their own p. 204 205. seq The place Acts 20. 28. discussed p. 206 207. The congregation make and unmake Pastors by our Brethrens Doctrine ex opere operato 207 seq Arguments of our Brethren hereanent dissolved p. 208. That persons are received into the visible Church by Baptisme diverse distinctions hereanent p. 210 211 212 213. The efficacy of the Sacraments handled p. 202. A fourefold consideration of Sacraments p. 212 213. The error of Papists making Sacraments physicall instruments the error of Arminians Socinians and of our Brethren making them naked signes p. 212. 213. Of Sacramentall grace p. 214. Arguments of our Brethren removed p. 605. 606 607. The mind of Socinians the difference of a Sacrament and a civill seale most considerable p. 215 216 217 218 219 220. In what case separation is lawfull p. 221. Fundamentalls p. 221. Of fundamentals superstructures circa fundamentalia things about the foundation p. 221 222. Matters of Faith and poynts fundamentall different p. 222. Ignorance of Gods matters have a threefold consideration p. 222 223. Ignorance of fundamentals ibidem Knowledge of fundamentals how necessary p. 223. What are fundamentall poynts p. 223. How Iewes nnd Papists have all fundamentals and how not p. 230 231. The error of Papists hereanent that the Churches determination maketh fundamentals p. 224. Nine considerable distinctions anent fundamental poynts containing diverse things anent fundamentals p. 224 225. seq Our Brethren ignorant of the nature of a visible Church p. 231 232. Neither believing nor unbelieving essentiall to the visible Church ibidem Robinsons arguments for separation found light and empty p. 232. 233. seq The place 2 Cor. 6. 14. fully vindicated p. 233 234. seq By evidence of the place fathers and protestant divines ibid. The place Iohn 17 6 7 8. fully vindicated Robinson his interpretation borrowed from Arminius and other places and reasons discussed at length p. 246 247 248. seq Eight distinctions anent separation p. 253 254 seq Infants of visible professors are to be baptized p. 255 256 seq Arguments on the contrary dissolved ibid. What right to baptisme the child hath from parents p. 257 seq Conversion of soules an Ordinary fruit of a sent Ministery p. 266 267 268. seq Rom. 10. 14. how shall they preach except they be sent diseussed diverse sending acknowledged by our brethren p. 269. seq No warrant for the preaching of gifted personsnot called by the Church in a constituted Church Six distinctions thereanent p. 272 273. seq Socinians deny the necessity of a sent Minister p. 271. Robinson expoundeth the place Rom. 10 14. as Socinians do ibid. 275 276 277 278. Robinsons arguments for preaching of unofficed Prophets answered as from Eldad and Medad p. 281 282. And 2 Chro. 17. 7. from the Hebrew Text and R. Jarchi Salomon his exposition cleared p. 282 283. And Jehoshaphat his Sermon how Kings may exhort p. 284 285. That Christs disciples before his Resurrection and the seventy disciples were not unofficed preachers p. 286 287. And other places p. 290. As Joh. 4. 28. Luk. 8. 39. Act. 8. 1 2. 3. p. 291. 292 293. seq And 1 Pet. 4 10. 11. Rev. 11. 3. Rev. 14. 6. fully vindicated p. 294 295 296 297. That there be no ground for unofficed Prophets 1 Cor. 14 p. 297 298 299. seq The place Heb. 5. 11. vindicated all objections from 1 Cor. 14. of Robinson particularly discussed and found empty and most
a number of sole believers united in a Church-covenant which in very deed iâ— but stones and timber not an house builded of God for in the ministeriall Church of the New Testament there is eâ—eâ— a relation betwixt the Elders and the flock wee desire to to see a Copy of our brethrens instituted visible Church to the which Elders are neither essentiall nor integrall parts for their instituted visible Church hath its compleat being and all its Church-operations as binding loosing ordeining of Officers before there bee an Edldership in it and also when the Eldership is ordained they are not Eyes and Eares to the instituted Church nor watchmen because it is a body in essence and operation compleat without officers 2. the officers are not Governors for as I trust to prove they have no act of ministeriall authority of governing over the people by our brethrens Doctrine 2. all their governing is to Rule and moderate the actions of the whole governing Church which maketh them no wayes to be governours nor over the believers in the Lord nor overseers nor watchmen as a Preses who moderateth a Judicatorie a moderator in a Church-meeting a Prolocutor in a convocation is not over the Judicatorie Synod or meeting or Convocation 3. The Eldership are called by them the adjuncts the Church the subject the subject hath its perfect essence without its accidents and common adjuncts 2 Quest. Whether or not Christ hath committed the Keys of the Kingdom of Heaven to the Church of Believers which as yet wanteth all Officers Pastors Doctors c. The Author sayth this company of believers and Church which wanteth Officers and as we have heard is compleat without them is the corporation to which Christ hath given the keyes of the Kingdom of Heaven which deserveth our brotherly censure for wee then aske a Scripture for the Lords giving of the keys to Pastors and Elders if the keys be given to Peter Mat. 16. as a professing believer by what Word of God are they given to Peter as to an Apostle and Pastor it would seem the Pastors have not the keys jure Divino for by this argument our Divines prove the Bishop not to bee an Office of power and jurisdiction above a Pastor and Presbyter because the keys were not given to Peter as to the Archbishop but as to a Pastor of the Church and indeed this would conclude that Pastors are not Officers of authority and power of jurisdiction jure Divino Hence the question is if it can be concluded that the keyes of of the Kingdom of Heaven Mat. 16. Mat. 18. were given to Peter as he represented all professing believers or if they were given for the good of professing believers but to Peter as carrying the person of Apostles Pastors and Church-guides 1. Distinction There is one question of the power of the keyes and to whom they are committed and another of the exercise of them and toucheth the government of the Church if it be popular and democraticall or not 2. Dist. It is not inconvenient but necessary that Christ should give to his Church gifts Pastors and Teachers of the which gifts the Church is not capable as a subject as if the Church might exercise the Pastor and Doctors place and yet the Church is capable of these gifts as the object and end because the fruit and effect of these gifts redoundeth to the good of the Church see Parker see the Parisian schoole and Bayner 3. Distinct. There is a formall ordinary power and there is a vertuall or extraordinary power 1. Concl. Christ Iesus hath immediatly himselfe without the intervening power of the Church or men appointed offices and Officers in his house and the office of a pastor and Elder is no lesse immediately From Christ for men as Christs Vicars and Instruments can appoint no new Office in the Church then the office of the Apostles Eph. 4. 11. 1 Cor. 12. 28. Mat. 28. 19. The Offices are all given to the Church immediatly and so absolutely and so the power of the keys is given to the Church the same way But the Officers and key bearers now are given mediatly and conditionally by the intervening mediation of the ruling and ministeriall Church that she shall call such and such as have the conditions required to the office by Gods Word 1. Tim. 3. 12 3. Hence we see no reason why the keys can be said to be given to believers any other wayes then that they are given for their good 2. Concl. I deny not but there is a power virtuall not formall in the Church of believers to supply the want of ordination of pastors or some other acts of the keyes simply necessary hic nunc this power is virtuall not formall and extraordinary not ordinary not officiall not properly authoritative as in a Church in an Iland where the pastors are dead or taken away by pest or otherwayes the people may ordaine Pastors or rather doe that which may supply the defect of ordination as David without immediate Revelation from Heaven to direct him by only the Law of nature did eate shewbread so is the case here so answer the casuistes and the schoolemen that a positive Law may yield in case of necessity to the good of the Church so Thomas Molina Suarez Vasquez Vigverius Sotus Scotus Altisiodorensis Durand Gabriel and consider what the learned Voetius sayth in this What if in an extreame case of necessity a private man endued with gifts and zeale should teach publickly after the example of the faithfull at Samosaten Yea and Flavianus and Diodorus preached in Antioch as Theodoret sayth yea saith Voetius an ordinary ministery might be imposed on a Laick or private person by the Church though the presbytery consent not in case of necessity God sayth Gerson may make an immediate intermission of a calling by Bishops yea sayth Anton. speaking of necessities Law The Pope may commit power of Excommunication quia est de jure positive pure Laico mulieri to one meere Laicke or a woman though we justifie not this yet it is hence concluded that God hath not tied himselfe to one set rule of ordinary positive Lawes a captive woman as Socrates saith preached the Gospell to the King and Queen of Iberranes and they to the people of the Land 3. Concl. The Author in the foresaid first proposition will have no instituted visible Church in the New Testament but a Congregationall or Parishionall Church that meeteth together ordinarily in one place for the hearing of the Word But we thinke as a reasonable man is the first immediate and principall subject of aptitude to laugh and the mediate and secondary Subjects are Peter Iohn and particular men so that it is the intention of nature to give these and the like properties principally and immediately to the speciâ—e and common nature and not immediately to this or that man
the man 1 Cor. 14. 34. 1 Tim. 2. 11 12. but to voyce judicially in Excommunication is an act of Apostolick authority Manuscript Ib. The whole Church is to be gathered together and to Excommunicate Ergo not the Bishop and Elders alone 3. Pauls spirit was to be with them and Christs authority 4. the whole Church 2 Cor. 2. did forgive him 5. nothing is in the Text that attributeth any power to the presbytery apart or singularly above the rest but as the reproofe is directed to all for not mourning so is the Commandement of casting out directed to all Ans. 1. It is cleare that if some were gathered together in the power of Christ and the spirit of Paul that is in the authority that he received over the Corinthians for edification 2. Cor. 10. 8. and Pauls Rod 1 Cor. 4. 21. then as many as were convened Church-ways and mourned not for the same did not cast out and authoritatively forgive seeing women and believing children did convene with the whole Church and were not humbled for the sinne and yet women and believing children cannot be capable of pastorall authority over the Church which was given for edification 2. The power of the Lord Jesus that is the keys of the Kingdom of God were committed to Peter as to a Pastor Mat. 16. and power to bind and retaine to loose and pardon sinnes Joh. 20. 20 21 22. Which power is given to these who are sent as Ambassadors as the Father sent Christ v. 21. which power cannot be given to puffed up women 3. Except this be said the Text must beare that there was not a Presbytery of Prophets Governors and Teachers there of all who had a more eminent act in excommunicating and Church pardoning then the women who mourned not for by what reason our brethren would have the act of excommunicating an act of the whole Church convened including all to whom Paul writeth women and children by that same reason we may appropriate it to these only who are capable of Pauls pastorall spirit and authority according as attributes are appropriated by good logick to their own subjects else that cannot be expounded 1 Cor. 14. 31. For ye may all prophecy one by one What may all that the Apostle writeth unto 1 Cor. 1. 2. prophecy one by one even the whole Church even all sanctified in Christ Jesus called to be Saints and all that in every place call upon the Lord Iesus I thinke our brethren will not say so so when Paul sayth 1 Thess. 5. 12. Esteem highly of these that are over you if that command be directed to the whole Church of the Thessalonians which is in God our Father as the Epistle is directed to them all 1 Thess. 1. 1. then doth Paul command the Elders in Thessalonica to esteem highly of themselves for their own workes sake if exhortations be not restricted according to the nature of the subject in hand we shall mock the Word of God and make it ridiculous to all Ainsworth sayth The putting away of leaven was commanded to all Israel Ergo the putting away of the incestuous person is commanded to them all in Corinth without exception and the putting away of the Leper was commanded to all Israel I answer 1. Proportions are weake probations 1. every single woman 2. privately in her own house 3. without Churches consent and authority was to put away Leaven but it is a poore inference therefore every woman in Corinth heâ—e alone might excommunicate without the Churches authority and in their private houses 2. The Priest only judicially putteth away the Leper Deut. 17. 13. and the Priests without the peoples consent put out Uzzah their Prince from the Sanctuary when he was a Leper 2. Châ—on 26. 20. Manuscript Lest this judgement should be restrained to Presbyteries only he magnifieth the judging of the Saints taking occasion from thence to stretch their judicature in some cases even to the deciding of civill causes rather then that they should fly suddenly to Law one against another before Infidels Ans. That upon this Church judging he taketh occasion to magnifiy the judging of the Saints I see not for he passeth to a new subject in reprehending their pleadng before heathen Judges 2. Though that cohesion of the Chapters were granted yet doth he not magnifie the Judging of all the multitude the Saints of men and women shall judge the world by assenting to Gods Judging but all the Saints even women are not Church-Iudges Also he extendeth Judging of civill causes to the most eminent Seniors amongst them v. 5. Is there not a wise-man amongst you no not one who shal be able to judge betwixt his brethren and therefore he layeth a ground that far lesse can all the rest of men and women be Judges Ecclesiastick to binde and loose validly in Earth and Heaven but onely the wiser and selected Elders I may adde what Master Robinson sayth that our argument from confession may be objected to the Apostles no lesse then to Separatists Acts 1. 23. They presented two that is the multitude which were about an hundred and twenty men and women and Act 6. 5. And the while multitude presented seven Deacons to the twelue Apostles and the twelve Apostles called the multitude and so spake to them and v. 6. prayed and laid hands on the Deacons Now when the multitude Acts 1. presented Joseph and Matthias it behoved them to speak spake they joyntly or all at once this were confusion contrary to 1 Cor. 14. 14. did the women speak they must not meddle in Church-maters v. 34. did children speak It is impossible so Acts 6. did all the twelve Apostles speak at once and pray vocally at once did the whole multitude speak when they presented the seven Deacons that is confusion by these and the like women and children are utterly excluded from the Church as no parts of it Acts 15. 22. The whole Church sent Messengers to Antioch 1 Coâ— 14. 23. the whole Church commeth together in one to exercise themselves in praying and prophecying but children could not send messengers nor pray nor prophecy and women might not speak in the Church and therefore women and children must be excluded from being parts of the Church if one be excluded why not another and so till we come to the chiefe of the Congreation Ans. This is much for us every way therefore the 120 Acts 1. and the multitude Acts 6. did present the two elect Apostles and the seven Deacons by some select persons and when these select persons spake the Church spake and when one Apostle prayed the whole twelve prayed Ergo there is a representative Church which performeth Church actions in the name of the Church and you will have a representative Church in the New Testament to be a point as you say of Judaisme yet here you are forced to acknowledge it 2. By all good reason when Christ Mat. 18. sayth if he refuse to heare the Church
from Galilee Acts 1. 14. and some from Jerusalem v. 15. 3. No particular Church had power Ecclesiasticall as this Church had power to choose an Apostle who was to be a Pastor over the Churches of the whole World as our brethren teach so Mr. Paget sayth well These Disciples who waited upon Christ such as Barsabas and Matthias were no members of the Church of Jerusalem and so what powâ—r had a particular Church to dispose of them who were no members of their Church 3. That which concerneth all must be done by all and that which concerneth the feeding and governing of the Church of the whole World must be done by these who represent the Church of the whole World but that Matthias should be chosen and ordained an Apostle to teach to the whole World concerned all the Churches and not one particular Church 〈◊〉 Therefore there was here either no Church which no man dare say for â—here is here a company of believers where there is preaching and Church government v. 15. 16. 26. or then there was here a Congregation which is against sense and Scripture or there is a Church Provinciall Naturall or Oecumenick call it as you please it is a visible Church instituted in the New Testament after the ascension of Christ and not a Parishionall Church Some answer this was extraordinary and meerely Apostolick that an Apostle should be ordained and is no warrant for a nationall Church now when the Churches of Christ are constituted But I answer this distinction of ordinary and extraordinary is wearied and worne to death with two much employment 2. Beza Calvin Piscator Tilenus Whittaker Chamier Pareus Bucanus professors of Leyden Walaeus VVillet P. Martyr Ursinus c. and all our Divines yea Lorinus the Jâ—suite Cajetan alledge this place with good reason to prove that the ordination and election of Pastors belongeth to the whole Church and not to one man Peter or any Pope Yea Robinson and all our Brethren use this place to prove that the Church to the second comming of Christ hath power to ordaine and exanthorate and censure her officers 2. We desire a ground for this that the Ecclesiasticall power of the Church which is ordinary and perpetuall to Christs second comming should joyne as a collâ—terall cause in ordination and election of an Apostle which ordination is extraordinary temporary apostolick see for this Pet. Martyr VVhittaker Bilson Chamier Pareus Beza Calvin Harmonie of the confessions Iunius Cartwright Fulk Ursinus Zwinglius Munsterus and Theodoret would have us to rest upon Apostolick demonstrations like this And Irenaeus speaketh against rectifiers of the Apostles in this Cyprian sayth the like 2 Acts 6. A Church of Hebrewes and Graecians together with the twelve Apostles is not a particular Ordinary Congregation and a governing Church choosing Deacons therefore they are a nationall Church though the first ordination of Deacons be meerely Apostolick and immediately from Iesus Christ yet the ordination of these seven persons was a worke of the Churches power of the keys Now let our Brethren speake if this was a Congregationall Church that meeteth ordinarily to the word and Sacraments such as they say the Church of Corinth was 1 Cor. â—1 18. So say I of the Church Acts 15. 22. called Apostles Elders and Brethren and the whole Church this could not be a particular Church for no particular Congregation hath Ecclesiasticall power to prescribe Decrees and Canons to all the Churches of the Gentiles and that this was done by an ordinary Ecclesiastick power that remaineth perpetually in a Church such as this was is cleare because our Brethren prove that the whole multitude spake in this Church from vers 12. Then all the multitude kept silence and therefore the multitude say our Brethren spake from v. 21. all the Church voyced in these Decrees and Canons say they 3. Sister Churchers keepe a visible Church-communion together 1. They heare the word and partake of the Seales of the Covenant occasionally one with another 2. They eschew the same excommunicated heretick as a common Church-enemy to all 3. They exhort rebuke comfort and edifie one another as members of one body visible 4. If one sister Church fall away they are to labour to gaine her and if she will not be gained as your Author sayth they tell it to many sister Churches if shee refilse to heare them they forsake Communion with her 1. Here is a visible body of Christ and his Spouse having right to the keyes word and seales of grace 2. Here is a visible body exercising visible acts of Church-fellowship one toward another Hence here a visible Provinciall and Nationall Church exercising the specifick acts of a Church Ergo Here is a Provinciall and Nationall Church For to whom that agreeth which essentially constituteth a Church visible that must be a visible Church You will say they are not a visible Church because they cannot and doe not ordinarily all meete in one materiall house to heare one and the same word of God and to partake of the same Seales of the Covenant joyntly but I answer 1. This is a begging of the question 2. They performe other specifick acts of a visible Church then to meete ordinarily to partake joyntly and at once of the same ordinances 3. If this be a good reason that they cannot be a Nationall Church because they meete not all ordinarily to heare the some word and to partake of the same Ordinances then a locall and visible and ordinary union joyntly in the same worship is the specifick essence of a visible Church but then there was no visible Nationall Churches in Iudea for it was impossible that they could all meete in one materiall house to partake of the same worship 4. These who for sicknes and necessary avocations of their calling as Navigation Traffiquing and the like cannot ordinarly meet with the congregation to partake joyntly with them of these same Ordinances loose all membership of the visible Church which is absurd for they are cast out for no fault 5. This is not essentiall to a nationall Church that they should ordinarily all joyntly meet for the same worship but that they be united in one ministeriall government and meet in their chiefe members and therefore our Brethren use an argument à specie ad genâ—s negativè a provinciall or nationall company of believers cannot performe the acts of a particular visible Church Ergo such a company is not a visible Church just as if I would reason thus A Horse cannot laugh Ergo he is not a living Creature or it is an argument à negatione unius speciei ad negationem alterius such a company is not such a congregationall Church Ergo it is no visible Church at all an Ape is not a reasonable Creature Ergo it is not an Ape 3. Conclu There ought to be a fellowship of
in man or in some specifick nature of Birds and Beasts now God is sayd to place these governments in the body 1 Cor. 12. 28. even as the Eye and Eare and Hand are seated in the body 1 Cor. 12. 16 17 18. Now as a generall Eye or an Organ in generall is not placed in the body but such a determinat Organ an Eye an Eare an Hand a Foot so neither hath the wisdome of Christ appointed a governor in generall and left it to the Churches discretion to specifie what this governour shall be whether a Prelate a Pastor a ruling Elder but as God hath not set Teachers in the body in generall but hee hath placed such and such species Apostles not Popes Evangelists not Cardinalls so must hee have determined such and such Governors ruling Elders rather then a certaine Creature named a Diocesan prelate an uncouth beast in the holy Scripture A very Jesuite Salmeron saith by the two Elders hee meaneth 1 Tim. 5. 17. apertè sermonem esse de presbyteris Episcopis of Elders and Pastors and with that of Ambrosius which wee all know to be ruling Elders who were out of use in the Church by the negligence or rather by the pride of preaching Elders forte Doctorum dâ—sidiâ aut magis superbiâ and we are not to thinke Chrysostom was ignorant of his mother Tongue and hee findeth 1 Tim. 5. 17. two sorts of Elders in this place and a popish Expositor Estius porrò manefeste Colligitur ex hac sententia fuisse etiam apostolorum tempore quosdam in ecclesia presbyteros qui benè praeessent duplici honore digni essent nec tamen labotarent in verbo Doctrinâ neque id hodierni sectarii negant and all the haeresie that he layeth on Calvin in this point is that Calvin maketh these lay-men And Estius maketh a question what these Elders were whether they be the Cardinalls which the pope hath or the Canonicall Elders which their Bishops use as councellors in grave matters or Elders which rule well and labour not in the Word and Doctrine such as were in the Apostles time or rather such as did help the Bishops in offering sacrifice and in administrating the Sacraments or if they be such as rule the people but cannot preach such as Alipius and Valâ—rius were in Augustines time so Estius knoweth not what these Elders bee but inclineth to make them elders to the Apostles in the administration of the Sacraments Ob. 14. But Rom. 12. 8. the Apostle speaketh of divers gifts as v. 6. having then gifts differing according to the grace that is given to us whether prophecy let us prophecy c. Ergo the Apostle doth not speak of divers offices 2. One and the same man may both teach and exhort and therefore Pastor and Doctor are not here differenced 3. The Deacons office shall be here described by the interjection of the ruling Elder but the two acts of the deacon which is to give with simplicity and to shew mercy with cheerefulnesse and which is an insolent order therfore the Apostle doth not here ennumerate divers offices Answ. There is no better consequence in this to say he speaketh of divers gifts Ergo he speaketh not of divers offices then to say he speaketh of divers faculties and habilities in the naturall body as of an hability of seeing hearing Ergo hee acknowledgeth not divers members with divers offices as the Eye to see the Eâ—re to heare yea the contrary is rather a good consequence and the Text is cleare that he speaketh of divers offices v. 4. for as we have many members in one body and all members have not the same office So we being many are one body in Christ and every one members one of another Yea the Text holdeth forth these five to us to be distinctly considered 1. That the Church is one body organicall having divers members 2. That there be divers gifts of the spirit in this body as is cleare Rom. 12. v. 3. 4 5. 3 That there be divers offices and places and functions in this body which the Apostle excellently divideth into two generalls according to the necessities of the members of Christs body Now in generall this necessity is two fold one respecting the soule and for this hee hath ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy and for the bodily necessity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministery and Service v. 6. and v. 7. and these two having set downe in abstracto hee commeth to divide them in concreto according to their severall offices and functions which be foure in the Text. 1. The Teacher or Doctor v. 7.  2. The Exhorter or Pastor v. 8.  3. The ruler or governing Elder also â— 8.  4. The Distributer who is to shew me â—â— on the poore or the Deacon also v. 8. Then 4 the Apostle doth set downe the severall specifick actions and operations of these offices and that againe two wayes 1. in generall 1. Prophecying v. 6.  2. Ministering v. 7. 2. He setteth down the operations and specifick actions of the foure offices in particular as 1. Teaching in the Doctor v. 7.  2. Exhorting in the pastor v. 8.  3. Ruling in the Elder v. 8.  4. Distributing and shewing mercy in the Deacon v. 8. Then 5 he setteth downe the manner and holy qualification of these operations and exercises of their offices and that also two wayes 1. In generall 2. In the foure particulars in generall 1. In Prophecying but how according to the proportion of Faith v. 6.  2. Ministering and how By being given or addicted to Ministering v. 7. 2. He setteth them downe in foure particulars as 1. The Doctor or Teacher is to be in or given to Teaching v. 7.  2. The pastor is to be in Exhorting Sedulous and painefull v. 8.  3. The ruling Elder to rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diligence v. 8.  4. The Deacon is to distribute and shew mercy on the Sick poore imprisoned stranger distracted in simplicity in Chearefulnesse v. 8. Also though it be true that one and the same man may both teach and exhort and the comparison of the naturall body doth not in all things hold for one member cannot both be the eye to see and the eare to heare but both are here a sort of eye to the Church yet hath Christ made the Pastor and the Doctor different It is needlesse to dispute if they differ in nature and if it be a confounding of Christs order that one be both when Christ hath given gifts for both to one man for first the VVord of God doth difference them secondly we know that many have gifts to teach who are but dull and weake to perswade and worke upon the affection as is observed amongst the Fathers Augustine excelled in teaching and disputing Chryostome in exhorting Salmeron observeth that there Thomas Aquinas was eminent in informing the understanding and Bonaventura excellent for moving
〈◊〉 〈◊〉 〈◊〉 for a place where the Congregation meeteth So the Chaldaick and Arabick use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the place where the worshippers met from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caldaice Syriace Adoravit because it is a place of meeting for adoration and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thè Congregation from the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregavit Yet speaking of a governing and orderly constituted Church you shall never finde such a Church having the name of a Church but such a company as hath officers and is spoken of as a house and family where there are stewards keys doores bread and other things noting a City-incorporation 1. Because the keys are given to stewards who by office beare the keys for taking in and casting out by power of censures is proper to an ordered City where there are governors and people governed 2. Because wee reade not that the keyes are given to a company of single believers out of office 3. Wee never finde in the word of God any practice or precept that a single company did use the keyes or can use them wanting all Officers Heare what Robinson objecteth that he may establish a popular government Two or three making Peters confession Mat. 16. are a Church But two or three may make this confession without officers Ergo The proposition is cleare by the promise made to build the Church upon the Rock of Peters confession Answ. 1. I deny the proposition and it is not proved two or three making Peters confession are not the Church ministeriall to which Christ gave the keyes for the keys include pastorall power to preach and baptize which Separatists deny to two or three wanting officers they may be a mysticall Church or a part of the redeemed Church Eph. 3. 25. 26. nor doth Christ promise to build the ministeriall Church properly on the rock but only the Church of believers for whom he gave the keyes but to whom he gave no keyes 2. This argument will hurt our brethren for two or three not entred in Church-state nor in Courch-Covenant without Church-state as well as without officers may and doe often make Peters confession yet are they not for that a governing Church because they may not happily as yet bee united covenant-wayes 2. He objecteth If the Apostles appoint Elders in every Church Acts 14. 23. If God seâ— in the Church Apostles Prophets Teachers 1 Cor 12. 28. Then there is a Church before Officers Apostles Prophets a Major presupposeth there was a City before he was Major a Steward presupposeth a family is not the Eldership an ordinance of the Church and called the Elders of the Church The Church is not an ordinance of the Elders or given â—â— the Elders Ans. Job 10. 20. God hath granted to Iob life Ergo Iob was a living man before God had given him life The Lord breathed in man the breath of life Ergo he was a breathing and a living man before God breathed that life in him God formed man of the dust Gen. 2. 7. Ergo hee was a man before God formed him All these are as good consequences So Iacâ—â— served for a wife Hos. 12. 12. Ergo she was his wife before hee served for her it followeth not 2. This proveth not there is a governing Church without Officers but the contrary because for that end doth the Lord appoint Elders in every Church and a ruler in a City a King in a Kingdome to governe them to feed the flock Acts 20. 28. Ergo before there be Officers in a Church there is no government in it And so it is not a governing Church nor is a City a governing incorporation without a Major or some other Rulers nor a Kingdome a monarchicall state without a King And so the Elders are the Churches Elders as life is the forme of a living man And this argument is much against them God say our Brethren hath appoynted a Church-covenant in his Church will it follow Ergo there is a Church before a Church-covenant They cannot say this 3. These with whom sayth Robinson God hath made a covenant to be their God and to have them his people and to dwell it them as his Temple which have right to the promises of Christ and his presence are his Church But a company of believers without Officers are such Ergo The proposition is Scripture Gen. 17. 17. Levi. 26. 11 12. Mat. 18. 17. The assumption is true because they may believe separate themselves from the world come out of Babel without Officers except you say they must go to Rome to Jerusalem and beyond sea to seeke a Church Answ. The major is false for God is in covenant with six believers before they sweare a Church-covenant and so all the promises are made to them and yet by your grant they are not a Church Yea all these agree to the invisible Church and every single member thereof 2. Without officers believers may not separate themselves from the world and come out of Babel by a positive and authoritative separation to erect a new Church without pastors or in an ordinary way though as Christians they may separate from Rome negatively and touch no uncleane things 3. We send none to Ierusalem and Babylon to seeke a Church yet but except we fall unto the Tenets of Anabaptists Socinians and Arminians wee must send farther then to every house where three believers are to seeke such as have warrant from Christ to adminstrate the seales of grace except you in casting downe Babel build Iericho and raise up a Tower of confusion and evert the ministeriall order that Christ hath appoynted in his Church 4. Then how often saith he the Officers die so oft the Church dieth also to remove the candlestick is to dischurch the assembly but the death of Officers which may be in a great persecution is never said to be a dischurching of an assembly And all communion of Saints shall perish when the Officers are removed for Baptisme is without the visible Church Eph. 4. Answ. 1. When the shepheards are removed the Tents cannot be called the Shepheards Tents and persecution often doth deface the visible face of a Ministeriall Church and to remove the candlestick is to remove the ministery as to take away eyes and eares and hands from the body is to hurt the integrity of it and make it lame 2. All communion Ministeriall whereby we are a body visible 1 Cor. 10. 16. eating one bread may well be loosed when pastors are removed whose onely it is by your owne confession to administrate the Sacraments except you allow all to administrate the Lords Supper and women to Baptise nor is there a communion in a family betwixt husband and wife if you remove husband and wife out of the family except you meane a communion by way of charity to rebuke exhort comfort one another which communion is betwixt two independent congregations who are not in Church-state one to another but
if you meane in Church-communion take heed that the keys of every christian family and the keys of the Kingdome of Heaven be not by this made all one Also it is saith he unequall dealing to make a prophane multitude under a diocesian prelate a Church and to deny that a company of faithfull believers is a Church 2. God hath not tied his power or presence to any order or office of the world but accepteth of them that feare him and worke Righteousnes 3. A power to enjoy the officers is seated in the body as an essentiall property 4. Th◠Lord calleth the body of the Saints the Church excluding the Elders Acts 20. 17. 28. 1 Tim. 3. 15. because the Church is essentially in the saints as the matter and subject formed by the covenant unto the which the Officers are but adjuncts not making for the being but for the welbeing of the Church and so the furtherance of their faith and their service Answ. A profane multitude under a diocesian prelate is not a Church mysticall of redemed ones as a company of Believers are but professing the truth and consisting of a flock of called Officers they may wel be a Ministeriall Church which foure Believers cannot be It is true God hath not tied his power and presence to any order or office as Anabaptists say and so speaketh the Catech. of Raccovia and Smalcius and Nicolaides say there is no necessity of a Ministery after that the Evangel i◠preached by the Apostles and confirmed by miracles and that a Ministery is onely profitable ad benè esse and not necessary The Arminians teach so the Remonstrantes praedicationem verbi ad id simplicitèr necessariam negant quid clarius So Eipscopius pastoris actio non tam necessaria est quam utilis ad edificationem postquam Scriptura omnibus singulis legenda data est ut ex ca suopte Marte discat quisque quantum satis est But Paul maketh it in the ordinary way necessary for salvation to believe to call on the Name of the Lord and to heare a Prophet sent and the presence and power of God in the Seales of Righteousnes is tyed to lawfull Pastors who onely can administrate those Seales Mat. 28. 19. as to meanes ordained of God not as if God could not save without them and accept the righteous doers without them but see how this man would beare us in hand that the comfort of pastorall preaching and the Sacraments cannot be tyed to called Ministers exccept we call God an accepter of persons which is denied Acts 10 I believed Teachers and Doctors and Elders had beene the Eyes Eares and Hands and so integrall parts of the visible Church as Christ is the head of the catholick church And this man maketh integrall parts adjunctes of the church thereby declaring Ministers may be well wanted and that they are passements ad bene esse and things of order Never did Anabaptists speake louder against the Ordinances of Christ and Socinians and Arminians are obliged to him Thirdly the beleevers have right to the Officers and this right is an essentiall property of the Church then also because beleevers have right to the Keys the Keyes are onely an adjunct of the visible Church which our brethren must deny 4. Acts 20. 17. 1 Tim. 3. 15. The Church excluding the Officers is saith Robinson called the Church as the Elders of the Church and Timothy was to behave himselfe well in the Church of God This is answered they are first a mysticall Church not a governing Church Secondly a man is called a man excluding his soule if your soule were in my soules stead Therefore a man is a thing living and a reasonable man without his soule what vanity is here Fifthly if the Church-Covenant be the essentiall forme of the Church it is as accider tall to the well being of beleevers as Officers are for they are the light of the world the salt of the earth which is more necessary then a Church-Covenant And Robinson saith further Two or three have received Christ and his power and right to all the meanes of grace and Christ and his power are not divided also the wife hath immediate right to her husbands person and goods for her use Answ. Two or three yea one beleever and these not entred in Church-state but beleeving in Christ have received Christ and his power in all Christian priviledges due to that state True They have received Christ and his power in all ministeriall and Church-priviledges it is false nor can our brethren admit of this by their grounds for then should they have right in their owne person to preach pastorally and administrate the Sacraments if Christ and the pastorall power to such acts cannot be divided and if they have as immediate right to use the keys in pastorall acts as the wife hath to the husband and goods Also saith he Of the Churches of the Gentiles some were converted to God by Apostles others by private Christians Acts 8. 12. and 10. 36 44 47 48. and 11. 19 20 21. and 13. 1 12 48. and 14. 1 7. Can we in reason thinks during the Apostles absence that the Churches never assembled together for edification in praying prophesying and other ordinances were not all they converts who desired to be admitted to their fellowship Had they not use of excommunication The Apostles came but occasionally to the Churches where they appointed Elders Acts 14. 25. Why did Paul leave Titus at Crete save onely that men of gifts might be trained up in prophesying Answ. All here said is conjecturall he cannot give us an instance of a Church exercising Church-power and destitute of Officers onely he saith Can we conceive that in the Apostles absence there was no Church meetings for edification But were there no Elders and Officers in the Apostolike Church but onely Apostles I thinke there have beene Pastors and when the Apostles first left the planted Churches can we conceive that they left new converted flockes without Pastors and if without Officers they met for prophecying can wee conceive that they wanted the Seales of the Covenant certainly Sacraments without Officers are no rules for us to follow Secondly of conversion by private persons I purpose to speake hereafter if they preached it is not ordinary nor a rule to us Thirdly at Crete there have beene Preachers but of government without them I see nothing since Elders Timothy and Titus are limitted in receiving accusation against Elders and are forbidden to lay hands suddenly on any man I see not how the people without Officers did this It is good that this Church that they give us is all builded upon conjectures and an unwritten Church is an unwritten tradition If the Apostles appointed Elders in the Church for this end to governe wee gather the contrary of your collections Ergo there was no government in the Churches before there were governours for the
hands of the Elders Secondly the practice of the Apostles is our safe rule because at all ordination of Church-officers the Apostles and Pastors were actors and ordainers as Acts 1. 15 16. Acts 6. 2. 3. Acts. 14. 23. 1 Cor. 3. 6. Tit. 1. 5. and this Robinson granteth because the charge of all the Churches did lie on the Apostles As also before the Law the people did not ordaine the Priest hood but God ordained the first borne by succession to be teachers and priests and after he chose the Tribe of Levi without consent of the people though the Princes and heads of Tribes said hands upon them And also God of sundry other Tribes raised up Prophets and did immediately call them they had onely of the people not the calling buâ—â—â—t the least the silent approbation of the faithfull amongst the people Christ comming in the flesh chose twelve Apostles not knowing either the governing Church or the people at length when the Apostles established a Church-government and a Pastor to a certaine flocke they ordained that the châ—sing of the man should be with consen of the people and begâ—n this in Maâ—thias then the seven Deacons then Acts 14. 23. Elders were chosen by lasting up of the peoples hands But that persons were ordained Pastors and sanctified and set apart for the worke of the ministery by the authority of the sole multititude and that without all Officers we never read And the laying on of the hands we see not in the New Testament we shall be dâ—siâ—ous to be informed of this by our deare brethren and intreat them in the feare of the Lord to consider of an unwritten calling of a Ministery Thirdly if ordination of Pastors bee laid downe in the Apostolike Canons to Officers as Officers then is not this a charge that doth agree to the people especially wanting Officers But the former is true Ergo so is the latter I prove the proposition What is charged upon Officers as Officers cannot be the charge of the people because the people are not Officers I prove the assumption because 2 Tim. 2. 1 2. To commit to faithfull men the things of the Gospell which Timothy heard Paul preach is a charge laid on Timothy in the very tearms that he is vers 4. not to intangle himselfe with the affairs of this life but to be separated for preaching the Gospell from all worldly imployment as a Souldier sworne to hiâ— Captaine can attend no other calling vers 5. and as he is to put other Pastors in minde of these things and to charge them that they strite not about words and as he is to be an approved workman dividing the word aright vers 14. 15. But these are laid upon Timothy as a Pastor So 1 Tim. 5. as he sheweth the honour and reward due to Elders so doth he charge Timothy not to heare accusations of Elders but upon two or three witnesses testimony which is the part of Church-Iudges even as hee is to rebuke sinne publikely that others may feare vers 19 20. So according to that same office must imposition of hands be conserred upon Pastors advisedly vers 22. As the Apostle commandeth all beleevers to lay hands suddenly on no man Also Paul would have said I left a Church of beleevers at Crete to appoint Elders in every City if it be the Churches part even though destitute of Elders to appoint Elders over themselves but by what poâ—er Titus was to rebuke sharpely the Cretians that they may be found in the saith by that power was he left at Crete to appoint Elders in every City but this is an officiall power Titus 1. 13. due to Bishops as a part of their qualification vers 9. 4. Argu. The speciall reason against ordination of Elders by Elders onely is weake and that is a succession of Pastors must be granted ever since the Apostles times which is say ourbrethren Popish This reason is weak because a succession of Elders and Pastors such as we require is no more popish then a succession of visible beleevers and visible Churches ordaining Pastors is popish but our brethren maintaine a succession of beleevers and visible prosessors since the Apostles daye Secondly we deny the necessity of a succession perpetuall which papists hold Thirdly we maintaine onely a succession to the true and Apostolike Doctrine papists hold a visible Cathedrall succession to the chaire of Rome and titular office of Peter 4. Quest. Whether or not our brethren doe prove that the Church of believers have power to ordaine Pastors In answering our brethrens reasons I first returne to our Author secondly I obviate what our brethren say in the answer to the Questions sent from old England and thirdly shall answer Robinsons arguments Our Author saith Beleevers have power to lay hands on their Officers because to them Christ gave the keyes that is the ministeriall power of binding and loosing Matth. 16. 16 17 18. and Acts 1. The voices of the people went as farre as any humane suffrages could goe of an hundred and twenty they chose two And Acts 14. 23. The Apostles ordained Elders by the lifting up of the hands of the people Acts 6. They are directed to looke out and chuse seven men to be Deacons And the ancient Church did so from Cyprians words Vlebs vel maxime potestatem habet vel dignâ—s sacerdotes eligendi vel indignos recusandi Answ. The places Math. 16. and 18. give to some power ministeriall to bind and loose open and shue by preaching the Gospell and administring the Sacraments as to stewards the Keyes of an house are given but this power is given to Elders oâ—ely by evidence of the place and exposition of all Divines 2. If the ministeriall power and the warrantable exercise thereof be given to all then are all Ministers for the faculty and exercise doth denominate the subject and agent but that is false by Scripture 2. That all the hundred and twenty did ordainâ— Matthias an Apostle Act. 1. is not said they did nominate and present him 2. they did choose him But authoritative separation for the Office was Christs and his Apostles worke 3. That women and Mary the mother of Iesus v. 14. being there had voice and exercised authority in ordaining an Apostle cannot be orderly Yea the Apostles names are seâ— downe and these words V. 23. and they appointed two are relative to v. 17. these words For he was numbred with us the Apostles and to these V. 21. Wherefore of these men which have companied with us c. and to these v. 22. must one be ordained to be witnesse with us of his resurrestion and they appointed two that is the Apostles and the rest are set downe as witnesses v. 14. These continued that is the Apostles with the women and Mary the mother of Iesus c. The women and others were onely consenters 3. Here is no probation that onely a company of believers wanting Pastors are
the Lords resurrection 3. It is good you grant that ordination and election are different we will make use of it hereafter The Authour addeth We willingly also acknowledge where God hath furnished a Church with a Presbytery to them it appertaineth by imposition of hands to ordaine Elders and Deacons chosen by the Church but if the Church want a Presbytery they want a Warrant to repaire to other Churches to receive imposition of hands to their Elders 1. Because ordination is a worke of Church power now as Church hath power over another so no Presbytery hath power over another Church then their owne All the Apostles received alike power Ioh. 20. 23. 2 The power of the keyes is a liberty purchased by Christs blood Math. 28. 8. Phil. 2. 8 9 10. Therefore it is unlawfull for any Church to put over that power into the hands of another Answ. We desire a warrant from Gods Word where Elders where they are present are to ordaine Elders by imposition of hands and not believers for ordination is a worke of the Church Officers are not the Church nor are they parts or members of the Church but onely accidents the Church hath its full being the power and use of the Keyes given to them by Math. 18. though there be not a Pastor or Officer among them and if Christ before his resurrection gave the Keyes to beleevers as to his Spouse living body and such as have Peters faith Math. 16. Resolve us we beseech you brethren in this how Christ can give the Keyes after his resurrection Ioh. 20. 23. to the Apostles as Pastors and as no believers not his Spouse not his body for Officers as Officers are not the redeemed of God nor Christs Spouse If you say that Christ Ioh. 20. gave the Keyes to his Disciples as beleevers then he gave the power of baptizing after his resurrection also by the parallel place Math. 28. 19. to the Apostles as to beleevers Hence 1. Christ hath never given the Keyes to Officers as Officers 2. The place Ioh. 20. is but a renewing of the Keyes given to the Church Math. 16. and Math. 18. and all believers are sent and called to be Pastors as the Father sent Christ and as Christ sent his Apostles as our Lord speaketh John 20. 21. This I thinke all good men will abhorre though M. Smith saith these words and that power Iohn 20. 21. was given to Cleoâ—has and Mary Magdalen And by your way Paul as I thinke without warrant interdicted women of the use of that power that Christ purchased by his blood 3. There is no warrant of the Word to make good that Christ gave the Keyes to Officers as Officers by your way but onely to Officers as to beleevers and therefore believers ought rather to ordaine Pastors then the Officers though there be Officers to ordaine 3. That Pastors of other Congregations may not ordaine Pastors to Congregations who have no Pastors of their owne as they may baptize infants to them also we see no reason Yea and Church power is not a thing that cannot be communicated to another Church by your Doctrine for ye grant members of one Congregation may receive the Lords Supper in another Congregation except you deny all communion of sister Churches for it is a worke of Church power to give the Lords Supper to any then if you give that Sacrament to members of another Congregation consider if the liberty purchased by Christs Blood be not communicable to other Churches Thirdly saith he if one Church repaire to another Church for ordination they may submit to another Church for censuring of offenders now how can Churches censure these that are not members Is not this a transgression of the Royall Law of governement Mat. 18. 15 16 17 18. Answ. The offence being great and the offender deserving to be cast out of all the visible congregations round about yea and to be bound in Earth and Heaven the congregation is to have recourse to all the congregations consociated when they are convened in one presbytery that they being convened in their principall members may all cast him out because it concerneth them all as if onely one congregation doe it they transgesse that royall Law Quod omnes tangit ab omnibus tractari debet 2. The Author granteth that the Church presented their officers chosen by them to receive ordination from the Apostles Ergo The Church did give a way their liberty of ordination bought by Christs bloud to the Apostles not as to Apostles but as to pastors which is against our Brethrens Doctrine for except the Apostles bee said to ordaine Officers as Pastors and not as Apostles our Brethren shall find none to be the successors of Apostles in the power of ordination but onely Believers so Pastors have no power at all to ordaine Pastors the contrary whereof our Brethren teach Now I come to the Brethrens minde in their Questions It was objected How can it be lawfull for meere lay and private men to ordaine Elders they answer the persons ordaining are the publick assembly and so cannot in any congruity of speech be called meere Lay-men I answ Seeing they have no Church office they can be nothing but meere private men For the unwarrantable action of ordination maketh them not publick Officers As if a Midwife baptize in the name of the Church shee is not a meere private person 2. They say The Church hath power from Christ for the greater to wit for Election Ergo she hath power to doe the lesse which is ordination or ordination dependeth upon Election and it is nothing but the putting of a person in actuall possession of that office wherunto he had right by Election Answ. Ordination by your owne grant is more then Election for the Apostles ordained Acts 6. and must have done the most and the multitude elected the seaven DeacÌ„ons Acts 6 2. Ordination is more then the installing of a person chosen it is a supernaturall act of the Presbytery separating a man to an holy calling election is posterior to it and is but an appropriation of a called person his Ministery to such a particular flock 3. Say they Ordination may be performed by the Elders where there be Elders 1 Tim. 4. 14. yet it is an act of the whole Church as the whole man seeth but by the Eye Answ. Though you say Pastors in the Churches name baptize yet doth it not follow Ergo where Pastors are not the Church of believers may baptize 4. They object when the Church hath no Officers the prime grave mâ—n performe ordination as Nuâ— 8 The Israelites layd on Hands on the Levites that is some prime Man layd on hands Answ. Israel wanted not Officers 2. These prime Men are called the Congregation Ergo there is a representative Church 5. They object If B lievers may not ordaine it shall follow either that Officers may minister without ordination against the Sripture 1 Tim. 4. 14. Heb.
provinciae cum iis orainare sibi comprovincales Episcopos quod si id facero negligat populus convocare debet Episcopos vicinae provinciae peterâ— sibi rectorem In the councell of Toledo it was ordained that the Bishop of Toledo might chuse in quibustibee Prâ—vinciis in any provinces about Bishops to be his successors salvo privilegio uniusâ—njusquâ— provinciae Cardinalls are forbidden to usurp to chuse a Bishop if the see vace in the time of a generall Councell this was enacted in the councell of Constance and Basil. The Abbot of Panormo saith it was obtained of the councell of Carthage to avoyde dissension that they should transfer their right to the Cardinalls So Almain and Gerson prove the equity of this by good reasons That wicked councell of Trent labouring to exalt the popes chaire did abrogate these good acts to the offence of many as the Author of the review of the councell of Trent sheweth nor should good men stand for Leo his abrogation of what the councell of Basil did in this kinde as may be seene in that wicked councell of Lateran wherein much other wicked power is given to the pope and his Legates by Iulius III. and Paul the III. and Pius the IIII. and Theodoret saith all the Bishops of a Province ought to bee at the ordination of a Bishop The ordination of the worthy Ambrose as hee himselfe saith was confirmed by all the Bishops of the East and West Cornelius Bishop of Rome was confirmed by the Bishops of Africa More of this may be seene in Zonaras In Theodoret the councell of Carthage and Petrus a Navarre who all witnes ordination of a Bishop was never done in the ancient Church by one single Congregation and these destitute of pastors and Elders The learned say that Gregory the VII or Hildebrand did first exclude the people from voycing in elections of pastors Illiricus sayth onely from the time of Frederick the XI about the yeare 1300 they were excluded from this power And though it were true that the election of Alexander the III. was made 400 yeeres before that by the Cardinalls onely without the peoples consent the Law and Logick both say from one fact no Law can be concluded Yea the election of Gregory the VII saith Vasquez was five hundred yeeres before that and like enough that such a monster and such a seditious head to the Lords annoynted to Henry the IIII as this Gregory was could violate Christs order Platina sayth so yet Bellarmine Suarez and others grant in the Apostles time it was so bâ—â— because it was a positive Law some say and others that it was a Church constitution not a divine Law the Pope might change it Yet the Jesuite Sanctius in his comment proveth it from Scripture Azorius sayth it should be common Law communi jure Krantius layeth the blame of wronging the people in this on Gregory the IX yea the councell of Bracare the second councell of Nice The councell of Constantinople 4 called the eight generall Councell the councell of Laodicea are corruptly expounded by Bellarmin Vâ—squez and others because 1. They forbid onely disorder and confusion 2. That all the multiude without exceptionosage gifts or sexes should come and speak and voyce at the election For in the councell of Antioch it is expressely forbidden that the multitude should be debarred And wee will not deny but a pastor may be sent to a Church of Infidels that knoweth nothing of Christ without their knowledge as Ruffinuâ— sayth that Frumentius was ordained Bishop to the Indians they knowing nothing of it Indis nihil scientibus neque cogitantibus Epiphanius writeth to Iohn Bishop of Ierusalem that hee had ordained Paulinianus a presbyter the people not consenting Gregorius ordained Augustine Bishop of England and sent him to them to teach them Anglis nescientibus And Gregorius II. ordained Bonifacius a Bishop to bee sent to Germany Germanis nihil de eare cogitantibus And thus Perkins if the Gospell should arise in America where there were no Ministers ordination might be wanting And why not say I election also in another case if as Petrus Martyr sayth well a woman may be a Preacher of the Gospell Yea and a Turke sayth Zanchius converted by reading the New Testament and converting others may baptize them whom hee converteth and be baptized where both ordination and election should be wanting and this may answer what Robinson saith for ordination by the people Nor did the people first begin to have hand in election in Tertullians time as Bellarmine saith nor yet that the people might love their Bishops nor yet by meere custome Conclus III. It is false our Brethren say that the calling of a Minister consisteth principally and essentially in election of the people for the Apostles were essentially pastors yet not one of them except Matthias was chosen by the people 2. If as our Brethren say the peoples after acceptance may supply the want of Election at first as Iacobs after consent to Leah made her his Wife yet all the pastorall acts of Word Sacraments and censures going before the after consent shall be null because he wanteth that which most principally and essentially is required in a calling And all baptized by him must be rebaptized And what if the people shall never assent and it is ordinary that hypocrites in hearts will never consent to the Ministry of a gratious pastor shall his acts of converting and baptizing be no pastorall acts and to the hypocrites no pastorall acts and shall all be Infidels who are baptized by him The people are not infallible in their choise and may refuse a man for a pastor whom God hath called to be a pastor election maketh not one a pastor in foro Dei then he shall be no pastor whom God hath made a Pastor because people out of ignorance or prejudice consent not to his Ministery Nor are we of Dr. Ames judgement that the calling of a Minister doth essentially consist in the peoples election for his externall calling consisteth in the presbyters separation of a man for such a holy calling as the Holy Ghost speaketh Wee finde no Church-calling in all Gods Word of sole election of the people and therefore it cannot be the essentiall forme of a right calling All the arguments of Doctor Ames prove that election is necessary to appropriate a made Minister to such a Congregation but concludeth not the poyn Qu. 5. From whence had Luther Calvin and our blessed Reformers their calling to the pastorall charge This question there is moved because of our Brethren who thinke 1. If ordination of pastors by pastors be so necessary for an ordinary calling to the Ministery and if Election of people be not sufficient though they want pastors and Elders then Luther and our Reformers had no calling
classicall under one externall and visible government even as the Elders of an independent Church are not Elders of their single Congregation being separated from their Court and extra collâ—gium Presbyteriale in the notion of the relation of a Church-Jurisdiction for they are Elders by reason of Church Jurisdiction only in their Court 3. Classicall Elders in the Court have power of Jurisdiction in relation to this presbyteriall or classiciall Church but they have not properly an ordinary power of order to preach to them all and every one and to administrate the Sacraments to them The Elders of a particular Congregation have power of order and power of Jurisdiction without the Court but they have not power of Church jurisdiction but in the Court for there is a difference betwixt a power of jurisdiction which Elders have as Watchmen and a power of Church-Jurisdiction which Elders have not but in foro Ecclesiae in the Court of Church-Jurisdiction So the great Sanedrim beare rule over all the Tribes of Israel But this Judge of the Tribe of Dan a member of the Sanedrim is not a Judge of the Tribe of Benjamin or a Judge to a thousand of that Tribe as the Captaine of that thousand 2. I distinguish the proposition if the Elders of the Presbytery be Elders of the Presbyteriall Church then are they Elders in relation to the many Congregations in that Church if they bee Elders in these common affaires which concerne government in generall then are they Elders in feeding by the word of knowledge and in governing in all the particulars which concerne the government of each Congregation That I deny for their oversight in governing in things belonging to all the consociated Churches doth not make them Elders of all those particular Congregations 3. Deacons in some cases are also Deacons in relation to all the particular Churches in some reserved cases if all the Deacons of Macedonia Corinth and other Churches should meete in one and take course for supplying the distressed Saines at Jerusalem what inconvenient were in this Ob. 2. If Presbyteriall Elders be Elders to mary Congregations in a generall Relation what sort of Elders are they are they Elders ruling or are they Elders teaching it is unpossible that they can be Elders teaching to so many Congregations for teaching is a personall and incommunicable act that mâ—n cannot commit to any others they must performe it in their owne persons aâ—â— cannot commit it to others if they be Ruling Elders onely and not teaching Elders this is against the Scripture for the exten of teaching and the extent of ruling are commexsurable in the Word and of alike extersion Acts 20. 28. These same whoe are to feede the flâ—ck at Ephâ—sue are to governe and rulâ— and they are to feede the whole flâ—ckâ— not a part of it so the Text sayth Take heede to the whole flâ—cke then they are not to governe all in a presbytery and to feede with teaching the Word one particular Congregation onely so 1 Peâ— 5. 2. feed the flock of God which is amongst you not with knowledge onely but be addeth their duty of governing Taking the oversight thereof not by constraint but willingly c. So Hâ—b 13. 7. Remember them that have the rule over you who have spoken unto you the Word of God Ergo these same who have the rule over the flock and governe du also speake the Word of the Lord and teach v. 17. obey them that have the rule over you and submit to them for they watch for your soules as these who must give accompt Ergo these same who governe doe also as Pastors watch for the flock as those that are to give an accompt but the governing classicall Presbytery doe rule but it is unpossible that they can give an accompt for all the Congregations of a classicall Presbytery for they cannot watch over them all except every one of these must have many Eyes Nor can they be both ruling and teaching Officers for then they should have two Offices if one man be both a Physitian and a Chyrurgion to two severall companies he must have two Offices in relation to two charges which he hath to those two companies if he practise physick to the one company and chyrurgery to the other this is against the order that Paul Col. 2. rejoyced to behold Therefore the classicall Elders cannot be Rulers having the oversight of the whole câ—â—ssicall Church and yet every one of them must be a 〈◊〉 and teaching pastor only to the single Congregation over which 〈◊〉 Answ. As grand-Fathers and fathers doe beare a relation to these same Children divers wayes both are fathers and may tutor and provide for the children but both are not begetting â—athers so also doe the classicall Elders and the Elders of particular Congregations beare divers relations to the flocks the question then is what sort of Elders are the Presbyteriall Elders to the Presbyteriall Church I distinguish Church I distinguish Elders They are Elders classicall only to the classicall Church collectively taken and they have an authoritative care over this Church But they are proper Elders to the classicall Church taken distributively that is this man is an Elder to this part or member of the Presbytery to wit to this Congregation And another man to this Congregation as the Elders in the Court and Aslembly at Jerusalem Acts 15. they are Elders in relation to the whole Churches of Antioch Syria and Silicia and the Gentiles collectively taken in those dogmaticall poynts with the confession of our Brethren and these same Elders were in speciall manner Elders to the Congregations of Antioch Syria and Silicia and other Churches taken distributively so also the Elders of many consociated and Neighbouring Churches are speciall watchmen over their own flâ—cks by teaching and ruling according to our Brethrens grounds and also they have a Brotherly care over all the consociated Church to Councell â—dmonrth Comfort seeing every man is his Brothers keeper by a Divine Law and the care is like as is it were authoritative onely by our Brethrens way it wanteth the relation of authority vet doth it not follow that Elders this way have two Offices but onely that they performe two acts of one and the same Office also a Pastor of an independent flocke who writcth â— Bâ—â—ke for the instruction of Sister-Churches as hee preacheâ—â— those same Sermons that are in the printed Bâ—oke to his owne people and flocke hath two Relations one to his owne flocke whom hee preacheth unto as a Pastor another as an instructer of other Churches by his writings yet for that hee hath not two Offices as one who is a ' Physitian and a Chyrurgion to two sundry companies if any say hee writteth not Bookes as a Pastor by vertue of his Office but as a gifted man by power of fraternity let mee deny the truth of the distinction for this is to begge what is in question For to teach the Churches by writing should
his Brotherly relation to the people as if hee were called to bee their Pastor I desire to know what the naked relation of Authority or Jurisdiction addeth to his care and onerousnesse in poynt of labouring by preaching the Gospell Indeed now being called his care is Pastorall and more authoritative But if according to the measure of the Talent every one is to proportion his paines to gaine more Talents to his Lord and if the relation of a Pastor adde no degrees of gifts to His Talent as wee may suppose I thinke his onerousnesse in labouring was as great before hee was a Pastor as after but I speake not this to say that in a constituted Church there is no calling required other then giftes Nor doe I speake this to say that a calling is not a new motive why a man should imploy his gifts for the honour of the Giver But only to shew that CHRIST hath united powers of Jurisdiction in Congregations in Presbyteries in Churches of Provinces and Nations that so not onely gifts might conduce to helpe and promove edification but also united powers of Jurisdiction which are also gifts of God and though some may say that a calling to an Office layeth on Mâ—n a more speciall Obligation to make accompt for Soules then gifts onely which in some sense I could also yeeld yet seeing wee thinke the relation of the Eldership to a whole Classicall Church is not founded upon an Office different from the Offices of Pastors and Elders which they have and are clothed with in relation to their particular Congregations but onely authoritative acts of the same Office and that for the common promoving of edification in the whole Classicall Church grounded in the depth of his Wisdome who hath seven Eyes upon a Brotherly Consociation in which they must either edifie one another and occasionally partake of these same holy things or then scandalizâ— and leaven one another with their publique transgressions wee cannot see how presbyteriall Elders are more to give accompt for the Soules of the whole Classicall Church in Scriptures sense Hebrewes 13. 17. then consociated pastors and Elders of consociated Churches are to give an accompt to GOD for sister Churches over which they are to watch and whose Soules they are to keepe and so farre as they are Brethren must make a reckoning to GOD for them And how can the presbytery be more said to intangle themselves in governing the Classicall Church in some things with things not proper to their calling seeing consociated Churches in a Brotherly way doe medle with those same things though not in a way of Jurisdiction For helping the Classicall Church by way of Fraternity is not unproper to a Christian calling of Brethren and the joyning of power of Jurisdiction I meane of power lesser to another power greater to helpe the Classicall Church upon the same ground of Fraternity cannot bee unproper to the calling of a Colledge of presbyters Objecti 5. The power of Presbyteries taketh away the power of a Congregation therefore it cannot bee lawfull The antecedent is thus confirmed 1. Because if the Presbytery ordainâ— one to bee Excommunicated whom the Elders of a Congregation in conscience thinke ought not to bee Excommunicated the man Jure Divino must be Excommunicated and the power of the Congregation which Christ hath given to them is nul And the exercise thereof impeded by a greater power 2. the voyces of two Elders of a Congregation which are now sitting in the greater and classicall Presbytery are swallowed up by the greater number of Elders of thirty or forty Congregations met in one great presbytery Ergo the power of the Congregation is not helped by the presbytery but close taken away Answ. The Argument doth presuppose that which is against GODS Law to wit 1. That there is a contradiction of Voyces betwixt the Elders of a Cong egation and of the greater presbytery which should not bee for Brethren even of Galathia which contained many Congregations as our Brethren confesse should all minde and speake and agree in one thing that belongeth to Church Discipline as is cleare Gala. 1. 8. Gala. 5. 10 v. 15. Gala. 6. 1. 2. 2. The Argument supposeth that the greater presbytery is wrong in their voycing that such a man should be excommunicated and the two Elders of the Congregationall Church is right and hath the best part in judging that the same man ought not to be Excommunicated But Christ hath given no power to any Church to erre and that power which in this case the presbytery exerciseth is not of Christ and de jure the power of the greater presbytery in this case ought to bee swallowed up of the two Voyces of the Elders of the Congregation But suppose that the Elders of one Congregation and the whole meeting all agree in the truth of GOD as they all doe Acts 15. will you say that Peter Paul and Iames their power is null and taken from them and their three voyces are swallowed up in that great convention because to their power and voyces are added in this dogmaticall determination which you grant even now to many consociated Churches the power and voyces of the rest of the Apostles and Elders yea and as some say of the whole Church Acts 15. 2 v. 6. 25. Acts 16. 4. Acts 21. 18. 25 I believe addition of lawfull power doth not annull lawfull power but corroborate and strengthen it So this shall fall upon your owne Eldership of your independent Congregation Suppose â—en Pastors Elders and Doctors in one of your Congregations whereas sometime there were but three and these three had the sole power of Jurisdiction and exercise of the Keyes you cannot say that the accession of six Elders to three hath made null the power of three and swallowed up their voyces for if their power and voyces were against the truth it is fit they should be swallowed up if they were for CHRIST they are strengthened by the accession of lawfull power and moe voyces and neither annulled nor swallowed up Object 6. The Church at the first for example when it was but a hundreth and twenty had the full entire power within it selfe Ergo it should bee in a worse case by the multiplication of Churches if now that power bee given to Presbyteries Ans. It is a conjecture that the whole Christian Church Acts 1. was onely an hundreth and twenty I thinke there were more though these onely convened at the ordination of Matthias for there were above five hundred Brethren at once which saw CHRIST after his Resurrection 1 Cor. 15. 6. and these I Judge belonged to the Christian Church also 2. It is constantly denied that addition of lawfull power to lawfull power doth arnull or put in a worse condition the prexistent power it doth helpe it but not make it worse and twenty Churches adding their good and Christian counsells and comforts to two Churches doe not annull or hurt or swallow up
There be many things in this argument to be corrected as 1. That the Church of Corinth conveâ—ed in the whole multitude whom it concerned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not prove it for the same Word is spoken of the meeting of the Apostles and Elders who met in a Synod with authority Acts 15. 6. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the multitude Acts 21. v. 22. and to the Church of Believers 1 Cor. 11. 20. and 1 Cor. 14. 23. therefore the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to bee no cogent Argument 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not here in all this Chapter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the New Testament and by the seventy Interpreters whose translation Christ and his Apostles doe frequently follow in the New Testament use the words for any meeting of good or ill of civill or Ecclesiasticall persons As I might instance is a great many places of the Old and New Testament then what is it I pray you which restricteth the signification of these words to signifie a civill rather then an Ecclesiasticall meeting certainly the actions which the company doth when they are met and the end for which they meete I give an instance in Acts 19. 41. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like I say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the Church of Christ and why it is a reason that cannot bee controlled They were assembled for to raise a tumult against Paul which was no Church-action and so no Church end is here So v. 39. But if you enquire any thing in other matters it shall be determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a lawfull assembly surely the end of such an assembly in Ephesus where this man was Town-Clark in the meeting could be no Church-businesse Hence wee are led to know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assembly or Church signifieth here not the Church of Christ so Psal. 22. 16. the Assembly of the wicked hath inclosed mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merighem the seventy Interpreters turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tâ—rtullian followeth them the persons congregated the actions and end for which they convenc lead us to this that the Word signifieth not a Church of Christ. So wee may see Psal. 26. 5. the Congregation of Elders cannot bee a true Church 2. 1 Cor. 11. 18. for first when you come together to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I heare there are divisions amongst you The place must signifie the Church of Believers because the end of their meeting was the Supper of the Lord or their communion v. 20. as the Text cleareth and 1 Cor. 14. 23. when the whole Church commeth together that was for prophecying and hearing of the Word as the Text is evident v. 16 17 18 23 24 25 26 27. and therefore here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie the Church of Pastors preaching and people hearing the Word praying and praising God So in the third place when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church is convened to bind and loose and to excommunicate as Mat. 18. 17. 18. 19. there is no necessity that the Word Church should include those who have no power of the keyes and cannot by power of the Keyes bind and loose And therefore from the naked and meere Grammar of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no argument can bee drawen to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18. 17. must signifie that same which it doth signifie 1 Corin. 1. 1. 1 Corin. 11. 18. 1 Corin. 14. 23. for the word actu primo and originally signifieth any meeting but the persons who are Congregated and the end for which they meete leadeth us to the meaning and Grammaticall sense of the word in that place Now Matth. 18. the Ecclesia a Church Congregated there is such as bindeth and looseth in Heaven and Earth and congregated for that use therefore I see not how the circumstances of the place helping us to the Grammaticall sense of the word here as in all other places doth not inforce us to say in this place Mat. 18. the word Ecclesia Church must signifie onely those who have power to bind and loose that is only the Elders and not the people So to come to the place 1 Cor. 5. Those who come under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated together must bee expounded by the persons Office and the end of their meeting now the persons Office is Ministeriall hee will have them congregated by Pauls Ministeriall spirit and in the name and with the power of the Lord Jesus this is the power of the Keyes which hee who hath Davids Keyes Esai 22. 22. on his Shoulders Revel 3. 7. giveth to his owne Officers Matth. 16. 19. and these persons cannot be all that hee writeth unto v. 1. all that were pâ—ffed up and mourned not at the offence given by the incestuous 〈◊〉 to Iesus Christs holy Namâ— and Church all who are to forbeare eating and drinking with excommunicated persons vers 11. all who were in danger to be leavened vers 6. all who were to keepe the Feast in sincerity not with the old Leaven of wickednesse and malice for these directly were the whole multitude of Believers Men Women and Children who I am sure were not capable of the Keyes and the Ministeriall power of Paul 2. The end wherefore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were convened did meete and convene was vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver the man to Satan they were not convened to celebrate the Lords Supper as the Church is convened 1 Cor. 11. 18. nor for hearing the Word of Prophecy or Preaching as 1 Cor. 14. 23 24. And whether you construe the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Power of the Lord Iesus with the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan or with the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated in the Name and Power of CHRIST all is one the multitude of common Believers of Men Women and Children are neither capable of the power nor of the exercise of that power to deliver to Satan And therefore this meeting together by no Grammar doth leade us to say that the sentence was to be pronounced in face and presence of the multitude convened vers 21. Giving but not granting that the Church of Corinth in all its members must bee convened Though I hold it not necessary by this place yet it followeth not that all other acts of Jurisdiction must bee exercised in face of the whole Congregation for there is a speciall reason of the pronouncing of the sentence which is not in other acts the pronouncing of the sentence concerneth more the neerest Congregation of which the Delinquent is a member in relation of nearest and dayly Communion it concerneth also other Congregations of the Classicall Church of which also the Delinquent is a member but not so immediately and
Elders as well as the Apostles convened to consider about this matter and Act. 21. 18. 25. All the Elders of Jerusalem with James take on them these acts as well as the Apostles and they are the decrees of the Elders no lesse then of the Apostles Act. 16. â— 4. a derivation of the immediate impiâ—ing Spirit to â—â—â— Elders and by them as fellow-members of the Synod to the Apostles and a derivation of this immediat Apostolick spirit by the Apostles to the Elders to make them also infallible is unknowne to Scripture for one Prophet did not immediatly inspire another and one Apostle did not immediatly inspire another wee read not in the Word of any such thing and therefore it is said Act. 15. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when there had beene much disputing Peter sâ—â—d up All who interpret this place say even Papists not exâ—pted as Salmero com in 〈◊〉 Salmeron Lâ—â—mus â— Lorinus Cornelius a lapt Cornelius a lapide and others on the place that when there is not consultation and disputing on both sides to find out the truth but an absolute authoritie used by commanding the proceeding of the counceil is rash saith Salmeron now the Prophets were immediatly inspired without any consultation with men in delivering Gods will and they saw the visions of God as it is said And the Word of the Lord came to Jeremiah to Ezechiel to Hosea c. and bee said c. yea when a propheticall spirit came upon Baâ—â—m Num. 24. bee seeing the visions of God hee prophecied directly contrary to his owne carnall mind and to his consultation with Balâ—â—k now it is cleare that the Apostles what they spake by the breathings and inspirations of that immediatly inspiring Spirit is no lesse cannonick Scripture then the prophecies of the immediatly inspired Prophets who saw the visions of God and therefore 2 Pet. 1. 16 17 18 the voyce that the Apostles heard from heaven This is my beloved Sonnâ— in whom I am well pleased is made equall with the word of prophâ—cie and propheticall Scripture which the holy men of God spale â— they were moved by the holy Ghost v. 19 20 21. and 2 Pet. 3. 16. Pauls Epistles are put in the classe with other Scriptures v. 15 16. now all Scripture 2 Tim. 3. 16. is given by divine inspiration and 2 Peter 3. 2. puteth the words of the Prophets and Apostles in the same place of divine authority 2 Pet. 3. 2. That yee bee mindfull of the words which were spoken before by the holy Prophets and of the commandements of us the Apostles of the Lord and Saviour whence to mee this synodicall consultation is not Apostolicall but such as is obligatory of the Churches to the end of the world and a patterne of a generall Synod 6. This assembly is led by the holy Spirit as is cleare v. 25. 28. but this is not the holy Spirit immediatly inspiring the Apostles as Apostles but that ordinary Synodicall spirit to borrow that expression that is promised to all the faithfull pastors and rulers of the Church to the end of the world because the immediatly inspiring spirit comming on Prophets and Apostles in an immediate inspiration did necessitate the Prophets and Apostles to acquiesce and prophesie and to doe and speake whatsoever this spirit inspired them to doe and to speake but this spirit spoken of v. 28. doth not so but leaveth the assembly to a greater libertie because the assembly doth not acquiesce to that which Peter saith from Gods Word v. 7 8 9 10 11. nor doth the Assembly acquiesce to what Barnabas and Paul saith v. 12. but onely to that which James saith v. 13 14 15 16 17 18. but especially to his conclusion which hee draweth from the Law of nature not to give scandall and from the Scriptures cited by himselfe and by Peter v. 19 20. Wherefore my sentence is saith James c. and this clearely is the sentence of James as a member of the Synod v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an expression clearly insinuating that the judgement of James though it was not contrary to that which Peter Paul and Barnabas had spoken yet that is was somewhat diverse from them and more particular and the very mind of the holy Ghost which the whole Synod followed and therefore though Peter and Paul spake truth yet did they not speake that truth which did compose the controversie and this is to mee an argument that they all spake as members of the Synod and not as Apostles 7. The immediatly inspired Apostolick Spirit though it may discourse and inferre a conclusion from such and such premisses as Paul doth Rom. 3. 28. and hee proveth from the Scripture Rom. 4. 4. 5. 6. that wee are justified by saith without workes and 1 Tim. 5. 17. 18. and Act. 9. 22. Act. 24. 14. 17. and so doth Christ reason and argument from Scripture Matth. 22. 31. Luk. 24. 25 26 27. and so have both the Prophets and Apostles argued yet the immediatly inspired Spirit of God in arguing doth not take helpe by disputing one with another and yet doth not obtaine the conclusion in hand but here Peâ—â—â— and Paul argue from Scripture and they prove indeed a true conclusion that the Gentiles should not keepe Moses his Law as they would bee saved yet they did not remove the question nor satisfic the consciences of the Churches in their present practise for if James had not said more then the Churches had not beene sufficiently directed in their practise by the Synod and for all that Peter and Paul said the Churches might have eaâ—â—n meates offered to Idols and blood and things strangled which at that time had been a sin against the Law of nature and a great stumbling block and a scandalizing of the Jewes Except therefore wee say that the Apostles intending as Apostles to determine a controversie in the Church they did not determine it which is an injury to that immediatly inspiring spirit that led the Apostles in penning Scripture wee must say that Peter Paul and James here spake as members of an eccleâ—iasticall Synod for the Churches after-imitation 8. If the Apostles here as Apostles give out this decree then it would seeme that as Apostles by virtue of the immediatly inspiring spirit they sent messengers to the Churches for one spirit directeth all and by this Text wee should have no warrant from the Apostles practise to send messengers to satisfie the consciences of the Churches when they should bee troubled with such questions now all our Divines and reason doth evince that a Synod may by this Text send messengers to resolve doubting Churches in points dogmaticall for what the Apostles doe as Apostles by that power by which they writ canonick Scripture in that wee have no warrant to imitate them 9. I propounded another argument before which prevaileth much with mee The Elders of an ordinary Presbytery and Churches such as conveened at this Synod cannot be
collaterall actors with the immediatly inspired Apostles for the penning of Canonick Scripture but in this Synod not onely Elders but the whole Church as our reverend brethren teach were actors in penning this decre Act. 15. 28. Ergo this decree is Synodicall not Apostolick I have heard some of our reverend brethren say all were not actors in the decree pari gradu authoritatis with a like degree and equall authoritie every one according to their place did concurre in forming this decree I answer it cannot bee said that all in their owne degree saw the visions of God and all in their owne degree were immediatly inspired to bee penmen of Canonick Scripture for Paul in penning this The cloake that I left at Troas bring with thee and the Parchmenâ—s was no lesse immediatly inspired of God then were the Prophets who saw the visions of God and then when hee penned the 1 Tim. 1. 15. That Jesus Christ came into the world to sâ—â—â— sinners except wee flee to a Popish distinction which Duvallius and Jesuits hold that all and every part tota Scriptura and totum Scripturae is not given by divine inspiration because say they the Apostles spake and wrote some things in the New Testament as immediatly inspired by God as did the Prophets but they spake and wrote other things 〈◊〉 necessary with an inferiour and Apostolick or Synodicaâ—â— spirit which the Peâ—e and Church may decree in Synods to â—ee received with the like faith and subjection of conscience as if the Apostles had written them 2. You must say there was two holy 〈◊〉 the penning of the decree one immediatly inspiring the Apostles another inferior assisting the Elders or at 〈◊〉 diverse and most different acts of that same hoâ—y 〈…〉 way inspiring the Apostles and in a fallible way inspiring the Elders But with your leave Act. 21. 24. The ordinary Iâ—esâ—ytery at Ierusalem by that same Synodicall spirit by which they orâ—aine Paul to purifie himselfe doe ascribe to themselves this decree v. 25. 3. Wee deâ—ire a warrant from Gods Word of commixion of immediatly inspired Apostles as immediatly inspired with Elders assisted with an ordinary spirit for the pâ—â—ning of Scripture 10. Wee thinke the Presbytery of Jerusalem as an ordinary Presbytery Act. 21. 18. and contradivided from the Church of Jrusalem v. 22. The multitude must needs come together for they heare that thou art come did ordaine Paul to purifie himselfe and it is cleare Paul otherwise would not have purified himselfe and therefore hee did not by the immediatly inspired spirit purifie himselfe and obey their decree which was grounded upon the Law of nature not to scandalize weake beleevers v. â—0 21. and bt this same holy spirit did Paul with other of the Apostles write this decree as is cleare v. 25. 11. If the Apostles did all in this Synod as immediatly inspired by God then should the Synod have followed the determination of any one Apostle of Peter and Paul as well as of 〈◊〉 for the immediatly inspiring spirit is alike perfect in all â—â—s determinations but it is said expresly v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then it seemed good to the Apostles c. and so to 〈◊〉 and Peter and Paul to follow the sentence of James 〈◊〉 the rest of the Apostles now if James spake as an immediately inspired Apostle and not by vertue of that Synodicall Spirit given to all faithfull Pastors conveened in a lawfull Synod then should James have acquiesced to what Peter and Paul aid and not to what hee said himselfe and Peter should have acquiesced to what hee said and Paul to what hee said â—â— every inspired writer is to obey what the immediatly inspiring Spirit saith and then there was no reason why the Synod should rather acquiesce to what Peter and Paul said who spake of no abstinence from blood and things strangled then to what James said Ergo by the Apostles consequence v. 24. we gave â—â— such commandement that you must bee circumcised Ergo you should not bee circumcised so this consequence is good Peter and Paul speaking as Apostles gave no commandement in this Synod to abtaine from blood Ergo by the like consequence the Synod was not to command nâ— abstinence from blood which consequence is absurd Ergo they command not here as Apostles 2. The Synod should have been left in the midst to doubt whether shall wee follow Paul and Peter who speake and command nâ— abstinence from blood and things strangled oâ— shall wee follow James who commandeth to abstaine from blood and things 〈◊〉 for all here command as immediatly inspired Apostles and what the Apostles judge lawfull and command as Apostles that must the Churches follow and what they command not that by an immediatly inspiring Spirit they command not as is cleare v. 24. and that also must the Churches not follow therefore I thinke we must say they did not here speak as Apostles 12. These words v. 24. Some who pervert your soules say you must bee circumcised and keep the Law to whom wee gave no such commandement doe clearely hold forth what the Apostles as Apostles command in Gods worship that the Churches must doe what the Apostles as Apostles command not in Gods worship that the Churches must not doe whence they teach 1. That an Apostolicke commandement of any one Apostle without any Synod might have determined the question to what use then doth a Synod conduce Ergo certainly either the Synod was convened for no use which is contrary to Gods Word Act. 25. 2. 6. Act. 16. 4. 5. it served to resolve the controversie and edifie the Churches Act. 16. 4. They delivered them the decrees c. 5. And so the Churches were established in the saith and increased in number daily or then the Synodicall commandement and so the Synodicall spirit spoken of v. 28. must bee some other thing then the Apostolicall commandement and the immediatly inspiring spirit 2. The Apostles gave no positive commandement to keep Moses his Law as Apostles nay nor to keepe any part of it they did not as Apostles forbid before this Synod that the Gentiles should abstaine from blood and things strangled which were Mosaicall Lawes before this Synod yet now they give a commandement to keepe some Mosaicall Lawes in the case of scandall hence wee must either judge that now as Apostles they command in positive commandements the keeping of Moses his Law contrary to what they say for their not commanding to keepe Moses his Law is a commanding not to keepe it observe this or then their commandement here is but synodicall and so far binding as the case of scandall standeth in vigor which certainly a Synod may command and one Church may injoyne by way of counsell to another for otherwise as Apostles forbidding scandall which is spirituall homicide they forbid also eating of blood in that case when it stood indifferent 3. The Apostles saying To whom wee gave no such commandement they
Elders â— Presbyters and by the same reason the Elders concurre by way of obedience to the Apostles for as the Elders as Elders and above the fraternitie so the Apostles as Apostles are above the Elders but then I much wonder how the acts are called the decrees of the Apostles and Elders joyntly Act. 16. 4. and how the Elders of Ierusalem doe ascribe those decrees to themselves Act. 21. 25. and how all the assembly speake as assisted by the holy Ghost Act. 15. 28. Shall wee distinguish where the Scripture doth not onely not distinguish but doth clearly hold forth qualitie and an identitie But some object that the holy Ghost v. 28. is the immediatly instiring Apostolick Spiritâ— and so the Apostles must here concurre in giving out those decrees as Apostles not as ordinary Elders 1. Is Peter and Paul alledge Scripture and testimonies of Gods Spirit in this Syned as Elders not as Apostles then they reason in the Synod as falliâ—â— men and men who may erre but that is impossible for if they 〈◊〉 Scripture as men who may erre the Scripture which they alâ—â—dge 〈◊〉 be fallible Answ. Though the Apostles here reason as Elders not as Apâ—stâ—â—s I see no inconvenience to say they were men who might â—re though as led with the holy Ghost they could not erre in this Syned following the conduct of the holy Ghost as is said â— 28. though the holy Ghost there bee onely the ordinary holy Ghost given to all the Pastors of Christ assembled in Gods name and the authoritie of Iesus Christ yet in this Act and as led by this Spirit they were not fallible neither men who could erre for I see not how ordinary beleevers as led in such and such Acts by the holy Ghost and under that reduplication can erre for they erre as men in whom there is flesh and a body of corruption and therefore though both Apostles and Elders modaliter might erre as Logick saith Apostaâ—â—s err are est possible yet de facto in this they could not erre being led by the holy Ghost v. 28. and the necessitie of their not erring is not absolute but necessary by consequent because the Spirit of God led them as v. 28. But the reason is must weake if they might erre Ergo the Scripture they alledge might bee fallible for though hereticks alledge Scripture and abuse it and make it to bee no Scripture but their owne fancie while as they alledge it to establish blasphemous conclusions yet doth it no way follow that Scripture can bee fallible or obnoxious to error but onely that abused and aâ—â— applved Scripture is not Scripture Object 2. If ever the Apostles were led by an infallible spirit 〈◊〉 to bee in a matter like this which so much concerned the 〈◊〉 and consciences of all the Christian Churches amongst the Gen 〈◊〉 Eâ—go in this Synod they could not bee led by a fallible spirit but â—â— an infallible and so by an Apostolick Spirit Answ. I conceive the spirit which led both Apostles and Elders in this Synod was an infallible Spirit but Ergo an immediatly inspiring and Apostolick Spirit it followeth not yea the holy Ghost of which Luke doth speake v. 28. as the president and leader of this first mould of all Synods and so the most perfect Synod is never fallible no not in the meanest beleever and it were blasphemy to say the holy Ghost in any can bee obnoxious to errour and I thinke de facto neither Apostles nor Elders could erre in this Synod because de factâ— they followed the conduct of the holy Ghost without any byas in judgement but it followeth not 1. that the men could not erre because the holy Ghost leading the men could not erre as wee answer Papists who produce this same argument to prove that generall councells and so the Church must be infallible 2. It followeth not Ergo this holy Ghost was that immediatly inspiring and Apostolick Spirit leading both Apostles and Elders which is the question now in hand Object 3. This is a patterne of all lawfull Synods then may all lawfull Synods say It seemed good to the holy Ghost and to us if therefore the men might erre the leader to wit the holy Ghost might erre which is absurd Answ. It followeth onely that all lawfull Synods should so proceed as they may say It seemed good to the holy Ghost and to us and there is a wide difference betwixt Law and Fact all are lawfull Synods conveened in the name and authoritie of Christ and so by warrant of the holy Ghost speaking in his Word but it followeth not as Papists inferre and this argument proveth that therefore all which de facto those lawfully assembled Synods doe and conclude that they are the doings and conclusions of the holy Ghost and that in them all they may say It seemed good to the holy Ghost and to us 2. The consequence is false and blasphemous that if all lawfully conveened Synods may not say It seemed good to the holy Ghost and us that therefore the holy Ghost is fallible and may erre but onely that men in the Synod following their owne Ghost and spirit can say no more but it seemed good to our Ghost and spirit and cannot say it seemed good to the holy Ghost and to us for an ordinary Pastor lawfully called and preaching sound doctrine in the power and assistance of Gods spirit doth speake in that act from the holy Ghost and yet because in other acts wherein with Nathan and Samuel hee may speake with his owne spirit see with his owne eyes and light it followeth not that he is infallible or that the holy Ghost is infallible Object 4 Is the Apostles did not conclude in this Synod what they 〈…〉 an Ap sâ—a â—â—k spirit it shall follow that the holy Ghost 〈…〉 15. 28. is not that same holy Ghost of which Peter 〈◊〉 2 Pet. 1. 21. But holy men of God spake as they were moved 〈◊〉 Ghost and if so that holy Ghost which spake in the Pro 〈◊〉 〈◊〉 not also speake in the Apostles Answ. I see no necessitie of two holy Ghosts 1 Cor. 12. 4. Now 〈◊〉 â—â—â—â—ersities of gifts but the same Spirit there be divers acts of the same holy Ghost and I willingly contend that the Synodicall acts of Apostles and Elders in this Synod though comming from the holy Ghost assisting them as Elders in an ordinary Synod v. 28. are different from the acts of that same holy Ghost as immediatly inspiring the Prophets and Apostles in prophecying and penning canonick Scripture and yet there bee not two holy Ghosts for Paul did not beleeve in Christ by that same spirit which immediatly inspired him and the rest of the Apostles and Prophets to write canonick Scripture â— meane it is not the same operation of the Spirit because Paul by the holy Ghost given to all the faithfull as Christians and not given to them as canonicall writers or as Apostles or immediatly inspired
Prophets doth beleeve in Christ love Christ contend for the prise of the high calling of God as is cleare Rom. â— 37 38 39. 1 Cor. 2. 12. 16. Phil. 3. 13. 14. 1 Cor. 9. 25. Yea Paul beleeveth not in Christ as an Apostle but as a Christian and yet hee beleeveth by the grace of the holy Ghost but â—â— followeth not that the same spirit which immediatly inspired the Prophets doth not immediatly inspire Paul as an Apostle and all the rest of the Apostles Object 5. These decrees Act. 16. 4. are called the decrees of the Apostles and Elders but if the Apostles in giving out these decrees gave 〈◊〉 as ordinary Elders not as Apostles then the sense of the words Act. 16. 4. should bee that they were the decrees of the Elders and of the Elders which is absued Answ. It followeth onely that they are the decrees of the Apostles who in that give them out as Elders and as a part of the ordinary established Elders of Jerusalem Whence if Christ promise the holy Spirit to lead his Apostles in all truth hee promiseth also the holy Spirit to all their successors Pastors Teachers and Elders not onely conveened in a congregationall-Congregationall-Church but also in a Synod as hee maketh good his promise here Act. 15. 28. and whereas the holy Ghost commandeth in a Synod of Apostles and Elders who are lawfully conveened by our brethrens confession and speaketh authoritatively Gods Word by the holy Ghost Act. 15. 28. they cannot speake it as a counsell and brotherly advise onely for that a brother may doe to another a woman to a woman Abigail to David a maide to Naaman wee desire a warrant from Gods Word where an instituted societie of Pastors and Elders conveened from sundry Churches and in that Court formally consociated and decreeing by the holy Ghost as Act. 15. 28. against such and such heresies shall bee no other then a counsell and advise and no Church-commandement nor binding decree backed with this power Hee that despiseth you speaking by the holy Ghost the Word of God despiseth mee and whether doctrines or canons concerning doctrine comming from a lawfull Court conveened in Christs name have no ecclesiasticall power of spirituall jurisdiction to get obedience to their lawfull decrees for if every one of the suffrages of Elders bee but a private counsell having onely authoritie objective from the intrinsecall lawfulnesse of the thing and no authoritie officiall from the Pastors because Pastors then the whole conclusion of the Synod shall amount to no higher rate and summe then to a meere advise and counsell If it bee said that when they are all united in a Synod and speaking as assembled Act. 15. 25. and speaking thus Assembled by the holy Ghost v. 28. the authoritie is more then a counsell yet not a power of Church-jurisdiction Then 1. give us a warrant in Gods Word for this distinction 2. Wee aske whether this authoritie being contemned the persons or Churches contemnibg it bee under any Church-censure or not if they bee under a Church-censure what is this but that the Synod hath power of censure and so power of jurisdiction if you say non-communion is a sufficient censure But I pray you spare mee to examine this 1. If the sentence of non-Communion bee a sentence of 〈◊〉 it must proceed from a judicature that hath a 〈◊〉 of jurisdiction but give mee leave to say as all Church 〈◊〉 have and must have warrant in Gods Word so must 〈◊〉 such as non-communion for the ordinary Church punishments such as publike rebuâ—ing have warrant in the Word as in 1 Tim. 5. 20. and excommunication 1 Cor. 5. 4. 〈◊〉 1â— and the great Anathema Maranatha 1 Cor. 16. 22. and forbearing to eate and drinke with scandalous persons 1 Cor. 5. 10 11. withdrawing from his company 2 Thâ—s 3. 14. and I pray you where hath the Word taught us of such a bastard 〈◊〉 ensure or if you will not allow it that name a censure indicted by the Church or Churches as is non-communion May our brethren without Christs warrant shape any punishment equivalent to excommunication without Gods Word 〈◊〉 they may as well without the Word mould us such a censure as excommunication if they say separation warrenth this censure of non-communion But 2. By what Law of God can an equall give out a sentence of non-communion a 〈◊〉 an equall an equall cannot as an equall punish when a Christian denieth followship to another because hee is excommunicated hee doth not punish as an equall for the punisher in this case denying fellowship to the excommunicated doth 〈◊〉 an equall but as having authoritie from the Church who hath given this commandement in the very sentence of communication 1 Cor. 5. 4. compared with v. 10 11. Separation under a great controversie and denyed in many cases â—â— the way of those who are more rigid therein even by our 〈◊〉 2. Christ Matth. 18. 15 16. will not have any brother who 〈◊〉 but private authoritie and no Church-authoritie over a broâ—â—â—◠〈…〉 non habet potestatem to presently renounce 〈◊〉 give up all communion with his brother though hee bee 〈◊〉 before two or three witnesses and inflict on him the sentence of non-communion while hee first tell the Church and non-communion is inflicted on no man as if hee were a heathen 〈◊〉 to speak no thing of delivering to Satan while hee â—â— conveened and judicially sentenced before the Church 〈◊〉 our brethrens sentence of non-communion is in inflicted by an equall Church upon a â—â—ster Church in a meere pâ—â—â—â— way and by no Church-proces 4. Non-communion if it bee warranted by the law of â—â—ture as communion of equalls is yet should wee not bee refused of the like favour when wee plead that the Law of nature pleadeth for combination and communion of joynt authorities of sâ—sâ—er-Churches in one presbytery for if non-communion of Churches bee of the law of nature so must communion of Churches and authoritative communion and authoritative and judiciall non-communion by natures law must be as warrantable upon the same grounds They 6. Object â— the Apostles were in this Synod as ordinary Elders thâ—n The Synod might have censured and in case of obsâ—inacie excommunicated the Apostles which were admirable Answ. For reâ—ukeing of Apostles wee have against Papists a memorable warrant in Paul Gal. 2. withstanding Peter to â—ce face and Peter his giving an account Act. 11 1 2 3. to the Church of Jerusalem of his going in to the Gentiles which Parker acknowledgeth against Papists and Prelats to bee a note of Peters subjection to the Church Papists say it was Peters humilitie other Papists say Peter gave but such a brotherly account to the Church such as one brother is oblieged to give to another also all our Divines and those Papists who contend that the Pope is inferiour to universall councels doc with good warrant alledge that by Matth. 18. Peter is subjected to the Church-censures if hee sinn against
principally seated in the Presbytery in regard of the latter Synods are the first subject of the occasionall Church-power in things which â—e in common belong to many Presbyteries or to a nationall Church But to returne if the Synodicall power bee different in essence and nature and not gradually onely from the counsell and advise of Christians then first it is not a determination that bindeth by way of counsell and brotherly advise onely but under some higher consideration which is as like a Church-relation of Church-power as any thing can bee seeing here bee Pastors acting as Pastors 2. formally gathered in a councell 3. speaking Gods Word 4. by the holy Ghost But this shall bee against the Church-government of New England 2. If it bee essentially different from an advise and councell and warranted by divine institution why doe not our brethen give us Scripture for it for if they give us Act. 15. then can they not say that the Apostles in this Synod did determine and voyce as Apostles by an Apostolick and immediatly inspiring Spirit for the spirit Synodicall is a spirit imitable and a rule of pertually induring moralitie in all Synods and must leade us for an Apostolick spirit is not now in the world 3. As they require a positive divine institution for the frame of a Presbyteriall Church in power above a Congregation and will not bee satisfied with the light of nature which upon the supposall of a spirituall government instituted by Christ in a Congregation which is a part may clearely by the hand lead us to the inlarging of that same spirituall government in the whole that is to a number of consociated Churches which are all interessed as one common societie in a common government so they must make out for their Synod endued with dogmaticall power a positive divine institution 4. We desire a warrant from the Word why a colledge of Pastors determining by the Word of God as Pastors having power of order and acting in a colledge according to that power should not bee a formall and ordinary great Presbytery 5. How can they by our brethrens determination exercise such pastorall acts out of their owne Congregations towards those Churches to which they have no pastorall relation virtute potestatis ordinis 6. How can the wisedome of Christ who provideth that his servants bee not despised but that despisers in a Church way should bee censured 1 Tim. 1. 19 20. cloth his messengers in a Synod with a power dogmaticall and deny all power of iâ—â—â—diction to them upon the supposall that their determinations be rejected I feare there bee something under this that none are to bee censured or delivered to Satan for heterodox opinions except they erre in points fundamentall But farther it may bee made good that a power dogmaticall is not different in nature from a power of jurisdiction for we read not of any societie that hath power to meet to make Lawes and decrees which have not power also to backe their decrees with punishments if the Jewish Synedry might meet to declare judicially what was Gods Law in point of conscience and what not and to tie men to it they had power to conveene and make Lawes farre more may they punish contraveners of the Law for a nomothetick power in a societie which is the greater power and is in the fountaine must presuppose in the societie the lesse power which is to punish and the power of punishing is in the inferior judicature so a nomothetick power ministeriall cannot want a power of censuring It is true a single Pastor may ministerially give out commandements in the authoritie of Christ but hee cannot his alone censure or excommunicate the contraveners of those commandements but it followeth well in an assembly hee hath power to censure and excommunicate now here Pastors and Elders are in an assembly It is objected Pastors in a Synod have no jurisdiction as Pasters for what they doe as Pastors that they may doe there alone and on of a Synod but they doe not nor cannot determine and give out Canons there alone and they cannot there alone determine juridically therefore they doe not wholly and poorely as Pastors in relation to those Churches give out these decrees yet doe they not give out the decrees as privite men wholly but in some pastor all relation for Pastors as Pastors have something peculiar to them in all Churches whither they come to preach so as a speciall blessing followeth on their labours though they be not Pastors in relation to all the Churches they come to even as a Sermon on the Lords day is instamped with a more speciall blessing bâ—â—â—use of Gods institution imprinted on the day then a Sermon preached in another day Answ. This argument is much for us it is proper to acts of jurisdiction ecclesiasticall that they cannot bee exercised by one onely but must bee exercised by a societie now a Pastor as a Pastor his alone without any collaterally joyned with him exerciseth his pastorall acts of preaching and of administrating the Sacraments but those who give out those decrees cannot give them out Synodically but in a Synod and Court-wayes as forensicall decrees and so in a juridicall way and because Pastors whither so ever they come doe remaine Pastors 1. The Apostles are not in this Synod as Apostles Secondly nor yet as gifted Christians to give their counsell and advise nor thirdly as this answerer granteth meerely as Pastors then it must follow that fourthly they are here as such pastors conveened Synodically by divine institution and that this is the patterne of a Synod Object 2. But there is no censuring of persons for scandalls in this meeting because there is nothing here but a doctrinall declaration of the falsehood of their opinion who taught a necessitie of circumcision and that all is done by way of doctrine and by power of the Keyes of knowledge not of jurisdiction is cleare from the end of this meeting Act. 5. 2. Paul and Barnabas were sent from the Church of Antiocâ— unto Jerusalem unto the Apostles and Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning this question and v. 6. the Apostles and Elders came together to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this matter consideration of questions being the end of the Synod is a thing belonging to doctrinal power meerely so Mr. Mather Answ. 1. It is false that there is no censuring of persons here for to say nothing that Peter accuseth those of the wrong side as personally present at the Synod either being summoned or comming thither by appeale v. 10. Now therefore why tempt ye God to put a yoake upon the necke of the Discip'es c. which reproofe comming from one man onely cannot be called a Synodicall reproofe It is more then evident that the publick Synodicall censure of rebuke is put upon those who held and urged the necessitie of circumcision and why not excommunication also in case of obstinacy for the Synodicall censure
Divine saw visions and heavenly mysteries which none of the rest of the Apostles saw nor could write in their writings and Canonicall Epistles yet it doth not hence follow that James Peter Jude and Paul in their canonicall writings and Epistles were not immediatly inspired It is enough to make the Apostles in their writings infallible Apostles and immediatly inspired if that which they write bee the infallible truth and canonick Scripture though every Apostle write not all canonick truth now what the Apostles setteth down in this Synod is Scripture and the object of our faith and written for our instruction so something was revealed to James which was not revealed to Peter and Paul in this dispute but it followeth not Ergo what Peter and Paul spake they spake it not by immediate revelation and what they spake is not Scripture Answ. 1. The strength of my argument is close mistaken for I did not argue simply from the Apostles borrowing light one from another to prove they act not here as Apostles but as Elders neither did I argue simply from this James saith more then Peter doth Ergo Peter is not immediatly inspired in what hee saith for I grant the Apostles borrow â—ight from the Prophets and their writings one saith and writeth what another saith not and cannot write and yet all are immediatly inspired in what they write But I argued thus when ever the Apostles are consulted with to resolve a question as Apostles do conveenâ— Synodically intend to resorve the question if the Apostles in that case or any one of them come short of the resolution do not see the conclusion they intend to see but in so sarre as they are helped on by another in a way of disputation in that they doe not act as Apostles but the case is so here 1. all were consulted with Act. 15. 2. 2 all intended to resolve the question and did meet together for that end to resolve it fully v. 6. 3 yet divers of the Apostles as Peter Paul and Barnabas see not the resolution fully that they aimed at but determine the question imperfectly and so as if Iames had beene absent or if hee had seene no more in resolving the question then Paul and Barnabas and Peter said which was onely that the Law of Moses was not to bee kept by either Iew or Gentile upon the Necessitie of salvation but that both Jewes and Gentiles are saved by the grace of Jesus Christ if James I say had seene no more then this the consciences of both sides had not beene satisfied and the question not resolved but the Jewes should have gone on in a totall abstinence from all ceremonies which because of the indifference of the ceremonies was then dangerously scandalous and spirituall homicide and the Gentiles should freely have eaten blood meates offered to idols and things strangled which also was scandalous in a high measure to the weake Jewes and so the matter should have beene worse after this Synod and the controversie hotter the fire bolder and the scandall more dangerous then it was before the Synod which I cannot beleeve that the Apostles as Apostles could have done So wee know Nathan to have spoken as a man and not as a Prophet when being consulted with by David anent the building of the Temple and purposing and intending fully to resolve the question yet resolved it amisse and quite contrary to the mind of God now what the penmen of holy Scripture intended to write as Scripture that they fully wrote and no more and what they wrote not that they intended not to write but leave it to others of the penmen of the holy Ghost because the immediatly inspiring holy Ghost consulted with and intending to resolve such a canonick truth cannot misse in his blessed intention And also the Elders at Jerusalem were consulted with to resolve the question as well as the Apostles as is cleare Act. 15. 2. Now if the Church of Antiech had beene minded to referre the resolution to the Apostles as infallibles Apostle they would never have referred it to the Elders whom they knew could erre as well as themselves nor would the Elders have joyned as fellow-disputers with the Apostles as Apostles as they expresly doe v. 6. for that is as you would say some countrey men of ordinary spirit destitute of all propheticall light concurred with Esaiah to see the visions of God And it is as if David as king counsell at God whether the men of Keilah would deliver him up to Saul had consulted with God and with Abiathar and some foure or five Elders of Keilah voyd of all propheticall spirit whether the men of Keilah should deliver him up to Saul or no for these Elders of Jerusalem and Antioch and other brethren were as voyd of an Apostolick spirit as the Elders of Keilah were of a Propheticall spirit It were a vaine action for the Elders to joyne themselves as joynt-disputers and fellow-resolvers of the controversie with the Apostles for the fellow-resolvers were to seeke resolution at the Apostles who could as Apostles infallibly resolve them 2. What the Apostles set downe is Scripture and is the object of our faith and written for our instruction Ergo the Apostles did give it forth in the Synod as Scripture it followeth not I may preach Scripture and that which is the object of faith and written for our instruction Ergo I preach it as an Apostle by an Apostolick spirit it followeth not for so if the Elders had spoken Scripture which is written for our instruction the Elders should have spoken it by an Apostolick spirit which is manifestly false and so if the Elders of Corinth 1 Cor. 5. should have proven in their Presbytery that the incestuous person should bee delivered to Satan from Matth. 18. they should have spoken that in the presbytery by an Apostolick Spirit all which are manifestly false The holy Ghost by Luke did make it Scripture formally but that the Apostles spake it as Scripture by an Apostolick spirit because it is the object of our faith that Luke did insert it in the Canonicall history is no more hence proven then one might inferre that Gamaliel by the immediate inspiration of the Spirit spake the oration that hee uttereth to the councell of Priests and Pharisees Act. 5. 34 35. c. for that is formally made Scripture by Luke his inserting of it in the Register of Scripture yea the words of Satan Matth. 4. by that reason behoved to bee spoken by divine and immediate inspiration but the truth is wee are not to take what Peter speaketh from the Prophet Amos Act. 15. v. 16. to bee Scripture because Amos spake it in the Old Testament but because Luke by immediate inspiration saith that Peter uttered these words from the Prophet Amos. Immediate inspiration maketh any saying Scripture and not the Apostles historicall relating of it out of the writings of the Prophets though the sayings of the Prophets as
imagine would lead the twelve Apostles to speake to one single Congregation met in one place at one time the rest to wit the eleven and the seventic Disciples being silent for in the Church the God of order will have one to speake at once 1 Cor. 14. 31. But our reverend brethren seeing and considering well that the Church at Jerusalem could not all meet in one Congregationall way and that they were a Christian Church and so behooâ—ed to bee a Presbyteriall Church they doe therefore betake themselves to another Answer for they say that this Church at 〈…〉 an extraordinary constituted Church and 1. wanted an Eldership and presbytery as Christian Churches have now 2. the government was meerely Apostolicall 3. the constitution was somewhat Jewish rather then Christian for their service was mixed with legall ordinances and Jewish observances for many yeares and therefore cannot bee a patterne of the Christian visible Church which wee now seeke To which I answer 1. Because our brethren consider that the Church of Jerusalem will not bee their independent Congregation before wee obtaine it for us as a mould of a presbâ—tâ—riall Church they had rather quit their part of it and permit the Jewes to have it for us both but wee are content that their Congregations in some good sense bee given to them and not to Jewes 2. There is no reason but the Church of Jerusalem bee a Christian Church 1. The externall profession of a visible Church maketh it a visible Christian Church but this Church professeth faith in Christ already come in the flesh and the Sacraments of the New Testament baptisme and the Sacramentall breaking of bread Act. 22. 41 42. wee desire to know how saving faith in a multitude constituteh an invisible Church and the externall and blamelesse profession of that same saving faith doth not contitute a visible Church also and how this is not a Christian visible Church not differing in essence and nature from the 〈◊〉 Churches that now are to which the essentiall note of a visible Church agreeth to wit the preaching or profession of the sound faith if it bee called an Apostolick and so an extraordinary Christian Church because the Apostles doth governe â—it that is not enough if the Apostles governe it according to the rule of the word framing the visible Churches of the New Testament this way the Church of Corinth 1 Cor. 5. shall bee an Apostolick and so an extraordinary Church which our brethren cannot say But wee desire to know wherein the frame of this first patterne Christian Church at Jerusalem is so extraordinary that it cannot bee a rule to us to draw the mould of our Churches according to it for if the Apostles make it a patterne of an ordinary Christian Church in Word and Sacraments to say it was extraordinary in the government except you shew that that government was different from the rule that now is in government is petitio principii to begge what is in question for these same keyes both of knowledge and jurisdiction that by your grant were given to the Church Matth. 18. 15 16 17. were given to the Apostles Matth. 16 17 18. and Joh. 20. 21. If you say it is extraordinary because as yet they had not Deacons for the Apostles did as yet serve tables where as afterward Act. 6. that was given to the Deacons by office and so they had not Elders nor Doctors nor Pastors as we now haâ—e but the Apostles were both Pastors Ruling Elders Doctors and Deacons and they were the onely governing Eldership and this was extraordinary that they had no Eldership and so they were for that same cause no presbyteriall Church whence it followeth that you cannot make this Church which had no presbytery a patterne of a presbyteriall Church But I answer this will not take off the argument if wee shall prove that after they were more then could meet in one Congregation and so after they were so numerous that they were moe Congregations then one they had one common government and 1. wee say though the Apostles had power to governe all the Churches of the world and so many Congregations yet if they did rule many Congregations as Elders and not as Apostles wee prove our point Now we say where baptisme and the Lords Supper was there behoved to bee some government else the Apostles admitted promiscuously to baptisme and the Lords Supper any the most scandalous and prophane which wee cannot thinke of the Apostles it is true say you they admitted not all but according to the rule of right government but this right government was extraordinary in that it was not in a setled Eldership of a Congregation which was oblieged to reside and personally to watch over that determinate flock and no other flock but it was in the hands of the Apostles who might goe through all the world to preach the Gospell and were not tied to any particular flock and so from this neither can you draw your classicall Eldership nor wee our Congregationall Eldership But I answer yet the question is begged for though it bee unlawfull for a setled Eldership not to reside where their charge is yet the question is now of a government in the hands of those who are oblieged to reside and give personall attendance to the flock and the government in the hands of the Apostles who were not oblieged to personall attendance over this and this particular flock which they did governe were governments so different in nature as the one is a patterne to us not the other and the one followeth rules different in nature and spirit from the other for though it were granted that the Apostles did governe many Congregations as Apostles not as Elders yet there was no extraordinary reason why these many Congregations should bee called one Church and the beleevers added to them said to bee added to the Church as it is said Act. 2. 47. And the Lord added to the Church daily such as should bee saved except this Church bee one entire body governed and ruled according to Christs Lawes 2. There bee seven Descons chosen to this Church Act. 6. and Deacons are officers of the Church of Philippi which our brethren calleth Phil. 1. 1. a Congregationall Church and Pnebe was a Deaconisse say they of the Church of Cenchrea Rom. 16. 1. and if they had Deacons they could not want Elders who are as necessary 3. This Church could not bee so extraordinary as that it cannot bee a patterne to us of the constant government of Churches by Elders which wee call Aristocraticall seeing it is brought as a patterne of the Churches government by the voices of the people which is called by Divines in some respect democraticall and this place is alledged by our brethren and by all Protestant Divines against Bishops and Papists to prove that the people have some hand in government to wit in election of officers and so the words are cleare Act. 6. 5.
And this saying pleased the whole multitude and they choosed Steven c. so this multitude did not make one Congregationall Church but it was a company of the multiplied disciples both of Grecians and Hebrews as is clearely related to these spoken of v. 1. c. 6. Now Hebrewes and Grccians were directly one Church having one government and seven Deacons common to both now that could not bee a single independent Congregation as is already proved 4. If the conâ—titution of this Church at Jerusalem bee sewish because of some Jewish observations and so no patterne of the frame of ordinary visible Churches Christian I say 1. this is no good argument seeing the Christian visible Church and the Jewish visible Church is of that same frame and constitution having that same faith sâ—all grant except Papists Socinians and Arminiâ—ns and so that same profession of that same faith 2. If this were a good reason then all the Churches of the Gentiles which are commanded for a time in the case of scandall to observe some Jewish Lawes to abstaine from eating meates offered to Idâ—ls and from blood and from things strangled Act. 15. 29. Act. 16. 4. shall bee also Churches in their constitution Jewish and so no patterne to us and the Church of Rome and of Corinth shall bee Jewish also and no patterne to us because in case of scandall they are to abstaine from meats forbidden in the Law of Moses Rom. 14. 1 Cor. 8. c. 10. but this our brethren cannot teach 5. Though Apostles did governe all these Congregations yet wee are not to thinkeâ— that seeing there were such abundance of gifted men in this Church on which the Spirit according to Joels prophecie was powred in so large a measure that they did not appoint Elders who did personally watch over the converted flock especially seeing Apostles use never this Apostolicall and extraordinary power but in case of necessitie where ordinary helpes are wanting else this answer might clude all reasons drawn from the first moulded Churches which were planted by the Apostles and watered by their helpers But I have heard some say that multitude of Pastors at Jerusalem doth not prove that the Apostles were idle if they did all attend me Congregation because they had worke enough in the Synagogues 〈◊〉 convert the unconverted Jewes all the twelve did not labour in preaching to the one single new converted Congregation Answ. But if you lay downe our brethrens supposition that the Apostles had no publick meetings for the Word and Sacraments of the Christian Church but the Temple and that they ceased not daily in the Temple and from house to house to teach and preach Christ as is said Act. 5. 42. then consider that they preached not daily in the Synagogues but in the Temple and iâ— houses and their first conquest of five thousand was above three Congregations beside those who daily came In and câ—râ—ainly it the first was but one Congregation yet one of the twelve preached to that Congregation the other eleven bâ—hoorâ—d to have a Congregation also 6. Our brethren acknowledge the Church of Jerusalem to be one Church for it is called even before the dispersion one Church in the singular number Act. 2. 47. And the Lord added to the Church daily 〈◊〉 as should bee saved Act. 5. 11. Great feare came upon all the Church and Act. 8 1. Aâ— that time there was a great persecution 〈◊〉 Church 2. They grant before the disportion that it had a government but they deny this government to bee presbyterial thy sâ—y it was Apostolick and extraordinary and that it had not in Eldership nor read wee of any Elders till after the dispersion Act. 8 1. When their number was diminished so as it is cleare they 〈◊〉 meet in one Congregation 3. You must prove this government bee one if you prove a Presbyteriall Church at Jerusalem 4. 〈◊〉 must prove divers formed and organicall and severall Conâ—â—â—nions at Jerusalem if you prove such presbyteriall Churches as 〈◊〉 have in Scotland but I pray you The Apostles you say 〈◊〉 the Church of Jerusalem as Apostles and so as extraordinary Elders not as an ordinary Eldership and Presbytery but give mee leave to say this is a meere shift 1. What reason to call the Apostles governing of the Church extraordinary more then their preaching the Word and their administration of the Sacraments is extraordinary and if Word and Sacraments doe prove that this was the first visible Church and a type and patterne to all visible Churches why should its government bee extraordinary 2. Why should the government bee extraordinary because the Apostles did governe it in respect they were extraordinary officers and should not the government bee by the Apostles and exercised by them as a common ordinary presbytery seeing this Church in its goods was governed by seven ordinary and constant Chuâ—ch-officers the seven Deacons Act. 6. and seeing the people did exercise an act of ordination say our brethren but an act of popular election say wee which cannot bee denynyed to bee a politick act of divers Churches Hebrewes and Grecians choosing their owne ordinary officers in relation to which they made one governed Church under one common government which is not congregationall because not of one Congregation but of moe Congregations conveened in their principall members for they could not all meet in one as wee have proved Ergo it must bee presbyteriall And that this government is one to mee is evident because these seven Deacons were officers in ordinary to them all 3. Wee see not how wee need to prove that the severall Congregations were severall formed fixed and organicall bodies 1. Because it shall bee hard to our brethren to prove a Parishionall Church in its locall circuit in the Apostolick Church and when Churches were moulded and framed first in locall circuits of parishes I will not undertake to determine 2. Ten Congregations in a great Citie though not moulded locally and formally in ten little distinct Churches organicall yet if sixteene or twentie Elders in common feede them all with Word Seales and common government they differ not in nature from ten formed and fixed Congregations and the government is as truely Aristocraticall and presbyteriall as if every one of them had their owne fixed Eldership out of these sixteene Elders for fixing of this or this Elder to this or this Congregation is but accidentall to the nature of an organicall Church if ten little Cities have ten magistrates who ruleth them all in common they are ten perfect politicall incorporations and societies no lesse then if to every one of these ten were a fixed magistrate to this or this citie Because the King and State might accuse them all for any misgovernment or act of unjustice done by the whole ten conveened in one judicature to judge themall for what unjustice is done by the major part is to bee imputed to the whole colledge in so farre as the whole colledge hath
not defiled their garments that onely those who were guiltie were rebuked I beleeve and therefore this is to bee proved that Elders are not rebuked but for their remisse watching over an unfixed Congregation the places to me doe not prove it Now whereas our brethren say that they read of no Eldership before the dispersion of the Church at Jerusalem Act. 8. 1. and therefore of no presbyteriall government and after the dispersion the number was so diminished as they might all meet in one Congregation becâ—use it is said Act. 8. 1. They were all scattered abroad throughâ—â—â— the regions of Iudea and Samaria except the Apostles It is easily answered 1. To what effect should the twelve Apostles not also have followed their scattered flocks and to what end did twelve Apostles stay at Jerusalem to preach to one single handfull that might all conveniently meet in one house and a private house for I thinke the persecution could as easily put them from publick meetings in the Temple and Synagogues as it could scatter them all to so few a number as one congregation was the the harvest so great and the Apostolick labourers so sparing in reaping as eleven should bee hearers in one Congregation and one speake onely at once 2. Our brethren may know that wee prove a Presbyterlall government before the dispersion 3. If our brethren elide the force of our argument from multitude of beleevers at Jerusalem to prove a presbyteriall Church they must prove that this dispersion did so dissolve the Church as that three thousand Act. 2. and some added daily v. 47. and five thousand Act. 4. 4. and beleevers more added multitudes both of men and women Act. 5. 14. and Jerusalem was filled with the doctrine of the Apostles c. 5. 28. and yet the number of the Disciples multiplied c. 6. 1. and the Word of God increased and the number of the Disciples multiplied in Jerusalem greatly and a great company of the Priests were obedient to the faith they must I say prove for affirmanti incumbit probatio that all this number and all these thousands by the dispersion Act. 8. 1. came to one thousand and to a handfull of a single Congregation 3. I see no necessitie that these all be the whole body of the Church I grant Diodâ—tus saith so and Baronius conjectureth that there were fifteene thousand killed at this first persecution but Dorotheus saith there were but two thousand killed and c Salmeron saith of Dorotheus his relation Quae si vera sunt profecta magna fuit persecutio if it bee true the persecution was indeed great and wee cannot but thinke seeing the spirit of God saith this was a great persecution but the Church was greatly diminished but let us see if the Text will beare that so many thousands for I judge at this time that the Church hath been above ten thousands were partly killed partly scattered so that the Church of Jerusalem came to one single Congregation which might meet ordinarily for Word and Sacranâ—ents in one private house where the tewelve Apostles came to them for my part I cannot see it in the Text onely the persecution was great 2. All were scattered except the Apostles 3. Act. 26. Paul saith of himselfe at this time 10. Many of the Saints did I shut up in prison having received authoritie from the high Priests and when they were put to death I gave my voyce against them 11. And I punished them oft in every Synagogue and compelled them to blaspheme and being exceedingly mad against them I persecuted them to strange Cities all which saith many were imprisoned 2. Some scattered but the Text saith not that thousands were put to death and it is not like that the holy Ghost who setteth downe the other sort of persecution and the death of Steven would have beene silent of the killing of thousands 3. Whereas it is said they were all scattered except the Apostles I see no ground of the Text to say that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all scattered hee understandeth all the Disciples as Lyranus saith so saith Eusebius though Sanctius saith hee meaneth of the 70. Disciples And my reasons are 1. The Text saith v. 3. Saul entering into every house â—aling men and women committed them to prison as you may read Act. 26. 10 11. Ergo all and every one without exception of any save the Apostles were not scattered 2. Amongst so many thousands of men and women many for age weakenesse and sicknesse and having young children and women with child were not able to flee therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot bee taken according to the letter every way 3. Paul after this dispersion Act. 26. 11. punished them in every Synagogne What punished hee Jewes no Christians Ergo after the dispersion there were Christians left in Synagogues at Jerusalem which were not dispersed 4. The Text saith that the scattered abroad were Preachers and as I prove elsewhere here after extraordinary Prophets and therefore all were scattered except the Apostles seemeth to imply that especially the whole teachers were scattered except the Apostles and Chrysostome Athanasius Nissenus observes that God out of this persecution tooke occasion to spread the Gospell by sending scattered Preachers to all the regions about so Lorinus Sanctius Cornelius a Lapide say they were not all sattered and Cajetan exponeth these all onely of those upon whom the holy Ghost descended 4. Though this Church should come to one Congregation now this is but by accident and from extrinsecall causes of persecution and scattering but wee have proved at the first founding of this Church Apostolick the Church of Jerusalem called one Church the first draught and patterne of the visible Christian Church was such as could containe many Congregations and could not all meet in one 5. There is no ground to say that Apostles after this dispersion erected an ordinary Eldership in Jerusalem whereas before there was an extraordinary because the Apostles was present with them and you read of no Elders while after the dispersion because 1. you read not of the institution of ordinarie Elders in the Church of Jerusalem after the dispersion more then before and so you are here upon conjectures 2. There is no ground to say that the Apostles changed the government of the first patterne of the Christian Churches from extraordinary to ordinary 3. Nor is there ground that the government of the first samplar of Instituted Churches of the New Testament should rather bee extraordinarie then that first ordering of the Word and Sacraments should bee extraordinary seeing the Apostles the first founders of instituted Churches under the New Testament had as ordinary matter to institute an ordinary presbytery and government having beleevers in such abundance upon whom by the laying on of hands they might give the Holy Ghost as they had ordinary matter to wit a warrant and command from Christ
to preach and administer the Sacraments 4. The Apostles abode many yeares at Jerusalem after there was an erected Eldership Act. 15. 2. 22. Act. 16. 4. Act. 21. 18 19 20. Gal. 1. 18 After three yeares I went up to Jerusalem to see Peter Gal. 2. 1. Then foureture yeeres after I went up againe to Jerusalem c. 9. And when James Cephas and John who seemed to bee pillars perceived the grace that was given unto mee they gave to mee and Barnabas the right hands fellowship 5. Though wee should give and not grant that this dispersion did bring the Church of Jerusalem to so low an ebbe as to make it but one single Congregation yet after the dispersion all the Churches Act. 9. 3. had peace and were edified and multiplyed and so the Church of Jerusalem also was multiplied if all France be multiplied Paris which is a part of France must bee multiplied and if there were many thousands of the Jewes that did beleeve Act. 21. 20. though these many were for a great part come up to the feast at Pentecost as some thinke yet may wee well thinke a huge number of these thousands were of the Church of Jerusalem it is said v. 21. They are informed of thee that thou teachest all the Jewes which are amongst the Gentiles to forsak Moses these belike were the Jewes at Jerusalem who heard that Paul was come to Jerusalem and Act. 12. 24. The Word of God grew and multiplied it is the same phrase that is used Act. 6. v. 7. to expresse the multiplying of the Church by the multiplying of the Word for there is no other multiplication of the Word but in the hearts of numbers who receive the Word in faith Our brethren object 1. Though there bee Elders at Jerusalem Act. 15. 2. v. 4. and Act. 21. 18. yet that doth not prove an Eldership o◠a formall presbytery even a presbytery of a classicall Church doth not prove that these Classicall Elders are Elders of a Classicall Church Answ. Our brethren should give to us the measure which they take to themselves for they prove from that which the Scripture Act. 20. 28. doe name the Elders of the Church of Ephesus that there was an Eldership at Ephesus which governed all the people of Ephesus and from Bishops and Deacons at Philippi Phil. 1. 1. that there was an Eldership in that Church and from the Angel of the Church of Smyrna Pergamus Thyrtira c. that there was a colledge of Elders or a Presbytery in those Churches for if those Churches had elders in them though they were in their meaning Elders of a particular Congregation and so an Eldership and a presbytery they must give us the favour of the like consequence in many of those Churches they had Elders Ergo they had a presbyteriall or classicall Eldership and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as seldome in Scripture to our brethren to prove their Congregationall Eldership as it is to us to prove our Presbyteriall or classicall Eldership and in this jam sumns ergo pares and one government and combination voluntary under one Congregationall presbytery shall bee as hardly proven as one government and one voluntary combination of many Congregations and where the multitude is so numerous as that they cannot meet in one it is unpossible to prove that so many thousands did all agree and that according to Christs institution to meet ordinarily in one for doctrine and discipline whereas the meeting in one of so many thousands is most inconvenient 2. An Eldership doth prove there is a relation of those that make up the Eldership to all the Church distributively to which they have the relation of Elders but doth not prove that the Eldership is an Eldership in a Church-relation to any one single person and that that single person hath a reciprocall Church relation to that Eldership so here the classicall Eldership carrieth a relation to a classicall Church and a classicall Church doth retort and reflect a reciprocall relation to the Eldership but it doth not follow that every Congregation of the Classicall Church doth reflect a reciprocall relation of a Church classicall to either the classicall Eldership or to any one Elder of the classicall presbytery 2. They affirme that there was no presbyteriall government exercised by the Apostles in the Church of Jerusalem for they say for the substance of the Act it is true The Apostles did governe as Elders that is their Acts of government were not different from the Acts of government of ordinary Elders but the Apostles did not governe under this formall reduplication as ordinary Elders but as Apostles because as Apostles they were Elders both in the Church of Jerusalem and in all Churches of the world but this proveth not an ordinary Eldership Titus at Crete did but the ordinary Acts of an ordinary Elder at Crete in appointing Elders in every citie yet this proveth not that there is in the successors of Titus an ordinary Episcopall government for because of the extent of the Apostles power to all Churches on earth you may from this prove as well an Episcopall power as a presbyteriall power in an Eldership over many Congregations and before you prove a presbyteriall power you must prove an extent and an ordinary extent of an Eldership over many Congregations which you shall never prove from the extent of the Apostles power which was universall and alike in all Churches I answer if our brethren had formed their arguments in a syllogisme I could more easily have answered but I will doe it for them Those who did rule with an universall extent of power of government in all Churches these did rule as Apostolick rulers and not as ordinary presbyters in the ruling and governing the Church of Jerusalem but the Apostles before the dispersion did rule thus Ergo the Apostles before the dispersion did rule as Apostles not as ordinary presbyters The proposition they make good because if those who rule with an universall extent of power doe it not as Apostles they have then prelates to succeed them as ordinary officers in their extent of power and extent of pastorall care over many Churches But I answer by granting the major and the probation of it in the connex proposition because those who rule with an universall extent of power doe it as Apostles but I deny the assumption that the twelve Apostles did rule the Church of Jerusalem with an universall extent of power over all Churches for it is true the Apostles who did governe the Church of Jerusalem had an universall power over all Churches but that they did rule the Church of Jerusalem as having this universall power and by virtue of this universall and Apostolicall power I utterly deny and I deny it with the reduplication and except our brethren prove that the Apostles did governe the Church of Jerusalem as having this Apostolick power and under this reduplication they doe not prove that they ruled
as Apostles which is the conclusion to bee proven Now that I may give a solid reason of this wee are to consider what Apostles doe as Apostles and what as ordinary Elders as take along this rule with you what Apostles doe as Apostles every one of the Apostles his alone may doe as quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convâ—nit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever agreeth to an Apostle as â—â— Apostle agreeth to all Apostles as because Apostles may worke miracles any one Apostle may worke a miracle so Peter his alone extra collegium when hee is not with the twelve hee may worke a miracle his alone hee may speake with tongues and his alone hee may preach and baptize through all the world and therefore Peter as an Apostle not as an ordinary Elder doth raise the dead speake with tongues preach and baptize in all nations without any calling of the people or without consent of the presbytery but what the Apostles doe as ordinary presbyters and as a classicall Colledge that by cannot doe in that relation but in collegie as the eye doth not see but as fixed in the head so when the Apostles do any thing in collegio not without the suffrages of a colledge that they must doe as ordinary Elders for example Paul if hee delivered Hymeneus and Alexander his alone to Satan 1 Tim. 1. 20. as many thinke hee did then hee did that as an Apostle but suppose hee had beene present at Corinth 1 Cor. 5. to obey his owne Epistle and direction that hee gave to excommunicate the incestuous man hee should with the Eldership of Corinth delivered him to Satan as an Elder not as an Apostle yea in a presbyteriall way Paul could not have delivered him to Sathan without the concurring joynt suffrages of the Eldership of Corinth So because Act. 6. 1. 2. 3. the whole twelve doe call together the multitude the whole twelve doe that as ordinary Elders which I prove for if they had conveened them as Apostles by that transcendent Apostolick power by which they preach and baptize in all the Churches and by which they raise the dead Peter his alone might have conveened them so they ordaine Elders by imposition of hands as an ordinary Eldership now doth all the twelve doe it in a Court whereas if they had put on these seven men to bee Deacons upon the people by vertue of their Apostolick calling they should not have convened the people nor sought the free consent of the people for any one Apostle his alone as Peter might by the transcendent power of an Apostle have ordained those seven men to bee Deacons but then hee should clearely have done it not in an ordinary Church way so now the Apostles must Act. 6. governe as ordinary Elders also what the Apostles do by the interveening help of ordinary perpetually established meanes that they doe not as Apostles but as ordinary Elders as they work not miracles by advise and consent of the multitude because they do it as Apostles but here the twelve do all by the interveening help of the ordinary and perpetually established free voices of the multitude 1. Because the twelve Apostles conveene The Apostles did nothing in vaine and without warrant any one of the twelve might have instituted the office then that all the twelve conveene it must bee to give a pattern of an ordinary Eldership for you never finde all the twelve meet to doe with joynt Forces an Apostolick worke they never met all twelve to pen a portion of Scripture twelve of them nor a colledge of them never met to raise the dead to worke a miracle to speake with tongues because these bee workes above nature and one is no lesse an instrument of omnipotencie to work a miracle then 12. or 20. therefore wee must say that these twelve conveened as ordinary Elders to bee a patterne of a presbytery 2. The complaint is made by the Grecians to the court not to one Apostle for the whole twelve doth râ—dresse the matter 3. Tht colledge hath a common hand in this government for the poore as their words cleare 2. It is no reason that wee should leave the Word of God and serve Tables 4. They put on the people what is their due to looke out and nominate to them seven men as Apostles they should have chosen the men 5. They doe put off themselves the charge of Deaconrie and the daily care as v. 1. Ergo they were before daily constant Deacons and why not Elders also 6. They will doe nothing with out the free voices of people and give to the people the ordinary election this day and to Christs second comming due to them Ergo the Apostles stoope beneath the spheare of Apostolick power and condescend to popular power and so must here bee as ordinary Elders not as Apostles 7. They doe ordaine seven men to be constant officers 2. From this it is easie to deny that we may as well inferre Prelates to be the lawfull successors of Tâ—us whose power was universall in every Church of Crete as to inâ—erre a presbyteriall power because Titus his alone 〈◊〉 an 〈◊〉 appointed Elders and wee cannot inferre a Monarchiâ— in the Church from some extraordinary acts of the the first planters of Churches because wee inferre from the Aristocraticall and ordinary power of the Apostles an Aristocraticall power of presbyteries now in the Church shall wee hence inferre a Monarchie 3. If the Acts of government performed here Act. 6. by the Apostles bee extraordinary and Apostolick they are not imitable by us but all Divines teach that from Act. 6. the ordinary presbytery may according to this very patterne ordaine Deacons and Elders The reverend brethren object The Apostles did ordaine a new office here to wit an office of Deacons as all our Diviâ—â—s prove from the place but the Apostles as ordinary Elders in an ordinary Colledge presbyteriall cannot appoint a new Office in the Church for the presbyteries now also by that same presbyteriall power might also appoint a new office in Gods house which is absurd Answ. I grant that the Apostles as Apostles performe some Acts of government in this place and that they appoint a new office of Deacons here but that is neither the question nor against our cause but I desire the opponents to make good that the Apostles did appoint this new office in a Church-way as they ordaine these seven men to the office and that in collegio I aske did the Apostles 1. Crave the concurrence of the conveened multitude and their free voices shall wee appoint this new office men and brethren or shall wee for beare 2. Did they voice the matter in a colledge amongst themselves as they doe Act. 15. and do they say amongst themselves in the presbytery Apostolick have wee warrant from Christ to appoint a new office of Deacons What is your mind Peter what is your sentence James Matthias c now this is to proceed
formally in collegio this they did not nor could they doe in appointing the office for they were immediatly inspired by the Spirit to appoint new offices but in ordaining the officers in concreto that is in ordaining the men Steven Philip c. they proceed after a presbyteriall way every way as an ordinary presbytery doth Object But they ordaine Elders here upon this Apostolick â—round because they were Apostles and Pastors to all the world c. if the ground was Apostolick the action was formally Apostolick Answ. Wee must distinguish betwixt ordination comparative and absolute ordination comparative is in relation to the place if the question bee upon what ground doe the Apostles ordaine in all the world I answer because they are Apostles and every where Ergo they may ordaine every where but as for absolute ordination here in Jerusalem if the question bewhy they did ordaine Stephen Philip c. tali modo by conveening the Church I answer because the Apostles were Elders But our brethren say Then the Apostles in this act laid downe their infallible Apostolick spirit I answer they laid downe the ininfallible spirit which they had as Apostles and tooke them to â— fallible spirit but they did not operate and governe in this Act from this infallible spirit but from an ordinary spirit else you must say 1. when the Apostles did eate and drinke they laid downe an infallible and Apostolick spirit and tooke an ordinary and fallible spirit for they did not eate and drinke by immediate inspiration and as Apostles but as men 2. because they were Apostles where ever they came it shall follow by this that they did all by this Apostolick spirit as if the question bee upon what ground Did the Apostles every where baptize pray pasiâ—aâ—â—y exhort as Pastors governe in Corinth deliver the incestuous man to Satan at Corinth If you answer because they were Apostles then I say because they were Apostles alwayes and in every place they never used the ordinary power of the keyes given to them as common to them and all Pastors to the end of the world Matth. 18. 18. Matth. 16. 19. John 20. 23. and so they could not doe any thing as ordinary Pastors or ordinary Elders 2. Christ gave to the Apostles an ordinary power which they could never put forth in Acts 3. we have no warrant from the Apostles preaching baptizing exhorting governing retaining and remitting sinnes excommunicating rebuking to preach baptize exhort governe retaine and remit sinnes excommunicate and rebuke because the Apostles in Acts Apostolick and extraordinary are no more to bee imitated by us then wee are to imitate them in speaking with divers tongues and raising the dead Hence upon these grounds wee are certainly induced to beleeve that the Apostles did here ordaine not as Apostles but as ordinary Elders 1. Because in these Acts the Apostles are imitable but in what they doe as Apostles they are not imitable 2. What ever rules of the Word doth regulate the ordinary classicall presbytery the Apostles goe along in all these acts here condescending to these rules such as the meeting of the presbytery the twelve do meet 2. They tacitely acknowledge a neglect of the daily ministration to the widowes which is an act of misgovernment of the Deaconrie which is an ordinary office of the presbytery and therefore they desire of the Church to bee freed of this office 3. They referre the nomination and election of the seven men to the people 4. They ordaine seven constant and perpetuall officers as the presbytery doth Ergo they doe not ordaine by their transcendent power as Apostles 3. From this place our brethren prove their Congregationall presbytery which they would not doe if the Apostles did here manage affâ—ires as extraordinary officers 4. This colleâ—ium of Apostles doe nothing in all this which by confession of both sides may not bee done and to the end of the world is not done in the transacting of the like businesse by the ordinary presbytery 4. What the Apostles doe as Apostles agreeth onely to Apostles and can be done by none but Apostles or by Evangelists having their power by speciall warrantable commission from them as what a man doth as a man what a Pastor doth as a Pastor a Deacon as a Deacon a Prophet as a Prophet can bee done by none but by a man onely a Pastor onely a Deacon onely except whereas one Act as to teach agreeth both to a Pastor and a Doctor which yet have their owne differences but all here done the Apostles might have done if wee suppose they had not beene Apostles 5. If as Apostles they ordaine any one of the twelve Apostles should compleatly and entirely ordaine all the seven and so the seven Deacons should have beene twelve times ordained at this time which needles multiplication of Apostolick actions were uselesse served not for edification and is not grounded in the Word for the whole twelve in collegio doe ordaine and what any one Apostle doth as an Apostle by the amplitude of a transcendent power every Apostle doth it compleatly and wholly his alone as without helpe of another Apostle Peter worketh a miracle especially any one Apostle as Paul his alone might ordaine Timothy an Evangelist 6. If they did here act as Apostles any one Apostle might have ordained the Deacons in an ordinary way as here but that wee cannot conceive for then one and the same action should have beene ordinary and not ordinary for one man cannot bee a Church or a societie to doe the ordinary Acts of an ordinary societie for it should bee extraordinary to one to act that which is the formall Act of many as many and should involve a contradiction except it were an Act which cannot bee performed by many as when one Paster speaketh for many for a whole Church but that is ordinary and necessary because a multitude as a multitude cannot speake without confusion in a continuated discourse for that all the people say one word Amen is not a multitude as a multitude using one continuated speech Object 1. If the Apostles did not all their Ministeriall acts as Apostles they did not fulfill their commission given to them as to Apostles Matth. 28. Goe and teach all Nations Answ. The consequence is nought if they had not done all things which by vertue of their Apostolicall Office they were commanded to doe they had not then fulfilled their commission given to them by Christ. That is true but now the assumption is false they were under no commandement of Christ to doe all their Ministeriall Acts as Apostles prove that they did neither Preach nor Baptize as Apostles but only as Apostles they did preach infallibly 2. In all places of the world as Catholick Pastors 3. With the gift of Tongues 4. Working of Miracles which by divine institution were annexed to their preaching but their preaching according to the substance of the act was ordinary Object 2. The Apostles went
to Jerusalem by revelation as Paul did Gal. 1. Ergo all their acts that they did there they did them by immediate revelation Answ. The consequence is null Paul went by revelation up to Jerusalem and there Gal. 2. hee rebuked Peter as an Apostle no as a Brother for then Paul should have exercised Apostolick Authority over Peter which is popish Object 3. If the Apostles did act as Presbyters here they did wrong the particular Churches and took their Liberty from them in exercising ordinary Ministeriall acts there which are proper to that Church Answ. It followeth upon the denyed principles of an independent Congregation onely for a Church without Elders hath no Presbyteriall power and therefore such a power can not bee taken from it you cannot take from a Church that which by Law it hath not If the Acts of the government in the Apostles are according to the substance of the Acts all one with the Acts of government in the ordinary presbytery Ergo say I those Acts come not from an Apostolicall and extraordinary power even as the Apostles preaching and baptizing are not different in nature and essence from the Acts of preaching and baptizing in ordinary Pastors though they had power to preach and baptize every where and wee onely where wee have an ordinary calling of the Church and from the Apostles preaching and baptizing every where wee may inferre it is lawfull for the ordinary Elders their successors to preach and baptize in some place why may we not inferre because the Apostles in collegio in one presbytery did ordaine ordinary officers that we have thence a patterne for an ordinary presbytery Object 4. If there were no institution for preaching and baptizing but onely the Apostles naked practise we were not warrantably to preach and baptize from the sole and naked example of the Apostles Answ. Shew us an institution for preaching and baptizing then for that which we alledge is an institution Matth. 28. 19 20. Mark 14. v. 15. to you is a commandement given to the Apostles as Apostles as you said in the 1. objection proponed by you and therefore we have no more warrant to preach and baptize from the Apostles example then we have to work miracles and because by the same reason of yours Christs command to his Apostles to preach before his death Matth. 10. is not ordinary presbyteriall preaching but conjoyned also with the power of casting out devills Matth. 10. 1 2 3. it must also upon the same ground bee a Commandement given to the Apostles not as ordinary Pastors but as Apostles if we compare Matth. 10. 1 2 3. with Mark 16. 15 16 17 18. If you flee to John Baptist his practise of baptisme 1. you are farther off then you were 2. What warrant more that John Baptist his practise should warrant preaching and baptizing if it want an institution then the Apostles preaching and baptizing when it is separated from an institution 2. This argument pincheth you as much as us for a thousand times in your bookes a warrant for our ordinary Elders to preach and baptize is fetched from the sole practise of the Apostles 3. By this the argument for the Christian Salbath from the Apostles observing that day shall also fall 4. This also shall make us loose in fundamentalls of Church government which are grounded upon the Apostles practise 5. The Apostles had no Apostolick and extraordinary ground which moved them to preach and baptize according to the substance of the Acts for they did preach and baptize upon these morall and perpetuall motives and grounds which doe obliege ordinary Elders to preach and baptize even to Christs second comming Ergo their very practise not considered with the institution is our patterne and rule It is as evident that there was a Presbyteriall Church at Ierusalem after the dispersion seeing the dispersion as we have proved did not reâ—rench them to one Congregation because our Brethren doe conclude from a company of Elders of the Church of Ephesus Acts 20. of Ierusalem from the Angell of the Church of pergamus of Thyatira a formall ordinary Presbytery of Ephesus of Ierusalem of Thyatira Let us have the favour of the same argument upon the supposall of many Congregations which the word doth warrant and upon the supposall that it is called one Church alwayes as Acts 2. 47. The Lord added to the Church Acts 5. 11. feare came upon all the Church Acts 8. 1. there arose a great persecution against the Church Acts 12. 1. Herod stretched forth his hand to vex certaine of the Church v. 5. prayer was made without ceasing of the Church unto God Acts 15. 4. and when they were come to Jerusalem they were received of the Church and of the Apostles and Elders Acts. 21. 15. Paul went up to Jerusalem and v. 18. The day following Paul went in with us into James and all the Elders were present Here be Elders of the Church of Ierusalem and Ierusalem is named one Church frequently and alwayes before and after the dispersion it is called a Church in the singular number not onely in relation to persecuters but also in relation to government and because they were a politicall society to which there were many added Acts 2. 47. and which hath Elders Acts 15. 4. Acts 21. 15. 18. And a Church-union in a constituted body hearing the Word and receiving the Sacraments as this Church did Acts 2. 42. is not a Church but in regard of Church-policy and Church-government They reply That enemies doe persecute the Church Acts 8. 1. Acts 12. 1. Acts 8. 3. Saul made havock of the Church that is of the faithfull of the Church for Saul had no regard in his persecution to a Church in their government or Church combination therefore the enemies are said to persecute the Church materially I answer this objection I tooke off before But 2. Principally the enemies persecuted the Church under the notion of â— Society politicall holding forth in a visible Church-profession their faith in Christ and that by hearing receiving the Seales and subjecting themselves in a visible way obvious to the Eye of all to the government of the Christian Church Yea the enemies had no better character to discerne them to be Saints and so worthy of their malice then Church-characters of a Church-profession But 2. Whereas the Holy Ghost giveth the name of one Church to the Church of Ierusalem all constantly speaking of it both as a Church and in relation to persecuters and that every way in that notion as our Brethren say that the Scripture speaketh of their own Corgregationall Church wee have the same reason to call it one Church because of one government for the question is not now if it bee many Congregations but it it bee one Church Object 2. They are called the Elders at Jerusalem not the Elders of the Church of Jerusalem Ergo from this it is not concluded that they were one Church Answ. Acts 16. 4.
Latine 3 A direction is put on the Prophets on these who speake with Tongues that they be not children in understanding and that they be in malice as children but as concerning understanding men v. 20. which agreeth well to Prophets as they are ordinary Pastors 4 What more ordinary then the comming together of the whole Church for prophecying v. 23. 24. and convincing of unbelievers aâ— 25. 5 the Prophets are to be limited to a way of speaking to edification as he who speaketh with Tongues who must speake by an Interpreter or then be silent in the Church v. 27. 28. 6 These Prophets aâ— our ordinary Prophets must speake orderly and that but one at once to eschew confusion v. 29. 7 What they speake is to be judged and put under censure for the whole Colledge must judge v. 29. 8. 8 And as the women are here put under a rule when to speak and when to be silent v. 34. 35. So are these prophets all which and divers other rules doe regulate our ordinary Prophets which clearely saith to me that this is a patterne of a Colledge of ordinary Prophets under that same policy and rules of policy as the ordinary Colledge of Pastors at Corinth and 3. To this Colledge agreeth a power dogmaticall of judging and censuring the Doctrine of the Prophets delivered 29. let the Prophets speak two or three and let the other judge This is not a power of judging that every Christian hath For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Piscator doth relate to the Prophets who are to judge But as I take it a propheticall judging which may by good anology warrant the juridicall power of a presbytery to judge and examine these who preach the word that there creep not in false Teachers into the Church And for Ephesus The huge number of Believers and yet making one Church Rev. 2. 2. saith that Ephesus was a presbyteriall Church as many circumstances evince Acts 19. for 1. Paul established twelve men Prophets who spake with Tongues and prophecied To what end did Paul set up twelve Labourers at Epheseus with diverse languages but to establish divers Assemblies did they all meet dayly in one house with Paul to heare him and turned silent Prophets themselves when they were indeed with the gift of Tongues to speake to the edification of Assemblies of divers tongues It is not credible 2. And v. 10. Paul continued here for the space of two yeares and was this for one competent number who did all meet in one private house how can this be credible 3. All that dwelt in Asia heard the Word of the Lord Iesus both Jewes and Greeks then in great Ephesus there behoved to be more then one Congregation 4. The great miracles done by Paul v. 11. 12. to admiration of all and to procure the imitation of false Prophets 5. The name of the Lord Iesus was magnified by the Iewes and Greeks that dwelt at Ephesus 6. There behoved to be a great work of God when great Ephesus turned to the faith It is 1. Remarkable that Christ the wisdome of the father directed his Apostles to the most famous Cities to cast out their nets for conquering of soules to Christ as in Indea they came to Samaria and to great Jerusalem in Syria to Antiochia in Grecia to Corinth in Italy to Rome in Asia the lesse to Ephesus now the Scripture is cleare the Apostles that ever we read planted but one Church as is cleare in one City in Ierusalem in Antiochia in Corinth in Rome in Ephesus and observe the basis and prime principle of our Brethrens independent Churches doth all ly upon this meer conjecture that the Lords Grace did restrict and limit the fruits of the triumphing Gospell in the hands of the Apostles the conquerors of the World to Iesus Christ that they planted but in the greatest Cities they came to and they appoynted Elders in every City onely one poore single Congregation as a patterne of all independent Churches and this consisted of no more then could meet conveniently in one House for Word Sacraments one Lords Table and one Ecclesiasticall Church court for censures Certainly this Church being a patterne to all instituted Churches could not exceed the number of a thousand men or two thousand Believers and this is a greater number by some hundreds I am sure then can make a competent Church-meeting and I hope no man could say we erred if we should now make eight or ten thousand one Congregation in ordinary as our Brethren say the first Congregationall Church of Jerusalem waâ— Bâ—t 2. This City was the mother City and flower of Asia 2. It was noble because of Diana's Temple the length whereof was foure hundred and twenty five foot the breadth two hundred and twenty foot the pillars were an hundred and twenty seven the height of every pillar was sixty foot Amongst which there were thirty pillars most curiously carded Others say they were an hundred and thirty seven pillars made by severall Kings the Temple was built by all Asia for the space of two hundred and twenty some say fourty yeares It was inlarged by Alexander And thither came all Asia the lesse to the Temple of great Diana For they had no other Religion here dwelt the proconsull of Asia as saith Philostratus It abounded with artes and Sciences Philosophers and Orators Chrysostom saith that in it were Pythagaras Parmenides Zeno Democritus it was compassed with excellent Cities and noble for Asiatick commodities see Plinius and Alexander Neopolitanus Ignatius highly commendth it from the purity of the Gospell All this I relate not as an unpertient digression but to shew that the Gospell behoved to be more mighty here then that Paul set up but one single Congregation and an Eldership congregationall only Acts 20. 28. v. 36. 37. Especially consider what Beasts Paul fought with at Ephesus for here were many Jewes who opposed him 2. All the multitude by the instigation of Demetrius avowing that their Diana was the goddesse not only of Ephesus but of all Asia yet God made the word so mightily to prevaile for v. 10. Paul remaining there by the space of two yeares all that dwelt in Asia heard the word of the Lord both Jewes and Greeks I aske how it could stand with Pauls universall commission to preach to Iew and Gentiles 1 Cor. 9. 20. 21. as an Apostle to â—emâ—ine neere three years at Ephesus for one single congregation and the erecting of one Congregationall presbytery 3. We see how zealously mad they have been on their Religion when they had such a curious Temple for Diana And 4. Demetrius and the crafts had their living by making silver shrines to Diana And 5. What power of the Gospell it behoved to be which made their learned men who used curious arts to submit to the Gospell and bring their Books and burne them before all men and the sums of these Books extended to a great
of the evill of their doings and to prevent the Babylonish captivity or a worse judgement except the KING will and all Religion and. 2. Church-worship must bee resolved ultimately on the KINGS will and pleasure for if it be not the KINGS pleasure to reforme the people must continue still where they were and Scotland who contrary to the will and heart of authority at our first Reformation put away the Masse and Popery and established Religion in sincerity is greatly to bee condemned Luther had authority against him and the powers of the World it was one point of Reformation that John Baptist tooke up against the Law of the Land to preach against Herods sinne for if Popery be in a Land to leave Popery is a great degree of Reformation and if the people without the Prince may goe on in the greatest step of Reformation why not also in the lesser except you say the people without the King are not to abstaine from the grossest Idolatry under the Sunne which is to worship and adore the worke of the Bakers hands Mr. Mather Mr. Thomson The name Church 1 Cor. 14. 4 5. 35. 26 27. 28. is plainly given to that company that did assemble and come together for performance of spirituall duties and for the exercise of spirituall gifts as Acts 14. 27. Acts 11. 26. 15. 4. 22. 30. 1 Cor. 11. 18. 20 22. 23. 3. Ioh. 6. which places doe abundantly shew that a company gathered together to one place is called by the name Church as Cencâ—rea Rom. 16. 1. which could not containe many Congregations being but the prot of Corinth Answ. We seeke no more if it be called a Church which conveneth for performance of spirituall duties as some of your places doe well prove Ergo no assembly should have the name of Church but such as assemble for Word and Sacraments this now you cannot affirme and it followeth not the Church spoken of Matthew 18. is not assembled to Word and Sacraments But to bind and loose on Earth The meeting 1 Cor. 5. 4. is not for Word and Sacraments but to deliver to Satan for ought wee can read the word Church Acts 14. 27. is not an Assembly for Word and Sacraments but to heare how God had opened the doors of Faith to the Gentiles and whether this was preaching of the Word and receiving the Sacraments or rather a matter that concerned the Apostles and Elders that they might not thinke hard to preach the Gospell to the Gentiles I leave to the judicious Reader and if to be received of the Church Acts 15. 4. be a matter of word and Sacraments let all judge And if to lend a decree of a Synod Acts 15. 22. be the act of a Church assembled for word and Sacraments let the World judge and therefore all these places doe strongly confirme a Presbytery assembled for acts of Iurisdiction and matters that belong to many Churches as is most cleare Acts 14. 27. Acts 15. 4. Acts 15. 22. and seeing wee finde the name Church given to a meeting assembled onely for discipline or things that concerne many Churches for any thing wee can read or observe from the word as Acts 14. 27. Acts 15. 4 22. 30. Matthew 18. 17. and also the word Church given to a meeting assembled for the word 1 Cor. 14. 1 Cor. 11. 18. 20 22 23. Rom. 16. 1. and not for acts of Jurisdiction for ought that wee can collect from the word I beseech you Brethren why doe we contend if the word Church be a meeting of persons assembled to one place for spirituall duties sometimes for word and Sacraments onely sometimes for acts of Jurisdiction onely then is the word Church by our brethrens argument taken both for the Congregation and for the Elders of one or of diverse Churches and so wee have our intent And we desire our brethren to prove which they must prove if they oppose our principles that the word Church is never taken for the Eldership onely in all the Word of God but these places prove the contrary as I have shewen 2. Whereas our brethren say a company gathered into one place which is nothing else but a Congregation are called by the name of a Church I answer 1. Such a company is onely called by the name of a Church as I have proved for a company meeting for discipline onely Matthew 18. 17 1 Cor. 5. 4. is a Church also 2. It is false that a company gathered in one place are nothing else but a Congregation As you take the word Congregation for to you Congregation is an assembly of men and Women meeting for word and Sacrament with the Elders of the Church I appeale to the judgement of our reverend brethren If the Church Mat. 18. 17. assembled to bind and loose if the Church 1 Cor. 5. 4. though the Text speake nothing of the word Church assembled to deliver to Satan If the Church assembled Acts 14. 27. Acts 15. 2. to heare things which concerned the Apostles and many Churches rather then one If the multitude convened Acts 15. 30. to heare the decree of the Synod read and if the Church of Apostles and Elders from Antiosh and Ierusalem Acts 15. 22. be a Congregation or a Congregationall Church assembled for word and Sacraments as the word Church is taken Acts 11. 26. 1 Cor. 11 20 22 33. Mr. Mather and Mr. Thomson Num. 8. 10. The children of Israel which were not the Church of Officers layd on hands on the Levites therefore when a Church hath no Elders the people may conferre ordination and it is not to be tyed to the Presbytery onely Hence other of our Brethren say ordination is but accidentall to a Ministers calling and may be wanting if the people shall chuse in the defect of Elders Answ. Here two poynts are to be discussed shortly 1. If Ordination belong to the People 2. If Ordination to a certaine stick be necessary for certainly the people doe not call but to a certaine flock To the first I say There is not a place in all the Word of God where the people conferre ordination to the Pastors of the New Testament Therefore our brethren flee to the Old Testament to prove it from the Levites who received imposition of hands from the children of Israel but our brethren hold that the calling of the Levites and of the Pastors of the New Testament are different as the Officers and Churches of the Jewish and Christian Church are different 2. Our brethren grant pag. 49. That it wanteth all example in the New Testament that the people lay on hands 3. These who layd on hands on the Levite Num. 8. were Elders and our brethren say It is like they were but. 1. They did it not as Elders 2. But as representing the people not as Elders civill for that belonged to Aaron and his sonnes Levit. 8. else it will follow that where the Church hath no Magistrate to lay on hands the
or any where in the which all the people did actually judge rule and command and so was meerely popular But the Word of God giveth a reall superiority to the Pastors and Church guides over the people in the Lord as Jer. 1. 10. So I have set thee this day over the Nations and over the Kingdomes to roote out and to pull downe and to destroy and to throw down to build and to plant here is a reall authority given to Jeremiah onely by his office of his prophecying without any power of the seales or sacrificing or judging or governing which was the part of the Tribe of Levi of which Tribe Jeremiah was not Matth. 10. v. 40. He who receiveth you receiveth me Luke 10. 16. He that heareth you heareth me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me John 13. 20. 2 Cor. 10. 8. For though I should boast something of the authority which the Lord hath given us for edisication and not for your destruction I should not be ashamed 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ and of the Stewards of the mysteries of God John 20. 23. Whose soever sinnes yee remit they are remitted and whose sinnes yee retaine they are retained 2 Cor. 5. 18. And he hath given to us the word of reconciliation 20. Now then wee are Ambassadours for Christ 1 Cor. 12. 28. And God hath set some in the Church first Apostles secondly Prophets c. Eph. 4. 11. And he gave some Apostles c. 1 Thes. 5. 12. And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you Heb. 13. 17. Obey them that have the rule over you and submit your selves for they watch for your soules as they that must give an account Acts 20. 28. Take heed therefore unto your selves and to all the flocke over which the Lord hath made you Overseers to feed the Church of God which he hath purchased with his owne bloud 1 Pet. 5. 2. Feed the flock of God which is among you taking the over-sight thereof not by constraint c. 1 Tim. 3. 2. A Bishop then must be blamelesse c. 4. One that ruleth well his owne house c. 1 Tim. 5. 17. Let the Elders that rule well be counted worthy of double honour v. 21. 28. 2 Tim. 2. v. 1 2 3 4 5 6 7. Tit. 1. 9 10 11. 2. The Lord in his house putteth a difference betwixt the Feeders and the flocke the Governours and the governed those who are over the people in the Lord and those who are under them in the Lord the Overseers and Watchmen and the City over which they watch the Stewards and the family therefore there must be a peculiar authority in those who are Elders 3. The flock is to obey heare follow in the Lord to have the Elders in high estimation to submit to their doctrine to receive them as Christ Ergo some authority they must have 4. The Lord hath given to them an over-sight Act. 20. 28. and hath committed to them a ministery 2 Cor. 5. 15. hath put them in his worke and ministery 1 Tim. 1. 12. 5. God will seeke an account of the bloud of the lost at their hand Ezech. 3. 20. Heb. 13. 17. and God giveth a reward for the discharge of their office 1 Pet. 5. 4. 2 Tim. 4 8 Matth. 24. v. 45. 46. Ergo they must have a place of authority over the people which the people have not 6. The proportion betwixt the priesthood in the Old Testament and the ministery of reconciliation which is more excellent and glorious 2 Cor. 3. 7 8. requireth the same Now the Lord in a peculiar manner choosed the Tribe of Levi Deut. 33. 8 9. Esay 52. 11. Num. 3. 12. v. 45. ch 8. v. 6. Separate the Levites to me ch 18. 23. Josh. 3. 3. 1 Chron. 15. 2. Josh. 14. 3. 8. But let our Author speake what peculiar authority or what singular acts of authority are due to the Elders above the people The Church saith he exerciseth severall acts of authoritie over the Elders 1. In calling and electing them to office and ordaining them in defect of the Presbytery I answer 1. Calling and electing are not to be confounded electing is no act of authority but that the people calleth and ordaineth the Elders wanteth example in the word of God and therefore the Author addeth that the people ordaineth the Elders in defect of their Presbytery that is where there is no Presbytery then in case of extraordinary necessitie and where the Church is not constituted they are to ordaine the Elders but in a Constitute Church the power of ordination is in the Presbytery Ergo ordinarily the people doe not exercise this authoritie over the Elders 2. The Church of beleevers saith the Author sendeth forth the Elders for the publick service of the Church as the whole Church of Jerusalem sent forth chosen Ministers with letters of instruction to Antioch and to other Churches Act. 15. 22. Now the Ambassadour is not greater then he that sent him but usually inferiour Joh. 13. 16. Answ. 1. I deny not but a Church of beleevers in the least Congregation is greater then any Pastor or number of Pastors as they are such for the Pastors are servants for the Church and meanes for the end and lesse and inferior in respect of Christian dignity but this is not the point wee doe not now dispute of Christian dignitie one redeemed soule in that respect is of more worth then a thousand Pastors as they are but meere Pastors but because the Church sendeth the Elders the Elders are a part and a great part of the visible Church which also send themselves but it proveth not the Peoples Church authority as they are contradistinguished from Elders to be superior and above the authority of Elders for here the comparison must not be betwixt one or two Elders and the Church including all the people and the rest of the Elders but the comparison is betwixt spece and spece the office and dignitie and authoritie of the Elders as Elders and the people as people and the Church of Jerusalem was not a Parishionall but a Presbyteriall Church consisting of many Elders and Congregations now we deny not two Elders to be inferior in authoritie to the whole Colledge of Elders and people and so there is no authoritie of the people above the Elders from this proved 2. Morton answereth Papists in the like argument that sending proveth onely that those who are sent are not superiors to those who sent them for the Father sent his Sonne into the world 3. Saith the Author if an Elder or a whole Eldership erre the Church may call him or them to account and in case of obstinacie excommunicate them for it is not reason that Elders should want the medicine of excommunication to save their soules
or Church assembly have any power to bind the Churches to obedience because these commandements and decrees of censure are but ministeriall and limited and in so farre onely of force as they have reason from the Word of God as you say 3. Conclusion There is an authoritative power in Synods whereby they may and doe command in the Lord the visible Churches in their bounds the whole Churches are subject to the ordinance and decree of the Church Act. 1. where with common consent of a Synodicall meeting Matthias is ordained an Apostle Ergo all the Churches are to take him for an Apostle This argument cannot bee repelled because the Apostles by their extraordinary power did choose Matthias Because 1. they themselves cite this place to prove the peoples power ordinary which is to indure to Christs second comming in calling and electing their owne officers and Elders 2. Almain a Papist alleadgeth the place with good reason to prove that a generall councell is above Peter or the Pope because Peter would not choose Matthias without consent of the Apostles and Church 3. If this was extraordinary that Matthias was chosen why then is the vow and consent of the Church sought for there is nothing extraordinary and Apostolick flowing from an Apostolick spirit which is concluded or done by the spirit ordinary of the Church of beleevers So also Act. 6. If the Apostles did not by the ordinary and Synodicall power of ordinary Pastors choose seven Deacons how doe they first require that the Churches of Grecians and Hebrewes should seek out seven men v. 3. and did ordaine them with the common consent of the whole multitude v. 5. Act. 15. A Synod of moe Churches give decrees which obliege the Churches v. 28. ch 16. v. 4. Ergo Synods have authoritie over the Churches Those who say this Synod is not a patterne for after Synods say farre aside for their reason is this was 1. An Apostolick Synod 2. the holy Ghost was here 3. the thing determined was canonick Scripture But this is a way to clude all the promises made to Pastors in the word when as they are first made to Apostles this promise Behold I am with you to the â—nd of the world and this I will send you the other Comforter who 〈◊〉 lead you in all truth cannot bee made to faithfull Pastors and the Christian Church that now is for it is certaine Christ is otherwise present with his Apostles then with his Pastors after them And that he gave them a tongue a spirit when they were before the councels and rulers as to Apostolick men as Act. 4. 8. 9 10. Act. 5. 29. as Christ promised Matth. 10. 19. 20. Luk. 21. 13 14 15. for they were full of the holy Ghost before rulers but by our brethrens doctrine it shall follow none of these promises belong to Pastors now adayes in the like because no pastors now are Apostles Surely this were to fetter and imprison many glorious promises within the pale of the onely Apostolick Church and because Christ ascending to heaven sent downe the Apostolick spirit to his Apostles to write and preach canonick Scripture it shall follow he fulfilleth that promise John 16. 13. to none now adayes because none have the Apostolike spirit in the manner and measure that the Apostles had Yea further it is canonick Scripture that the Apostles at the last supper did shew forth the Lords death till be come againe therefore it shall follow that we have no warrant to shew forth the Lords death till he come againe 2. But that the Apostles in an ecclesiastick way did determine in the Synod for our imitation and not in an Apostolike way is cleare by many evidences in the text as Act. 15. 2. Paul and Barnabas were sent commissioners to the Apostles and Elders about this question Paul as an Apostle needed not be sent to know more of the matter then he knew as an Apostle for as an Apostle he knew the whole mystery of the Gospel Gal. 1. 16. 17. Ephes. 3. 4 5. Ergo he was sent to the Synod as a Pastor and that as an ordinary Pastor 2. They came together v. 6. to consider of this businesse but as Apostles they needed not the help of a Synod Ergo they came together as ordinary Pastors for the Churches after imitation 3. There was much debating and disputing v. 7. about the matter 4. They set down their minds and sentences in order one after another as Peter first v. 7. 8. then Barnabas and Paul v. 12. then James v. 13. and to James his sentence the whole Councell agreeth v. 22. Now what the Apostles as Apostles and from an infallible Spirit do they doe it not by seeking light and help one from another 5. The Decree of the Councell is a thing that Apostles Elders and Brethren and the whole Church resolveth after much dispute v. 22. But all these especially brethren and the whole beleevers as our Brethren say doe not joyne themselves with the Apostles either to write canonick Scripture or to give their consent to the writing of it therefore they doe consent by a synodall authority for the after imitation of the Churches Also there bee reasons of moment for Synods and 1. if according to the Law of nature and nations no man can bee a Judge in his owne cause then are appeales from the Eldership of one congregation when they are a party to the accused person naturall and from a Session to the Presbyteries and Synods of many moe Elders But the former is reason nature Law of Nations Ergo so is the latter 1. It is best reason which hath most of Scripture Paul and Barnabas Act. 15. 1. 2. had no small disputation with those who said circumcision was necessary finding their parties could not be Judges They appeale to a generall councell at Jerusalem where were the Apostles and Elders The Church of the Grecians and the Church of the Hebrewes strive neither of them can judge other and both appeale to a higher judicatory to the twelve Apostles and their owne Churches meeting with them and there is the matter determined aâ—ent helping the poore by Deacons if the Judge doe wrong and one particular congregation shall oppresse one sincere and sound beleever what remedy hath the care of Christ provided for this that the oppressours may be edisied by Church censures and the oppressed freed and delivered by remedy of discipline of Christ whose it is to judge the poore of the people and to save the children of the needy Ps. 72. 4. Now it is knowne that Diotrephes doth sometime excommunicate and the evill seâ—vant ruleth all Hieronymus saith Arrians ruled all in the dayes of Constantius and Valens Basil saith we may say in our time that there is neither Prince nor Prophet nor Ruâ—â—â— nor oblation nor incense Athanasius and Vincentius Lirinent complain'd that it was in the Arrians times as with the Church and Prophets in the
here truth and more true and most true Truth is in an indivisible line which hath no latitude and cannot admit of spleeting And therefore we may make use of the Philosophers word amicus Socrates amicus Plato sed magis amica veritas Though Peter and Paul bee our beloved friends yet the truth is a dearer friend The Sonnes of Babylon make out-cries of divisions and diversity of Religions amongst us but every opinion is not a new Religion But where shall multitude of Gods be had for multitude of new wayes to Heaven if one Heaven cannot containe two Gods how shall all Papists be lodged after death what Astronomy shall teach us of millions of Heavens for Thomists Scotists Franciscans Dominicans Sorbonists c. But I leave off and beg from the Reader candor and ingenuous and faire dealing from Formalists men in the way to Babylon I may wish this I cannot hope it Fare-well Yours in the Lord S. R. A Table of the Contents of this Book A Company of believers professing the truth and meeting in one place every Lords day for the worshipping of God is not the visible Church endued with ministeriall power p. 1. 2 3. seq The keys of the Kingdome of Heaven are not committed to the Church of Believers destitute of Elders p. 7 8. The keys are given to Stewards by office p. 13 14 seq The places Mat. 18. and Mat. 16. fully discussed by evidence of the text and testimonies of fathers and modern writers p. 14 15 16 17. seq Power ministeriall of forgiving sins belongeth not to private Christians as M. Robinson and Others imagine p. 20. 21. seq Private Christians by no warrant of Gods Word not in office can be publick persons warrantably exercising judiciall acts of the keys p. 26 27 28. seq Who so holdeth this cannot decline the meere popular government of Morellius and others p. 28. These who have the ministeriall power by office are not the Church builded on the Rock p. 29. The place Col. 4. 17. say to Archippus discussed p. 26 27. The keys not given to as many as the Gospell is given unto as Mr. Robinson saith p. 28 29. seq There is a Church-assembly judging excluding the people as judges though not as hearers and consenters p. 32. 33. Reasons why our Brethren of New England allow of Church-censures to the people examined p. 33 34 35 36. There is no necessity of the personall presence of all the Church in all the acts of Church censuâ—es p 36 37. seq The place 1 Cor. 5. expounded p 36 37 38. How farre Lictors may execute the sentence that is given out without their conscience and knowledge p. 41. 42. seq A speculative doubt â—nent the act maketh not a doubting conscience but onely a practicall doubt anent the Law p. 43. Ignorance vincible and invincible the former may bee a question of fact the latter is never a question of Law p. 43 44 45. The command of superiors cannot remove a doubting conscience p. 45 46. The conscience of a judge as a man and as a judge not one and the same p. 46 47. The people of the Jewes not judges as Ainsworth supposeth p. 48 49. That there is under the New Testament a provinciall and nationall Church p. 50. 51. seq A diocesian Church farre different from a provinciall Church p. 52 53. The place Acts 1. 21. proveth the power of a visible catholick Church p. 54 55. The equity and necessity of a Catholick visible Church p. 55. 56 57 58. How the Catholick Church is visible p. 58 59. The Jewish and Christian Churches were of one and the same visible constitution p. 60 61 62. The Iewish Church was a congregationall Church p. 61. 62. seq Excommunication in the Iewish Church p. 62. 63 64 65. Separation from the Jewish and the true Christian Churches both alike unlawfull p. 68. 69. The Iewish civil state and the Church different p. 68. 69 17. Separation from the Church for the want of some ordinances how far lawfull p. 71 72 73. A compleat power of excommunication how in a Congregation and how not p. 76. 77. How all are to joyne themselves to some visible Church p. 78. 79 80. The place 1 Cor. 5. 12 considered p. 80. That all without are not to be understood of all without the lists of a parishionall Church ibid 81. 82. That persons are not entered members of the visible Church by a Church-covenant p. 83 84 85 86 87. seq That there is no warrant in Gods word for any such covenant ibid. in seq The manner of entering in Church state in New England p. 91. 92. The place Act. 2 37 38. is not for a Church-covenant ibid. The ancient Church knew no such Church-Covenant p. 97. 98. No Church-Covenant in England p. 98. 99. Nor of old the places Genes 17. 7. Exod 19. 5. Acts 7. 38. favour not the Church-Covenant p. 100. 101 102. Nor Deut. 29. 10. p. 104 105. seq The exposition of Deut. 29. given by our Brethren favours much the glosse of Arminians and Socinians not a Church-Covenant p. 102. 103. 104. 105. A Church-covenant not the essentiall forme of a visible Church p. 123 124. The place 2 Chro. 9. 15. 2 Chro. 30. 8. speak not for a Church-covenant p. 111. 112. Nor doth Nehemiahs Covenant ch 10. plead for it the place of Esai 56. alledged for the Church-covenant discussed p. 112. 113. The place Ezech. 20. 27. considered p 114. 115. And the place Jer. 50. 5. p 115. 116. And the place Esay 44. 5. p 116. 117. The place 2 Cor. 11. 2. violently handled to speak for this Church-covenant p 118. 119. seq A passage of Iustine Martyr with the ancient custome of baptizing vindicated p. 121. John Baptists baptising vindicated p. 121. The place Acts 5. and of the rest durst no man joyne himselfe to them c. wronged and put under the Arminian glosse p. 123. 124. The pretended mariage betwixt the Pastor and the Church no ground of a Church-covenant and is a popish error p. 127. 128. Power of election of Pastors not essentiall to a Pastor all relation p. 128 129. It is lawfull to sweare a platforme of a confession of faith p. 130 131 132. seq Our Brethren and the Arminian arguments on the contrary are dissolved p. 136 137 138. Pastors and Doctors how differenced p. 140. Of ruling Elders p. 141. 142. And the place 1 Tim. 5. 17. farther considered the place 1 Tim. 5. 17. Elders that rule well examined p. 141 142 143. especially 144 145. seq Arguments against ruling Elders answered p. 152. 18. seq The places 1 Cor. 12. 18. Rom. 12. 8 discussed and vindicated p. 154. 155 156 157. seq Of Deacons p. 159. 160. seq The place Acts 6. for Deacons discussed p. 161. 162. The Magistrate no Deacon p. 161 162. Deacons instituted p. 163. 164. seq Deacons are not to preach and Baptize p. 165 166. seq Os Widdowes p. 172. 173 174. How the Church is before the
Ministery and the Minestery before the Church p. 175 176 177. The Keys and power of ordaining Officers not committed to the Church of believers destitute of Elders p. 180. 181. 182. Robinsons reasons on the contrary siding with Arminians and Socinians who evert the necessity of a Ministery are dissolved p. 182. 183. No Ordination of Elders by a Church of onely Believers but by Elders in a constituted Church p. 184. 185. seq Ordination and Election differ ibidm Corrupt rites of the Romish Church added to ordination destroy not the nature of Ordination though such an Ordination be unlawfull yet is not invalid and null p 186. 187 188. The various opinions of Romanists anent Ordination ibid. Election may stand for Ordination in case of necessity p. 187. Of the succession of Pastors to Pastors p. 185. 186. Calling of Pastors seems by our Brethrens way not necessary p. 200 Arguments for Ordination of Elders by a Church of onely Believers dissolved p. 189. 190 191 seq Believers because not the successors of the Apostles have not power of Ordination p. 192. 193 194. seq The Keys by no warrant of Gods word are given to Pastors as Pastors according to the Doctrine of our Brethren p. 197. seq They side with Sociaians who ascribe Ordination to sole Believers p. 200. Election belongeth to the people p. 201. 202. seq In the ancient Church this was constantly taught till Papists did violate Gods Ordinance p. 203. Election of a Pastor not essentiall to his calliâ—g p. 205. The calling of Luther how ordinary and how extraordinary p. 205 206 207. seq The essence of a valid calling p. 208. 209. How it may be proved by humane testimonies that the now visible Church hath been a visible Church since the dayes of the Apostles p. 229. 230. seq Since the long continuance of the Waldenses p. 235 236. seq A calling frow the Papists Church as valid as Baptisme from the same Church p. 237 238. seq Robinsons arguments are removed p. 239. 240. Of addition of members to the Church p. 241. What sort of Professors whether true or seeming believers doe essentially constitute a visible Church divers considerable distinctions anent a visible Church p. ib. 242. 243 seq The invisible not the visible Church the prime subject of the Covenant of grace and of all the priviledges due to the Church and of all title claime and interest in Jesus Christ and how by the contrary doctrine our brethren imprudently fall into a grosse poynt of Arminianisme p. 244. 245 246 247 248. seq The invisible Church hath properly right to the seales of the Covenant our brethren in this poynt joyne with Papists whom otherwise they sincerely hate p. 242 205 251. seq What sort of profession doth constitute a visible Church p. 356. That Christ hath provided no Pastors as Pastors for converting of soules and planting visible Churches is holden by our Brethren p. 256. The arguments of our brethren for a pretended Church of visible Saints not only in profession but also in some measure of truth and sincerity as the author saith are disolved p. 256. 257 258. Robinsons arguments at length are discussed p. 268. 269 seq The Lords adding to the Church invisible no rule for our adding p. 256. The places Mat 22. Mat. 13 of the man without his wedding garment comming to the feast and of the tâ—res in the Lords Field discussed p. 261 262. 263. The typical Temple no ground for this pretended visible Church p. 263 264. Nor the place 2 Tim. 3. 5. p. 261. Nor Rev. 22. 15. without are Dogs p. 267. 268. And of diverse other places and persons at length in seq Ordinary and prosessed hearing is Church-Communion p. 268 269 270 seq Excommunicated persons not wholy cut off from the visible Church p. 272 273 274 seq Sundry distinctions thereanent collected out of the Fathers and Schoolemen p. 277 278 279 282. Some Separatists deny that the regenerated can be excommunicated as Robinson some say onely the Regenerated are capable of excommunication as Peter Coachman p 279 280 281. Of the diverse sorts of excommunication and the power thereof p. 282 283 295. The reason why Papists debar not the excommunicated from hearing the word p. 275 276. How the Seals are due to the visible Church only in foro Ecclesiastico properly p. 281. In what diverse considerations the word preached is a note of the visible Church p. 283 284. seq The difference betwixt nota and signum p. 301. And nota actu primo notificativa and nota actu secundo and notificans p. 285. Arguments of Robinson and others answered p. 286. 287. Whether discipline be a note of the true church diverse distinctions thereanent p. 287 288. The order of Gods publick worship p. 228. Of the Communion of the visible Catholik Church p. 289 290. The Ministery and Ordinances are given principally to the guides of the Catholick Church and to and for the Catholick Church p. 289 290 291. And not to a Congregation only ibid 292. Congregations are parts of a Presbyteriall Church p. 293 294. Christ principally the head of the Catholick Church and secondarily a Spouse Head Lord King of a praticular Congregation p. 295. The excommunicated is east out of the Catholick visible Church p. 295 296. A sister Congregation doth not excommunicate consequenter only but antecedenter also p. 297. How Presbyteriall Churches excommunicate not by power derived from the Catholick visible Church p. 299 300. Of the power of the Catholick visible Church p. 300 301. A Congregation in a remote I le hath power of Jurisdiction p. 302. A Presbyteriall Church is the first and principall subject of the Ordinary power of Jurisdiction p. 302 303. What power generall councells have and how necessary p. 304. Power of excommunication not in a single Congregation consociated with other Churches p. 205 206. Synods or councels occasionall rather then ordinary p. 307. A Congregational Church how it is by divine right p. 307. 308 Tell the Church Mat. 18. not restrained to a single Congregation only p. 310 311. The place Mat. 18. 17. Tell the Church considered p. 310 311 312 313 seq An appeale from a Church that hath lawful power p. 315. A representative Church p. 316. The power of a single Congregation p 320 321 322. Matthew 18. Tell the Church establisheth a Church Court p. 322 323 324. What relation of Eldership do the members of the classicall Presbytery beare to the whole Presbyteriall Church and to all the congregations thereof p. 325 326 327 328 329 seq They have power of governing all Congregations in those bounds and not power of Pastorall teaching in every one of them ibidem Oncrousnesse of ruling many Churches whereof the Elders of the classicall Presbytery are not Pastors no more then the onerousnesse of advising that is incumbent to sister Churches p. 331 332 333. The power of Presbyteries Auxiliary not destructive to the power of Congregations p 334. 335.
weake p. 297 298 299 seq Mr. Coachmans arguments dissolved p. 305 306 307. seq The way of Church judging in independent congregations examined p. 308 309. That there be no peculiar authority in the Eldership for which they can be said to be over the people in the Lord according to the doctrin of independency of Churches and their six ways of the Elders authority confuted p. 311 312 313 314 315. seq That independency doth evert communion of sister-Churches and their seven wayes of Churches-communion refuted from their own grounds p. 324 325 326. seq The divine right of Synods Ten distructions thereanent p. 331 332. seq The desinition of a generall or Oecumenick Synod p. 332. 333 The place Acts 15 farther considered p. 334 335. Synods necessary by natures Law p. 336. Papists no friends to councells p. 336 337 338. seq 340 341. Three ways of communion of sister-Churches according to the doctrin of independent Churches confuted p. 346 347. seq How the magistrate hath power to compell persons to the profession of the truth p. 352 373. seq Six distinctions thereanent 2 part p. 352 353. The Magistrates power over a people Baptized and over Pagans who never heard of Christ in this poynt of Coaction to profession not alike p. 353 354 355. The magistrates compelling power terminated upon the externall act not upon the manner of doing sincerely or hypocritically p. 355 356. The magistrates power over hereticks with sundry distinctions thereanent p. 356 357 358. seq Socinians judgement and Arminians hereanent p. 359 360 A farther consideration of compelling or tolerating diverse Religions p. 361 362. Some indirect forcing lawfull p 362. Erroneous opinions concerning God and his worship though not in Fundamentalls censurable p 363 364. Diverse non Fundamentalls are to be believed with certainty of Faith and the non-believing of them are siâ—nes punishable p. 365. 366 367 seq Arguments on the contrary dissolved and the place Philip. 3. 15. cleared p 316. seq How an erring conscience obligeth p. 378 379 380 381 seq Arguments on the contrary answered p. 383 384. seq The Princes power in Church affairs Ten distinctions thereanent p. 391 392. 393. How the Magistrate is a member of the Church p. 392 393. The Prince by his Royall Office hath a speciall hand in Church-affaires p 393 394. The intrinsecall end of the Prince is a supernaturall good to be procured by the Sword and a coactive power and not only the externall peace of the State Spalato resuted p 396 397 398. seq How the Magistrate is subordinate to Christs mediatory Kingdome p 402 403 404 seq The ordinary power of the Prince is not Synodicall teaching or making Church-Lawes p. 403 404 405 406. seq The influence of the Princes civill power in Church-Canons p. 409. 410 411 seq The government of the visible Church spirituall and not a formall part of the Magistrates Office p. 417 418. seq The power of Ordination and Deprivation not a part of the Magistrates Office p. 427 428. seq Instances from David Salomon Ezechiah c. answered and our Doctrine and Iesuites differenced p. 438 439. seq Difference betwixt the Princes commanding Church-duties and the Churches commanding these same p. 417 418 seq The Kings ordinary power to make Church-Lawes examined p. 438 439 440. seq The intrinsecall end of the Magistrate a supernaturall good p. 442 443 446 447 448. The Popes pretended power over Kings protestants contrary to to Papists herein what ever the author or Popish libeller of the survey and the night-Author of Treason Lysimachus Nicanor say on the contrary p. 449 450 451 452. seq The way of Reformation of Congregations in England according to the independent way examined p. 457 458. The originall of Church-Patronages p. 459. And how unwarrantable by Gods Word p. 462 463. Other wayes of Reformation of England according to the way of independent Churches modestly considered as about maintenance of Ministers and replanting of visible Churches there p. 464 465 466. seq Errata THe Author could not attend the Presse therefore pardon errors of the Printing Observe that the Author was necessitated to make some occasionall addition to the mids of this Treatise which occasioned-variation of the Figures of the Pages and therefore stumble not that when the Booke commeth to page 484 the next page not observing due order is page 185. 186 and so forth to the end of the Treatise page 60. title of the page 60 c. page 61 62. 64. dele not and for not of the same essentiall frame c. read of the same essentiall frame c. page 484 line 22 Churches their persecution read Churches through their persecution for page 229 read 209. for page 259. read 269. for p. 484. r. p. 498. יהוה THE Way of the Church of Christ In NEW ENGLAND Measured by the Golden Reed of the SANCTUARY Or The way of Churches walking in brotherly equality and independence or coordination without subjection of one Church to another examined and measured by the Golden Reed of the Sanctuary Propositions concerning the supposed visibility and Constitution of independent Churches examined CHAP. 1. SECT 1. PROP. 1. THe Church which Christ in his Gospell hath instituted and to which he hath committed the keys of his Kingdome the power of binding and loosing the Tables and Scales of the Covenant the Officers and Consures of his Church the Administration of all his publick worship and Ordinances is coetus fidelium a company of Believers meeting in one place every Lords day for the administration of the holy ordinances of God to publick edification 1 Cor. 14. 23. 1 Because it was a company whereof Peter confessing and believing was one and built on a rock Mat. 16. 18. a Such as unto whom any offended brother might complaine Mat. 18. 17. 3 Such as is to cast out the incestuous Corinthian 1 Cor. 5. Which cannot agree to any diocesian provinciall or Nationall assemblie Ans. From these we question Quest. 1. If a company of believers and saints builded by faith upon the rock Christ and united in a Church-Covenant be the only instituted visible Church of the New Testament to the which Christ hath given the keys Let these considerations be weighed 1. Dist. The matter of an instituted visible Church is one thing and the instituted visible Church is another as there be ods betwixt stones and timber and an house made of stones and timber 2 Dist. It is one thing to govern the actions of the Church and another thing to governe the Church the Moderator of any Synod doth govern the actions of the Synod but he is not for that a Governour Ruler and Pastor of the Synod Or ordering actions and governing men are diverse things 3. Dist. A thing hath first its constituted and accomplished being in matter forme efficient and finall causes before it can performe these operations and actions that flow from that being so constituted a Church must be a Church before any
Ministeriall Church actions can be performed by it 4. Dist. It is one thing for a company to performe the actions of a Church mysticall and redeemed of Christ and another thing to performe actions ministeriall of a Church instituted and ministeriall 1. Concl. A company of believers professing the truth is the matter of the Church though they be saints by calling and builded on the rock yet are they but to the Church instituted as stones to the house 2. Because they cannot performe the actions of a constituted Church till they be a constituted Church 3. Our Divines call men externally called the matter of the visible Church so Trelcatius Tilenuâ— professors of Leyden Piscator Bucanus so say our brethern 2. Concil Ordination of Pastors and election of Officers administration of the seales of grace and acts of Church censures are holden by Gods Word and by all our Divines actions of a ministeriall and an instituted visible Church and if so according to our third distinction It is a wonder how a company of Believers united in Church-Covenant cannot performe all these for they are united and so a perfect Church and yet cannot administrate the Sacraments for though they be so united they may want Pastors who onely can performe these actions as this Treatise sayth and Robinson and the Confession And it is no lesse wonder that Officers and Rulers who are to feed and governe the Flock are but only accidents and not parts not integrall members of a constituted Church no perfect Corporation maketh its owne integrall parts or members a perfect living man doth not make his owne Hands Feete or Eyes the man is not a perfect one in all his members if all the members be not made with him but Officers by preaching make Church-members 3. Concl. The visible Church which Christ instituted in the Gospel is not formally a company of believers meeting for publick edification by common and joynt consent as this Author sayth 1. The instituted Church of the New Testament is an organicall body of diverse members of eyes eares feete hands of Elders governing and a people governed 1 Cor. 12. 14 15. Rom. 12. 4 5 6. Act. 20. 28. But a company of believers meeting for publick edification by common consent are not formally such a body for they are a body not Organicall but all of one and the same nature all believers and saints by calling and are not a body of Officers governing and people governed for they are as they are a visible Church a single uncompounded body wanting Officers and are as yet to choose their Officers and all thus combined are not Officers Rom. 10. 14. How shall they preach except they be sent 1 Cor. 12. 29. Are all Apostles are all Prophets we justly censure the Papists and amongst them Bellarmine who will scarce admit an essentiall Church of believers but acknowledgeth other three Churches beside to wit a representative Church of their Clergy onely excluding the Laickes as they call them 2 A consistoriall Church of Cardinalls 3. A virtuall Church the Pope who hath plenitude of all power in himselfe against which our writers Calvin Beza Tilenus Iunius Bucanus professors of Leyden Whittaker willet doe dispute so the other extremity can hardly be maintained that there is an instituted visible ministeriall Church to which Christ hath given the keyes of the Kingdome of Heaven exercising Church actions as to ordaine and make and un-make Officers and Rulers without any officer at all The major of our proposition is grantted by our brethren who cite 1 Cor. 12. Rom. 12. Acts 20. 28. To prove a single Congregation to be the onely visible Church instituted in the New Testament Nothing can be said against this but a Church of Governours and People governed is an instituted visible Church but there is an instituted visible Church before there be Governours but such an instituted Church we cannot read of in Gods Word which doth and may exercise Church acts of government without any Officers at all 2. That company cannot be the Church ministeriall instituted by Christ in the New Testament which cannot meete all of them every Lords day as the Church of Corinth did for administration of the holy Ordinances of God and all his Ordinances to publick edification for so this Author describeth a visible instituted Church 1 Cor. 14. 23. But a company of believers meeting for publick edification by joynt and common consent cannot meete for the publick administration of all the Ordinances of God 1. They cannot administer the seales of the Covenant being destitute of the Officers as the Scripture and their confession saith 2. They cannot have the power of publick edification being destitute of Pastors because the end cannot be attained without the meanes appointed of Christ. But Christ for publick edification and Church edification hath given Pastors Teacherâ— and other Officers to his Church Eph. 4. 11. 1 Tim. 5. 17. Iâ— is not enough to say that such a company meeting hath power of Pastorall preaching and administration of the Seales of grace because they may ordaine and elect Officers for such publick edification but 1. we prove that that which our brethren call the onely instituted visible Church of the New Testament hath not power to administrate all the Ordinances of Christ and how then are they a Church can we call him a perfect living man who cannot exercise all the vitall actions which flow from the nature and essence of a living man 2. If this be a good reason that such a company should be the only instituted Church in the New Testament having power of all the Ordinances because they may appoint Officers who have such a power then any ten believers who have never sworne the Church-Covenant meeting in private to exhort one another is also the only instituted Church ministeriall in the New Testament for they have power to make such Officers and may invest themselves in right to all the Ordinances of Christ by our brothers Doctrine 3. All the places cited by the Author speake of a Church visible made up of Officers governing and people governed as Mat. 16. Mat 18. cannot exclude Pastors who binde on Earth and in heaven or Pastors who are stewards and beare the keyes as hereafter I shall prove Also the Church of Corinth did meete for the administration of the Lords Supper 1 Cor. 11. 20. and so were a Church of Officers and governed people they met with Pauls spirit and the authority of Pastors 1 Cor. 5. 4. another Church that exercised Discipline as Collosse Col. 2. 8. was a Church of Officers and people Col. 4. 17. Philippi consisted of Saints Bishops and Deacons Phil. 1. 1. 2. Ephesus of a flocke and an eldership Acts 20. 28. so the visible ministeriall Church that the word of God speaketh of as all the seven Churches of Asia and their Angels had in them Officers to governe and people governed and therefore they were not
the other and we find the keys given to Officers and Stewards only And here is no Church Mat. 18. or yet Mat. 16. without Pastors except they say that Christ Mat. 18. 18. speaketh not to the Disciples but to the multitude of the Jewes which is a great crossing of the Text. And to say that Christ speaketh to the Apostles not as to Apostles but as to the Church of believers is only a bare affertion and cannot be proved and all they can say hangeth upon this one place and this is the most The power of binding and loosing is given to the Church which is to be obeyed and heard in the place of God But this Church is never in the VVord of God say they taken for a company of Officers Pastors and Elders only it signifieth alwayes the Body of Christ his Spouse his Saints by calling partakers of the most holy Faith To which I answer The body Spouse of Christ and Saints by calling as they are such is the invisible Church and the keys and Seales sayth this Author are not to be dispensed to all the faithfull as such but as they arè confederate or joyned together in some particular visible Church that is sayth he as they are members of a visible Church Ergo c. the body and Spouse of Christ as such is not the Church here meant of but the visible Congregation Now the essence of a visible Church of which Christ speaketh here is saved in ten who are only visible professors and not a Church of sound Believers not the true body mysticall and Spouse of Christ and yet by this place the Keys are given to such a Church now wee desire againe a place in all Gods Word for a Church in this sense and a Body of Christ and his Spouse in this meaning for certainly professors this way confederate as professiors are no more a Church of Christ redeemed ones and his Spouse then an Assembly of Elders onely can be called such a Church of Believers for both Churches are and may be where no believers are at all at least for a time and even while they exercise this power of Binding and Loosing and so thâ— place Matthew 18. is as much against our brethren as against us And Lastly our Doctrine is acknowledged by all our Divines against the Papists proving that Mat. 16. the Keyes were given to Peter as representing the Apostles and his successors in the pastorall charge not as representing all believers Also the Fathers Irenaeus Nazianzâ—nus Cyprianus Basilius Ambrosius Theophilactus Cyrillus Euthymius Hyeronimus Augustine Beda Chrysostomus And ordinaria glossa Hugo de sanct Victor Haymo Cardinalis Cusanus Anastasius Leo Durandus Thomas Adrianus Scotus making a comparison between Peter and the rest of the Apostles say the keys were given to all the Apostles when they were given to Peter and Peter received them in the name and person of the rest of the Apostles wherby they declare it was never their mind that Peter received the keys in name of all believers Also the learned as Augustine Beda Gregorius expound the Church builded upon the rock to be the Catholick Church and not a particular visible Church And Gerardus giveth a good reason why this Church Mat. 16. cannot be a particular visible Church because the gates of hell prevaileth against many joyned to the visible Church in externall society and VVicklif writing against the Monkes resureth that error of the Papists that any members of the true Church can be damned and Whittaker sayth Augustin against Petilian sayth the Church builded on the rock is the Church of the Elect not the visible Church CHAP. 2. SECT 2. PROP. THis Church saith the Author doth meete together every Lords Day all of them even the whole Church for administration of the Ordinances of God to publick edification Ans. Two things are here said 1. That all even the whole Church must meete for administration of the Ordinances of God that so all and every one of the Church may be actors and Judges in dispensing of censures this we take to be popular governement 2. That there is a necessity of personall presence of all and every one of the Church Hence Quest. 3. Whether or no the multitude of Believers and the whole people are to be judges so as private Christians out of Office are to exercise judiciall acts of the keys For the more easie clearing of the Question let it be observed 1. Dist. There is a dominion of Government Lordly and Kingly and this is in Christ only in relation to his Church and in civill judges and is no wayes in Church guides who are not Lords over the Lords inheritance there is a government Ministeriall of service under Christ and this is due to Church-guides 2. Dist. Regall power being a civill power founded in the Law of nature for the Ants have a King may well be in the people originally and subjectively as in the fountaine nature teaching every communitie to govern themselves and to hold off injuries if not by themselves yet by a King or some selected Rulers but power of Church-government being supernaturall and the acts of Church-government and of the casting such as offend out of Christs Kingdome being supernaturall neither of them can be originally in the multitude of professing beleevers but must be communicated by Christ to some certaine professing beleevers and these are Officers Therefore to put power and acts of government in all professors is a naturall way drawne from civill incorporations Christ is not ruled by our Lawes 3. Dist. The government of Christs Kingdome is the most free and willing government on earth yet it is a government properly so called for there be in it authoritative commandements and Ecclefiasticke coaction upon the danger of soule penalties in regard of the former all the people by consent and voluntary agreement have hand in election of Officers inflicting of censures because it concerneth them all but in regard of the latter the whole people are not over the whole people they are not all Kings reigning in Christs government over Kings but are divided into governours and governed and therefore the rulers Ecclesiasticke onely by power of office are in Christs roome over the Church to command sentence judge and judicially to censure 4. Distinct. The Officiall power of governing superaddeth to the simple acts of popular consenting the officiall authoritative and coactive power of Christs Sceptor in discipline That distinction in the sense holden by our brethren that the state of the Church is popular and the government Aristocraticall in the hands of the Eldership is no wayes to he holden nor doe the Parisian Doctors the authors of this distinction mind any Church-government to be in the people Our brethren in the answer to the questions sent to them from England explaine their minde thus 1. We acknowledge a Presbytery whose worke it is to teach and rule and whom the
people being absent shall not know if the Eldership have proceeded right yet must they repute the excommunicated person as an heathen or a publicane 3. Arg. That government is not to be admitted which maketh men take honour to themselves without God calling them thereunto But the Doctrine of government in the hands of people is such ergo the assumption is proved 1. By it all are Kings Rulers and Guides and all have the most supreame power of the Keyes as authoritative receiving in of members and judiciall casting out by the pastorall spirit of Paul and all governe over all 2. Beleevers are a ministeriall Church a company of private Christians put in office and doing acts of a Ministeries now a Ministerie is a peculiar state of eminency that God calleâ—h some selected gifted persons unto that to the which he calleâ—h not all professors as in Israel he chosed one Tr be to minister to himselfe not all the visible Church of Israel as the Scripture teacheth us Ministers of the house of God the Levites the Lords Ministers Ministers of Gods Sanctuary and the ministery of the New Testament is a speciall emiâ—ency of office given to some few and not to all believers a matter of worke that some not all believers are put upon and employed in the act of the Ministery not common to all but restricted to the Ministers of the Church and not common to the whole visible Church Now to ordaine Elders excommunicate admit members into the Church are positive actes of a received ministery and must flow from an other principle then that which is common to all professing believers 4. Arg. All who have received such a Ministeriall state to discharge such excellent and noble actes as laying on of hands receiving of witnesses committing the Gospell to faithfull men who are able to teach others and must save some by gentle awaiting and stop the mouthes of other Pastors as the Scripture saith these must acquit themselves as approved worke-men to God and shall therefore receive a Crowne of Glory at the appearance of the chiefe Shepheard and must in a speciall manner fight the good fight of Faith and must be worke-men who neede not to be ashamed But these are not required of all the Church visible all are not men of God and ministeriall Souldiers of Christ and feeders of the flock but only such as Timothy Titus and Elders like to Peter as these Scriptures prove For the reward of a prophet is not due to all 5. Arg. That Government is not of God which taketh away the ordinary degrees of members in Christs body the Church But government exercised by all the visible body taketh away the deversity of offices members places of Rulers and ruled Ergo I prove the assumption 1. All have one and alike equall power of governing all the members are one in place and office all are Eyes all Eares all are hands according as all have one joynt and common interest and claime to Christ. One is not an Eye and head in relation to another for all are both governours and governed all the Watchmen and all the City all the flock and all the feeders all the House and all Rulers Key-bearers Stewards all the children of the house all the Fathers Tutors to bring up nuâ—ture and correct the children 2. If the power and use of the Keys result from this that the Corporation is the Spouse Body Sister of Christ the redeemed flock what should hinder but according as God inequally dispenseth the measure of grace to some more to some lâ—sse so some should have more some lesse power of the keys and some exercise more eminent acts of government as they be more eminent in grace some lesse eminent acts and if we grant this we cannot deny the order of a Hierarchy amongst Pastors This connexion may be denied happily by our brethren but there is no reason if their arguments be good they alwayes conclude Church-power from the graces of the members of the Church 3. Concl. It is cleare then that the state of the Church cannot be called popular and the government Aristocraticall or in the hands of the Elders as our brethren meane 1. Because by our brethren the government and the most eminent and authoritative acts thereof are in the hands of the people Ergo both state and government are popular 2. Because the people are not only to consent to the censures and acts of government but also authoritatively to judge with coequal power with the Eldership as they prove from 1 Cor. 5. 12. 3. The Parisian Doctors the authors of this distinction acknowledge a visible monarchy in the Church and are far from popular government Let us heare what our brethren say for the government of the people and their judiciall power in generall Quest. 15. Our brethren say the Colossians are exhorted Col. 4. 17. to say to Archippus Take heed to the Ministery that thou hast received of the Lord to fulfill it in all points Ergo the people are to censure and rebuke the Pastors and therfore they may and ought to exercise acts authoritative Ans. 1. This is an argument off the way with reverence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say to Archippus take heede Ergo say Judicially and rebuke with all authority it is an argument à genere ad speciem affirmativè and a non-consequence Mat. 18. 17. If he will not heare them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tell the Church Ergo exercise an act of authority over the Church Ioh. 8. 48. The Jewes said unto him Ergo they said it authoritatively 1 Ioh. 1. 8. If we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have no sinne by no authority can we say we have no sinne Luk. 12. 11. Take not thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what ye shall say Rev. 22. 17. 2. The Fathers as Augustine Chrysostome Ambrose Hyeronimus The Schoolemen as Aquinas D. Bannes Suarez say correcting of our brother is sublevatio miseriae peccantis a succouring of the misery of a sinner Cajetanâ—ait actum correctionis elici à prudentia imperari à misericordia To warne or rebuke our brother is an act of prudence commanded by mercy and compassion And. Duvalius saith it is an act Non solum juris divini sed etiam naturalis and he citeth Lev. 19. Thou shalt not hate thy brother in thy heart but shalt rebuke him and shall beare one anothers burdens and so fulfill the Law of Christ. And Greg. de Valent. saith it is a spirituall almes actum misericordiae quo subveniatur spirituali necessitati fratris So the Doctors of the Canon Law So the Fathers say as Basilius esse benevolentiam potius quam severitatem Augustin Vulnus fratr is contemnis vides cum perire negligis pejor es tu tacendo quam ille te offendendo Excellently Hieronim Sivide at in corpore carnes putridas dicat An
and Ostorodius Theoph. Nicolaides reason against Gods ordinance of a sent Ministerie Robins God hath indeed set in the body some to be eyes and mouth and hath not said to all the Church Goe and preach but first they have not their gifts from the Church Secondly you would have the body to starve if such hands as Deacons will not feed and all the body blinde if the eyes of the watchmen be blinde Answ. Yet thus much is granted that gifts give not the keyes nor authority to use gifts and so that all beleevers though gifted and graced also have not power of the keyes 2. It 's certaine that in a constituted Church there be no hands nor mouthes to doe and speake by authority and ex officio by vertue of an office save onely Elders and Pastors and that if they doe or speake they doe it extraordinarily when Churches hands are lame and her eyes blinde or if they doe and speake ordinarily it is from the law of charity in a private way not by power of the keyes and as Judges and Officers Manuscript 5 ch 4 sect The Churches not the Angels of the Churches are blamed for not executing censures against Balaam Jezabel the Nicolaitans g Robinson saith more 1. These whose workes Christ commendeth for that dwelling where Sathans throne was they kept his name and denyed not his faith these he reproveth for suffering the doctrine of Balaam and the Nicolaitans 13 14 15 16. 2. They which were commended by Christ for their workes love service faith patience increase of workes are reproved for suffering Jezabel but these were not the Angels onely 3. These conjunctions but never the lesse say though they were zâ—alous in many things yet they failed in not being zealous enough against false teachers Ans. 1. These connexions prove guiltinesse in Angels or Pastors and one common fault may be laid upon them all but hence it followeth not that they all abused one and the same power of the Keyes as being all collaterall Judges no doubt the Angels preached not against Balaam Jâ—zabel and the Nicolaitans doctrine and yet women dwelt where Sathans throne is and there faith and patience was commended and yet our brethren will not say women are rebuked and all the beleevers because they did not pastorally preach against Balaam and Iezabel so this argument hurteth them as much as our cause The Pastors were guilty because they did not in their place use the Keyes and the people because they did not say to Archippus and their Officers Take heed how you governe as Israel was involved in Achans trespasse because they warned not one another 2. Seeing the Spirit of God maketh mention of Churches in the plurall number and every one of the seven Churches of Ephesus Rev. 2. 7. of Sâ—yrna v. 11. of Pergamus 17. of Thyatira 29 of Sardis 3. 6. Philadelphia 13. Laodicea 22. It is cleare there were more Churches then a single Congregation and an independent incorporation in every one of them and so a Presbytery of Angels in every one of them behoved to be guilty of this neglect of discipline yet not all one and the same way It is not cleare enough though that the whole Church in Ephesus was to be rebuked or that all and every one of the Elders whereof there were a good number Act. 20. 26. He prayed with them all they all wept sore were guilty of these abuses of the power of the Keyes for in Sardis there were a few names which had not defiled their garments yet the whole body is rebuked Manuscript Ch. 5. Sect. 4. When the word Congregation is put for the Elders or Judges only it is never understood of them sitting in consistery and judgement there alone by themselves and apart from the people but in the presence of the publick assembly who also had liberty in such cases to rescue an innocent from unjust judgment 1 Sam. 14. 45. I answer we urge not a Church assembly of Elders only to exclude the people from hearing yea and in an orderly way from speaking reasoning and disputing even in our Generall assembly but for judiciall concluding we find not that given to any but to the Church-guides Act. 15. 6. Act. 16. 4. 2 It is not a good argument the people sate with the Rulers and rescued innocent Jonathan 1 Sam. 14. Therefore all the people may fit and give judiciall sentence or impede the Elders to sentence any This I grant is alledged by Ainsnorth for to give popular government to the people as also 1 King 21. 13. and Ier. 26. 11 12. but 1. a fact of the people is not a Law 2. It was one fact and that in an extraordinary case of extreame iniquity in killing innocent Ionathan a Prince and Leader of the people 3. in a civill businesse and the people were to be executioners of the sentence of death and they saw it manifestly unjust 4. they were not the common people only but in thar company were the Princes of the Tribes and heads and the King and his family only on the other side what will this infer but that there were no Kings in Israel who had power of life and death nor any judges as Ainsworth contrary to Scripture sayth but that the people were joynt Judges with the King and that the people in the New Testament are co-equall Judges with the Elders from so poore an example and so the Separatists proving from the peoples power of judging in civill causes which yet is a wide mistake and a punishment bodily to be inflicted upon strangers as Paget doth learnedly observe doe conclude the peoples power of judging in Ecclesiastick causes which concerneth only the members of the visible Church Manuscript We grant it is orderly to tell the Elders the offence that the whole Church be not frivolously troubled but it followeth not that the Officers may judge there alone without consent of the people he who told his complaint to the Levite told it orderly enough to the whole Congregation assembled at Mizpeh Jud. 20. Ans. These to whom we are to complaine these and these only are to be heard and obeyed as Judges binding and loosing in Earth and validly in Heaven Mat. 18. but these are not the multitude nor one Elder only but the Church of Elders 2. if the Church of Believers be the only subject as you teach of the Keys and not the Elders but in so far as they are parts of the believing Church then it is more orderly to complaine to the multitude who only are proper Judges then to Elders who are not properly Judges Manuscript A second reason why we allow such power to the people in Church censures is from the Church of Corinth 1. He directeth the whole Church of Corinth to whom he writeth to excomunicate the incestuous man Ans. He writeth to all the faithfull and so to women the woman is not to usurpe authority over
meanes and the people lovâ—d to have it so Jer. 5. 31. Then in Synagogues there was Church-government as at â—erusalem for where the Lord rebuketh any sinne he doth recommend the contrary duty Now Prophets and Priests are rebuked tor their ruling with force and rigour every where and not at Ierusalem onely for that they were not compassionate to carry the Lambs in their bosome as Iesus Christ doth Esai 40. 11. their ill government every where must be condemned 3. Luk. 4. 16. Christ as his custome was went into the Synagogue on the Sabbath day Paul and Barnabas were requested to exhort in the Synagogue as the order was that Prophets at the direction of the Rulers of the Synagogue if they had any word of exhortation they should speake and consequently their order was that every one should not speake Ergo they had customes and orders of Church-Discipline to the which Christ and his Apostles did submit themselves And to tie all Church-government to the Temple of Ierusalem were to say God had ordained his people elsewhere to worship him publickly but without any order and that Christ and his Apostles subjected themselves to an unjust order I further argue thus Those Churches be of the same nature frame and essentiall Constiutions which agree in the same essentials and diffâ—r only in accidents but such are the Church of the Iewes and the Christian Churches Ergo what is the frame and essentiall constiâ—â—tion of the one Church must be the frame and essentiall constitution of the other Ergo c. the major is of undeniable certainty I prove the assumption These which have the same Faith and the same externall profession of Faith these have the same frame and essentiall constitution but they and we be such Churches for we have the same covenant of grace Jer. 31. 31. Jer. 32. 39 40. Heb 8. 8 9 10. Therefore that same faith differing only in accidents their faith did looke to Christ to be incarnate and our faith to that same very God now manifested in the flesh Heb. 13. 8. They were saved by faith as we are Heb. 11. Acts 10. 42 43. Acts. 11. 16 17 18. and consequently what visible profession of faith doth constitute the one visible Church doth constitute the other I know Papists Arminians Socinians doe make the Doctrine and Seales of the Iewish and Christian Church much different but against the truth of Scripture The onely answer that can be made to this must be that though the Church of the Jewes wanted not congregations as our Christian Churches have yet were they a nationall Church of another essentiall visible frame then are the Christian Churches because they had positive typicall and ceremoniall and carnall commandements that they should have one high Priest for the whole nationall Church the Christian Churches have not for that one visible Monarch and Pope they had an Altar Sacrifices and divers pollutions ceremoniall which made persons uncapable of the Passover but we have no such legall uncleannesse which can make us uncapable of the Seales of the New Testament and therefore it was not lawfull to separate from the Jewish Church in which did sit a typicall High Priest where were Sacrifices that did adumbrate the Sacrifice of our great High Priest c. not withstanding of scandalous persons in that Church because there was but one visible Church out of which was to come the Redeemer Christ according to the flesh but the Christian Churches under the New Testament be of another frame Christ not being tyed to one Nation or place or Congregation therefore if any one Congregation want the Ordinances of Christ we may separate therefrom to another Mount Sion seeing there bee so many Mount Sions noâ— Answ. 1. If the Church of the Iewes was a visible Church in its essentiall constitution different from our visible Churches because they were under the Religions tie of so me carnall ceremoniall and typicall mandats and Ordinances that we are not under then doe I inferre that the Tribe of Levy was not one visible Church in the essentiall frame with the rest of the Tribes which is absurd for that Tribe conteyning the Priests and Levites was under the obligatory tie of many typicall Commandements proper and peculiar to them only as to offer Sacrifices to wash themselves when they were to officiate to weare linnen Ephods to beare the Arke of the Covenant now it was sinne for any that were not of the Sonnes of Aaron or of another Tribe to performe these duties yet I hope they made but one nationall Church with the rest of the Tribes Secondly I infer that the Christian Church that now is cannot be of that same essentiall frame with the Apostolick Churches because the Apostolick Church so long as the Jewish ceremonies were indifferent in statu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mortall but not mortiferae deadly was to practice these ceremonies in the case of scandall 1 Cor. 10. 31 32 33. and yet the Christian Church that now is can in no sort practice these ceremonies yea I inferre that the Eldership of a Congregation doth not make one Church of one and the same essentiall frame and constitution with the people because the Elders be under an obligatory tie to some positive Divine Commandements such as are to administer the Seales Baptisme and the Lords Supper and yet the multitude of Believeres in that same congregation are under no such tie and certainly if to be under ceremoniall and typicall ordinances doth institute the whole Jewish Church in another essentiall frame different from the Christian Churches reason would say that then if the members of one Church be under Divine positive commandements which doth in no sort tie other members of the same Church that then there be divers memberships of different essentiall frames in one and the same Church which to me is monstrous for then because a command is given to Abraham to offer his sonne Isaak to God and no such command is given to Sarah in that case Abraham and Sarah shall not bee members of one and the same visible Church But the truth is different positive commandments of ceremoniall and typicall ordinances put â—o new essentiall frame of a visible Church upon the Jewish Church which is not on the Christian Churches These were onely accidentall characters and temporary cognizances to distinguish the Jewish and Christian Churches while as both agree in one and the same morall constitution of visible Churches for first both had the same faith one Lord one covenant one Iesus Christ the same seales of the covenant in substance both were visibly to professe the same Religion the differences of externals made not them and us different visible Churches nor can our brethren say they made different bodies of Christ different Spouses different royall Generations as concerning Church-frame Yet are wee not tied to their high Priest to their Altars Sacrifices Holy dayes Sabbaths new Moones c. no more then any one private
Church v. 22. let me terme it so had not more power extensively to determine that same controversie in behalfe of both Antioch and of all the particular Churches subordinate powers are not contrary powers CHAP. 5. SECT 5. PROP. 3. QUEST 6. Manuscript ALL who would be saved must be added to the Church as Acts 2. 47. If God offer opportunity Gen. 17. 7. Because every Christian standeth in need of all the Ordinances of Christ for his Spirituall edification in holy fellowship with Christ Jesus Answer for clearing of this we are to discusse this question Whether all and every true believer must joyne himselfe to a particular visible congregation which hath independently power of the keys within it selfe God offering opportunity if he would be saved 1 Dist. There is a necessity of joyning our selves to a visible Church but it is not necessitas medii but necessitas praecepti it is not such a necessity as all are damned who are not within some visible Church for Augustine is approved in this there be many Wolves within the Church and many sheepe without but if God offer opportunity all are oblâ—ged by God his Commandâ—ment of confessing Christ before men to joyne themselves to the true visible Church 2. Dist. There is a fâ—llowship with the visible Church internall of hidden believers in the Romish Babel this is sufficient for salvation necessitate medii but though they want opportunity to joyne themselves to the Reformed visible Churches yet doe they sin in the want of a profession of the truth and in not witnessing against the Antichrist which is answerable to an adjoyning of themselves to a visible Church And so those who doe not professe the Faith of the true visible Church God offering opportunity deny Christ before men and this externall fellowship is necessary to all necessitate praecepti though our Lord graciously pardon this as an infirmity in his own who for feare of cruell persecution often dare 〈◊〉 confesse Christ. 3. Dist. The question is not whether all ought to joyne themselves 〈…〉 â—isible Church God offering occasion but if all ought by Christs command to joyne themselves to the Churches independent of their visible Congregations if they would be saved our Brethren 〈…〉 it we deny it 1. Concl. An adjoyning to a visible Church either formally to be a member thereof or materially confessing the Faith of the true visible Church God offering occasion is necessary to all 1. Because we are to be ready to give a confession of the â—â—pe that is in us to every one who asketh 1 Pet. 3. 15. 2 Because he who denieth Christ before men him also will Christ deny before 〈◊〉 Father and before the holy Angells Mat. 10. 33. 3 Yet if some die without the Church having Faith in Christ and want opportunity to confesse him before men as repenting in the hâ—uâ—e of death their salvation is sure and they are within the invisible Church so is that to be taken extra Ecclesiam nulla salus none can be saved who are every way without the Church both visible and invisible as all perished who were not in Ncahs Arke 2. Concl. When God offereth opportunity all are obliged to joyne themselves to a true visible Church 1. Because God hath promised his presence to the Churches as his Sonne walketh in the midst of the golden candlesticks Rev. 2. 2. 2 Because Faith commeth by hearing a sent Preacher Rom. 10. 4. 3 Separation from the true visible Church is condemned Heb. 10. 24. Iud. v. 19. 1 Iohn 2. 19. 4. Good men esteeme it a rich favour of God to lay hold on the skirt of a Jew Zech. 8. 23. and to have any communion even as a doore keeper in Gods House and have desired it exceedingly and complained of the want thereof Psal. 84. 10. v. 1 2. Psal. 27. 4 Psal. 42. 1 2 3 4. Psal. 63. v. 1 2. 3. Concl. Our brethren with reverence of their godlinesse and learning erre who hold all to be obliged as they would be saved to joyne to such a visible congregation of independent jurisdiction as they conceive to be the only true Church visible instituted by Christ. That this is their mind is cleare by the first proposition of this Manuscript and by their answer to the 12 Question where they say that all not within their visible congregation as fixed sworne members thereof are without the true Church in the Apostles meaning 1 Cor. 5. 12. what have I to doe to judge them also that are without doe not yee judge them that are within which is a most violent torturing of the word For 1. without are dogs Rev. 22. so our brethren expound the one place by the other then all not fixed members of the congregationall Church as they conceive it of Corinth are dogs what was there not a Church of Saints on earth at this time but in one independent congregation of Corinth and were all the rest Dogs and Sorcerers 2. If judgeing here especially is the censure of Excommunication used according unto Christs institution that the spirit may be saved in the Day of the Lord and so to be used only toward regenerated persons then Paul was to intend the salvation of none by Excommunication but these who are members of one single congregation who are within this visible house of Christ then all the rest are without the house and so in the state of damnation 3. These who are without here are in a worse case then if they were judged by the Church that their spirit may be saved So they are left v. 13. to a severe judgement even to the immediate judgement of God as Cajetan doth well observe for sayth Erasmus Sarcerius Deus publica occulta sceler a non sinet impunita and Bullinger maketh as it is cleare an answer to an objection shall these who are without even the wicked Gentiles commit all wickednesse without punishment The Apostle answereth that saith he God shall judge them Non impune in vitiorum lacunis se provolvent prophani sed destinato tempore commeritas dabunt Deo ultori paenas And Paraeus num impune ibunt eorum scelera â—mo Judicem Deum invenient 4. These who are within here are these who are of Christs family sayth P. Martyr and opposite to Gentiles and infidels saith Paraeus for all men are divided into two ranks some domesticks and within the Church and to be judged by the Church and some strangers without the covenant not in Christ neither in profession nor truth as Gentiles who are left to the severity of Gods judgement but our Brethrens Text shall beare that Paul divideth mankind into three ranke 1. Some within as true members of the Church 2. Some without as infidels and some without as not members of a fixed congregation now Believers without and not members of a fixed congregation are not left to the severity of the immediate judgment of God as these who
The state of the question to be explained 3. The truth to be confirmed In the answers to the questions sent to New England they require of all persons come to age before they be received members of the Church 1. A publiquâ— vocall declaration of the manner and soundnesse of their conversion and that either in continued speech saith the Apologie or in answer to questions propounded by the Elders 2. They require a publick profâ—ssion of their faith concerning the articles of their religion the foresaid way also 3. An expresse vocall covenanting by oath to walke in that faith and to submit saith the Authour themselves to God and one to another in his feare and to walke in a professed subjection to all his holy Ordinances cleaving one to another as fellow members of the same body in brotherly love and holy watchfulnesse unto mutuall edification in Christ Iesus 4. And a covenanting not to depart from the said Church without the consent thereof This Church-covenant saith the Apologie is the essentiall or formall cause of a visible Church as a flocke of Saints is the materiall cause and so necessarily of the being of a Church that without it none can claim Church-communion and therefore it is that whereby a Church is constituted in its integrity that whereby a fallen Church is againe restored and that which being taken away the Church is dissolved and ceaseth to be a Church and it is that whereby Ministers have power over the people and people interest in their Ministers and one member hath interest and powerover another fellow-member The manner of entring in Church-state is this 1. A number of Christians with a gifted or experienced Elder meet often together saith this Authour about the things of God and performe some duties of prayer and spirituall conference together till a sufficient company of them be well satisfied in the spirituall good estate one of another and so have approved themselves to one anothers consciences in the sight of God as living stones fit to be said on the Lords spirituall Temple 2. They having acquainted the Christian Magistrate and neerest adjoyning Churches of their purpose of entring into Church-fellowship convene in a day kept with fasting and praying and preaching one bâ—ing chosen with common consent of the whole in name of the rest standeth up and propoundeth the covenant in the foresaid four Articles above named 3. All the rest declare their joynt consent in this covenant either by silence or word of mouth or writing 4. The brethren of other Churches some specials in name of the rest reach out to them the right hand of fellowship exhorting them to stand stedfast in the Lord. Which done prayers made to God for pardon and acceptance of the people a Psalm is sung But when a Church is to be gathered together of Infidels they must be first converted believers and so fit materials for Church fellowship before any of those things can be done by them 5. Baptisme maketh none members of the visible Church 6. A Church fallen cannot be accepted of God to Church fellowship till they renew their Church covenant Thus shortly for their mind about the gathering of a visible Church Let these distinctions be considered for the right stating of the question 1. Distinct. There is a covenant of free grace betwixt God and sinners founded upon the surety Christ Iesus laid hold on by us when we believe in Christ but a Church Covenant differenced from this is in question sub judice lis est 2. Distinct. There is a covenant of baptisme made by all and a covenant vertuall and implicite renewed when we are to receive the Lords Supper but an explicite positive professed Church covenant by oaâ—h in-churching a person or a society to a State-church is now questioned 3. Distinct. An explicite vocall Covenant whereby we bind our selves to the first three Articles in a tacite way by entring in a new relation to such a Pastor and to such a Flocke we deny not as if the thing were unlawfull for we may sweare to performe Gods commandements observing all things requisite in a lawfull oath 2. But that such a covenant is required by divine institution as the essentiall forme of a Church and Church-membership as though without this none were entered members of the visible Churches of the Apostles nor can now be entered in Church-state nor can have right unto the seales of the covenant we utterly deny 4. Distinct. We grant a covenant in Baptisme which is the seale of our entry unto the visible Church 2. That it is requisit that such Heretickes Papists Infidels as be received as members of our visible Church from which Papists have fallen having received baptisme from us doe openly professe subjection to God and his Church in all the Ordinances of God And that Infidels give a confession of their faith before they be baptized 3. Nor deny we that at the election of a Pastor the Pastor and people tie themselves by reciprocation of oathes to each other the one to fulfill faithfully the ministery that he hath received of the Lord the other to submit to his ministery in the Lord but these reciprocall oathes make neither of them members of a visible Church for they were that before these oathes were taken 5. Distinct. Any professor removing from one congregation to another and so comming under a new relation to such a Church or such a Ministery is in a tacite and vertuall covenant to discharge himselfe in all the duties of a member of that Congregation but this is nothing for a Church-covenant for when six are converted in the congregation whereof I am a member or an excommunicated person heartily and unfainely repenteth there ariseth a new relation betwixt those converts and the Church of God and a tie and obligation of duties to those persons greater then was before as being now members of one mysticall and invisible body Yet cur brethren cannot say there is requisite that the Church renew their Church-covenant towards such seeing the use of the Covenant renewed is to restore a fallen Church or to make a non-Church to be a Church and if those six be converted by my knowledge there resulteth thence an obligation of a vertuall and tacite covenant betwixt them and me but there is no need of an explicite and vocall covenant to tie us to duties that we are now obliged to in a stricter manner then we were before for when one is taken to be a steward in a great family there may be a sort of Covenant betwixt that servant and the Lord of the house and there resulteth from his office and charge a tie and obligation not onely to the head of the family but also to the children and fellow-servants of the house but there is no need of an expresse vocall and professed covenant betwixt the new steward and the children and servants yea and strangers also to whom he owes some acts of steward-duties
may be a true visible Church there as yet and we then wronged them in separation from them Because Gods people in Babel did never wilfully reject the covenant 2. Our brethren professe they cannot receive into their Church the godly persecuted and banished out of Old England by Prelates for the truth unlesse saith he they be pleased to take hold of our Church-covenant Now not to admit into your Churches such as cannot sweare your Church covenant in all one as to acknowledge such not a true Church and to separate from them and so the want of an explicite and formall Church-covenanting to you maketh professors no Church-visible and unworthy of the seales of grace but reverend Parker saith that there is such a profession of the covenant in England sic ut secessionem facere salvâ conscientiâ nullus possit that no man with a safe conscience can separat therefrom 3. The ignorants and simple ones amongst the Papists have not rejected the Gospell obstinately in respect it was never revealed to them yet the simple ignorance of points principally fundamentall maketh them a non-Church and therefore the want of your Church-covenant must un-Church all the reformed Churches on Earth It is not much that this Author saith the primitive Church never did receive children to the communion nor any till they made a confession of their Faith What then a confession of their Faith and an evidence of their knowledge is not your Chuoch-covenant for by your Church-covenant the parties to be received in the Church must give testimony of their conversion to the satisfaction of the consciences of all your Church The old confirmation of children was not such a thing 2. The tryall of the knowledge of such as were of old not yet admitted to the Lords Supper is not an inchurching of them because if â—ny not that way tryed in the ancient Church did fall into scanâ—alcus sins they were being come to yeeres lyable to the censures of the Church which said certainly the ancients acknowledged them to be members of that visible Church but you say expresly they are without and you have not to doe to judge them 1 Cor. 5. 12. And let the author see for this the counâ—ell of Laodicea Gregorius Leo Augustine Tertullian Cyprian Ambrose the councell of Elibert Perkins Martine Bucer Chemnitius Peter Martyr who all teach that confirmation was nothing lesse then your Church-covenant 2. That it had never that meaning to make persons formll members of the visible Church 3. That that was sufficiently done in Baptisme 4. That comfimation was never the essentiall forme of a visible Church but rather the repetition of Baptisme so Whitgift a man much for confirmation confirmatio apud nos usurpatur ut pueri proprio ore proprioque consensu pactum quod in Baptismo inibant coram Ecclesiâ confirment Pareus sayth they were in the Church before Sed impositione manuum in Ecclesiam adultorum recipie bantur Beza saith the same Calvin liberi infidelium ab utero adoptati jure promissionis pertinebant ad corpus Ecclesiae Bullinger acknowledging that in Baptisme infantes were received into the Church saith Pastorum manus illis impone bantur quorum fidei committebatur Ecclesiarum cura 7. Argum. A multitude of unwarrantable wayes partly goeth before partly conveyeth this Church-covenant As. 1. It is a dreame that all are converted by the meanes of private Christians without the Ministery of sent Pastors by hearing of whom Faith commeth all are made materialls and convertes in private without Pastors judge if this be Christs order and way 2. How it is possible a Church shall be gathered amongst Infidells this way Infidells cannot convert Infidells and Pastors as Pastors cannot now be sent by our Brethrens Doctrine for Pastors are not Pastors but in relation to a particular congregation therefore Pastors as Pastors cannot be sent to Indians 3. They must be assured in conscience at least satisfied in every one anothers salvation and sound conversion were the Apostles satisfied anent the conversion of Anainas Saphira Simon Magus Alexander Hymeneus Philetus Demas and others 4. By what warrant of the word are private Christians not in office made the ordinary and onely converters of Soules to Christ conversion commeth then ordinarily and solely by unsent Preachers and private persons Ministery 5. What warrant have the sister Churches of the word to give the right hand of fellowship to a new erected Church for to give the hand of fellowship is an authoritative and pastoriall act as Gal. 2 9. When Iames Cephas and Iohn perceived the grace that was given unto me they gave unto me and Barnabas the right hands of fellowship that is saith Pareus they received us to the colledge of the Apostles so Bullinger and Beza now this is to receive them in amongst the number of Churches as Pareus and members of the catholick Church but Churches being all independent and of a like authority the Sister Churches having no power over this new erected Church what authority hath Sister Churches to acknowledge them as Sister Churches For 1. They cannot be upon two or three houres â—â—ght of them hearing none of them speak satisfied in their consciences of their Regeneration 2. By no authority can they receive them as members of the catholick Church for this receiving it a Church-act and they have no Church-power over them 3. What a meeting is this of diverse Churches for the receiving of a new Sister Church It is a Church I believe meeting together and yet it is not a congregation and it is an ordinary visible Church for at the admitting of all converts to the Church-order this meeting must be surely here our brethren acknowledge that there is a Church in the New Testament made up of many congregations which hath power to receive in whole Churches and members of Churches unto a Church-fellowship this is a visible provinciall or nationall Church which they other wayes deny 6. We see no warrant why one not yet a Pastor or Elder should take on him to speake to a congregation though they all conseâ—t that he speak exhort and pray we desire a warrant from Gods Word that such a thing should be here is preaching and Church-preaching Church-praying and praysing and yet there is no Pastor nor man called to office we see not how this will abide the measure of the Golden-neede especially in a constituted Church 7. We desire to see such a Church-action Acts 2. Where three thousand were added in one day to the Church 8. If it be enough that all be silent and testify their consent to the Church covenant by silence how is the Church-Magistrate and these of other Churches satisfied in conscience of the conversion of all for all consent to this the Magistrate may be a King and he cannot acknowledge these as a Church whose faces he never
them to believe he would furnish them with bread But this people was hardened I meane not of them all but of the greatest part against all the meanes of grace though Moses by a Synecdoche mention only signes temptations and miracles yet he understandeth and meaneth no lesse then they were disobedient to all Gods dispensation of meanes since the time that God first sent Moses to Pharaoh and preached the covenant to them Exod. 4. 3 4 5. Exod. 6. 6 7. and therefore nameth he Pharaoh and Egypt with a note of universality yee have seen all which the Lord did to Egypt and to Pharaoh and therefore this is an universall habituall hardnesse and cannot be their infirmity 3. This is his expression in the like stile Ezâ— 12. 2. Esa. 6. 9. 10. Mat. 13 15. 4. This interpretation of our Brethren doth but helpe Arminians our Divines say against it Iunius God saith he gave not an Heart cum fructu with fruite to observe what you heard and saw Amesius hence proveth that they were not converted and that they wanted sufficient grace Piscator Calvin hence prove that many are externally called who are never converted yea a Papist as Cajetan and Abulensis carnalis itaque manifestatur hic populus Arminians as these at Dort Vorstius Grevinchovius Episcopius are of mind that such places as this hinder not but all have sufficient grace if they would believe so doe the Socinians as the Catechis of Racovia Socinus Edward Poppius and our brethren by it will prove all these Jewes to be in the state of Regeneration 5. The Author of the Church-covenant saith they were generally a generation of Believers but this covenant is made universally with all as is cleare it is made with Israel Captaines Tribes Officers little ones VVives children strangers the absents and these who are not borne v. 10. 11 12 13 14. Now I aske if all these were satisfied in their consciences of one anothers salvation as our Author requireth in fit materialls of a visible Church It was impossible Ergo this is not the Church-covenant of converted persons knowne to the conscience of Moses to be converted 2. Moses saith expresly of the same generation ch 31. 20. That when they were come to the holy Land they would serve other Gods and provoke God unto wrath And of that same generation God saith v. 21. For I know their imaginations which they goe about even now before I have brought them unto the Land which I sware this was as you say about a moneth before their entry to the holy Land 27. I know thy rebellion and thy stiffe-necke saith Moses behold while I am yet alive this day ye have been rebellious against the Lord how much more then after my death were they all then a generation who by faith subdued kingdomes Surely this was but verified in their holy Judges like Ioshuab and some few others it is true they did not prosessedly in Ioshuabs daies make defection yet they Were not all renewed as our brethren say for Ioshuab saith ch 24. 14. Put away the strange Gods which your fathers served in the other side of the flood and in Egypt and serve the Lord. v. 23. Now therefore put away the strange gods which are amongst you And that song of Moses ch 32. was made for the conviction of the present generation ch 31. 22 23 24 25. Now in this song much is said of corrupting themselves serving idols forgetting of the rocke and father who begate them their sacrificing to devils and therefore such were not generally such as subdued Kingdomes by fath and by faith entered into Canaan as yee say And so also say we our Churches under the New Testament though consisting of a mixed multitude are rightly constituted and true visible Churches therefore this covenant is not the formall being and essence of a Church And what sort of people were they when the Lord covenanted with them in Horeâ— Exod. 20. A generation who grieved the Lords Spirit tempted him in the Wildernesse offered to stem Moses committed idolatry would appoint themselves a Captaine to returne backe to Egypt lusted in the Wildernesse distrusted the Lord and could not enter in through unbeliefe and their carcasses fell in the Wildernesse and three and twenty thousand were slaine for fonnication And therefore there is no ground that Moses first or last made a Church covenant onely with some selected and choice persons partakers of the heavenly calling heires annexed with Christ Kings and Priests unto God for all promiscuously were the materials of this Church yea those who were not borne and the absents Deut. 29. 10. Yee stand this day all of you before the Lord your God your Captaines of your Tribes you Elders and your Officers with all the men of Israel V. 11. Your little ones your wives and the stranger that is within thy gate from the hâ—wer of Wood to the drawer of Water V. 12. That thou shouldest enter into covenant with the Lord thy God c. Now were Moabites and Amonites made members of the Iewish Church and all the strangers then they must enter into the Temple how then are they forbidden to enter into the congregation of the Lord to the tenth generation You admitted not to your Church covenant in New England all professours here none are excepted this covenant is made with absents and those who are not yet borne now those who are not personally present and those who are not yet come into the world can make no restipulation of a covenant with God nor can be the fellow members of the Church except you make persons invisible to be visible members of a visible Church 6. There is farre lesse ground to say that because they had degenerated from the spirit and waies of Abraham by idolatry it was fit that God should renew a covenant with this generation and so make them a visible Church for this is as fitting to say a sicke man in whom there is a living soule is made a living man by the entring of a new living soule in his body for before this covenant the people was the Church visible in the Wildernesse the renewing of a covenant may quicken a decaying life of God in some but it cannot give the being and essentiall forme of a visible Church to that which before was a visible Church 7. Papists would be glad that we should put this in print that there is a time when God hath no visible Church on earth at all Bellarmin Stapleton Pererius and others lay this upon us but unjustly It would gratifie Arminians as Episcopius the Remonstrantes in their confession Iacobus Arminius And the Socinians such as Theophilus Nicolaides e Smalcius and Ostorodius to say that Christ may be a King and head a husband and redeemer and yet have neither subjects members spouse nor redeemed people and that it may fall out that
the scandalous 3. Reas. Author If the Apostle speake of severall exercises of severall gifts but both coincident to the same person or Church office why then doth he command the Teacher to waite on teaching and the Exhorter upon exhorting One who hath a gift of giveing Almes and shewing mercy is not commanded to wait upon Almes giving unlesse it be his office as well as his gift Ans. It is not fit that the Doctor should attend the pastorall duties except he be a pastor also and have both gift and office but having gifts for both he may attend both as the Church calleth him to both Author Teaching and exhorting flow from severall gifts and they are seldome found in one in eminency Ans. Then where they are found in one in eminency as sometimes they are either hath God given a Talent for no use which is against the Wisdome of Gods dispensation or then hee who hath gifts for both may discharge both as hee may and can through time and strength of body But wee contend not with our brethren in this seeing they confesse he that is gifted for both may attend both CHAP. 7. SECT 7. Of Ruling Elders WE subscribe willingly to what our Author saith for the office of ruling Elders in the Church For Paul Rom. 12. 8. from foure principall acts requisite in Christs house and body v. 6 7 8. Teaching Exhorting Giveing of Almes Râ—ling maketh foure ordinary officers Teachers Pastors Deacons and Elders Opposite to the office of ruling Elders object that by Rulers may be understood Governours of Families Ans. Families as they are such are not Churches but parts of the Church and cleare it is that the Apostle Speaketh of Christs Body the Church in that place 5. As we have many members in one body c. They Object that Paul speaketh of severall gifts not of publick Offices in the Church for he speaketh of all the power and actions of all the members of the Body of Christ now the offices alone are not the body but all the multitude of believers Ans. This cannot well be answered by these who make all the believers governours and a generation of Kings and Teachers because it is expresly said v. 4. all members have not the same office Ergo they are not all to attend ruling and to rule with diligence 2. 〈◊〉 is false that he speaketh not of Officers and publick Officer Hee who speaketh of reigning doth indeed speak of a King as he who speaketh of exhorting which is the specifick act of a pastor speaketh of a pastor The place â—1 Cor. 12. 28. 29. Is cleare for Ruling Elders but some say that governours are but arhiters which Paul biddeth the Corinthians set up in the Church for decyding of civill controversies 2. Cor. 6. that they goe not to Law one against another before heathen Judges Ans. Paul commandeth to obey Judges but never to set up a new order of Judges in their roome 2. These arbitees weâ—â— not governours to command but rather faithfull Christians to counsell and remove controversies or Christian reconcilers to hinder them to goe to the Law one with another before infiâ—â—â— judges 3. The Apostle is speaking here of such Officers as Christ hath set in the Church as the Church and Kingdom of Christ but these civill arbitrators are no Church-Officers â—â— Tim. 5. 17. The Elders who rule well are worthy of double honour c. This place speaketh cleare for ruling Elders The adversaries say here are meant Deacons to whom are allowed stipends for either here or elsewhere wages are allowed for Deacons Answ. 1. Paul would not speake so honorably of Deacons as to allow them the worth of a double honorable reward Yea Gods Word purteth the Deacons out of the roll of Rulers and governours in Gods house as having nothing to doe by their office to labour in the Word and Prayer but are in Gods wisdome set lower to attend Tables nor doth the word call them Elders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to the Church but onely in relation to their owne family and house 2 Tim. 3. 12. their office is an office of meere service of Tables 2. He is a labouring Elder worthy of wages that the Apostle speaketh of here as v. 18. The Deaconship being to receive the mercy and charity which is almes and not debt cannot be such an office as taketh up the whole man so as hee must live upon the Churches charges 3. Bilson a man partiall in this cause against the minde of all the ancients saith Didoclavius giveth this interpetation But it is seconded with no warrant of Gods Word for Governours and Deacons are made two species of officers Rom. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who ruleth with diligence and he who hath mercy with chearefulnesse And two opposite species are not predicated the one of the other And if well governing Rom. 12. be â—ell teaching and diligent exhorting all are confounded in that Text where the Apostle marshalleth the officers and their severall exercises so accurately Nor can hee meane here Bishops so old that they are not now abâ—e to labour in the word and doctrine for then pastoâ—s for their age and inhability to preach should because of their age and infirmity deserve lesse honour and reward then the yonger who are able to labour in the word and doctrine This is crosse to the sift Commandement which addeth honour and double honour to age and gray haires being found in the way of righteousnesse 2. Against Justice that because yeares and paines in Gods Service hath made them aged for that they are to have lesse honour and reward whereas they deserve the double rather then that the younger should be preferred to them Nor. 3. Can the Apostles meaning be that these who rule well that lead an exemplarily holy life are worthy of honour especially painefull preachers Because 1. A person is never called a labourer and worthy of hire as the Oxe that treadeth out the Corne because of holinesse of life especially the Church â—s not to give stipend to a pastor for his holy life 2. Their life should be exemplarily holy who did not labour in the word and doctrine that is we have a pastor passing holy in his life but he cannot preach or keepeth an ill conscience in his calling because he is lazy and a loyterer in preaching 3. What Word of God or dialect in the word expresseth a holy life by well goverâ—ing for a holy life is the sanctity of mans conversation be he a private or a publick man But to govern well is the paraphase of a good Governour and officer in the Greeke tongue or any other Language Nor. 4. Can the Apostle understand by labourers in the Word and Doctrine as Bilson saith such as wâ—nt thorough the Earth and made jâ—urnies as Apostles and Evangelists did to plant visit and confirme Churches and by these who govern well such as labour indeed in the
Word and Doctrine but are fixed to a certaine place I answer Then the well ruling Elders are not labourers in the Word and Doctrine for out of Question one of the species of Elders here mentioned doe not labour in Word and Doctrine at all But by this interpretation both labour in the Word and Doctrine but the one in a fixed place the other by Apostolike journeys through the World And the object of one of these Offices to wit the Word and Doctrine differenceth the one from the other whose object must be not the Word and Doctrine for word and Doctrine need not to be governed but the Church and persons in Church-state need to be governed 2. There is no warrant of the Word that to labour in the Word is proper to the Apostles and Evangelists journeying through the World seeing as Didoclavius observethâ— the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ascribed to those who in a fixed place labour 1 Thes. 5. 12 13. Who labour amongst you Yea and it is taken for any travell of minde or body in the Word 3. He is not here to deny nor can the Apostle deny but travelling Apostles and Evangelists did governe well especially in planting Elders in every Church and governing the planted Churches but he cannot speake of travelling to the wearying of the body when the object of travelling is exprest to wit in Word and Doctrine which object is not given to the well ruling Elder A more speciall consideration of Ruling Elders Deacons and Widdowes 1 Tim. 5. 17. AFter the Apostle hath spoken of Widdowes and their service in the Church he passeth from them to speake of excellenter Officers to wit of the ruling and the teaching Elders There be many interpretations say the opposers of ruling Elders given upon this place and therefore it is hard to build a new Church-officer on a Text so obnoxious to various debates Answ. This would be concludent in part if the nature of the Text were the native seminary of these various interpretations but most of these debates arise from the wits of parties interressed in the question such as Papists Prelates or deniers of all Church-government But I provoke to all the Fathers especially to Chrysostome and the Greeke Fathers who have expounded the place if any ever did deny but this place holdeth forth two sorts of Elders though I grant they vary concerning the Elders which labour not in the word and doctrine And this interpretation Elders who rule well are worthy of double honour especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because or upon this consideration and respect that they labour in the word and doctrine was never knowne till of late But we desire these five circumstances in the Text to be considered for we build not our interpretation on any one or two or three of them but we desire they may be looked on copulatively for I confesse a participle being attributum or quasi attributum though doubled or multiplied doth not multiply subjects because two six an hundred attributes may agree to one subject and the Scripture and Greeke language can well beare this As Col. 2. 5. I am present with you in the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rejoycing and beholding your order One Paul onely did both rejoyce and behold And 2 Pet. 3. 11. What manner of persons ought we to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking for and hastening unto the comming of the day of God Here is no multiplying of persons 2. I confesse also that two articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe not multiply subjects or make a distinction of divers sorts of persons As Revel 2. 1. These things saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is one and the same Jesus who holdeth the seven Starres in his right hand and who walketh in the middest of the Golden Candlestickes But we desire that the confluence of these five may be looked unto as 1. there is a genus a generall attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders and this agreeth both to well ruling Elders and to those which labour in the word and doctrine 2. There be here two participles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Two articles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Two species two kinds of Elders under the generall attribute of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the one species or kind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such Elders as rule well and the other kinde of Elders be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as labour in the Word as Pastors and in Doctrine as Doctâ—rs And fiftly which is most considerable here be two Participles two Articles two speciall Elders divided and separated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the discretive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I provoke to all the Authours of the Greeke Language Demostâ—enes Isocrates Aristophanes Pindarus c. to the Septuagint in the Old Testament to the whole New Testament for one parallel place where one and the same subject or kinde is so expressed except you play foule play to the Text also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a particle of discretion and multiplication of divers kinds to me is cleare â—â— Tiâ—us 1. vers 11. There â—â— many unruly and vaine talkers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially those of the Circumcision if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the particle especially doe not divide two sorts of vaine talkers some vaine talkers of the Circumcision and some vaine talkers not of the Circumcision then must this particle conjoyne them and make no vaine talkers save onely these of the circumcision and Paul shall say then there be many unruly and vaine talking persons of the circumcision but especially those of the circumcision which non-sense is not to be ascribed to the spirit of God so 1 Tim. 4. 10. Who is the Saviour of all men especially of believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe not inferre that Christ is the Saviour of some who believe and in a generall sence a Saviour of some who believe not then must Christ bestow one and the same salvation on all men and also on beleevers which neither Arminians nor common sence can affirme 1 Tim. 5. 8. He who provideth not for his olvne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially for those of his own house If it be not required that a believer provide for two sorts to wit these of his family children and servants in an especiall manner and for friends also who are not of his owne house then will Paul have the believer to provide for none but for his owne house which doth belie the Text which saith he must provide for all his owne and in a speciall manner for his owne house now if he be to provide for them for this respect because they are of his owne house then by this Text he is not to provide for his brethren sisters and blood-friends because they are not of his owne as members of his
house or his owne Gal. 6. 10. Let us doe good to all but especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who are of the houshold of faith Ergo we are to doe good to some who are of the houshold of faith and to some who are not of the houshold of faith except you say the Text doth beare onely that we are to doe good to none save onely to those who are of the houshold of faith which is non-sense Phil. 4. 22. All the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salute you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially those of Caesars house Hence two sorts of Saints saluted the Philippians some Saints of Caesars house and some not of Caesars house this you must say if you will not have the Text to beare either that no Saints did salute the Philippians save onely the Saints of Caesars house contrary to sense for the Text saith All the Saints here with me at Rome salute you Otherwaies you must say that the reason and motive why the Saints saluted the Philippians was because they were Saints of Caesars house as you say the speciall cause and respect why the well ruling Pastor is worthy of double honour is because he laboureth in the Word and ' Doctrine for so you expound it Now this is two waies false for 1. this can be no respect and cause why all the Saints saluted the Philippians except all the Saints which did salute them were onely the Saints of Caesars house and so both the argument should be false and the conclusion false for they were not all of Caesars house who saluted the Philippians Nor 2. was this the reason why they did salute them for the Saints did salute the Philippians upon this ground of Christian relation because they were Saints and loved one another in Christ and not upon this civill and common consideration because they were Caesars Domestickes and Courtiers with the Emperour So a Tim. 4. 13. Bring with thee the cloake which I left at Troas and bookes but especially the parchments And thus doe also the Hebrews speake Prov. 11. 31. Retribution shall be made to the just far more to the wicked Here be clearely two sorts of retributions and two kinds of persons which are recompenced And Prov. 17. 7. The liâ—s of honour are not seemely for a foole much lesse is falsity to a liberall man or to a Prince I know these examples doe not every way come home to our point but they prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to the Hebrews a note of discretion as also â— Psalm 31. v. 11. is even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to the Greekes It is true where a genus and a species a generall and a speciall under that are set downe for as much as genus species non faciâ—nt numerism there is no need that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the particle especially should be as a note of dicretion or multiplication As if I should say a Iudge is to be honoured but especially judging righteously I should not inferre that there are two sorts of Judges but the case is not so here because two species are expresly set downe to wit those who rule well and those who labour in the Word and Doctrine And if I should say a Iudge judging righteously for all is worthy of much honour especially he that judgeth righteously for the Widow and the Orphane I should in this hold forth either two sorts of righteous Judges or then I should say no other but he who judgeth righteously for aâ—â— is to be honoured especially he who judgeth righteously for these and these comprehended under this all Thirdly I should in that also say that there be two things though not two sorts of judges worthy of much honour to wit the office of a Iudge and his equall and unpartiall judging are both worthy of double honor But Paul is not here allowing honour to the office in abstracto and in a generall notion but to the officer in specie and in concreto who doth rule well and labour in the word and doctrine Object 2. But Paul doth here understand by him that ruleth well the civill Magistrate Answ. When Paul is here speaking of the Oeconomy of Gods house it is not consonant to the Text that he would instruct Timothy of the wages due to the Emperour Nero and yoice the Emperour in one verse with the Pastor and the Doctor labouring in the word and doctrine and prove from the Law that the mouth of Nero should not be muzled Nor doth the VVord give this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Magistrates but some higher stiles calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3. 1. Principalities and powers Rom. 13. 1. Secondly this Text would prove that double wages were due to Paul above Nero the Emperour and that Pastors are more to bee honoured then Emperours and Kings Thirdly the Text speaks clearly of two parallel species of Elders in the Church but the Magistrate is no parallel line with preaching Elders Object 3. By those who rule well are understood Deacons who take care of the poore Answ. Didoclavius observeth that Deacons are never called Rulers but distinguished from them Rom. 12. 8. Secondly the well ruling here taketh up the halfe of the Pastors Office and all that belongeth thereunto except labouring in the word and doctrine as to receive accusations against an Elder to judge and governe with the Pastor to visit the sicke to exhort and rebuse in a judiciall way but to serve Tables and to take care of the poore onely is the least and most inferiour part of well-governing of Gods house and is but a care for their bodies VVhereas to rule well is an Ecclesiasticall Magistracy to goe in and out before Gods people to watch for their soules as those which must give an accompt Hebr. 13. 17. 1 Thess. 5. 12. The Deacon careth for the body onely and the Deacon that Bilson and others would have with him is neither in this place nor in all Gods VVord as we shall heare Oâ— 4. By these who rule well are understord Bishops who for age cannot preach yet rule well Ans. Surely these who have laboured in the Word and Doctrine and spent their strength in painefull preaching and now in old age rule well cannot in reason bee thought worthy of lesse honour and wages then preaching Elders but above them as emeriti milites are not to be degraded and if they have never laboured in the Word and Doctrine they being Bishops by office must be dumb dogs and worthy of no honour at all 2. They cannot rule well as Pastors and yet be dumbe and not labour in the word 3. The Text speaketh not of Elders aetate by age but of Elders Officio by office who labour as work-men in a vineyard v. 18. Ob. 5. By ruling well he meaneth a holy life so as he meaneth not only that Pastors should live holily but also preach painfully Answ.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diligence Rom. 12 8. Ob. 9. But it is but a generall that he rule we have not these wherein the particulars of his ruling consist Ans. If this be strong you have not 1 Tim. 3. the particulars of the pastorall teaching but onely the generals a Bishop must be apt to teach Yet in other places we have the particulars aâ— instructing rebuking confuting convincing so what ever the Scripture saith of the preaching Elders ruling that same is saith of the ruling Elders ruling seeing the ruling Elder is the assistant officer to help the preaching Elder and both of them with the Doctor are to rule the House of God Ob. 10. But if ruling be the specifick and essentiall note of the ruling Elder he cannot be a speciall officer different from the preaching Elder for what is essentiall to one species cannot agree to another and what constituteth one species doth not agree to another Answ. This connexion may well be denied and it is said well by one The ruling Elder solùm regit doth onely governe sed non solus regit but he doth not govern his alone but with the Pastor and Doctor From these things I infer that as this is not a good consequence Mat. 26. Luk. 22. Mark 14. the Spirit of God doth set downe the Lords Supper in all its materialls and passeth over Baptisme in silence and goeth to another subject Ergo Baptisme is not the other Sacrament of the New Testament so neither is this a good consequence Paul 1 Tim. 3. Discribeth the Bishop and over skippeth the ruling Elder passing to the Deacon Ergo the ruling Elder is not an Ordinance of God for while hee describeth the Bishop he teacheth what an one both the Doctor and ruling Elder should be by cleare analogy and it had beene superfluous for the Holy Ghost to say more then he doth And by this wee may answer to what is tenthly objected The ruling Elder is omitted in Christs roll Eph. 4. 11. Ergo there is no such officer Answ. It followeth in no sort negatively from one particular place of Scripture Rev. 1. It is said onely God hath made us Kings and Priests unto God Ergo he hath not made us Prophets also the contrary is Esai 54. 13. Ioh. 6. 45. so because It is life eternall to know the Father and the Sonne Joh. 17. Socinians collect Erge the holy spirit is not God because no mention is made of him in this place 2. In this place Paul ennumerateth offices necessary rather for planting Churches then for ruling Churches already constituted and planted Miracles and Tongues are ad benè esse Elders and Deacons are not named here because they are for the leading on of the Church and the body already set up in a visible frame and therefore reckoned out Rom. 12. 4. 8. 1 Cor. 12. 28. and consider I pray you how uncertaine and lubrick a way it is to pin Gods Spirit and to fetter him to any one place in his enumerations Behold Rom. 12. 8 all the ordinary officers are expressed and yet Apostles Evangelists Miracles Tongues are omitted all which are ennumerated 1 Cor. 12 28 29. yet are specifick acts of Prophets Teachers omitted 1 Cor. 12. at lest onely spoken of in generall under the notion of hearing seeing walking and Rom. 12. they be more particularly set downe And 1. Tim. 3. Phil. 1. 1. onely Bishops and Deacons are mentioned and governments and Elders ruling well â—mitted and also all the extraordinary officers are omitted and yet mentioned 1 Cor. 12. 18 29. and Miracles Tongues Deacons Governments are omitted Eph. 4. 11. and 1 Tim. 5. 17. Preachers Rulers Doctors are expressed Deacons and extraordinary officers Apostles Evangelists c. passed over in silence Ob. 11. The Keyes are not given to this ruling Elder Ergo he is no lawfull officer the antecedent is proved the keyes of jurisdiction because they can operate nothing but by the Key of knowledge cannot be given to this new officer now the key of knowledge is given only to the preaching Elder Ans. All dependeth upon this false proposition To these only are the keyes of jurisdiction and power of binding and loosing given to whom the keyes of knowledge are given for though the one key worke nothing without the other yet the proposition is not from this made good for the key of knowledge and the power of pastorall preaching is given uni subjectivè non unitati nisi objectivè to one man as to the subject and to the Church for her salvation and good as for the end and object and the Pastor being once ordained a Pastor may use these Keyes quoad specificationem independently for hee may preach mercy and wrath not waiting the Churches suffrages Et potestas clavium quoad jurisdictionem data â—st ecclesiae subjectivè objectivè data est non uni sed unitati but the power of the keyes in censures for binding and loosing is given to no one mortall man but to the Church both as to the subject and the object I meane the Ministeriall Church and not one man Pastor Pope oâ— prelate may use the Keyes the Church hath them and can onely validly use them Ob. 12. But how is it proved that Ruling Elders are of divine institution Ans. God hath placed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruling Elders in the body as is said 1 Cor. 12. 28. and this is Rom. 12. 4. compared with v. 8. an Office that Christ hath appointed and as these places prove the exhorter or pastor to be of Divine institution and the Apostle Teacher Prophet 1 Cor. 12. 28. and the Elder who laboureth in the Word and Doctrine to be an instituted worke-man worthy of wages 1 Tim. 5. 17 18. So must they prove the man who ruleth well and with diligence to be of divine appointment Ob. 13. But the ruling in diligence Rom. 12. 8. and the governments 1 Cor. 12. 28. are generalls and so cannot constitute a speciall office in the body for it is against logick that that which is generall and common to all the officers can constitute a species or a speciall kind Answ. This obligeth the opponent to teach what is meant by governors whether Magistrates but these be not an office in Christs Body as is here said Rom. 12. 4. and 1 Cor. 12. 14 15. or doe they meane masters of families but these be parts of heathen societies as well as of Christian and a Family as it is such is not the Church 3. Nor can hee meane here of Preachers for Rom. 12. 8. 1 Cor. 12. 28. the exhorter and the ruler with diligence the Teacher and Prophet and governments are clearely differenced as different organs of the body Eye Eare Hand Foote 1 Cor. 12. 14 15. Rom. 12. 4. nor 4 can they understand Rulers in generall for a genus a generall doth not exist or have actuall subsistence but in some determinnate species as a living Creature doth not subsist but
the affections And many are fitted to worke on the affections as Pastors who are not able to teach as Doctors in the Schools So hath Chrysostome and Theodoret observed upon these words Rom. 12. 7 8. Nor doth it move me much that Paul speaketh twice in one verse of the Deacon it is not unusuall to the Spirit of God in divers Scriptures so to doe as Prov. 1. Prov. 2. Psal. 119. How dangerous it is to affirme that all the Officers are not set downe in Gods VVord we may be taught by Papists for Estius giveth a reason why the Apostle setting downe 1 Cor. 12. 28. the Officers in Gods house hath omitted the Pope he answereth the Apostle is not here setting downe the degrees of the Hirarchicall Order for then he should have set downe Bishops Presbyters Deacons which be parts of that Order but onely he setteth downe some chiefe members of the Church indued with rare gifts and commenting on Ephes. 4. he saith The Pope is set downe under the name of Pastors and Doctors because he sendeth Pastors and Doctors to all the world and this was the reason why the Prelate was reputed a Pastor and the onely Pastor because though it was too base for him to preach yet he preached in and through poore Presbyters whom he sent And Salmeron moveth the question why 1 Cor. 12. 28. the Pope Cardinals and Patriarches are omitted in this place and we say Why are Bishops Archbishops Primates Metropolitans Deanes Archdeacons Chancellours Officials c. never once mentioned in the VVord of God But Salmeron answereth 1. They are implicitely set downe here and under the name of helps opitulations Paul hath instituted Deans Archdeans and the foure lesser orders And what else doe divers answer who teach that government 1 Cor. 12. 28. is but a generall and the Church in a prudentiall way under this may substitute and introduce such and such species of governments as they shall finde convenient as ruling Elders ruling Prelates and such like but I would gladly know why the Spirit of God hath particularly set downe the last specified Officers as 1 Cor. 12. 28. Apostles under which are no species of Apostles but onely such individuall persons Matthias Paul c. and hath also set downe Pastors in specie Doctors and Teachers in specie Ephes. 4. 11. under which there be onely such individuall persons who are Pastors and Teachers as John Epaphroditus Archippus Thomas c. and there is no roome left for the Church to subdivide Pastors or Doctors into such and such new spâ—cies as Popes Cardinals c. and yet under the generall of governments many species and new kindes of governments in a prudentiall way may be brought in If Christ have set downe the particulars of Pastors Prophets Apostles according to their last specified nature why hath his wisdome not beene as expresse and particular in all other offices necessary for feeding and governing the flocke of Christ a Pope a Prelate a Cardinall an Officiall would take as small roome in print and in Christs Testament as Apostle Doctor Pastor though I grant they doe take halfe so much more roome in the State and Parliament Of Deacons WE conceive according to Gods VVord Acts 6. that Deacons be of divine institution because when some poore widowes were neglected in the dayly ministration the Apostles appointed seven men of good report and full of the holy Ghost to take care of Tables and provide for the poore that the Apostles might give themselves to the Word and Prayer Object 1. There is not one word of Deacons Acts 6. not one word of the poverty of widows and these seven were but civill curators and tutors of the widows and not Church-officers for any thing that can be collected from Gods Word Answ. The equivalent of a Deacon in name is Acts 6. there are those who are not to preach the VVord but are to serve Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some did complaine because their widowes were neglected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if widowes were neglected through the want of a dayly Deaconry the Text must insinuate a Deaconry and a want of a Table to these widowes Secondly it is unknowne divinity that the twelve Apostles in a Church-assembly doe institute and that with solemne prayer and imposition of hands officers meerly civill to tutor widowes Thirdly the daily ministration was the want of sustenance as it is said That certaine women ministred to Christ of their substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20. 34. Yea your selves doe know that those hands have ministred to my necessities And is it like that the Apostles were civill curators to widowes before this time Object 2. It is evident from the Text that these Deacons were not of divine institution but of a meere temporary erection for the present necessity of the Church First it is said they were appointed Acts 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly they were erected upon occasion of the multiplying of the disciples Thirdly upon occasion of the poverty of widows and therefore when there be no poore there is no need of Deacons and so it is but an office of a temporary standing in the Church Answ. These words in those dayes are not so much referred to the institution of Deacons as to the order of the history Secondly to Satans malice who raised a schisme in the Church when the number of Disciples grew And thirdly are referred to the murmuring of the widows and they doe no more prove that Deacons are a temporary institution and brought in by the Church in a prudentiall way for the Chuches present necessity then the Lords Supper is concluded to be but a temporary and prudentiall institution of the Church because it is said In the night that Iesus was betrayed he tooke bread c. Secondly the occasion of the multiplying of Disciples the neglecting of the widows doth not prove that Deacons are a prudentiall and temporary institution for here I distinguish betwixt an occasion and a motive and cause divers Ordinances of God have both these As the occasion of writing the Epistle to Philamon was the flight of Onesmus a fugitive servant from his master and his willing minde to returne to him againe and upon that occasion Paul did write to Philamon but that will not prove that the Epistle to Philemon is but a prudentiall Letter and obliging for a time because the motive and cause why the holy Ghost would have it written was that it should be a part of Canonicall Scripture obliging to the second comming of Christ. The like I say of the Epistle to the Galathians written upon occasion of seducing Teachers who had bewitched the Galathians and made them beleeve they must be circumcised and keepe the Law if they would be justified in Christ Yet hence is not proved that the Epistle to the Galathians is but a prudentiall Letter and not of divine and perpetuall institution for the cause and motive
this honour 2 It is said if any VVidow have children or nephewes let them learne first to shew mercy at home and to requite their Parents Ergo the children or grand children of these VVidowes were to sustaine them and not to burden the Church with them and so they were poore Widowes and this 3. The Text clearely holdeth forth while the Apostle proveth that the children who are able are to helpe the Parent being a desolate Widow because v. 8. all are to provide for these of their owne house and to maintaine them in their indigence else they be in that worse then Infidell children who by natures love doe provide for their poore parents 3. This is cleare from v. 16. if any man or woman that believeth hath widows let them relieve them and let not the Church be charged that they may relieve them that are widowes indeed Ergo these widowes called also v. 3. widowes indeed did some way burden the Church with their maintenance and they were not to be layd upon the Churches stock to be maintained thereby except they were desolate and without friends But some may object if these widowes had a charge and did any worke or service to the Church as it is cleare from the Text v 9. they did in overseeing the poore and the sick were not wages due to them for their worke for the labourer is worthy of his hire the Scripture saith not if a Preacher have a father who is Rich and may sustaine his Son let not the Church be burdened with his wages but on the contrary the Preacher is to have his wages for his work as an hire ad modum debiti non ad modum eleemoâ—ynae as a debt not as an Almes I answer the reason is not alike of the preaching Elder and of the Widow for the pastors service requiring the whole man was of that nature that it was a worke deserving wages as any worke-man a dresser of a Vineyard deserveth wages 1 Cor. 9 7. or a plower or one that Thresheth v. 10. Therefore the Preachers wages is so wages that its debt not almes but a Widow of sixty yeeres being weake and infirme cannot acquit her selfe in such a painfull office as doth merit poore wages and therefore the reward of her labour was both wages and an almes Againe that this Widow had some charge or service in the Church I meane not any Ministeriall office for she was not ordained as the Deacon Acts 6. with imposition of hands I prove from the Text. 1. Because this Widdow was not to be chosen to the number or Colledge of Widowes except shee had beene 60. Yeares this is a positive qualification of a positive service as if it were an office for else what more reason in 60. Yeares then in 61. or 62. or in 58. or 59. if shee was a meere eleemosynary and an indigent woman or can godlinesse permit us to thinke that Paul would exclude a Widow of 50. or 54. or 56 Yeeres from the Colledge of Widowes who were desolate and poore nor 2. Would Paul rebuke the Widow taken into the society of these Widowes because shee married an husband except she had entered to this service and had vowed chastity nor is marrying the second time which is lawfull Rom. 7. 1. 2. a waxing wanton against Christ and a casting off of the first faith as the marrying of these widowes is called v. 11. 12. therefore this Widow had some charge and service in the Church 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let a Widow be chosen of such an age and not younger and with such morall qualifications as is required in the Deacon c. doth also evidence that it was an election to some service or charge as is she be of good report if she have brought up her children if she have lodged strangers if she have washed the saints feete which qualifications not being in a Widow poore and desolate cannot exclude her from the Churches almes and expose her to famishing for want this also doth Ambrose Augustine tract 58. in Ioan. Chrysostomus Theophylact. Hieronymus observe on this place It is not unprobable to me that Phaebe called a Deacon or servant of the Church of Cenchrea was such a Widow seeing she is Rom. 16. 1. expresly so called how shee came to Rome if shee was a poore Widdow and now 60. yeares old I dispute not seeing Gods Spirit calleth her so We can easily yield that VVidows of sixty yeares entring to this service did vow not to marrie againe so teach Cyprian l. 1. epist ad Pomponium Hyeronym contr Joviaâ— Epihan 48. The last Canon of the councell of Nice as Ruffinus l. 1. c. 6. saith denieth Widowes to be Church-officers because they were not ordained with imposition of hands Hyeronimus in c. 16. ad Roman saith Diaconisses in the Orientall Church had some service in Baptisme Epiphanius l. 3. tom 2. Heres 79. saith they were in the Church non ad sacrificandum sed propter horam Balnci aut visitationis quando nudatum fuit corpus â—â—lieris Constantine placed them amongst the Clergy to governe the Corps of the dead but Papists then have no warrant for their Nuns CHAP. 8. SECT 8. Of Election of Officers HEre the Author teaches that Election of Officers belongeth to the Church whose officers they are 2. That the Church of believers being destitute of all officers may ordaine their own officers and Presbyters by imposition of hands in respect that the power of the keys is given to the Church of believers Mar. 18. Answ. Election of Officers no doubt belongeth to the whole Church not in the meaning of our Brethren but that this may be cleared whether a Church without officers may ordaine Elders there be diverse other questions here to be agitated as 1. Whether the Church be before the Ministery or the Ministery before the Churches 1. Dist. There is an ordinary and an extraordinary Ministery 2. There is a mysticall Church of believers and a ministeriall Church of Pastors and flock 3. A Church may be so called by anticipation as Hos. 12. Jacob served for a wise or formally because it is constituted in its whole being 4. A Ministery is a Ministery to these who are not as yet professors but only potentially members of the Church 1. Concl. There is a Church of believers sometime before there be a ministeriall Church 1. Because a company of believers is a mysticall Church for which Christ died Eph. 5. 25. And such there may be before there be a setled Ministery As there is a house before there be a Candlestick because conversion may be by private meanes as by reading and conference yea a woman hath carried the Gospell to a Land before there was a Ministery in it 2. Adam was first and Evah by order of â—ature a Church created of God before there was a Ministery So Adams Ministery is founded upon a nature created according to Gods Image 2. Concl. A publick ordinary
end could not be existing in Gods wisdome without the meanes that watchmen should goe about the walls before the City bee walled and discipline erected I cannot conceive without Officers the ordinary disciplinators the City of God can be no governing City It is saith he strange where multitudes are converted and that where neither Apostles nor Officers were present that there were no Churches here it is grosse to say That in the Apostles times nothing was begun but by them A. There was conversion of multitudes to the Lord Ergo there was a Church-Covenant in stating them all in Church-State you cannot say it your selves Secondly it is not grosse but Apostolike that all new Acts of government should take their beginning from the Apostles as the chusing of Matthias Acts 1. the ordaining of Deacons Acts 6. the preaching to the Gentiles Acts 10. had their beginning from the Apostles who founded and planted Churches 3. Quest. Whether or not ordination of Elders may be by the Church of beleevers wanting all Elders or Officers Here these particulars must be discussed first from whence is ordination of Elders from Elders or from the people Secondly if election by the people be all that is requisite in a lawfull calling Thirdly the argument from the calling of our reformers must be discussed For the first observe the following considerations First A succession in the Church is necessary ordinarily extraordinarily and in cases of necessity it may be wanting Secondly we deny the popish succession to be a note of the Church nor doe we in any sort contend for it First because a right succession must be a succession to truth of Doctrine not personall or totall to the chaire and naked office So Tertullian and falshood may succeed to truth sicknesse to health as Nazianzen Yea as Occam saith Laymen and Teachers extraordinarily raised up may succeed to hereticall Pastors Secondly there is succession to the errors of preceding teachers either materiall without pertinacie holding what they hold or formall to the same errors with hatred of the truth and pertinacie the latter we reject the former may be in lawfully called Pastors See what Beza saith of this Neither will we here go from true succession whereas Ireneus saith men Cum Episcopatus successione charisma veritatis acceperunt And as Augustine when they doe prove themselves to be the Church onely by Scriptures non nisi caenonic is libris Thirdly we deny not but Asia Africa Egypt and a great part of Europe heard not a word of Christ for a long time as Binnius observeth in the Laâ—eran Councell And succession was interrupted many ages in the world saith Prosper and Augustine Nor can Bellarmine deny it 3. We desire that more may be seene of this also in 〈◊〉 Cyprian Augustine And a great Iesuit Suariz in words passeth from this note The Epistles of Aâ—acletus to all ingenious men except to such as Stapleton are counterfeit and the Greeke Church hath as much of thâ—s as the Roman and more Antiochia Alexandria and Constantinople may say more for it also 3 Distinct. It is one thing to receive ordination from a Pâ—â—latâ— lawfully and another thing to receive lawfull ordination The former wâ— deny Ministers siâ—ne who receive ordination from a Prâ—late as they sinne who receive baptisme from the Romish Church yet is the ordination lawfull and valid because Prelacy though different in nature from the office of a true Pastor is consistent in the same subject with the Pastors office 4. Distinct. Though election by the people may make a minister in some cases yet it is not the essentiall cause of a called Pastor as a Rose caused to grow in winter by art is of that same nature with aRâ—se produced by nature in summer though the manner of production be different So are they both true Pastors those who have no call baâ— the peoples election and those who have ordination by Pastors 5. Distinct. The substance and essence of ordination as we shâ—â— after heare consisteth in the appointing of such for the holy ministery by persons in office All the corrupt rites added to this by Papists take not away the essence and nature of ordination For the Greeke Church even this day at Rome receiveth ordination by imposition of hands not by the reaching a cup and a platter and that with the Popes good will Whereas the Latiâ— Church have far other Ceremonies following the decree of Eâ—ginius the fourth and the common way of Rome approved by Innocentius the third and yet they grant both wayes of ordinations lawfull because as Bellarmine Uasqâ—â— Joan. de Lugo the Popes Professor this day at Rome saith These are but accidents of ordination and because say they Christ ordained that this Sacrament should be given by some materiall signe but whether by imposition of hands or otherwise he hath not determined in individuo particularly see for this Peter Arcudius his reconciliation of the Easterne and VVeâ—erne Church in the Councell of Florence The Greek Church is not blamed though imposition of hands be commanded in the Councell or Carthage See that variations may be in a Sacrament and yet such as make not the Sacrament invalid in Sotus Suarez Vasquez Ioan. de Lugo Scotus But since Robinson granteth that the Baptisme of the Romish Church is not to be repeated ordination of Pastors is of that same nature and must stand valid also Hence our first conclusion In cases of necessity election by the people onely may stand for ordination where there be no Pastors at all This is proved before by us first because God is not necessarily tied to succession of Pastors Secondly because where men are gifted for the worke of the ministery and there be no Pastors to be had the giving of the holy Ghost is a signe of a calling of God who is not wanting to his owne gracious intention though ordinary meanes faile And see for this that learned Voetius Nor do we thinke that we are in this straited as the Papist Iansenius in that place saith That wee must wait for an immediate calling from Heaven as also Robinson saith 2. Conclus Thence may well be deduced that they are lawfull Pastors and need not a calling revealed who in cases of extraordinary necessity are onely chosen by the people and not ordained by Pastors and that Pastors ordained by Pastors as such are Pastors of the same nature as Matthias called by the Church and Paul immediately called from Heaven had one and the same office by nature 3. Conclus The established and setled order of calling of Pastors is by succession of Pastors to Pastors and Elders by Elders 1 Tim. 5. 22. Lay hands suddenly on no man 2 Tim. 4. 14. Neglect not the gift which was given to thee by prophâ—cie with the laying on of the
ordainers of Matthias to the Apostleship and this is the question 4. The place Act. 14. 23. proveth that Elders appoint or ordaine Elder with consent or lifting up of the hands of the people which is our very doctrine 5. Act. 6 The multitude are directed to choose out seven men as being best acquainted with them Yet if Nicholas the sect master of the fleshly Nicolaitans was one of them it is likely they were not satisfied in conscience of the regeneration of Nicholas by hearing his spirituall conference and his gift of praying which is your way of trying Church-members But 2. they looke out seven men 2. They choose theâ— But v. 6. The Apostles prayed and laid their hands on them which we call ordination and not the multitude 6. Cyprian giveâ—â— election of Priests to the multitude but neither Cyprian nor any of the Fathers give ordination to them Author Sect. 7. If the people have power to elect a King they have power to appoint one is their name to put the crown on his head Ergo if beleevers elect their Officers they may by themselves or some others lay hands on them and ordaine them Ans. The case is not alike the power of electing a King is naturall for Ants and Locusts have it Prov 30 25 16 27. Therefore a civill Society may choose and ordaine a King The power of choosing Officers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supernaturall gift And because God giveth to people one supernaturall gift it is not consequent that he should give them another also beside ordination is another thing then coronation of a King Presbyters in the Word have alwaies performed ordination Neither will it hence follow saith the Authour as some object that because the Church of believers neither make the Office nor authority of Pastors that both are immediately from Christ and that therefore the beleevers may not lay hands upon the Officers nor doth it follow because they receive ordination from the Church that therefore they should execute their Office in the Churches name or that they should be more or lesse diligent at the Churches appointment or that the Church of beleevers have a Lordly power over them or that the Elders must receive their commission from the Church as an Ambassadour doth from the Prince who sent him or that the Church in the defect of Officers may performe all duties proper to Officers as to administer the Sacraments For 1. most of the objections doe strike as much against imposition of hands by Bishops and Presbyters 2. Though Officers receive the application of their office and powerly the Church yet not from the Church and if from the Church yet not from her by any Lordly power and dominion but onely ministerially as from instruments under Christ so that they cannot choose or ordaine whom they please but onely him whom they see the Lord hath fitted and prepared for them nor can they prescribe limits to his Office nor give him his Embassage but onely a charge to looke to the Ministery that he hath received of the Lord. Ans. 1. I know none of ours who use such an Argument that because a Pasters or Elders Office is from Christ that therefore the Church cannot ordaine him For it should prove that the Presbyterie cannot ordaine him a Pastor because his Office is from Christ and not from the Presbyterie It would prove also that because the Office of a Judge is from God that the free States of a Kingdome could not ordaine one to be their King or that the King could not depute Judges under him because the Office of a King and Judge is from God and not from men 2. If Elders have their Ordination to that heavenly Charge from the people as from the first principall and onely subject of all ministeriall power I see not how it doth not follow that Elders are the servants of the Church in that respect and that though it doth not follow that they come out in the name of the Church but in the name of Christ whose Ambassadours they are yet it proveth well that they are inferiour to the Church of beleevers For 1. though the power of the Keys given to beleevers in relation to Christ be ministeriall yet in relation to the Officers whom the Church sendeth it is more then ministeriail at lest it is very Lordlike For as much of this ministeriall power is committed to the Church of possibly twenty or forty beleevers as to the Mistresse Lady Spouse and independent Queen and highest dispencer of all ministeriall power and the Elders though Ambassadours of Christ are but meere accidents or ornaments of the Church necessary ad benè esse onely and lyable to exauthoration at the Churches pleasure yea every way the Officers in jurisdiction are inferiour to the Church of beleevers by your grounds and not over the people of the Lord. For if the Church of believers as they are such be the most supreame governing Church then the Officers as Officers have no power of government at all but onely so farre as they are beleevers now if they be not believers as it falleth out very often then have they no power of the Keyes at all and what they doe they doe it meerely as the Churches servants to whom the Keyes are not given marriage-waies or by right of redemption in Christs blood yea Officers as they are such are neither the Spouse not redeemed Church yea nor any part or members of the redeemed Church 2. The Church of believers are the â—od the Officers meanes leading to the end and ordained to gather the Saints if therefore as the end they shall authoritatively send Officers they should call and ordaine Officers as the States of a Kingdome with more then a power ministeriall Yea with a Kingly power for all authority should be both formally and eminently in them as all Regall or Aristocraticall power is in the States of a Kingdom as in the fountaine But neither doe we bring this argument to prove a simple Dominion of the Church of believers over the Officers or a power of regulating limiting and ordering the Ambassage of Officers as King and State lay bands upon their Ambassadours but we bring it to prove that this doctrine degradeth the Officers from all power of government above the believers and putteth them in a state of ministeriall authority under these above whom Jesus Christ hath placed them contrary to Scripture 3. The Authour saith believers may not administer the Sacraments in the defect of Pastors because that by appointment of Christ belongeth onely to such as by Office are called to preach the Gospell Math. 28. 29. which is indeed well said but I desire to be satisfied in these 1. These places Math. 28. 29. Mar. 16. 14 15. Luke 24. 28. being all one with Math. 16. 17. and Joh. 20. 21 22 23. The Keyes of the Kingdome are given to Church-officers because of their Office So the Text is cleare and so
is before any officers be ordained in it the accidents of a subject and a subject make not multiplication Peter his learning and whitenesse make not two Peters And therefore seeing three believers may be united in your Church-covenant they must be a Church and seeing these foure officers a Pastor an Elder a Doctor and a Deacon must be chosen by the Church yea and ordained also by your Doctrine neede they must have their ordination and lawfull calling from three and so these three must be their Church electing them and a numerous congregation we dislike with you Author These who are to be added are to make knowen to the Elders their desire to be added that they may be tryed if he be found graceles or scandâ—lous he is not to be presented to the Church if no exception be against him he confesseth his Faith publickly and sheweth the grace of God to his soule in drawing him out of the State of sin Answ. 1. Wee reade not that three thousand added to the Church at one Sermon Acts 2. Nor any other that we reade of were in this manner and order added and therefore this way we suspect 2. You require in one to be added that he be not graceles and scandalous to be free from scandals is visible and is required in a visible Church member but grace is invisible and can be a note of a member of the invisible Church but no wayes a note of a member of the visible Church The Apostles required it not in Simon Magus The Author in the same place proceedeth to prove that none can be members of the visible Church but such as be regenerated so far as the Church can discerne Hence our 1. Quest. Whether the members of the visible Church be only visible saints sons and daughters of the Lord God Almighty temples of the holy spirit c. 1. Distinct. Any who blamelesly professeth Christ is Ecclesiastically in foro Ecclesiae a true and valid member of the Church visible having Ecclesiasticall power valid for that effect but except he be a sincere Believer he is not morally and in foâ—o Dei a living member of the invisible Church 2. Dist. That which is unseene is the forme and essence of an invisible Church and that which is visible must be the essentiall forme of a visible Church 3. Dist. The invisible Church Catholick is the principall prime and native subject of all the priviledges of Christians the covenanâ— premises titles of Spouse bride redeemed Temple of the holy spirit c. And the Church visible as she is such is no wayes such a subject the non-consideration whereof we take to be the ground of many errors in our reverend brethren in this matter which also deceived Papists as our Divines demonstrate 4. Dist. A seene profession is the ground of members admission to the visible Church Hence there is a satisfaction of the conscience of the Church in admitting of members either in the judgement of charity or in the judgement of verity 5. Dist. There is a satisfaction in the judgement of charity positive when we see signes which positively assure us that such an one is regenerate and there is a satisfaction negative when we know nothing on the contrary which hath a latitude for I have a negative satisfaction of the regeneration of some whose persons or behaviour I know neither by sight nor report This is not sufficient for the accepting of a Church-Membership therefore somewhat more is required 6. Dist. There be three rankes of men here considerable 1. Some professedly and notoriously flagitious and wicked little charity may exclude these 2. Some professedly sanctifyed and holy little charity may accept and welcome such to the visible Church 3. Some betwixt these two of whom we have neither a certainty full and satisfactory to the conscience that they are regenerate nor have we any plerophory or persuasion that they are in the State of nature 7. It is no lesse sin to sadden the heart of a weake one and to break the bruised reed then out of overplus of strong charity to give the hand to an Hypocrite as a true Church-member 8. Materially it is all one not to admit members of such a Church to your Church as to separate from such a Church and to Excommunicate such members for it is a negative and authoritative leaving of such to Satan if it be not a positive Excommunication 9. There is a visibility of the Church by writing 2. By Synods which meete for consultation as our Brethren teach 3. By Martyrdome 4. The seene profession of many Churches and these being without the bounds of a Congregation it is not Iustice to restrict all visibility to one single Congregation 10. Visible security backslyding over swaying predominants tolerated may consist with the Church membership of a visible Church 1. Conclus These two be farre different Hic vel in hoc satu est Ecclesia vera there or in this company there is a true Church And this Haec est Ecclesia vera this determinat company of such persons by name is a true Church the former is true where ever God setteth up his Candle there be their Church-members of Christs Body either actually or potentially for asmuch as if their be no converts there at all yet in respect of Gods Decree which Hee beginneth to execute while as Hee erecteth a Ministery certainly there must be some converted there at last But as concerning the latter proposition none can say certainly such visible persons by name Iohn Paul Anna Mary c. Are the true Spouse and redeemed of Christ because as Divines answer to Papists we believe the Church of Christ rather then see it Yea the Spouse of Christ as the true Spouse is all glorious within Psal. 45. 13. and that which essentially constituteth a Spouse of Christ is not visible but the hidden man in the heart 2 Pet. 3. 4. Neither is there any Union of believers as believers visible 2. Faith and true grace are not the essence of a visible Church as it is visible because nothing simply invisible can essentially constitute that which is visible 2. Con. The invisible and not the visible Church is the principall prime and onely proper subject with whom the covenant of grace is made to whom all the promises doe belong and to whom all Titles Stiles Properties and priviledges of speciall note in the Mediator doe belong If our reverend Brethren would be pleased to see this they should forsake their Doctrine of a visible constituted Church of separation of popular government of independency of parochiâ—ll Churches which they conceive to be the only visible Churches under the New Testament 1. The Church to whom the covenant and the promises of the covenant are made is an Church and a seed which shall endure as the dayes of Heaven Psal. 89. 35 36. and such as can no more fall away from being Gods people in an eternall covenant with him then
their God can alter what he has spoken or lic Psal. 89 33 34 35. They can no more cease from being in Gods Favour or be cast off of God then the ordinances of Heaven can depart from before God then Heaven can be measured above or the foundations of the Earth searched out beneath Jerem. 31. 35. 36 37. Nor the Mountaines and Hills can be removed out of their places Esa. 54. 10. Or the World can be destroyed with the waters of Noah againe Or then God can retract his Oâ—th and promise Heb. 6. 18 19 20. But the visible Church of 〈◊〉 or that congregation or parish as our Brethren say of Rome Corinth Colosse Thessalonica Philippi and the seven Churches of Asia shall not endure as the dayes of Heaven yea they are all this day under horrible defection of Antichistian Idolatry and Turcisme and Judaisme if it be said the faithfull and believing of the visible Churches at Rome Corinth Colosse c. could no more fall away then the house of Israel and seed of David could cease to be Gods people I answer this is to flee to the invisible Church but the Professors of these visible Churches as Professors and in Church-state might fall away from the Church profession If they say they cannot fall from the sincerity of a true profession now yet they are aside and flee from the visible Professors and Churches visibility agreeing to the Church as visible to the Churches sincerity and invisible grace of constancy proper to the invisible Church and by this meaning none are the true visible Church nor members thereof but only such as have profession and withall sincerity of profession so Hypocrites though never so fairely inchurched have no power of the Keyes of censures of excommunication of admitting of Church members of Baptizing c. All which is very Anabaptisme that there is no visible Church on Earth but a company of truely and in foro Dei regenerated and converted persons and the onely redeemed of God and. 2. Our Divines in vaine contend with papists anent the visible Churches failing on Earth for most certaine it is except we hold with Arminians Socinians and Papists the apostacy of Believers neither the catholick Church nor a particular congregation of sincere Believers can fall into heresies and lose true and saving Faith But we hold that there is not a visible Church consisting of only visible professors never so orthodox but it may fall into fundamentall heresies and we give instance in the sometime orthodox and visible Church of Rome which hath fallen from the sound Faith and is become Bâ—bel and a whore and mother of fornications 3. A Church consisting of seven professors which our Brethren in this place say is a visible Church may have foure or five yea six hypocrites in it and yet the essence of a visible Church the nature of a Church-state Church-covenant the power and use of the keyes is 〈◊〉 in such a Church of seven for it is certaine Professon 〈◊〉 uniting themselves together in one Church-state are not led by an infallible and apostolick Spirit that they cannot erre inconstituting a visible Church but if they be fallible and obnoxious to error then in erecting a Church of seven five six and by the same reason all the seven may be in foro Dei in Gods Court yea and in an ordinary providence now with relation to the state of man fallen into sin often are unbelievers and unconverted persons and yet a visible Church performing all Church-acts of a visible profession Now if our Brethrens grounds hold good seven unbelievers are a company in covenant with God and can no more fall from the covenant and grace thereof then God can lie or alter that which is gone out of his mouth 2. The Church with whom the covenant is made and to whom the promises of the covenant are made is the Spouse of Christ his mysticall body the Sons and Daughters of the Lord God Almighty a royall priest-hood a chosen generation Kings and Priests to God but this is the invisible Church of elect believers not the visible Church of visible professors Therefore the invisible and not the visible Church is the first subject of all the priviledges of Christians and all the promises of the covenant The proposition is not doubted I prove the assumption The visible Church as it is such is a company of professors of the truth and connot be as it is such the Spouse of Christ and his Body 1. Because then Professors as Professors should be Christs redeemed Body which is openly false and against the Word of God for Rom. 9. 6. for they are not all Israel which are of Israel 2. Our Brethrens argument is strong to prove that the Church of Elders are not the true Church spoken of in the Word For say they the true Church is a flock that Christ hath Redeemed with his Blood Acts 20. 28. The Temple of the living God 1 Cor. 3. But the Church of Elders is not a flock of redeemed ones and Temples of the holy Spirit but in so far as they believe and are elected to glory and not as a flock of Elders are they redeemed so they say true Elders as Elders are not a part of the true Church nor the Church to whom Christ gave the keyes Mat. 16. But the Church making Peters confession So say wee the Church of visible professors as they are such are not the redeemed of Christ and Temples of the holy Spirit but in so far as they are Believers and the elect of God For if our Brethren say the Church as it is a company of visible Professors is also essentially the Church of Redeemed ones then only the Church of visible Professors and all the Church of visible Professors are redeemed of God but this is absurd and false Quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Brethren acknowledge there may be an hundred Believers and Temples of the holy Spirit who are a flock of redeemed ones and yet not be a company of visible Professors 1. Because they are not united say they covenant-wayes into a Church-body 2. Say they because of weakenesse and for feare of persecution men may hide their profession as many doe in the Church of Rome and yet be the redeemed of God and be the seven thousand who have not bowed their knees to Baal and our Brethren cannot say that all the visible Church are the flock redeemed of God for then should there be no hypocrites in the visible Church 3. In this our Brethren maintaine one of the â—â—ossest poynts of the Arminian Popish and Socinian Doctrine even that all visible Professors are chosen to glory redeemed of God and the children of the promise and that in Gods purpose the coveâ—ant of grace and the promises of the covenant are made to all and every one in the visible Church and that God hath an intention that Christ shall die for all and
by the Word of God and care of Pastors but servants are taken into great houses because they are servicable for if that follow that they are made more servicable it is not the intent of the Lord of the house or of the under-stewards 3. The Oeconomy of Princes houses is no rule for the government of the house of the King of Kings Mr. Coachman while the materialls and pillars of the house are rotten and the house founded upon Briers Brambles and rubbish that is while wicked men are members no Discipline 〈◊〉 Reformation no censures no Election by the multitude will doe good Answ. The connexion is naught the fruit and power of Gods ordinances depend not upon the conversion or non-conversion of the instruments the preaching Sacraments censures are of themselves golden and exercisers and dispensers thereof following Christs direction therein are golden eatenus in so far though in respect of their personall estate they be wooden and clay members voyd of faith 2. It is false that the visible Church is founded upon men or their Faith God strengtheneth the barres of his own Sion And Christ and the Gospell are the pillars thereof Nay the Church strandeth not upon Peter and Paul and the Apostles faith subjective because the Apostles were holy men and Believers but upon the Apostles Faith objectivè that is upon the saving truth that the Apostles delivered from Christ to the Churches Ephes. 20. 21. 1 Cor. 3. 11 12. Mat. 16 v. 18. Quest. 3. Whether or no there be a true Church communion with ordinary hearers of the Word who cannot be admitted to the Lords Supper and what union excommunicated persons who dâ— heare the Word have with the visible Church and how the preaching of the Gospell is an essentiall note of the visible Church For the clearing of these confiderable poynts tending much to a fuller understanding of a true visible Church in its right constitution let these considerations make way to what we can say of these poynts 1. Dist. There is a difference betwixt ordinary and setled bearers of the Word and transient and occasionall hearers 2. Dist. Publick ordinary preaching for the converting of soulâ—â— is a publick Church worship Another set way of ordinary publick use of converting soules by preachers not in office wee know not 3. Dist. Some be members of the visible Church properly and strictly such as are admitted to all the seales of the covenant and holy things of God Others are lesse properly or in an inferiour degree members of the visible Church such as are baptized and are ordinary hearers of the Word but not admitted to the Lords Supper of old the Catechumenoi were such As there be decrâ—â—s of Citizens some having all the priviledges of the City and some onely right to some priviledges but not to all 3. Some have right to all and are most properly in the visible Church 4. Dist. Excommunication being medicinall and for edificatiâ—â— cannot cut off the member close except we should confound killing and curing 5. Dist. There is a note of a ministeriall Church such as is preaching of the Word of God and a note of the visible Church of Believers and obedience professed to the Word preached is such a note 6. Dist. Preaching of the Word may well be a note of the Church invisible in fieri while it is in gathering because God purposeth to convert where the Word is purely preached 2. A note of the invisible Church already constituted in so far as it is obeyed And. 3. A note of the Ministeriall Church in respect where God holdeth out the Standard of the preached word there is his ordered army 1. Conclusi To communicate with the Church ordinatily and of set purpose is an act of externall Church communion 1. Because if the preacher in preaching edifie the Church convened for that effect to receive edification and if he convince the Iâ—fidell by preaching and cause him fall downe and worship God and report that God is in that meeting then to communicate with the Church in hearing and preaching is an act of externall Church communion Because an act of worship terminated and bounded upon the Church is a Church-act But the prophet prophecying in publick to the Church edifieth the Church and converteth infidells in causing them to worship acknowledge Gods presence in a Church-meeting As is cleare 1. Cor. 14. 4. He that prophecieth edifieth the Church v. 5. v. 12. seek that you excell to the edifying of the Church 29. Yet in the Church I had rather speak five words with my understanding c. 23. If therefore the whole Church be come together into some place and all speake with tongues and there come in these that are unlearned and Unbelievers will they not say that yee are mad 24. But if all prophecy and there come in one that believeth not or one that is unlearned he is convinced of all c. And that this is a Church-meeting formally it is cleare because it is said 34. let your women keepe silence in the Churches now women out of a Church-meetings are not commanded silence for Tit. 2. 4. They are to teach the younger women and at home in the house Prov. 31. 26. She openeth her mouth with wisdome and the Law of grace is in her lips Acts 20. 7. and upon the first day of the week the Disciples came together to breake bread and Paul preached to them Had they not then a Church Communion in hearing the Word as in the receiving the Sacrament Our brethren say that eating one bread together at the Lords Table is properly a Church Communion For thereby we may eat one bread we are one body for we all partake of one bread 1 Cor. 10. 18. But heating one word is not a Church-communion because Infidels and Turkes who are not members of the Church may heare one word 1 Cor. 14. 24 25. I answer 1. Wee speake of a professed and resolved hearing Turks and Infidels comming in without purpose to joyne with the Church as 1 Cor. 14. 2. 25. are not such hearers 2. If this were a good reason a latent hypocrite eating one bread with sound believers at the Lords Table should keepe no Church-communion with the Church for by our Brethrens Doctrine a â—ypocrilt is no more in deed and truth a member of the visible Church then a leg of wood is a member of a living body But we hold that he is a true member of the Church as visible and that his binding and loosing with the Church suppose he be an Elder is no lesse valid in Heaven when Christs order is followed then the binding and loosing of a believing Elder and therefore that his eating at the Lords Table is an act of externall Church-communion and of visible fellowship in a visible body and the same is every way strong for a visible Church-fellowship in hearing the Word for that same Christ and fellowship with him which is sealed in the Sacrament
originally in caetu sidelium in a Church of Believers but they cannot say that therefore the acts of Preaching administrating of the Sacraments and all acts of jurisdiction can be exercised by the Believers because they are the first subject Secondly the farther that the members or Churches either Congregationall Presbyteriall or Nationall are removed in locall distance one from another the lesse is the visible and externall communion of rebuking comforting and admonishing one another yet the power and obligation of these duties are not removed So though the Nationall Churches be locally distant one from another yet their power of exercising duties and so their power of Jurisdiction in an Oâ—cumenicke Councell is not from thence concluded to be null Yea Nationall duties upon occasion are still obligatoryâ— and communion of men of sundry Nations is cleare to mee Esai 2. 3. many Nations shall flow unto the Mountaine of the Lords House Zach. 8. 23. Ten men shall take hold out of all Languages of the Nations they even shall take hold of the skirt of him that is a Jew saying we will goe with you for wee have heard that God is with you I do not say these Nations doe meete all in one Synod but the places doe well prove the power lawfull of performing duties whereas the exercise of them in one place is not hic nunc in ordinary providence possible And so this consequence must be weake the whole catholick visible Churches in their principall guides cannot ordinarily and constantly meet hic nunc for the exercise of their power Ergo they have no such power For if the power be exercised in parts which through occurrences of Providence and the corruption of mens nature cannot be exercised in whole at once yet it s not hence evinced to be a power not given of Christ for eâ—ification for by our Brethrens grant three thousand are added to the Congregationall Church of Jerusalem Acts 2. and to this Church of three thousand and a hundred and twenty Christ hath given the ordinary power of the Keyes as to the first subject though through occurences of providence and the corruption of mans nature some of these suppose a thousand through sicknesse pest danger of persecution and sinfull separating from the assembly of Saints could not hic nunc meet in one house to exercise joyntly all the acts of that power which our Brethren say is given to them by Christ they cannot say therefore Christ never gave to this whole Church consisting of three thousand and a hundred and twenty any such power Thirdly there is a great difference betwixt the power given ad esse simplictèr to the being of a Church and the power given ad benè esse tantùm onely to the well-being 2. Great difference also there is betwixt ordinary power to be exercised constantly and ordinarily because of neerer consociation of the Churches in those things that concerne that Church in particular suppose a presbyteriall or Congregationall Church and a power to be exercised but more rarely not ordinarily because of the lesse communion visible and great locall distance of Churches as it falleth out in the whole visible Church Now from this First The ordinary power of Jurisdiction because of neerest vicinity and contiguity of members is given by Jesus Christ to one Congregation in an Isle 1. Because that Church is a Church properly so called though it be not a perfit and complete Church I say it is a Church properly so called Because 1. It is a little City and a little Kingdome of Jesus Christ having within it selfe power of the Word and Sacraments and that is a Church and hath the essence of a Church to which agree the essentiall notes of a visible Church Now preaching of the Word and Administration of the Sacraments are essentiall notes of a visible Church But I say it is not a compleate and perfit Church in the latitude of visibility for Churches are lesse or more visible according as they have lesse or more visible communion for visible communion constituteth a visible Church Now a Congregation in a remote Island hath a lesse communion visible with other visible Churches then conscciated visible Churches have 2. It is not compleate and perfit in its operations because in case of doubts of conscience touching government and practice and dogmaticall poynts it wants the joynt authority and power of Jurisdiction needfull for the well-being of a Church which it should have if it were consociated with many other Congregations so as wee say an hand with five fingers is a compleate hand but it is not a compleat organicall body but a part of the organicall body of a man so is a Congregation a Church wanting nothing of the being and essence of a Church yet is it incompleate because it is a part or member of a Presbyteriall Church and not being consociated wanteth that which belongeth to the well being of a compleat visible Church For visibility of a Church must have a latitude because it is an accident or adjunct of an organicall politick body which is totum integrale Secondly the ordinary power of ordinary Jurisdiction in a more perfit way because of ordinary and perfiter consociation is given to the Presbyteriall Church as to the proper subject in the constant and ordinary exercise of Discipline because contignity being the foundation of visible externall government the Presbyteriell Church of Ierusalem Ephesus Corinth Antioch and Rome is a perfit compleat consociaâ—d body To which the power of ordination exauthoration or deprivation of Pastors of excommunication in a constant and ordinary way doth belong For this is a principle of Church-policy Every politick body of Christ hath power of Church government within it selfe But a Presbyteriall church is such 2. This is a received maxime also Quod tangit omnes ab omnibus suo more tractari debet VVhat concerneth all should be agitated by all according to their degrees of concernment but excom nunication of a person in a consociated Church concerneth all the consociated Churches in a Presbytery all are scandalized all may be and are in danger to be leavened with the infectious lumpe And here it is to be observed that as preaching of the Word is an essentiall note of the visible Church and agreeing to the visible Church as necessary ad esse simpliciter to the very being of a visible Church For if the word as Preached and some way promulgated be not in such a society we cannot call it a visible Church so Discipline is a note of the visible Church and necessary ad bene esse and it cannot be a Ministeriall Church in a good condition exercising acts of edification if the wall of Discipline be broken downe and meeting in one place for Word and Sacraments is but accidentall for a Ministeriall Church If the Word be preached and the Sacraments administrated in sundry Congregations though not in a Presbyteriall Church all convened in all its members
the Juridicall and Court-operations actions and proceedings of the catholick universall Church impedited And therefore this of our Saviours tell the Church is necessarily to be applyed to all Churches and Courts of Christ even to a catholick councell though Christ gave instances in an offended Brother who is to tell the Church But I am sure tell the church is not to be restricted to a vocal personall complaining of one brother against another in the face of a single Congregation For if the offence be committed before the Sun at noon-day in the seeing and hearing of the church either congregationall or presbyteriall as some may and one do by word and writ openly blaspheme God in this case Christs affirmative command tell the church doth not in conscience oblige one man to come and deale with the delinquent in private and then if he repent not before witnesses then to tell the church so as one sinneth if he tell not the church for here Gods providence disposing of the notoriousnesse and publicknes of the scandall doth tell the church and yet I hope our Brethren could not deny but this Text doth wâ—â—â—â— that such a publick offender who scandalizeth many Churches should be excommunicated by this place Mat. 18. from which I gather the weakenes of what is said for the independency of churches from Mat. 18. Ob. 1. Here we cannot understand the Church universall 1. Because he would not say where two or three are gathered in my Name I will be in the midst of them for two or three cannot represent all the Churches comprehended under the catholick visible Body of Jesus Christ. Ans. This is an argument from the lesse to the more If I be present would our Saviour say where two or three though they be but two or three I will far rather be present in the assemblies of the Church Nor can the words stand according to the letter strictly according to our Brethrens mind that two should be a Church for there should be Pastors and Elders and Christian witnesses two at least and the accused Brother here 2. two or three and brother and brother are not to be taken as singular men only but as two or thee men or Churches who as they may be offended 1 Cor. 10 32. so may they give scandall and offence so may three foure of consociated Congregations give the offence and that publickly what hath Christ provided no remedy against scandals in his whole Kingdome but only for scandals fallen out in the single persons of a small Congregation consisting of ten 20 100. or 200. only when these little congregations offend sister Congregations they are left to the immediate judgement of God This is wonderfull Ob. 2. The christian magistrate as a nursing father is to punish those who offend and hath power to command Churches to confesse offences done to sister Churches and command Church censures as excommunication to be used and Christs power to be put forth in practise according to the will of Jesus Christ. Answ. Yet doth it follow that the Apostolick Churches the succeeding Churches to them under the ten bloudy persecutions when Magistrates were enemies to Christ and his church that the Churches wanted spirituall meanes to gaine fallen and scandalous churches 2. Christ hath provided an Ecclesiasticall power to remove scandalls betwixt church and church for the Magistrates power is civill and put forth by the Sword and by carnall weapons Christs 〈◊〉 in this Mat. 18. 19. s to remove scandalls and gaine soales v. 15 for heare thee thou oâ—st gained thy Brothe The Sword of the Magistrate is not ordained to gaine soâ—les to Repentance That 〈◊〉 who careth for the part of a visible church doth he not far rather care in a spirituall way for the whole 3. What can the Magistrate command here the Eldership of a Congregation turnâ—â— Hereâ—icks and scandalous to sister Churches and infecteth then Toâ— Magistrate commadeth that Church censures be used 〈◊〉 them as you say who should use them not a sister Church 〈◊〉 is offended She hath no power not the Eldership themselves offending Christ never ordained that a church should excommunicate her selfe not the people Who gave them power And the major part of them turneth scandalous Also Christ nere hath left nâ—re neâ—y but let them grow till Harvest so say Aâ—abaptists Ob. 3. Christ here speaketh for a present and constant removing of scand 〈◊〉 Brother and Brother of one congregation A cathalick 〈◊〉 of the whole visible Church is far off â—nd cannot be 〈◊〉 Answ. That he speaketh of a present and constant remedy only and of no remedy against the scandall of whole Churches is deâ—ed He speaketh of all remedies to gaine any offenders persons or churches Ob. 4. Then should an universall councell of the whole world be absolutely necessary if in some cases we must tell the whole catholickchurch Ans. Neither doth that follow generall councels are neither necessary to the being nor to the well-being but only to the best being of the catholick church and if the catholick church enjoyed its best-being to which it hath jus and due right that is a perfit Reformation in doctrine and discipline then should generall councell be necessary for the keeping of this best being And this rule of Discipline given by Christ supposeth a particular Congregation right constituted say our Brethren else this rule cannot be necessarily kept So say we that it may necessarily be kept in the catholick church it supposeth the catholick church to be reformed but Christs church must sayle with a second wind when she cannot have a first Ob. 5. Refusing communion with sister Churches in case of scandâ—ll is as effectuall a way for edification as authoritative excommunication of congregations by Presbyteries Answ. Excommunication of Congregations is a possible not an ordinary supposition but our grounds proceed when the members of one sister-church offendeth another if there be no presbyteriall power superiâ—r to both that may take order with them then hath not Christ in the ordinary supposition of ill administration of the Eldership of a particular Congregation provided an ecclesiastick way to remove scandalls out of His Kingdome 2. non-communion is no more then I may do to a brother who offendeth me 2. it is not so efficacious as a binding and loosing ratified in Heaven 3. It hath not that speciall promise of Christs church presence walking in the midst of the Golden candle-sticks 4. It is a secret condemning of the Wisdom of Christ in the institution of excommunication that the spirit may be saved in the day of the Lord 1 Cor. 5. 4. that some may learne not to blaspheme 1 Tim. 1. 20. as if excommunication which is a publick authoritative meane were superfluous if a private and brotherly non-communion be sufficient and as efficacious a meane of edification as Christs mean Ob. 6. Either must you complaine to a presbyteriall provinciall and nationall Church before you complaine to that
congregation of which the ' Delinquent is a member or after that you have complained to that congregation if the former be said then you cannot tell the presbytery or superior Courts but in case of obstinacy for if you can gaine a Brother or a Church in a private way you are not to bring him to a more publickeshame that is contrary to Christs order v. 15. If he heare thee thou hast gained thy brother And if you tell it the Presbytery and the superior Courts after you have told it to the Church whereof he is a member then you make foure steps in your reclaiming your brother where Christ hath made but three Ans. Christs order according to the number of steps are three when the fault is private scandalls of many Congregations cannot be private and in publick scandalls we cannot go but to that church which the offence doth immediatly concerne and if you make foure steps or five according to your grounds I see no transgression if 1. You admonish the offender 2. Before two 3. Before the half of the Elders 4. Before all the Elders and. 5. If you be willing that the Elders bring it to the hearing of the Congregation the number of three precisely are not of positive Divine institution they are only set downe by Christ to shew we are to labour to gaine our brother in private before we publish his shame to the Church and if he commit the offence before two I think you need not tell him your selfe alone but before two and yet the offence is private if three only be privy to it seeing it is not yet come to the Church 3. I much doubt if no faults be punishable by excommunication but only obstinacy I thinke the 〈◊〉 of incest parricide and the like deserveth excommunication though no contumacy be supervenient to such crimes Ob. 7. The Church spoken of Mat. 18. is all one with the House of God and the House of Prayer where two or three agree to pray for onething v. 19. and the place where worshiping is and word and Saâ—raments that society in which stewards give a portion of the treaâ—â— of life to every child of the House Mat. 24. 45 1 Cor. 4. 1. 2. 〈◊〉 publick Rebukes are tendered to these who sin publickly before all that others may feare 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this must be in the Churches hearing and before the Congregation meet for the Word and Sacraments for these ordinances of God worke for the edifying both of the party reproved and before all the Congregation which shall heare and feare and they worke upon the Heart as the Word of God doth now a presbyteriall Church convened in some Elders of divers Congregations for Church censures and exercise of jurisdiction is not such a House of God where are the Word Sacraments and publick rebukes in the hearing of the Congregation for the Congregations of all the presbytery being 20. or 30. cannot meet in one Church Answ. That onely a Congregation and not the catholick Church is the House of God I judge the Word of God cannot teach as Esai 56. 5. To them will I give a name within my House What a name to be a member of a single Congregation No but of a whole visible Church opposed to the condition of Euâ—uches and strangers v. 4. that were not of the people of God Cant. 1. 17 The beames of our House are cedars this is the catholick Church and Spouse of Christ Cant. 3 4. I would not let Him goe till I brought Him to my Mothers House not a Congregation but Ierusalem saith Ainsworth the Mother of us all Cotton the Catholick Church Alstedius Ierusalem Heb. 3. 2. as Moses was faithfull in all his House Not a single congregation 2. This Church here is formally a Ministeriall Church meeting to bind and loose and excommunicate Nor is there need to expound it of an House of praying congregationally but rather 2. 19. of ligatory and authoritative prayers of the Presbytery 3. Nor is rebuking in a Congregation for the edifying of the hearers any thing but the execution of the judiciall sentence of a Presbyteriall Church which we grant may be done in the congregation whereof the Delinquent is a member and yet the Church here shall not signifie a congregation convened for the Word and Sâ—crameâ—ts except you say all the people must necessarily be present yea and authoritative actors to bind and loose as this Church is expresly called v. 18. for if the place speake 1 Tim. 5. 20. of concionall rebuking then it proveth nothing that is done by Timothy as a Pastor virtute potest at is ordinis and not by the Presbytery as an act of jurisdiction which is done by the Church not by one man if it be meant of juridicall rebuking that is done in a Court where all the congregation are not present or if it be done before the congregation in Name of the Presbytery what is done before the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before many is not done by those many as if they were the Church which our Saviour biddeth us tell and sure nothing iâ— here against us Ob. 8. The Word Church is never used in the New Testament for the Presbytery and if it signifie a Representative Church the meaning of this the Angell of the Church of Pergamus might be the Angell of the Church of Pergamus for the Representative Church is the Eldership of that Church Answ. This being the first time that Christ spake of the Church which the Hebrewes or Iewes who knew his language behoved to understand hee could not meane any thing but a representative Church not the common multitude and though it were taken other wayes in all Scriptures beside here it must have this meaning because he speakth of a court If he heart not the Church c 2 Of a company who bindeth and looseth on Earth 3. Whose sentence is â—atified in Heaven 4. Binding and loosing are words of highest royall judiciall authority in Scripture Psal. 105. 20. The King sent and loosed him 21. He made him Lord over his House v. 22. to bind his Princes at his pleasure Psal. 148. 8. To bind their Kings with chaines and their Nobles with fetters of Iron v. 9. To execute upon them the judgement written Mat. 22. 13. Take him and bind him Pauls being in bands is to be under the Judges power Acts 12 6. Peter was bound with two chaines So the Captaine of the Guard Jâ—r 40. 4. and now be hold I loose thee this day from thy chaines 2. The representative Church is not called the Elders of the representative Church nor the Angell of the representative Church but of the collective Church and therefore there is no Angell of a Church of a Church here Ob. 9. From the Church here spoken of their is no appeale because the sentence is ratified in Heaven 2. It inflicteth the highest punishment the censure of excommunication and a
matter concerne them but we aske if the whole people of Israel were obliged by vertue of Divine Institution to be present in the gates of the City when the Judges did sit there and judge as our brethren therein say by a Divine Institution the people are to be present and to consent yea and have an honour above consenting say they so as if the people be not there to have their share of excommunication in their way then is Christs order violated because the Church cannot be said to excommunicate and bind and loose on Earth whereas the Elders onely without the people do only bind and loose and excommunicate and the Elders say they without the people are not the Church nor can be called the Church and so the acts of the Elders judging and separated from the people are null because not acts of the Church seeing the alone Elders are not the Church by this reason the Judges could not judge in Israel except all Israel had been present to consent for all Israel are bidden to execute judgement in the morning both the Rulers and people 2. All the thousands in Ierusalem which made up many Congregations were not nor could they and the whole Congreations of Aâ—tioch Syria and Silicia who were all concerned in conscience no lesse then Ierusalem be present and that by obligation of a Divine Institution and therefore that Church and that whole Church Act. 15. 22. can be no other then the whole representative Church And so we say both here and Act. 15. the Church representative exerciseth jurisdiction without the people if people were present it was by vertue of no Divine Institution so as if they had not beene present the decrees could not have been called the decrees of the Church and certainely the comparison of the eye which seeth not but as united to the body if it be strictly urged may well prove that the Elders if the people be not present even all and every one whom it concerneth câ—â— no more exercise jurisdiction or decerne that a scandalous person can be excommunicated then an eye can see when it is plucked out of the head Object 15. Divines bring an argument from Math. 18. by â—â—â—logy and proportion from particular congregations to prove Naâ—iâ—nall and generall Synods of the whole Christian world Ergo they suppose that a particular Church is the measure and patterne and first Church which hath power of excommunication Answ. Parker and some few enclining to our brethrens mind doe so but Divines understand by a Church a Presbyteriall Church which they make the measure and patterne of Assemblies Object 16 Here is a particular Church because here is an offended brother who is a member thereof This particular Church hath Elders this particular Church is a whole Church 1 Cor. 14. if the whole Church come together Jam. 5. Send for the Elders of the Church It cannot be that the sickâ— person is to send for the Elders of a Presbyteriall Church that are so farre removed from the sicke man Answ. An hand with five fingers is a whole hand but not a whole body a Congregation is a whole Church in its owne kind whole for those things that concerne it selfe but not whole and compleat for all jurisdiction If Iames should bid send for all the Elders this consequence should have some colour Object 17. A Presbyteriall Church can be an offending Church but this Math. 18. is for an offending brother if thy brother sinne against thee c. Answ. Christ giveth an instance onely in an offending brother but the doctrine is for the curing of an offending Church also for all persons to be gained Thou hast gained thy brother We are to gaine Churches even as we are not to offend Churches 1 Cor. 10. 32. Object 18 There are no Church-censures meant here Christs scope is to resolve a case of conscience how farre we are to goe on with an offending brother before we behave our selves to him as to an heather â— It is said if thy brother sinne against thee Ergo it is a private offence not a publique Church-scandall that deserveth excommunication Answ. Christs purpose is to shew how we may gaine to repentance an offending brother Thou hast gained thy brother And he will have us use both publique and private meanes to gaine him 2. It is such a sinne as must be told to the Church when obstinacy to the Church is added and therefore at length it is a publique scandall and so deserveth excommunication Ob. 2. Reprove him that is convince him but is it not reproving to be brought before the Church must I reprove every one who offendeth me even the King it is a mans glory to passe by an offence and Salomon for biddeth us to over-heare our servant cursing us Answ. God hath made every man his brothers keeper and we are not to suffer sin in our brother but in any case to rebuke him Lev. 19 17. the King is not every mans brother whom he is to use familiarly as the brother meant of here though Kings should be rebuked by their Nobles and by Pastors 2. We are to passe over offences that is to forgive those that sin against us and not to be too curious to know who reproacheth us as Salomons meaning is to be taken and to be willing to forgive and yet to labour to gaine our brother by rebukes one act of love fighteth not with another Ob. 3. Tell the Church is not meant of a Christian Church but he speaketh of a thing present but there was no Christian Church as yet Answ. It followeth not it is a rule especially for time to come though Christ speake after this manner as if it were a thing present Ob. 4. It is not much that the word Church signifieth onely in this place a company of godly men witnesses of the mans offence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely once Joh. 3. the wind 2. Christ spake in the Syriak and Gnedah Psal. 22. Gnedah a company or many Buls have compâ—ssâ—d mâ— 1 San. 19. a company of Prophets Gnedah The meaning is if he be not convinced by the testimony of two rebuke him before many Answ. It is not like that seeing in the Chapter preceding he sâ—ake of the Church as of a company to whom the Keys of the Kingdome of Heaven were given and that here he speaking of a Church which hath authoritative power to bind and loose that Christ hath any such â—nsolent meaning of the word Church as onely to note many Christians 2. The Syriak is not the Originall but the Greeke Ob. 5. The witnesses spâ—ken of here are not witnesses of the offences but of the reproofe and therefore there is nothing here of a judiciall procâ—s Answ. Yea but these witnesses are witnesses both of the reproote and of that obstinacy for the which the mans sinnes are bound in Heaven Ob. 6. Let him be to thee as an Heathen He saith not let him be to
the Câ—urt as an Heathen and therefore here is no shadow of any Court Ans. It is an ordinary hebraisme when the second person is put for the third especially in Laws as Thou shalt not send him away empty Also Thine eye shall not spare him Also Then shalt out away evill out of Israel And therefore here is a reall Court it the context be considered Christ speaketh so Let him be to thee as an Heathen in opposition to that which he was called to be for his obstinacy to wit a brother if thy brother offend And how weake is this Let him be to thee as an Heathen Ergo He should not be to the Church as an Heathen The contrary consequence is most necessary if he be to thee as an Heathen because he is now convinced of obstinacy before two brethren and before all the Church Ergo these two brethren and the whole Church are to count him as an Heathen for the offended brother hath gone along all the way in the unanimous judgement and a consort of mind with both the witnesses and the Church Ergo this obstinate man is the same to the Church that he is to the offended brother that is he is to both as an Heathen and a Publican and both are to abstaine from eating or brotherly conve siâ—g with him as the Jewes would not familiarly converse with the heathen and as Paul commandeth 1 Cor. 5. 10 11. that with an excommunicated man we are not to eate Ob. 7. Whatsoever you bind on earth is in good sence that he who offendeth any little one that believeth his sinne is bound in Heaven as the friends of Job c. 42. were not accepted of God till they made their peace first with Iob yet Iob had no power of the Keyes over his friends and an offering is not accepted while first the offerer be reconciled to his brothâ—r and so his sinnes are bound in Heaven and yet one brother hath not a jurisdiction over another Answ. Binding and loosing in this Chap. 18. must be the same with binding and loosing Chap. 16. 19. but expresly their binding and loosing is by the Church power of the Keyes and is all one with that authoritative power of remitting and retaining sins 〈◊〉 20. 21 22 23. and in Scripture the keyes and binding and loosing are never ascribed but to Stewards Officers Princes and Judges who have power of jurisdiction as I have proved already and therefore that which is spoken of Jobs friends and of the offerer not reconciled to his brother Come not up to the point for Iobs friends doe not binde on earth and the offended brother is a more private man destitute of the keyes and of all power of jâ—risdiction It is first objected by our reverend brethren The extent of the power of jurisdiction in the Elders of a classicall Presbytery must be proved by Gods Word which cannot be For if many classicall Elders have power over many Congregations possibly twenty or thirty Churches then they beare the relation of Elders to these thirty Congregations and they must all be Elders of these Churches as the Scripture saith the Elders of Ephesus the Angel of the Church of Pergamus the Angel of the Church of Thyatira now this cannot be for then First Deacons must be Deacons of many Congregations and Deacons might meet in one Colledge to dispose of the Treasury of these thirty and yet these thirty Churches should not be consulted with nor could they all convene in one to give their consent and judgement concerning their Treasury Now though Deacons be inferiour to Pastors yet are they no lâ—sse Officers in their owne sphere having power then the Pastors and Paul writing to the Church of Philippi writeth to the Deacons as to the Bishops insiâ—uating that Deacons are Deacons in relation to that Church no lesse then Pastors Answ. I deny the Proposition to wit If many Elders be one Presbytery ruling many Congregations then doe they beare the relation of Elders to these many Congregations as proper Pastors to every Congregation of or within that Presbyteriall Church nor doe they beare that relation of watchmen and proper Pastors to every one of these Congregations that a Pastor of a particular Congregation beareth to his particular flock that is to be â—oved It is true they are called the Elders of the presbyteriall Church of Ephesus the Colledge of the Angells of the Church of Pergamus but this is a generall and different relation from that which each Pastor doth carry to his owne flock in those respects 1. The Presbytery are Elders to the classicall Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â— not in things proper to each Congregation but in things common to all or in that which is the proper object of government to wit those things which rather concerne the consociation and combination of those thirty Churches then the thirty consociated and combined Churches in particular 2. The Presbytery doth rather take care of the regâ—lation of the acts of governing in all these Churches then the governed Churches for they are to heed to the Pastors ordained and to lay hâ—nds suddenly on no man to commit the Word to faithfull mâ—n to see that Pastors preach sound Doctrine and exercise Discipline according to the rule but they doe not feede as speciall Pastors the particular flocks but every one is to feede his owne flock over the which the Holy Ghost hath set him Acts 20 28. 3 The Elders of the classicall presbytery are Elders to all these Churches as the Elders themselves are in Collegio Presbyteriali in the Colledge of Presbyters and properly as they are in the Court but not separatim and oct of Court so this and this Archippus is not an Elder or Pastor to all these Congregations so as he hath to answer to God and to watch for the Soules of them all but hee hath a charge of them onely in Collegio and if he doe any thing as a classicall Elder as if hee lay hands on a Pastor ordained to bee the Pastor of such a Congregation hee doth it as the hand and instrument and deligate of the Presbytery or if hee pronounce the sentence of excommunication in a Congregation hee is virtualitèr in Collegio when he doth that act in respect he doth it as the deligate of the Presbytery And this our Brethren may see in their owne particular Eldership of their independent flock if an Elder occasionally rebuke any of the flock never convened before the Church he doth not in that exercise an act of Church Jurisdiction because he is not now in a Court and when hee is not in the Court hee cannot excommunâ—cate Yet â—iting in Court hee doth in Collegio with the rest of the Eldership exercise Church Jurisdiction And separatim and not joyned in the Court they cannot exercise Church Jurisdiction 2. The presbytery hath a Church-Relation to all these 30. Churches not taken distributively but collectively as all those are united in one Church
proceede from the authoritative power of a Pastor as a Pastor and by that same officiall power that hee teacheth his owne flocke vivâ voce by vocall preaching as a Doctor hee teacheth other Churches by writing But it was asked whether are the classicall Elders ruling Elders or Teaching Elders to the classicall Church Answ. They are both and they are neither in divers considerations they bee teaching Elders in all the Congregations distributively taken they are Rulers in all collectively taken they are Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some reserved acts resolving synodically some cases of conscience and dogmaticall poynts upon occasion but they be not the constant Teachers to watch for the Soules of all 3. The places Acts 20. 28. 1 Pet. 5. 2. Heb. 137. 17. prove that those that rule in common many Churches should be Teachers of these same Churches distributively and all the Eldership at Ephesus should rule the whole Churches amongst them And there should no Pastor be a sole Ruler and not a Teacher as the Prelate is nor is there a Pastor who is a sole Teacher and it is very true hee who is a ruling Pastor is also a Teaching Pastor but not to that same flock alwayes Neither is this true that because power of jurisdiction is founded upon power of order therefore teaching should be every way commensurable with ruling for 1. The Eldership convened in Court and onely formalitèr in foro Ecclesiae in this Court hath Church-power of Jurisdiction in a Congregation and in this Court they governe but the Eldership in this Court neither doth preach nor can preach 2. The power of ruling is in the ruling Elder but not the power of teaching and the power of teaching publickly is in the unâ—fficed Prophet as our Brethren teach and yet in him there is no power of ruling Ob. 3. It is strange that to excommunicate agreeth to the ruleing Elder in a classicall Presbytery which he may doe in many Congregations and so he may performe his principall acts over thirty or forty Congregations and yet the Pastor may not performe his principall act of teaching in many Congregations by vertue of his office but onely in one congregation by this frame of a classicall Church Answ. The ruling Elder doth onely in some common cases with the presbytery performe his speciall acts but all the ordinary acts of the spirituall Jurisdiction the ruling Elder performeth in that Congregation whereof he is an Elder nor is this an inconvenient but preaching which is given to unofficed men by our Brethren should not be called the principall part of a Pastors charge Ob. 4. It is unreasonable that a Prelate or a Pope should rule me and not teach me and we condemned this in Prelates that they would onely rule and not teach But the classicall presbytery doth fall in that same fault for they governe the whole classicall Church but they doe not teach the whole classicall Church It is dreadfull for a man to watch for the soules of one single Congregation as being under necessity to give an accempt Ergo far more dreadfull it is to watch also for a whole tract of thirty or forty Churches the Apostle will have Him who watcheth for one flock to entangle himselfe with no other imployments How then shall hee take the burden of thirty or forty Flockes Answ. It is unreasonable that Prelate and Pope should rule me and so many hundred Churches 1. as the sole and proper Pastors and all under them be but suffragans and deputed Pastors doing by borrowed authority from Pope and Prelate 2. That their sole Office should be to command feeders as Pastors of pastors and not to feede with knowledge the flocke that is most true but the classicall presbyters are neither principall nor proper pastors of the whole classicall Churches collectively nor are two or three pastors under them as deputies 3. Nor is their Office to rule onely not to feede with knowledge also 2. The pastors of independent flocks are obliged by brotherly association to be Vine-Keepers Governours fellow-Counsellers to forty sister Churches for they acknowledge that Churches cannot subsist in good government without the helpe of Synods Now if wee distinguish onerousnâ—sse care and labour of Bâ—therly watching over one another and onerâ—uâ—nâ—sse care and labour by way of Jurisdiction the former is as great in foro Dei in the Court of Conscience as the latter and so ouâ— Brethren make Governing without Teaching as well as wee doe They in a Brotherly way wee in a way of Jurisdiction I prove that their way is as dreadfull and laboâ—ous in the â—oynt of conscience and in a way of giving accompt to God as our way For 1. A divine command that wee be our Brethrens keepers and we watch over one another commandeth onerousnesse and care in Brotherly governing to them as to us 2. Wee make the ground and foundation of governing a Classicall Church that band of Love and Union of the members of one Body of Christ and this band of Lovely and Brotherly consociation of many Congregations commandeth and tiâ—th us to doe no more in Governing and iâ— Helping and promoting the edification of sister Churches then if wee had no further warrant to promâ—te edification then the alone relation of Brotherly consociation for the onely and very reason why the Wisdome of our Law-giver Christ hath put a speciall Commandement on consociated Churches to make one Presbytery and to governe one Classicall Church in these common poynts that concerne the whole Classicall Church in the poynt of sound Doctrine and lawfull and Ministeriall Jurisdiction is the necessity that Members of one Body have of Brothâ—rly Helpe Light Direction Comfort one of another Which poynt I desire carefully to bee observed for wee see no ground to make the powers of a Congregation of a presbytery of a Province of a Nationall Church powers formally and essentially different they differ onely in more or lesse extension as the adjunct or genuine property of one and the same great visible Body which is one integrall part That same 1. Covenant of God 2. That same Lord 3. That same Spirit 4. That same Faith and Baptisme 5. That same power of the Keyes in Nature and Essence belongeth to all onely the power must bee more or lesse as the Body is more or lesse as there is more of that vis locâ—motiva the power of moving in the Hand then iâ— one Finger and in the whole Arme then in the Hand onely and in the whole body then in the Hand And I cleare it in this a man is a gifted Preacher in a Congregation in an Island there is none other gifted of GOD to Preach the Gospell but hee onely I would thinke as a Brother hee were under as great an Obligation of care and laborious onerousnesse of conscience to bestow his Talent for the gaining of Soules by preaching though hee were not called to bee their Pastor and that by vertue of
Text beare that the Elders set up a Court before the Eyes of all the people and delivered such a man to Satan so as this is called the head of Elders and people as our Brethren teach and here they distinguish where the Scripture distinguisheth not Fourthly if the Scripture give to us Thrones really different though names and titles cannot be found more then we find expresly and in words two Sacraments three Persons and one God Christ Iesus in two Natures and one Person then have we what we seeke but wee have these different in the things themselves as Acts 2. 46. wee have a Church meeting in an House for Word and Sacraments as Acts 20. 8. and a Congregation in Corinth meeting in an House 1 Cor. 11. 20. 1 Cor. 14. 23. and consequently here must bee some power in this meeting to order the worship of God this single meeting is to rebuke those that sinne openly and to hinder Women to preach in the Congregation and to forbid by the power of the Keys that two speake at once because God is the God of order to borbid Doctrine that edifieth not and speaking Gods Word in an unknowen Tongue c. 2. There is an Eldership 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City in Ephesus in Ierusalem who met for Jurisdiction Acts 21. 18. who layd hands on Timothy 1 Tim. 14. 14. in Antioch Acts 13. 1. 3. There is a meeting of a provinciall Church in Galathia where there are many Churches as may be gathered from Acts 5. 9. 10. who were to purge out the scandalous and false Teachers who leavened all others and who were Gal. 6. 1. to restore with the spirit of meekenesse any fallen Brother and 4. There a map and patterne of a generall Synod warranting both a nationall Church-meeting and an Oâ—cumenick councell And the like may be gathered from that Synod Acts 1. and Acts 6. where these universall guides of the whole Christian World to wit the Apostles were and did exercise Jurisdiction by ordaining of Officers and though instances of these could not be given in Scripture there is a morall ground and warrant for it 1. Because joynt power of Jurisdiction are surer and better then a lesser and dispersed power For if the Keys be given to the Church visible not to this or this little Church as meetting in a private House Acts 2. 46. Acts 20. 8. The division or union of this power the extension of it must be squared by the rule of most convenient edification and it cannot stand with edification if it be given to one Congregation onely The God of nature for conserving humane societies hath given the power of government originally not to one but to a multitude for one onely is not in danger to be wronged and oppressed in a society but a society is in this danger therefore hath God given this power to a multitude and a multitude is the formall object of policy and government and cannot but be dâ—ssolved where Lawes and Government are not So the God of Grace must have given a power of government to a society and multitude of little Churches for a multitude of Congregations is a multitude and therefore this society and consociation cannot subsist except Christ have provided a supernaturall government for it It is not reasonable that some say a morall institution is not an institution for Magistracy is both morall and a Divine institution that God have a certaine day for his service is both morall and also a Divine institution all institutions are not meerly positive as some suppose such as is that the last day of the week be the Sabbath that Bread and Wine be signes of Christs Body brâ—ken and his Blood shed for us So supposing that Christ have a visible Church it is morall that shee have power of government also in so farre as shee is a Church Yea power of government upon this supposition is naturall or rather con naturall so by the same ground upon supposall that Christ have in a Nation a multitude of consociated Churches who for vicinity may either edifie encourage comfort and provoke â—re another to love and good workes they submitting themselves to the Lawes of Christs policy or may scandalize one another as many consociated Churches in Galathia were bent to bite devâ—ure and consume one another Gal. 5. 15. it is morall yea and con-naturall that they be under a Divine policy externall Nor is it more agreeable to the Wisdome of Christ that a multitude of consociated Churches in one Land should be left to the Lawes of nature and Christian brother-hood and be loosed from all Lawes of externall policy then that the just Lord who intendeth the conservation of humane societies should leave every man to the Law of nature and not give them a power to set up a Magistracy and to appoynt humane and civill Lawes whereby they may be conserved And I thinke we should all say if God had appoynted every great Family yea or every twenty Families in the World to be independent within it selfe and subordinate to no civill law to no power to no Magistracy without that independent little incorporation that God had not then appoynted a power of civill Policy and civill Lawes for the conservation of mankind and the reason should be cleare because in one Shire Countrey Province and Nation there should be a multitude to wit ten hundred ten thousand independent Kingdomes subject to no Lawes nor civill policy but immediately subordinate to GOD in the Law of nature and when these ten thousand should rise up and with the Sword devoure one another and one society independent should wrong another the onely remedy should be to complaine to God and renounce civill communion with such Societies that is traffique not with them doe not take or give borrow or lend buy or sell with them but it is unlawfull to use any coercive power of naturall or civill reparation to compell them to doe duty or execute mercy and Judgement one toward another now seeing grace destroyeth not nature neither can there be a policy independent which doth contradict this maxime of naturall policy acknowledged by all in all policies civill naturall supernaturall God intending the conservation of societies both in Church and State hath subjected all Societies and Multitudes to Lawes of externall policy but so it is a Multitude of little Congregations is a Multitude and a Society Then it must follow that government of independent little bodies under no coactive power of Church censures must want all divine institution and so be will worship For these it shall be easie to answer the obloquies of some saying that a nationall Church under the New Testament is Judaisme Hence say they a nationall Religion a nationall Oath or Covenant is like a World-Church a Church a huge body as big as the Earth and so if some Augustus should subdue the whole VVorld to himselfe with the Sword Hee might compell the VVorld to bee
all of one Church of one Religion Answ. The terme Nationall-Church is not in the Word of God but I pray you in what sense can the Iewish-Church bee called a Nationall-Church I conceive not because of the typicall and ceremoniall observances that put a Church-frame on the whole Nation for if so then the name of a Nationall Church or a nationall Religion cannot by envy it selfe bee put in the reformed Churches or on Church of Scotland which hath suffered so much for Iewish and Romish Ceremonies But if the Jewes were a Nationall-Church because they were a holy Nation in profession and God called the Nation and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church externally called to grace and glory and the whole Nation commensurable and of equall extent then all Christian Nations professing the true Faith and the Gentiles as well as the Iewes Then the believing Iewes of Pontus Asia Cappadocia and Bythinia as Augustine Eusebius Oecumenius Athanasius doe thinke that Peter wrote to the Iewes yea and the Gentiles as many interpreters with Lorinus Thomas Lyra and others thinke are yet 1 Pet. 2. 9. an holy Nation and so a Nationall Church and there is no more reason to scoffe at a Nationall Church in this sense then to mocke the holy Spirit which maketh but one Church in all the World Cant. 6. 9. as Cotton Ainsworth and other favorable witnesses to our Brethren confesse And if the Gentiles shall come to the light of the Jewish Church and Kings to the brightnesse of of their rising Esai 60. 3. if the abundance of the Sea shall be converted to the Iewes true Faith and Religion And the forces of the Gentiles shall come to them vers 5. and if all flesh shall see the revealed glory of the Lord Esai 40. 5. and the Earth shall bee filled with the knowledge of God as the Seas are filled with Water It is most agreeable to the Lords Word that there is and shall be a Church through the whole World you may nickname it as you please and call it a VVorld-Religion a VVorld-Church As if the lost and blinded World Ioh. 2. 16 17. 1 Joh. 5. 19. 2 Corin 4. 4. were all one with the Loved Redeemed Pardoned and Reconciled World Ioh. 3. 16. Ioh. 1. 29. 2 Cor. 5. 19. as if wee confounded these two Worlds and the Religion of these two Worlds And if this World could meet in its principall lights neither should an universall councell nor an Oath of the whole Representative Church be unlawfull but enough of this before And what if the World bee subdued to the World and a World of Nations come in and submit to Christs Scepter and royall power in his externall government are the opposers such strangers in the Scriptures as to doubt of this Reade then Esai 60. 4. 5. c. 60. 11 12 13 14 15 v. 4. 5 6 7. Psal. 2. 8 9. Psal. 72. 8. 9. 10. Esai 54. 3. Esai 49. 1. Esai 45. 22. 23. Psal. 110 1 2 3 4 5. and many other places and there is a Kingdome in a Kingdome Christs Kingdome and his Church lodging in a Worldly Kingdome and Christ spiritually in his power triumphing over the World and subduing Nations to his Gospell Object 8. If Classicall Presbyters be not Elders in â—elation to the classicall Church and so to all the Congregations in it yee must forsake all these places where it is said the Elders of Jerusalem the Elders of Ephesus the Angels of the seven Churches which is absurd if they be Elders to all these Churches then 1. All those people in those Churches must submit their consciences to them and their Ministery as to a lawfull ordinance of God 2. All the people of those Churches must have voyce in election of them all 3. All these people owe to theâ—s maintenance and double honor 1 Tim. 5. 17. for if the Oxes mouth must not be muzlâ—d but he must be fed by me and my corne he must tread my corne and labour for me These Churches cannot all meet in one to ordaine and chuse all these Ministers and to submit to their Ministery Answ. The Elders are Elders of Ephesus and Elders of Jerusalem not because every Elder hath a speciall pastorall charge over every Church distributively taken for it was unpossible that one Congregation of all the converts in Ierusalem extending to so many thousands could all beare the relation of a Church to one man as their proper Elder who should personally reside in all and every one of those Congregations to watch for their soules to preach to all and every Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season and out of season But they are in cumulo called Elders of Ephesus in that sense that Kings are called the Kings of the Nations not because every King was King of every Nation for the King of Edom was not the King of Babylon and the King of Babel was not the King of Assyria yet amongst them they did all fill up that name to be called the Kings of the Nations so were the Elders of Ierusalem in cumulo collectively taken Elders of all the Churches of Ierusalem collectively taken and as it followeth not that the King of Edom because hee is one of the Kings of the Nations is elected to the Crowne of Caldea by the Voyces of the States and Nobles of Caldea so is it not a good consequence such a number are called the Elders of the Church of Ierusalem therefore the Elder of one Congregation at the Easterne Gate at Ierusalem is also an Elder of a Congregation of the Westerne Gate Nor doth it follow that these two Congregations should submit their consciences to one and the same Elder as to their proper Pastor to whose Ministery they owe consent in Election Obedience in submitting to his Doctrine and mainetenance for his labours all these are due to him who is their owne proper Pastor the as Caldeans owe not Honour Allegiance Tribute to the King of Edom though the Kingdome of Caldea bee one of the Kingdomes of the Nations and the King of Edom one of the Kings of the Nations But if indeede all the Kings of the Nations did meete in one Court and in that Court governe the Nations with common Royall authority and counsell in those things which concerne all the Kingdomes in common then all the Nations were obliged to obey them in that Court as they governe in that Court but no farther and when the people doe consent to the power of that common Court â—â—citly they consent that every one of these shall bee chosen King of such and such a Kingdome and promise also tracitly Obedience and Subjection to every one of the Kings of the Nations not simply as they are Kings in relation to such a Kingdome but onely as they are members of that Court so the Congregations acknowledging and consenting to the classicall Presbytery doe tracitly chuse and consent to the common charge and care that every Pastor hath as hee
neerely because as I sayd before the more universall the Church visible is the externall visible Communion is lâ—sse even as when the number of a Family is cut off by the Sword of the Magistrate the matter first and more intimately and more neerely concerneth the Family whereof hee is a Member yet it doth also concerne the Common-Wealth of which also hee is a Member A Finger of the right Hand is infected with a contagious Gangren it is to bee cut off yet the cutting-off concerneth more neerely the right Hand then it doth the left Hand and the whole Body For the contagion should first over-spread the right Hand and Arme and Shoulder before it infect the left Hand and the whole Body though it doe not a little concerne the whole Body also So though actuall Excommunication concerne all the Churches of the Presbyterie yet it doth more neerely concerne the Congregation whereof hee is a Member 2. The pronouncing of the sentence being edificative it is a fit meane to worke upon others but calling and trying of witnesses and Juridicall decerning of a Man to bee Excommunicated requiring secrecies yea and some scandals and circumstances of Adultery Incest Pestiality requiring a modest covering of them from Virgins young Men Children and the multitude wee have no warrant of GOD that they should bee tryed before the whole multitude nor are acts of Jurisdiction for their excellency to bee brought forth before the people but for their neerenesse of concernment and use of edification Object 12. The people are to consent yea they must have a power and some thing more than a consent in Excommunication Ergo they are all to bee present The antecedent is proved 1. Because they were not puffed up they did not keepe the Feast they did not dostaine from eating with the incestuous person onely by consent 2. Others not of that Church did excommunicate by consent 3. It is said v. 12 doe yee not judge them that are within Answ. If you will have them to excommunicate the same way that they doe other duties you may say they excommunicate the same way that Pastors and Elders doe and if they Judge vers 12. as the Elders doe either all the people are Judges and where are then all the governed if all bee governours or then hee speaketh in this Chapter to the Churches-Iudges onely 2. There bee degrees of consent these of other Churches have a tacite and remote consent the people of the Congregation are to heare and know the cause and deale in private with the offender and to mourne and pray for him Object 13. The highest and double honour is due to him who laboureth in the word 1 Tim. 5. 17. but if the Presbyteriall Church be the highest Church it shall not have the double honour for it is onely the governing Church Answ. Highest honour is due in suo genere to both And this is as if you should compare obedience and honour that I owe to my Father with that which I owe to my grand-Father 2. Paul 1 Tim. 5. 17. compareth Elders of diverse sorts together as the Ruling and Teaching Elder here you compare Pastors to bee honoured in respect of one act with themselves to bee honoured in respect of another act and this might prove I am to give more honour to my Pastor for preaching in the Pulpit then for ruling in the Church-Senate Object 14. The Congregation is the highest Church for it hath all the Ordinances Word Sacraments Jurisdiction Ergo there is not any Presbyteriall Church higher which hath only disciplinary power Answ. There is a double highnesse one of Christian Dignity 2. Another of Church-prehemenency or of Ecclesiasticall authority indeed the Congregation the former way is highest the company of Believers is the Spouse and ransomed Bride of Christ. But the Eldership hath the Ecclesiasticall eminency as the Kings heire and Sonne is above his Master and Teacher one way yet the Teacher as the Teacher by the fift Commandement is above the Kings Sonne as the Teacher is above him who is taught And so is the Case here Object 15. The Arguments for a Classicall or Presbyteriall Church do much side with Prelacy for you make many Lords ruling and not teaching Answ. Let all judge whether the independent power of three Elders accountable to none in a Church-way but to Iesus Christ onely as you make your little Kingdomes on Earth be neerer to the Popes Monarchy and especially when there is but one Pastor in the Congregation then the subordinate Government of fourescore or an hundred Eldersâ— sure I am three Neighbours are neerer to one Monarch then three hundred 2. One Monarchicall Society is as tyrannicall Antichristianism as one Monarchicall Pastor 3. If wee made many ruling and dominering Lords you should say something but wee make many servants endued onely with Ministeriall power onely to teach and rule and to bee accomptable to the Church your Eldership in this agreeth with the Pope that though they deliver many Soules to Satan yet no Man on Earth can in a Church-way say What doe you ACT. XV. A Patterne of a juridicall Synod THat the Apostles in that famous Synod Act. 15. did not goe on by the assistance of an immediately inspired spirit and by Apostolick authority but onely as Elders and the Doctors and Teachers assisted with an ordinary spirit to me is evident from the course of the context 1. Because Act. 15. when a controversie arise in the Church â—â— Antiochia Epiphanius saith as also Hieronymus by Câ—â—mbus and others touching the keeping of Moses his Law especially the Ceremonies except they would bee losers in the buâ—nesse of their salvation Paul could not goe as sent by Amiâ—h to submit that Doctrine which hee received not from flesh and blood but by the revelation of Jesus Christ Gal. 1. 12. to the determination of a Synod of Apostles and Elders for who would think that the immediatly inspiring spirit iâ— Pâ—ul would submit himselfe and his Doctrine to the immediately inspiring spirit in Paul Peter Apostles and Elders therefore Paul and Birnabas come as sent to Jerusalem not â—â— Apostles or as immediately inspired but as ordinary teachâ—â— Therefore saith Diodatus Not because these two A◠〈…〉 were every wayequall to the rest in the light and conduct 〈◊〉 Spirit and in Apostolicall authority Gal. 2. 6. 8. had any 〈◊〉 instruction or of confirmation but only to give the weake 〈◊〉 who had more confidence in Peter and James and in the Church at Jerusalem and to stop false doctors mouths and to estaâ—â—â—â— by common votes a generall order in the Church Hence when a controversie ariseth in the Apostolicke Church and the Controversie is betwixt an Apostle as Paul was and others and both sides alledge Scripture as here both did out of all controversie there is no reason that the Apostle Paul who was now a party should judge it and when a single Congregation in the like case is on two
from any who walketh inordinately 2. Thes. 3. 14. 15. 3 It is not well said that Christ giveth no Lawes for sinnes that seldome fall out What say you of Anathema Maranatha 1 Cor. 16. 22. to bee used against an Apostate from the faith and against such as fall into the sinne against the holy Ghost I thinke visible professors capable both of the â—nne and the censure yet I thinke it falleth seldome out it fell seldome but that an Apostle was to bee rebuked haâ— Paul then no law to rebuke Peter Gal. 2. Object 2. A Synod or presbytery may prâ—nounce the dâ—â—dfull sentence of non-communion against persons and Churches 〈…〉 Answ. But I aske where is the power and institution from Christ that one private man as hee may counsell his brother so hee may by our brethrens grounds pronounce this sentence Object 3. One private man may not doe it to a whole Church â—â— a classicall Presbytery and a Synod hath more authoritie over him then hee hath over them Answ. One private man may rebuke another yea bee may plead with his mother the whole Church that hee liveth in for her whoredomes Hos. 2. 2. But if hee justly plead and his mother will not heare may hee not separate Our brethren of New England I thinke shall bee his warrant to separate for their sixth Synodicall proposition saith the fraternitie and people are to separate from the Eldership after they refuse wholesome counsell Now what Scripture warranteth twenty to withdraw and separate shall also warrant ten and five and one for no reason that if twentie bee carelesse of their salvation in the dutie of separation and shall not separate that one man shall not separate because a multitude doth evill I am not to doe evill with them Object 4. But a Synod or a classicall presbytery hath more 〈◊〉 and authoritie then one private man or one single Congregation 1. Because they are a company of Elders to whom as to the Priests of the Lord whose lips should preserve knowledge the â—â—yes of knowledge and consequently a power and Synodicall authoritie is given though they have no power of jurisdiction 2. Because as a private mans power is inferiour to a Pastors so is the power of classicall and Synodioall meeting of Elders above a man or a single congregation and a Synod in dogmaticall power ariseth so higher then these â—â— divine institution doth fall upon it Answ. The power of order and the key of knowledge doth elevate a Pastor whose lippes doth preserve knowledge above a private Christian yea as I conceive above a multitude of beleevers but I would know if a Synods dogmaticall power bee above the power of single congregations I thinke it is not by our brethrens â—enents for they say expresly that every particular 〈…〉 jus to decide dogmaticall points and this â—ight the Church of Antioch had Act. 15. and laboured to end that 〈…〉 in her selfe which sheweth that they had right and â— we but they had not habilitie and therefore in that case they 〈…〉 light and advise from other Churches and they say The câ—niociation of Churches into classes and Synods wee 〈◊〉 to bee lawfull and in some cases necessary as namely in things 〈…〉 not peculiar to one Church but common to all And likewise when a Church is not able to end any matter that concernes onely themselves theâ— they are to seek advise counsell from neighbour Churches hence the power of Synods is only by way of counsel and advise a Pastors advise is but an advise he giveth not his advise virtute 〈◊〉 as he is a Pastor for then his advise should bee pastorall and authâ—â—itative and proceeding from the power of order though not from the power of jurisdiction hee onely giveth his advise as a gifted and inlightned man and so to my poore knowledge two hundreth five hundreth holy and learned Pastors determining in a Synod any dogmaticall point they sit all there not as in a court not as Pastors for then their Decrees should have pastorall authoritie and some power formally ministeriall to determine yea and to sway in a ministeriall way by power of the keyes of knowledge all the inferiour Churches whom the decree concerneth even as the Eldership of Pergâ—mus which to our brethren is a congregationall Church doth decree by the dogmaticall power of the keyes of knowledge that the doctrine of Balaam is a false doctrine therefore they sit there as gifted Christians and so have no Church-power more then a private brother or sister of the Congregation hath toward or over another for though a multitude of counselling and advising friends be safer and more effectuall to give light then a counselling friend yet are they but a multitude of counselling friends and the result of all counselling and advising men doth never rise higher then a counsell and advise and can never amount to the nature of a command as twenty schâ—â—â—-fellowes suppose as â—udent and wise as the twentie masters of an Universitie if these twentie schoole-fellowes give their advise and counsell 〈◊〉 a weightie businesse that concerneth the practise and obedience of all the students the result of their counsell and advise can never bee more then an advise and cannot amount to the same determination of the twentie masters of the Universitie the result of whose determination is a soveraigne commandement and an authoritative and judiciall decree and statute to all the whole Universitie 2. Whereas these Godly brethren say the power of Synods in things which belong to particular Churches is but a counsell and advise they should have told their mind whether or no the Synod hath more then advise and counsell in things that are not peculiar to one Church but common to all the Churches in that bounds for it would seeme that a Synod is a colledge of commanders in dogmaticall points that doe equally concerne all Churches this should have beenespoken to though in those things which are peculiar to each particular Church they bee but a colledge of friendly advisers and counsellers 2. If a Synod bee but a societie of counsellers they have no more any authoritative power to pronounce the sentence of non-communion against any single Congregation or private man then a private man or a single Congregation hath authoritative power to pronounce that sentence against them but 3. You make the Synodicall power so above the power of private Christians in counselling as that this Synodicall power is of divine institution as you say but let me aske what to doe to counsell and advise onely then that power of counselling in Abigail to David in one brother or sister to another brother and sister is of divine institution warranted by the Law of nature Levit. 19. 18. by the Law of charitie by the communion of Saints Col. 3. 15. 1 Thes. 5. 14. Heb. 3. 13. Heb. 10. 24. Mal. 3. 16. Zach. 8. 21 22 23. for there is a divine institution for one brother to counsell
and teach another But if our brethren give a positive power to a Synod to advise and counsell which private Christians have not then this Synodicall power shall not bee different from the power of private Christians gradually onely as a lesser power to advise differeth from a greater power but specifically and in nature And indeed some of our brethren teach so though I doubt if their brethren will returne them thankes for this way which to me is doubtsome For then the members of the Synod at Jerusalem seeme to mee to bee more then counsellers and there must bee a positive institution by our brethrens grounds to warrant a power Synodicall sentially different from a Church-power and essentially above it for wee teach that because a congregation is a part of a classicall Church and a classicall Church a part of a provinciall Church that this power in Congregations Presbyteries and Synods differ onely gradually in more or lesse extention and by the way Whereas some derive all Church-power from a single congregation to presbyteries and classes ascendendo by ascending others derive it from presbyteries to a Congregation descendendo yea and some from the Catholick visible Church to nationall assemblies and from nationall assemblies to provinciall Synods and from Synods to Presbyteries from Presbyteries to Congregations I with reverence of the learneder doe here conceive that there is no such cursory derivation to bee dreamed of but because the Catholick visible Church is the great organicall body whereof Christ Jesus God blessed for ever is head and King it is toâ—um integrale therefore there is no derivation either by climbing up staires or going downe but Jesus Christ hath communicated his power to this great politicall body and all its parts immediatly to a Congregation hee hath given by an immediat flux from himselfe a politicall Church power intrinsecally in it derived from none but immediately from Jesus Christ and the object of this power is those things that concerne a Congregation and that same head and Lord hath given immediatly an intrinsecall power to the Presbytery in things that are purely classicall and that without either the intervening derivation of either a Congregation that is inferior to the Presbytery by ascending or without any derivative flux of a Synodicall nationall or Catholick visible Church by descending and the like immediatly conveyed power politicall commeth from this glorious head to a Synodicall or nationall or the Catholick visible Church and the reason is the very nature of the visible Church which is totum integrale a great integrall intire body now we know that life commeth to the thighes immediatly from the soule neither by derivation from the feet and legs by way of ascending nor yet from the armes breaâ—s and shoulders by descending I deny not but here there may bee in other considerations some order as if you aske which is tâ—â— first Church I answer with these distinctions of primatus firstnesse 1. The first Church by way of constitution is a congregation in the family of Adam and Eâ—â— 2. The first Church by way of divine intention is the Catholick Church Hence secondly The first Church by generation or the order of generation and so the lesse perfit is a Congregation and here is an ascension still from the part to the whole from a Congregation to a Presbytery from thence to a provinciall Church from thence to a nationall from thence to the Catholick Church And the first Church by way of perfection is that Catholick Queen and Spouse which Christ is to present to the Father without spâ—â— or wrinkle and all parts are for this perfect whole all the ministery ordinances the dispensation of the worke of redemption Christ his death resurrection intercession c. are for this as the end the perfectum totum Ephes. 5. 25 26. Ephes. 4. 11. 12. 13. 1 Cor. 15. 23 24. Hence thirdly if wee regard the order of operation The Congregation is primum movens and primum operans for all the motions of the Catholick-Church beginneth at the inferior wheeles and at the lower spikes if a generall councell bee to inact any thing motions must begin at the single Congregation at Antioch at Jerusalem and from thence ascend to a Preshytery and from thence a nationall Church is to send their Commissioners to act in a Catholick councell though if wee looke to the power it selfe it is intrinsecally in the whole and in every part of the Catholick Church The fourth distinction considerable here is that wee are to regard either 1. The order of nature Or 1. The order of the inhesion of this power or 2. The order of time Or 2. Of the reall derivation of 〈◊〉 power If wee respect the order of nature the power by order of nature is given by Christ immediatly first to the whole Catholick Church as is proved before at length and by this order of natâ—â—â— inhereth first in the whole Catholick Church as mans organized intire whole body is by natures order the first adequat and principall subject of life and the reasonable soule not this â—â— this part but in regard of order of time or reall derivation of 〈◊〉 this whole power is immediatly conferred by Jesus Christ on the whole Catholicke visible Church and to every part of it and any reall derivation of power from one part of the Catholick Church to another by ascension or descension is not to bee dreamed of here As Commissioners of cities and shires have from those cities and shires who choosed them a virtuall power Parliamentary yet is it not formally a power Parliamentary while the Parliament receive them as formall members and then by Law of the State there falleth on them a formally parliamentall power so Commissioners have from their Churches which sent them onely a virtuall or radicall power but they have never a formally Synodicall power by virtue of a divine institution while they bee convened in Christs name Syn dically It is true the members of a generall councell derive their virtuall power to voyce and conclude from the naâ—â—â—nâ—ll Church that sent them to the councell but give me leave this is but a derived power of membership making them fit to bee incorporated in a Synod but being once incorporated they have by their power of order and by Christs immediate institution a power immediatly given by Christ in whose â—ames they conveene to voyce and conclude as a formall counâ—â—â— and to say It seemed good to the holy Ghost and to us they cannot say 〈◊〉 good to the Churches that sent us The 5. distinction is that the power is considered either â—exercised ordinarily or 2. occasionally In regard of the â—â—mer ordinary power is seated collaterally in the Congregation and Presbytery in each according to its proportion of power but because the power is compleater in the Presbyâ—â— which is a compleat body and lesse compleatly in the Congregation which is lesse compleat it is more
is essentially an act of preaching the Word Object 14. This Synod declares only in a doctrinall way what is necessary what is scandalous the same way that Paul doth Rom. 14. 14 15. i Cor. 8. 1 Cor. 10. Answ. This Synod and Paul declare one and the same thing Ergo with one and the same authoritie it followeth not Paul writeth 1 Cor. 5. that the incestuous man should bee excommunicated and this hee wrote as canonicall Scripture by the immediat inspiration of the holy Spirit if then the Church of Corinth should have excommunicated him shall it follow that they gave out the sentence of excomunication by the immediate inspiration of the holy Spirit I thinke not their Churches sentence had been given out by a meere ecclesiasticall authoritie according to the wch Churches of Christ to the worlds end doth excommunicate following the Church of Corinth as a patterne Obj. 15. Though these obtruders of ceremonies did pervent soâ—ks v. 24. yet the Synod doth not summond them before them nor excommuncite them but remit them to the particular Churches to whom it properly belonged to censure and not to any Synod or superiour Judicature Answ. There was no need to summon them for these subverters of soules were personally present at the Synod and rebuked in the face of the Synod as perverters of soules v. 24. for if they were not present 1. to whom doth Peter speake v. 10. Now therefore why tempt yee God to put a yoake on the necke of the disciples c. the Apostles and Elders did not impose the yoake of Moses Law upon the beleeving disciples nor any other save onely the obtruders of circumcision 2. Who were they in the Synod who made much disputing v. 7. note the Apostles not any save these obtruders Ergo they were personally present at the Synod nor needed they to excommunicate them for I judge that they acquiesced to the determination of James which was the sentence of the Synod and the great dispute spoken of v. 7. ceased v. 13. and the conclusion is agreed upon 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then it seemed good to the Apostles Elders and whole Church and there was reason why these obtruders should acquiesce so that there was no need of further censure for there was satisfactiou in part given to both siddes The question was whether or no are beleevers now to keepe the Law and the ceremonies of Moses his Law It was answered by the Synod by a distinction which favoured in part both sides 1. There is no necessitie that the beleeving Gentiles who are saved by grace as well as the Jewes bee troubled to keepe all the ceremonies and this satisfied the Apostles who taught that the Gentiles were now made one people with the Jewes and both are freed in conscience from Moses his yoake the other part of the distinction it was this yet there bee some ceremoniall commandements as not to eate things offered to Idols blood and things strangled for fornication is of another nature and abstinence therefrom is of perpetuall necessitie 1 Cor. 6. 13 14 15 16. 1 Thess. 4. 3. Col. 3. 5. these must bee avoided for scandals sake by all the Jewes but especially by the Gentiles lest the weake Jewes who take these to be divine commandements yet in force take offence and this was satisfactorie to the obtruders and wee heare no more of their disputing and there is an end of the controversie by the blessed labours of a lawfull Synod 3. I could easily yeeld that there is no necessitie of the elicit acts of many parts of government such as excommunication ordination admitting of heathens professing the faith to Church-membership in Synods provinciall nationall or oecumenicall but that Synods in the case of neglect of presbyteriall-Churches command these particular Churches whom it concerneth to doe their dutie and in this sense the Synod Act. 15. is to remit the censure of excommunication to the presbytery of Antioch and Jerusalem in the case of the obstinacie of these obtruders of circumcision but so some power of government is due to the Synod as prescribing of Lawes and Canons for presbyteries and Congregations Object 16. Therefore was the Synagogue of the Jewes no compleat Church because all the ordinances of God cannot bee performed in the Synagogue and therefore were the Jewes commanded onely at Jerus salem and in no other place to keepe the passeover and to offer offerings and sacrifices which were òrdinary worship Deut. 12. but there is not any worship or sacred ordinance saith that worthy Divine Dr. Ames of preaching praying Sacraments c. prescribed which is not to bee observed in every Congregation of the New Testament Nor is there any ordinary minister appointed who is not given to some one Assembly of this kind So also Mr. Mather and Mr. Thomson teachers in New England Others say because there was a representative worship of sacrificing of all the 12. Tribes at Jerusalem therefore all the Synagogues were dependent Churches and Jerusalem was the supreme and bighest Church but there is no representative worship in the New Testament and therefore no need of Synods as higher Churches Answ. Surely the aforesaid reverend Brethren of New England have these words But it seemeth to us that the power of a Synod is not proporly a power and exercise of government and jurisdiction but a power of doctrine and so a Synod is rather a â—aching then a governing Church from which I inferre 1. That out Brethren cannot deny a power of governing to a Synod but it is not so proper governing as excommunication and ordination performed in their Congregations but say I it is more properly governing as to make Lawes and rules of governing is a more noble eminent and higher act of governing as is evident in the King and his Parliament then the execution of these Lawes and rules 2. Our brethren incline to make a Synod a teaching Church but I inferre that Synodicall teaching by giving out decrees tying many Churches as our Brethren of New England and the forenamed authors teach is an ordinance of Christ that can bee performed in no single Congregation on earth for a doctrinall Canon of one Congregation can lay no ecclesiasticall tie upon many Churches Ergo by this reason our Congregations shall bee dependent as were the Jewish Synagogues 3. With favour of these learned men it is a begging of the question to make Jerusalem the supreme Church and the Synagogues dependent Churches because it was lawfull onely at Jerusalem to sacrifice for I hold that Jerusalem was a dependent Church no lesse then the smallest Synagogue in all the tribes for in a Catholick meeting of all Judah for renewing a Covenant with God Ierusalem was but a sister Church with all of Iudah Benjamin Ephraim Manasseh who 2 Chron. 15. 9. 10. 11 12. made up one great Church which did sweare that Covenant Ordinances doe not formally make Churches visible nor divers ordinances divers
Churches profession of the truth formally constituteth a visible Church and Church union in ordinances and government and this was alike in the Synagogues and in Ierusalem It was a thing meerely typicall that at Ierusalem onely and in the Temple onely should there bee offerings and sacrifices because in Christ God-man all our worship and service and prayers are accepted of the Father but I pray you did this instampe Ierusalem with any note of Church-supremacy above the meanest Synagogue in all Israel and Iudah I see it not all the Synagogues and all the land were members of the nationall Church and every one a member of his owne Synagogue the persons processing the truth and dwelling at Ierusalem had no supremacie over the Synagogues because they did inhabit that typicall place but the Priests and Levites were indeed servants to all the land in offering sacrifices and in governing in the Synedry either the greater or the lesse but these professors who did constitute the visible Church at Ierusalem had no Church supremacie at all for their relation to the Temple their cohabitation or bodily contiguitie was no Church-relation then or now and that these of the Synagogues behooved to worship in some solemne acts onely at Ierusalem did no more give supremacie to the inhabitants of Ierusalem to bee a Church over them then the Synagogues could claime supremacie over the inhabitants of Ierusalem for the inhabitants of Ierusalem were tied to worship there and in no other place and to stand to the determinntion of the great Synodrie without appeale because there was not a Catholick visible Church in the world but the Church of the Iewes and this argument with as great force of reason might conclude that all the cities and incorporations of England are in government dependent and subordinate to London and the suburbs because they are subordinate to the honorable Houses of Parliament if wee should suppone that Westminster by a standing Law of the Kingdome were the unalâ—erable seat where the Parliament can fit and in no other place which yet could prove nothing seeing London and the suburbs are in their government no lesse subordinate to the Parliament then the meanest village and towne in England and therefore I see no ground because some representative worship was tied to Jerusalem to give Jerusalem a Church-supremacie 2. because one Congregation doth pray for another that is under pestilence and diseases and praises God for the deliverance from these evills which also is a sort of representative worship every Church and person partaking of a Christian priesthood to offer up prayers and praises one for another it will not as I conceive prove that one Congregation hath Church-supremacie and power of jurisdiction over another Because 1. all Israel was alike circumcised 2. all alike the called people of God in covenant with God 3. all had claime to the Altar Sacrifices Temple Arke c. 4. All alike professed their subjection to God to Priests and Prophets in these same ordinances whether typicall or judiciall or morall therefore every Synagogue alike at Ierusalem at Dan or Bersheba were alike Congregationall Churches without dependance one upon another and all depended upon the whole nationall Church and on the Synodries supreme subordinate and the Synagogue-government according to their subordinations respectively and I see no nationall Church in Israel peculiar to them or typicall more then there is a nationall Church in Scotland or England though God put some distinguishing typicall notes upon their government yet it never made either the invisible or visible Church of the Iewes to differ in nature and essence from the Christian Churches Object 17. From the power of jurisdiction in a Synod you may inferre a power of jurisdiction in a nationall Church and a power of jurisdiction in the whole Christian world and wee know not any Politicall Church Catholick and visible in Scripture and if then were any such Church Catholick then might they conveene and sweart a Catholick-covenant for uniformitie of doctrine worship and government of the Church as wee have done in Britaine and this Catholick Church might impose it upon a nationall Church even by that same Law of proportion by which the nationall Church may impose it on particular Churches which are parts of the Nationall Church Answ. I see not how the consequence holdeth every way good that as wee inferre from a juridicall power in a presbytery the same power juridicall in a Synod and the same in a nationall Assembly that therefore wee may inferre the same juridicall power in an Oecumenick councell and the reasons of the disparitie I take to bee these 1. The farther remote in locall distance of place that Churches bee as it falleth out in the Catholick visible Church the danger of scandalizing one another by visible communion and so the opportunitie of edifying one another is the lesse and so the communion visible is the lesse and consequently the power of jurisdiction is the lesse 2. An universall and oecumenick councell of all the visible Churches on earth is an act of the visible Church which supposeth all the visible Churches on earth to bee in that morall perfection of soundnesse of faith of concord and unitie that some one Congregation or classicall presbytery of Elders according to Gods heart may bee in which morall perfection perhaps is not de facto attainable though it bee not physically impossible in this life except wee suppose the heavenly dayes of Christs visible reigne on earth a thousand yeares when yet there shall bee no Temple nor externall ministery of which state I cannot now dispute and therefore I conceive these sixteene hundred yeares there never was an integrall and perfect oecumenick councell of all the Churches on earth and therefore if wee should dispute of the juridicall power of such a Catholick assembly whether it may impose an oecumenick and Catholick oath on a nationall Church against their will and excommunicate a nationall Church is but a needlesse and a Châ—mericall dispute and it includeth two contradictory suppositions 1. That all the Churches on earth are of one sound faith worship doctrine and Church-government and yet one nationall Church is supposed to bee heterodox scandalous and obstinate so that that whole nationall Church must bee constrained to take a lawfull oath and must bee excommunicated such an hypothesis is not possible where the Gospell is preached for even the whole Romish Church in all its members deserveth not excommunication in respect wee are sure God hath thousands in the bosome of that Church who beleeve in Christ and doe not defend popery with obstinacie and such an hypothesis is contradicent to the supposition of the soundnesse of faith and unitie of all Christian Churches on earth and therefore I plainely deny that Christ hath given the like power of jurisdiction to the Catholick visible Church that hee hath given to a nationall Church over a provinciall Church or Synod and to a Synod over a classical
hand in it 2. The formall acts of a politicall Congregation not fixed are one and the same in nature and essence with the formall Church-acts of a fixed Congregation For 1. the Word and Sacraments are one and the same 2. their acts of government in rebuking accusing and joynt consenting to deliver to Satan an incestuous man are one and the same whether the Congregation bee fixed or not fixed shew us a difference But it is said they are different in a politicall or in a Church-consideration 1. Because this determinate Congregation is to subject their consciences in the Lord to this fixed Eldership whom they have called and chosen to bee their Elders and not to the ministery of any others as 1 Thess. 5. 12. Know them that labour amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not those who are over others and that are over you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are over you in the Lord not over others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and admâ—nish you not others and 2. The Pastors are to feed such a flocke over which the holy Ghost hath set them Acts 20. 28. and they are to feede the flocke amongst them 1 Pet. 5. 2. not any other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore Pastors are fixed by the holy Ghost to a fixed congregation 3. Pastors are not rebuked by the Spirit of God for remisse exercise of jurisdiction and Church-power but over their owne fixed Congregation not because they doe not exercise their power over other Congregations over which they are not and for whose soules they do not watch as is evident in the severall rebukes tendered by Christ to every Angell or Eldership of the seven Churches in Asia Revel 2. c. 3. where every Angel and Church is rebuked for their owne omissions towards their owne fixed and particular flocks Answ. The places doe not come up to prove fixed Congregations in the Apostles times for 1. wee deny that the Church of Thessalonica was one single fixed Congregation or the Church of Ephesus either and farre lesse can the Churches of Pontus Galatia Cappadocia Asia and Bythinia to which Peter writeth and whose Elders 1 Pet. 5. 1. 2. hee exhorteth to feede the flock of God bee one fixed Congregation nor doe they prove that fixed Congregations were though I thinke it not unprobable that when Phebe Rom. 16. 1. is called a Deacâ—nisse of the Church which is at Cenchrea that there were fixed Congregations at that time but many things not without apparent strength of much probabilitie may bee said by the learned on the contrary 2. The Eldership of Ephesus I dare not call the Eldership of one Congregation farre lesse of one fixed Congregation and they are all commanded to feed the flocke over which the holy Ghost had set them and no other Church that is most true But how doe our brethren inferre a fixed Congregation at Ephesus from thence farre lesse I think can they in ferre that the formall Church-acts of a fixed and a not fixed Congregation are different in nature and therefore if we can show that in the Apostolick Churches they had many Congregations though not fixed under one common Eldership which did feed them in common with Word Sacraments and Discipline as is clearely proved then have wee a patterne of a Presbyteriall Church 3. The Elders of Ephesus and these Elders 1 Pet. 5. 1 2 3. had all of them a burden of the soules amongst them and over which the holy Ghost had set them and they had not a burden and charge in particular of others as watching in particular for the soules of others but how fixed Congregations are hence inferred I see not for I may have with other six Pastors a Pastorall burden and charge to watch for three Congregations according to my talent and strength though I bee not a fixed pastor to all the three collectively or to any fixed one distributively so as all the omissions of my six fellow-labourors shall bee laid to my charge in the Court of the Judge and Lord of all if I do what I am able which I demonstrate thus 1. That morall obligation of conscience which did obliege the Apostles as Pastors of the Christian world which was to bee converted is not temporary but perpetuall and morall and did obliege the Apostles as Christians Therefore this morall obligation did lie upon the Apostles to feed the Catholick fiocke of the whole Christian world over which the holy Ghost had set them just as the Elders of Ephesus Act. 20. 28. are commanded to feed the whole flock of God which is at Ephesus now I aske if every single Apostle is to make a reckoning to God for the soules of all the Christian world 2. If Peter must bee answerable to God because Paul by negligence should incurre the woe of not preaching the Gospell 1 Cor. 9. 16 3. If upon this morall ground of an obligation lying on the Apostles to feed the Catholick flock of the whole world amongst which they were for the most part by speciall commandement of Christ to preach to all nations Matth. 28. 19. to every creature Mark 16. v. 15. If I say the Apostles bee tied to plant Churches in such determinate quarters and fixed kingdomes of the habitable world and if the dividing of the world into twelve severall parts and large parishes to the twelve Apostles bee juris divini of divine institution I believe this can hardly bee proved by Gods Word 2. Where there bee six Elders in a Congregation supposed to bee independent every one of the six are oblieged in their place to feed the whole flocke over which the holy Ghost hath set them and that by the commandement of God Act. 20. 28. 29. 1 Pet. 5. 1. as our brethren teach but I hope by these places no humane logick would inferre nor could our brethrèn collect that 1. every one of these six should by divine institution bee set over each of them the sixt determinate and sixt part of that Congregation 2. That every one of the sixt were not to give a reckoning for the whole Congregation and did not watch for the whole Congregation according to his Talent 3. That one might not be accused even one Archippus possibly at Colosse Col. 4. 17 for his owne particular neglect to the whole flock though others were also joyned with Archippus who fulfilled their part of their ministery Col. 2. v. 5. yea we justly aske if all the Elders of Thyatira were guiltie of remisse discipline against the false Prophetesse Jezabell and if all the Church of Sardis did become sleepie and secure and had a name that they were living and yet were dead though the Eldership under the name of the Angel of the Church bee indefinitely rebuked Revel 2. 20. c. 3. 1 2 3. 4. yea it is like to mee that seeing the Lord Jesus commendeth the one for love service faith patience Revel 2. 19. and the other that c. 3. 4 they had a few names that had
sum of mony the common people ordinarily follow the learned and the wise of the City and Land This could not have been done except the far greater part of the City had submitted to the Gospell for when they were well neer ready to tear Paul in peeces they behoved to be wounderfully tamed when many Believed and came and confessed and shewed their deeds v. 18. Baynes com on 1. ch Ephes. saith Ephesus was a City sogiven to riot that it banished Hermodor Upon no other consideration but because he was an honest sober man And also Paul 1 Cor. 16. saith v. 9. for a great doore and effectuall is open to me at Ephesus This was as all Interpreters Protestant and popish say uno ore a large harvest Upon these considerations I leave to our reverend Brethren their judgement if Mr. Mather and Mr. Thomson say right we doe not thinke they were more in number at Ephesus then in Corinth and Ierusalem where the Christians met all in one place Likewise Samaria a numerous City was one Church for that it is said of them Acts 8 5 6. They heard Philip v. 14. Samaria received the Word it was a publick visible Churchreceiving of the word and v. 12. They believed and were Baptized both men and women Where a multitude no better then Heathen as Samaria was receive the Seale of the Covenant to wit Baptisme they must receive it in a Church-way except we thinke that promiscuously all come to age were received to the Seales and when Peter and Iohn came to Samaria to helpe Philip in the worke it cannot be that they all went to one House and to one single Assembly to preach the Word The Church of Antiochia must be a Presbyteriall Church aâ— it is Acts 11. v. 19. 20. for the multitude of Believers may be collected from These who were scattered abroad upon the persecution that arose about Steven 20 when they were come to Antioch spaks unto the Grecians preaching the Lord Jesus 21. and the hand of the Lord was with them and a great number believed and turned to the Lord. This is not like to be one Congregation seeing they are 1. much people 2. many scattered preachers 3. And the Hand of the Lord accompained their labours 2. v. 23. when Barnabas sent by the Church of Ierusasalem came and saw the Grace of God he exhorted them all That with purpose of heart they would cleave to the Lord and upon Barnabas his preaching v. 24. much people was added to the Lord. Here is a second accession made to the Church of Antioch 3 v. 25. Then departed Barnabas to Tarsus to seek Saul 26. And when hee had found him hee brought him to Antioch And it came to passe that a whole yeare they assembled themselves with the Church and taught much people here is a third accession And such a huge multiplication that the Church of Antioch giveth a denomination of Christianity to all the Christian Churches of the World All which saith it cannot be one poore single Congregation for there was at least if not more then one Congregation at Antioch when tidings came to Jerusalem that the Lord had a Church at Antioch before they sent Barnabas to these Churches v. 22. and what might this Church grow to when much people was added to the Lord by the labours of Barnabas v. 24. And how was it increased when Barnabas and Paul after that taught the Word to much people a whole yeare v. 26. It grew after that a great Church so that Chrysostom commendeth Antioch for the prime Church And Oecumenius saith for this cause there was a Patriarch appointed at Antioch which certainly sayth thus much that it was a more numerous Church then one single Congregation and Cyrillus so extolled the Church of Antioch because the Disciples were first named Christians there that he saith this was the new name that Esaiah said the Mouth of the Lord should name and so doth Hilarius expound the Text which seeing it is clearely the new glory of the Church of the Gentiles adjoyned to the Church of the Iewes it cannot arise from a handfull of a single Congregation in the mind of these Fathers and though we love not with some antiquity to make Antioch the first Church before Rome yet seeing it was of old before Rome we may hence collect that that Church which was patriarchall was not Congregationall and therefore I make no use hereof Volaterranus who saith of old the Patriarch of Antioch had under him 14. Metropolitans 53. Bishops and 366 Temples onely it is like that Antiquity hath believed that there was a great number of Believers in this Church at first Now to These which to mee prove it was more then one Congregation wee may adde that there was Ch. 13. 1. in the Church that was at Antioch certaine Prophets and Teachers as they are reckoned out These at Antioch Ministered to the Lord in publick prayers saith Beza and preaching and saith Diodatus in administration also of the Sacraments and other parts of the Evangelick Ministery Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now I would know what all these Prophets and Doctors beside Paul and Barnabas who preached a whole yeare at Antioch did in peaching to one single Congregation and also it is said Acts 15. 35. Paul and Barnabas continued at Antioch Teaching and preaching the Word of Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with also many others Certainly here is a Colledge of preaching Pastors who also did lay hands on Paul and Barnabas Acts 13. v. 3. which all could not be busied in Teaching one single Congregation at Antioch Mr. Mather saith that the whole multitude of the Church of Antioch were gathered together Acts 14. 27. and Acts 15. 30 31. to heare the Epistle read which was sent from the Synod Therefore this Church was no more then might meete in one place Answ. I answer the place Acts 14. 27. is the representative Church for they met for a poynt of Discipline at least for a matter that concerned all the Churches to wit to know how God had opened the doore of faith to the Gentiles then must the many thousands of Men and Women which made up the Church at Ierusalem Acts 2. 42. Acts 4. 4. Acts 5. 14. Acts 6. 1. v. 7. Acts 21. v. 22. be many Congregations now any Man may judge how unpossible it was for the many thousands of the Church of Ierusalem to meet as one Congregation for the Lords Supper and matters of Discipline and it is knowen that the many thousands of the believing Iewes convened to the feast did not make one Church Acts 21. 20. 21 22. for our Brethren say that was an extraordinary confluence of many people from all â—udea came to the feast of Pentecost And this many learned Protestant Divines answer to that place But 2. I doe believe that the assembling of the multitude at Antioch c. 15. v. 30. which sayth
Judas and Silas gathered toâ—ether the multitude and delivered the Epistle and Acts 11. 26. and Barnabas and Paul their assembling with the Church a yeare must be taken distributively And that there were more assemblings of the multitude and Church at Antioch then one for Silas Paul Barnabas abode a good space at Antioch and taught the Word of the Lord with many others Acts 15. 34 35. and therefore there is no ground or warrant to say that the Epistle was read to all that meeting in one day and at one meeting and as little warrant there is to say that Barnabas and Paul assembled themselves Acts 11. 26. with one and the same single Church-assembly consisting of all the Christians at Antioch in one house and in one day the space of the whole yeare in which they abode at Antioch nor shall I believe that Paul and Barnabas and many other Teachers at Antioch Acts 15. 35. Acts 11. 20 26. Acts 13. 1 2 3 4. assembled all in one materiall house at one single Church-convention but it suteth not with the wisdome of Christ who sent his Disciples out two by two for the hastening of the worke Mat. 10. That they did all even the many prophets at Antioch Acts 15. 35. Acts 13. 1. 2. onely bestow their labours upon one single Congregation And the word Church and Synagogue both are taken distributively in the Scripture and must of necessity be taken so And so must we take the word Exod. 12. 6. and so Ainsworth readeth it and the lambe shall be kept by you untill the fourteenth day of this moneth and the whole Church of the congregation of Israel shall kill it between the two evenings immolabunt eum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus turneth it omnis cetus catus Synagogae Israel Now the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place must be taken distributively For all the children of Israel collectively did not meet to slay the Lambe for the Text saith v. 3. it was to be slaine in the House that is saith Ainsworth as the Greeke translateth Houses And here v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the House of their Fathers The word House here must bee taken distributively for Rivetus with great reason inclineth to thinke that the Passeover was not a Sacrifice properly so called And truly to me the Lord doth determine the question Jer. 7. 22. for I spake not to your fathers nor commanded them in the day that I brought them out of the Land of Egypt concerning burnt offerings and sacrifice for 2 Chro. 30 v. 2. 17. there is no necessity to expound the place of these convivall Lambes of the Passeover but of other Sacrifices offered at this time see Lyran and Cajetanus And also Cornelius a lapide saith on the words because he can find no ground for the Mosse in the place hinc pateâ— universos sacerdotes non immolasse hos agnos paschales in Templo uti sentit Claudius Sainctes 1. Repet Eucharist c. 7. Abulensis in Exod. 16. ex eo Serrarius in Josu 5. 9. 22. and it is certaine every Master of the Family did slay his owne Lambe and Diodatus on these words in every House to shew the communion of the Church in the enjoying of Christ and his benefiâ—s And the seventy Interpreters render the place Exo. 12. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Chaldee paraphrast c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immolabunt eum omnis Ecclesia filiorum Israel Hieron immolabit eum universa multitudo filiorum Israel However there were neither Priests nor Temple as yet in Israel when they came out of Egypt And therefore every head of a Family did slay the Lambe and so the Church of the Congregation distributively taken slew the Lambe every one by himselfe and so is the word Synagogue taken where it s every way a Congregationall assembly as Mat. 13. 54. And when hee was come to His owne Country He taught them in their Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word Synagogue must be taken distributively For he did not teach in one single Synagogue onely in his own Countrey but in many Synagogues one after another in diverse places and at divers times as it is expounded Luke 4. 44. and Hee was preacking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Sgnagogues of Galilee in the plurall number Mat. 9. 35. He went about all Townes and Villages teaching in their Synagogues c. Joh. 18. 54. I ever taught in the Synagogues and dayly in the Temple whither the Iewes alwayes refort And therefore Synagogue Mat. 13. 54. in the singular number must be expounded distributively for many Synagogues in diverse places and diverse times and so doe I thinke the word Church and muluitude Acts 11. 26. Acts 5. 30. must be taken distributively and so the word Church is taken 1 Cor. 14. 19. Yet in the Church I had rather speak five words with my understanding that I may teach others then ten thousand words in an unknowen Tongue Paul I hope desired not to speake in a knowen tongue to edifie in one single Congregation of Corinth onely but in all the Churches where he taught and 1 Cor. 14 35. It is a shame for a Woman to speake in the Church the word Church cannot be in that place restricted to the one single Congregation supposed to meet all in one house at one time in Corinth because it is a shame for a Woman to preach in all the Churches of the World as is clear 1 Tim. 2 11 12. and Exod. 12. 47. all the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Israel shall doe it that is they shall eate the Lambe in their Houses and shall not break a bone thereof so the 70. Interpreters render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldee paraphrast Omnis caetus Israel faciet illud It were easie to bâ—ing infinite instances out of the Word of God to make good that a collective noun such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church is taken distributively So James 2. 2. if toere came unto your assembly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man with a gold Ring c. Except the word assemblie or Church be taken distributively and not collectively it shall follow that all the dispersed Iewes to whom Iames doth write have one single place of Church-assembly as Heb. 10. 25. not forsaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembly of your selves together aâ— the manner of some is but can any inferre from this place more then from Acts 11. 26. Acts. 15. 35. that all the whole Hebrewes to whom that Apostle doth write had one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 single Church-meeting and one Congregation in the which they did all meet for worship I thinke not or will it follow that there were none amongst all these Iewes who did separate from any Church-assemblie except onely from the Church-assembly of a single Congregation
their authority subordinate per modum obedi ntâ—ae subordinately and by way of due obedience to the Elders 2 Câ—r 10. 6. But I desire a word of Christs Testament for this where wee aâ—de that collaterall Judges acting as Judges doe act by way of obedience and subjection one to another for if the brethren 1 Cor. 5. convened in Court with the Elders to deliver the incestuous man to Satan do act in that Court as giving obedience to the Elders I see not how they concurre authoritatively is sharers with them of that same Ministeriall power if it be said brethren though they act as Judges in excommunicating yet they remaine brethren and a part of the flock and so in all their morall acts of authoritative concurring with the Elders they are under the pastorall care of these who watch for Soules and so they judge and act even in the Court as under subjection to their watchmen who must give an accompt for their Soules I answer so the Elders in their acts of the most supreame Ministeriall authority and acting in a Church court leave not off to be brethren and a part of the flock of Christ and so in subjection one to another for six Elders watch for the Soule of one and one also for the Soules of six and so if this were a good reason the Elders should act with subordination of obedience to Elders As the people act with subordination to the Elders 2. The place cited for this 2 Cor. 10. 6. where it is said that the Preachers have in readinesse to revenge all disobedience must inferre that they are to revenge by the word which is mighty through God to cast downe strong holds as is said there v. 4. 5. even disobedience of Elders ruling unjustly and abusing the Keyes no lesse then disobedience of the people And I see not how brethen acting in a Church-Court joyntly with Elders how in that they put on the relation of the flock and the part governed in the very act of exercising acts of governing for otherwayes one Pastor in the act of preaching in the Name of Jesus Christ and so in authority above these to whom he preacheth doth preach subordinatè and as in subjection to the whole organicall and formed Church who hath power to censure him if he preach erroneous Doctrine 3. I see not how the third Proposition doth stand to wit that the brethren share with the Elders in authoritative acts of the Keyes and yet they â—ct according to the. 4. Proposition as under the Eldership by way of subjection and obedience to them Except this be that which our brethren meane that the people of a single Congregation exercise acts of Jurisdiction by way of dependence so as they may be censured by the Elders if they erre but the Elders if they erre are every way Popes and so independent that there is no Church-power on Earth above them that in a Church-way may censure them or call them to an accompt 4. The Table of New England divideth the actuall exercise of the power in a Charitative power by way of Love and Charity and a politick or Church-exercise the politick exercise againe is either brotherly fraternall or Presbyteriall and the presbyteriall exercise is either 1. Teaching  or  2. Governing And Teaching is either by way of Office or Administrating the Sacraments The Presbyteriall exercise of the Keyes is independentElders in the power of governing sed respectâ— apotelesmatis sâ—u complementi censurae in respect of the effect or a compleat act of governing the Elders Rule and Act with dependence upon the people in these foure cases 1. In excommunication  2. In judging  3. In sentencing the aocused  4. In election or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in calling of a Minister So that the Elders there alone without the people can exercise none of these acts completely without the people so heare the Elders depend upon the people in their actuall governing and the Fraternity or Brethren depend on the Elders by way of subjection or obedience to them Yet give me leave the letter informeth me that it is said by many learned and godly men in New England that if their policy should make the government of the Church popular they should give up the cause But I conceive the government to be popular though the people only be not governours for Morâ—llius never taught any such thing now this government maketh Elders and people to governe the Church joyntly with mutuall dependence one upon another which certainly maketh the brethren in the Lord as well as the Elders for if the Elders be not these onely which watch for the peoples Soules as these which must give an accompt Heb. 13. 17 18. and they be not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over the people in the Lord as is said 1 Thess. 5. 12. 13. Then the brethren must be taken in with them aâ— joynt governours as is said Propos. 3. Which certainly must confound the Scripturall order established by God betwixt the Pastors and the Flock the Watchmen and the City the shepâ—eards and the flock these who are to obey and these who are over them in the Lord. The 5. and 6. Proposition is The Brethren may not excommunicate an Elder but mediante concilio by the intervening sentence of the Elders is but the brethren may separate and withdraw from the Presbyteris after they refuse sound advise Answ. 1. This is much contrary to that which they ordinarily teach to wit that people destitute of Officers may ordaine and excommunicate their Officers 2. By this learning the Soules of Elders are in an hard case for when they do all scandalously 〈◊〉 there is no Ecclesiasticall meane of edifying them for there is no Church on Earth to excomunicate Elders when they â—â—re Separation from them is an unwarrantable way except they be excommunicated 3. In the case of the Elderships incorrigible scandalls the power of excommunication retireth into the brethren yet it was never formally in the brethren nor can they exercise this power but mediante Presbyteriâ— that is they cannot excommunicate the Eldership but by the Judiciall sentence of the Eldership and so the power is but a shadow Mr. Mather Mr. Thomson cap. 2. pag. 16 17. though some have appealed as Luther and Cranmer from the Pope to a generall councell Yet not from a Congreation to a generall councell Answ. In matters doctrinall some as Luther and others have justly appealed from a Congregation to a generall councell though Luther and Cranmer did it not though verily I professe I cannot see what power of Jurisdiction to censure scandalls can be in a generall councell there may be some meerly Doctrinall power if such a councell could be had and that is all M. Mather Mr. Thomson c. 2. pag 20. if Churches be dependent on Synods because the light of nature teacheth a communion and assistance in government by the same reason Churches must end in a Monarchy on
Church may doe it Nor did they lay on hands as Ecclesiasticall Elders because what these which layd on hands did they did as from the Congregation for 1. These Levites were taken in stead of the first borne of Israel and not in stead of the first borne of the Elders only Num. 3 40 41. 2. They were presented to the Lord as an offering of the children of Israel not of the Elders only 3. When the multitude brought an oblation the Elders put their hands on the head of the sacrifice Levit. 4. 15. in stead of all the multitude Answ. These who layd on hands did it as a worke peculiar to the Elders because the Elders were a part of the first borne who by Office were Elders and in whose stead the Levites were assumed Num. 3. 40. 41. else the Church of Israel being a constituted Church before this time wanted Officers which is against all truth 2. We grant the Magistrates layd not on hands but they who layd on hands did it as Ecclesiasticall Elders And the reasons against this conclude not 1. The first reason concludeth not because these who layd on hands were the first borne who by Office were Church men 2. The other two reasons prove nothing for because these who layd on hands did lay on hands as representing the whole Congregation alas it doth no wayes conclude that they layd not on hands as it is a works peculiar to them as Elders for the Priest offered sacrifice first for his owne sinnes and then for the peoples Heb. 7. 27. and so did represent the people But I hope it followeth not that therefore the Priest did not sacrifice as a Priest and by vertue of a peculiar Office but onely as a principall member of the Congregation 3. What if there be no Elders in a single Congregation as our brethren suppose there were no Elders in Office in Israel to lay hands on the Levites it will not follow therefore the people are to lay on hands except there were no Elders in all the Land or Nationall Church to lay on hands And though I thinke imposition of hands not so essentiall perhaps as a Minister can be no Minister without it yet I thinke not so of Ordination for these to mee are as different as the authoritative calling of a Minster and a rite annexed to that calling because none can be a Minister in a constituted Church but one which is called of God as was Aaron But you will say in a Church in an Island one may bee a Pastor without any ordination if the people elect him and there be no Elders to ordaine I answer it is true but so many Pastors send a Pastor to bee a Pastor to a Congregation though that Congregation never chuse him as possibly they bee for the most part Popish or unwilling yet both Cases are extraordinary and the Church not constituted and established M. Mather if the people may elect Officers then in some cases they may ordaine them also because ordination is lesse then election and dependeth upon it as a necessary antecedent and it is nothing but aâ— consummation of election or the admission of a person into the possession of that Office whereto hee had right before by election If then a single Congregation may elect which is the greater they may ordaine which is the lesser Answ. Ordination is the more and election the lesse for ordination is an act authoritative of the Presbytery 1 Tim. 4. 14. and for ought I see the authors might argue thus the people may ordaine Ergo they may preach and baptize for all the three are presbyteriall acts given to men in office 2. Some doubt if I said rightly in my former Treatise that ordination is prior to election because ordination is that whereby a Minister is made a Minister and election that whereby he who is a Minister first by order of nature is made the Minister of such a flâ—ck I will not contend with any of either sides for order But when I said so I tooke the word election for the peoples actuall receiving and their compleat taking him for their Minister after hee is now ordained a Minister this is his installing in his Office And my reason is because the peoples naming of such a man to bee their pastor doth stand with his never being their pastor hee being unwilling to be their pastor and the presbytery thinking it unfit hee be the pastor of such a people 2. The people elect him as a pastor to be their pastor they doe not elect him as a gifted man And whereas some say Acts 6. 3. 4 5. Election of seven men to be Deacons goeth before ordination and imposition of hands v. 6. Answ. Election of the people goeth before ordination in the relation of Luke true Ergo election is prior by order of nature it followeth not But Acts 1. Ordination of Matthias God casting the lot upon him vers 25. is prior to the peoples electing of him for the peoples appoynting of two vers 23. cannot be their election for they were to elect one but I submit to the learneder my thoughts in this As also my tearming Paphnutius neither Bishop nor Elder at the Councell of Nice which I did not as denying him to bee a Bishop but because hee was called to that Councell of Nice where as before hee had beene deprived but was restored by Constantine though in the estimation of these who contended for the single life of Priests whose corruptions Paphnutius opposed hee was in an Ecclesiasticall sense neither Bishop nor Presbyter but deprived from both But let the righteous rebuke mee and it shall be as Oyle to my Head 3. It cannot bee that election of the people is the whole calling of a man to the Ministerie and Ordination onely a supplement and an consummatory rite or a benedictory signe which may bee spared 1. Because by the imposition of the bands of the Presbytery Timothy was made a Minister 1 Timothy 4. 14. Paul and Silas separatted to preach to the Gentiles Acts 13. 1 2 3 4. the Deacons ordained Acts 6. 6. and this is enjoyned with the right manner of acting it to Timothy 1 Timothy 5. 22. 2 Timothy 2. 2. as a Ministeriall act 2. A Ministeriall caling standeth in an authoritative sending Romans 10. 15. and I see not well how the people themselves doe send a Minister to themselves 3 The people have not either formally or by any grant of CHRIST vertually the Keyes committed to them how then can they give the Keyes to pastors 4. People may as the Sheepe of CHRIST Ioh. 10. decern His Voyce and so have a power of Election of their owne pastors nor doth this make good which our Brethren say Mr. Mather sayth that because they are all taught of God Esa. 54. 13. and they knew Christs ' Doctrine Joh 7. therefore they may judge of a Ministers fitnesse for it is plaine that there it a twofold knowledge one of
Christians Esal 54. 13. not denied to Women and believing Children who cannot lay on hands nor ordaine Ministers as the presbytery doth 1 Timothy 4. 14. Acts 6. 6. Acts 13. 1 2. 3. 1 Timothy 5. 22. 2 Timothy 2. 2. but for trying of Ministers if they bee the sonnes of the Prophets and must be apt to teach 1 Timothy 3. 1 2. able to convince subtile Hereticks and gain-sayers and to put them to silence Titus 1. 10. 11. there must be in a constituted Church a Colledge of pastors and prophets to try the prophets with a presbyteriall Cognizance But here some object If Election bee absolutely in the hâ—â—ds of the people then is the peoples will because will the absolute determiner who shall be the Pastor to such a flock but people certainly may erre therefore the Presbytery must bee the last determiner in election And people have onely a rationall consent and if their consent be irrationall the Presbyter must chuse for them I answer shortly in these propositions 1 Pro. Neither is the People infallible in chusing nor the Presbytery infallible in regulating the peoples choice yet is power of regulating the choice the presbyteries due nor power of election to be denied to Gods people 2. Pro. You must suppose the Church a settled and an established Church of sound professors for if the Congregation or presbytery either of them be for the most part popish Arminian or unsound in the Faith in so far hath Christ given neither power to the one or other 3. Prop. When it is acknowledged by both people and presbytery that of two or three men any one is qualified for the place then the man is absolutely to bee referred to the peoples choice and though the people give no reason why they chuse this man rather then any of the other two yet iâ— the Peoples choice reasonable for no doubt Acts. 6. there were more men then these seven of good report and full of the Holy Ghost and fit to be Deacons therefore the multitudes choice of these seven and their nomination of them to be Apostles rather then the nomination of any other men is rationall and approved by the twelve Apostles though they give no reason Yea though Nicolas be the Sâ—ctmaster of the Nicolaitans as the learned thinke yet the election is Ecclesiastically lawfull and needeth not that a reason be given to the Apostles 4. Prop. We never read that in the Apostles-Church a man was obtâ—uded upon the people against their will And therefore Election by the people in the Apostolique Church as Acts 1. 26. Acts 6. 2 3 4. Revel 2. 12. Acts 20. 28. must be our rule any election without the peoples consent must be no Election for if it please not the whole multitude as Acts 6. 5. it is not a choice 5. Prop. We must distinguish Election and Regulation of the Election 2. There is a Regulation of the Election positive and a Regulation negative Hence the presbyteries power consisteth only in a negative regulation of the peoples choice not in a positive For example Election is an elicit act of the people and their birthright and priviledge that Christ hath given to them and it cannot be taken from them if there be any Election it must be made by the people the presbytery even in case of the peoples aberration cannot usurpe the act of Election because the Apostles who yet had the gift of discerning spirits in a greater measure then the multitude remit the choice of the seven Deacons to the multitude Ergo the presbytery should doe the same yet may the presbytery negatively reggulate the Election and if the people out of the humour of itching eares chuse an unfit man in that case the presbytery may declare the Election irregular and null as suppose the multitude Acts 6 had chosen such a man or all the seven men like Simon Magus the twelve Apostles by their Ministeriall power might have impeded that Election or rather nomination as irregular and put them to chuse other seven men but the Apostles could not have chosen for them other seven for then Election should have bin taken out of the peoples hands Hence that distinction of elicit and imperate acts even as the understanding commandeth and directeth the will to such and such elicit actions and regulateth the will therein and yet the understanding can neither nill nor will and the King may punish pastors who preach Hereticall doct in vitiate the Sacrament but the King can neither preach the word himself nor administate the Sacraments so the presbytery may regulate negatively and hinderth Election of an unfit man but the presbytery cannot do as the Pâ—elate did who would name a man to the people and desire their consent but consent is not all the presbytery and neighbour Congregations have consent but no elective liberty given them by Christ but if the people refused their consent he Prelate without more a do chose and ordained the man and so he was obtruded on the people without any Election at all Ordination of an ordinary pastor is always to a certain flock Act. 20. 28. 1 Pet. 5. 1. Rev. 2. 1. yet here must we distinguish'd dedication to Christs service by the office 2. The exercise of the office in the former respect the pastor is a pastor every where and may be sent as a Pastor to plant Churches but ratione finis He is primariò principally to feed this flock and secundario and ratione medâ—i secondarily while he feedeth this flock he feedeth the Church universall Mr. Mather if people may not mâ—dle with ordination because it is proper to Timothy and Titus this may prove that they were Bishops who did ordaine Elders there alone which ministers may not do there for these Epistles are not written to them as Bishops alone nor as Elders alone but as to a mixt state including the people Answ. Some parcells of these Epistles are written to Timothy and Titus as Evangelists such as none may now do but they only â—â— 2 Tim. 4. 4. 1 Tit. 1. 3. Tim. 1. 5. and some other things which they gave in charge to Elders 2. Some things are written to them as Christians as 1 Tim. 1. 19. Tit. 3. 3. finaliter or objectively all is written for the Churches good but 3 the builk of the Epistle is written to them as Elders and is a rule of perpetuall government and especially 1 Tim. 1. 22. 2. Tim. 2. 2. for these and the like they were to doe with the presbytery as is cleare 1 Tim. 1. 14. Object The Congregations of Jerusalem were not fixed in their members and officers onely the Apostles preached to them if they were many congregations which is possible in a circular way now one Apostle to this assembly then another But in regard not one Paster could say this is my flock not this nor any flock could say Peter is our Pastor not Andrew Therefore there was no Church-state in any
may receive the Seales in another Congregation if he be recommended by Letters as a sound Professor to that other Congregation I Answer Recommendatory Letters can never give a Church-right to the Church-Priviledges of the Seales of the Covenant they doe but onely notifie manifest and declare the Church-right which the man had before Ergo either he cannot in any sort be capable of the Seales of the Covenant in another Congregation then his owne whereof he is an inchurched Member which destroyeth all communion of sister Churches or if he be capable of the Seales in another Congregation he was capable and hâ—d a Church-right in himselfe before he received reconimeâ—â—aâ—ory Letters yea these whom we recommend by Letters as â—it to partake of the Sacraments in another Congregation â—â— presuppose they have Church-right to the Seales in another Congregation visible then in their owne whereof they are members except our testimony be false Ergo before our recommendatory Letters the person of approved piety was a member of all the visible Churches about hoc ipso and by that same reason that he is a member of one visible Congregation yea Peter clearely insinuateth that all who have received the Holy Ghost are to be baptized Act. 8. 47. as Philip Act. 8. 37. and That if the Eunuch beleeved be might be baptized So that Faith to speake properly doth give us right to the Seales and to speake accurately a visible profession of faith doth not give a man right to the seales of grace but onely it doth notifie and d clare to the Church that the man hath right to the seales because he beleeveth and that the Church may lawfully give to him the seales and that profession is a condition required in the right receivers of the seales in an Ecclesiasticall way but faith giveth the right to these seales and because the faith of the beleever goeth with the beleever when he goeth to another visible congregation then his owne that faith giveth him right to the seales in all places and in all Congregations for faith giveth right to receive Christ Sacramentally not in one Congregation onely but in all and a visible profession doth as a condition notifie this faith and Church-right in all Congregations Ergo the man hath right in all Congregations as he hath right in a parishionall Church But our Brethren reply Peter might baptize Cornelius though he was no member of a visible Congregation because the Apostles being â—fficers in al Churches might dispense the Seales in all Churches but Ministers now are pastors onely of the determinaâ—e flocke over which the holy Ghost hath set them therefore they have not Citie Seales at their power to dispense to any other then to Citizens Answ. Peter his argument to Baptize is not from a temporall reason that endureth for a while but from a morall argument of perpetuall equitie and necessitie till Christs second comming He that beleeveth and hath received the holy Ghost is to be baptized But many out of Church-state and who are not members of a particular Congregation have received the Holy Ghost and doe beleeve being Christians of approved pietie we are to adde no restrictions or exceptions where God addeth none Non est distinguendum ubi lex non distinguit They that beleeve should receive the seales but not except they be in-Churched and members of a particular Congregation The proposition is Gods Word but the restriction or exception is not Gods Word 2. The Apostles though they were universall Pastors of the world yet teach us by word and practise who are to be admitted to the seales even to the supper those who do try and examine themselves and that to the end of the world 2. Our brethren say It is probable that Cornelius was in Church-state and the Eunuch comming to Jerusalem to worship argueth he was a proselyte and a member of the Jewish Church not yet dissolved Lydia and the jaylor were members of the Church of Philippi which Church communicated with Paul at the beginning of the Gospel Psal. 4. 15. at least it is probable that Lidia was a member of the Church of the Jewes Answ. It is hard to build a new Church government contrary to the doctrine of the reformed Churches upon probabilities 2. If Cornelius Lydia and others were members of the Jewish Church it was not a good consequence by our brethrens doctrine to make them members of a Christian Congregation without in-churching of them by your Church-oath for you make the constitution of the Jewish Church and ours different yea and as you teach all circumcised were members of the Jewish Church and had right to their Passeover but all circumcised are not meet to bee members of a Christian Church for many circumcised were Idolaters murtherers prophane moâ—keâ—s of God Esay 1. 13 14 15 16. Jer. 10. 7 8 9 10 11. Ezek 10. 6. 17. 18 9. And though the Church of Philippi was one of the 〈◊〉 Church 〈◊〉 communicated with Paul yet was there no Christian Church of Elders and people there when Lydia was converted for Acts 16. 13. in the place where prayer was wont to be made on the Sabbath day none heard Paul preach but some women Ergo there could not be a Christian Church there and it is certaine the jaylor before was a persecutor and no member of a Christian Church They say Abraham and his seede were not circumcised till God called him into Church-Covenant and so into Church-state and there is the same reason and use of baptisme as of circumcision If the argument taken for baptizing of infants be good why may we not inserre a necessitie of Church-membership before baptisme as of Church membership before circumcision So the Apologie saith It cannot be proved that baptisme was imposed upon all beleevers as such no more then it can be proved that circumcision was imposed upon all beleevers as such and Baptisme is no more now necessary to a beleever whose calling or another strong hand of Gods providence will not suffer to live in Church fellowship with Gods people then circumcision was necessary to Melchisedeâ—k Job or others whom the hand of God detained from Church-fellowship with the posteritie of Abraham yea circumcision and the Passeover seeing they were administrated in private houses might more conveniently be administrated to persons not in Church-state nor Baptisme and the Lords Supper can be administrated so in respect they are seales given to a Church body in an assembly 1 Cor. 10. 17. and 12. 13. Answ. Abraham Sarah and the Soules they had gotten in Charran were in Church-state obeyed God built an Altar Gen. 12. 2 3 4. before the Church Covenant which you speake of Chap. 17. and it is denyed that that supposed oath of the Covenant made them a Church So we see no necessitie of Church-membership to one single Congregation before either circumcision or baptisme for baptisme is a seale of our entry into the visible Church as I shall prove 2.
in lawfull office of the Ministery 2. When conversion doth follow it doth not follow from the preaching of a Pastor or by vertue of his office but by the blessing of God Answ. 1. The former reason is most weake conversion followeth not alway upon Christs preaching and the Apostles their preaching did not alwayes produce conversion but I pray you because they were not efficacious meanes of conversion doth it follow Therefore they were not ordinary meanes I thinke not 2. The second is as weake Conversion followeth not upon the preaching of a Pastor by vertue of his office but by the blessing of God What Ergo Pastorall preaching is not an ordinary meane of conversion neither doth conversion follow upon preaching by vertue of the gift no more then by vertue of the office but by the blessing of God Ergo neither is preaching of a gifted man the ordinary mean of conversion as you teach nor are the Sacraments by this reason ordinary meanes to seale up our communion with Christ and the graces of the Covenant for Sacraments are efficacious meanes onely by the blessing of God and not by vertue of the office We doe not hold that the office hath influence either in the word preached or in the Soules of people but it followeth not that the Pastorall preaching of these who are sent Rom. 10. 14. Esa. 40. 9. and that with Pastorall authority are not the meanes appointed of God for conversion but here they confound meanes actu primo lawfull and ordinary with meanes efficacious and in actu secundo blessed with successe from the Lord. This we acknowledge say they that sound conversion of sinners argueth that the instruments of such conversion were sent of God Rom. 10. 14 15. Jer. 23. 32. yet we dare not say that Gods word is not effectuall to conversion unlesse the man that speaketh it be a Minister that is a Church-officer the contrary being evident Joh. 4. 10. Act. 8. 4. Matth. 11. 19 21. 1 Cor. 7. 16. and to say so mere to limit the Spirit of God where he hath not limited himselfe 1 Cor. 12. 11. 1 Cor. 1. 27. 29. Answ. 1. Sending Rom. 10. 14. is an officiall and authoritative sending not onely a bare gifting and habilitating of the man sent for it is such a sending as the sending of Prophets whose feete were pleasant upon the mountaines and the watchmen who lift up their voice Esa. 52. 7 8. Nah. 1. 15. and this is not a naked gifting but besides they were commanded by God to speake and so had authority now though private Christians be instruments of conversion yet it followes no wayes that they are preachers sent of God in the sense that the Scripture speaketh Rom. 10. 14. 15. and farre lesse in the sense that is spoken Jer. 23. 32. for it is said these who prophecie lyes in Gods name and were not sent shall profit the people nothing now the sending denyed to be in these false teachers is not onely want of gifts but want of an authoritative command of God to preach as is cleare v. 21. I have not sent these Prophets yet they ranne I have not spoken unto them yet they prophecyed When it is said The word of the Lord came to Jeremiah to Ezekiel c. the meaning is not that Jeremiah was gifted onely but beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hability to prophecy the Lord gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority by a speciall Commandement saying Go speake Loe I have sent thee c. Now this immediate Commandement from God himselfe speaking from heaven or in a viâ—on is not in the Churches of the New Testament yet God speaketh by the Elders and Presbytery to Pastors now 1 Tim. 4. 14. 1 Tim. 5. 22. Tit. 1. 9. 10. except you I say with Arminians and Socinians there is no neede now of the Churches sending all gifted may preach the Gospell without any Church-call 3. This consequence is loose conversion of sinners argueth that the instruments were sent of God Ergo the Preaching of Pastors â—â— Pastors is not the ordinary meane of conversion Lastly We deny not but private Christians may be instruments of conversion but the places which afterward shall be examined prove not the point that Pastorall preaching in a constitute Church is not the ordinary meane but your Doctrine is that Pastors as Pastors doe onely confirme those in the faith who are already converted but that they convert none at all as Pastors but that the onely ordinary meanes of conversion and of planting of men in formall state of Church-membership are men gifted to preach and not Pastors by office Sending say they sometimes importeth but an act of Gods providence whereby men are gifted and permitted to do such a thing though they be not commanded of God nor do in obedience to God but for sinisterous ends so God sent the King of Assyria Esay 10. 6. 2 King 24. 2. So they that preached of envy Phil. 1. 15. are sent So Balaam was sent 2. Some are sent who beside gifts and permission have also a sincere mind to imploy their gifts God by his Spirit stirring them up 1 Joh. 7. 18. 3. Those are sent of God who have both gifts permission and a sincere mind to imploy their gifts and withall a lawfull calling to the office if men want a lawfull calling to that office of the ministery and are not sent of God the third way yet may they preach and convert soules as sent of God the first and second way Answ. 1. There should have beene places of Scripture to prove that Balaam and the enviers of Paul Phil. 1. 15. who preached Christ of envy were sent the first way for Balaam prophecied of the Starre of Iacob as one lawfully sent and a called Prophet as all other Prophets though hee was not a gracious man for Numb 24. 2. Balaam saw the visions of God and the Spirit of God came upon him 4. He saw the visions of the Almighty and fell in a trance and Isaiah Ieremiah Ezekiel had no other calling as Prophets though in zeale and simplicitie of prophecying they differed from Balaam and Paul would never have rejoyced that these teachers preached Christ Phil. 1. 15. if they had without all calling of God preached Christ doubtlesse they had a calling of the Church to preach except you thinke that none have a calling as called pastors but those who are converted 3. By this distinction you hold that men may be ordinary Preachers gifted and so sent of God to preach and may and doe convert soules though they have no calling of the Church which unsound doctrine the Arminians and Socinians hold this day for they teach 1. That all gifted persons may preach the Gospel and convers soules 2. That all who are gifted to preach are sent and lawfully called to preach though the Church doe not call them 3. That now since the Gospell is sufficiently revealed and the Apostles are dead there is
required no calling of the Church to make one a Lawfull minisâ—er And your Arguments they have and you have their Arguments to evert all ministerie and order of calling of pastors so teach the Arminians and so Episcopius disp 26. thes 4. 5. Necessitatem missionis jam cessare dicendum est ac pâ—inde fas licitumve esse homini Christianâ— non tantum in magno necessitatis casu aut in enormi ecclesiae defectione sed quovis etiam tempore vâ—rbum divinum docere si ad docendum sit idoneus qui doari vâ—lunt id serio obnixè postulant So doe the Socinians Aâ— lr Roddeccius in not is in lib. Smiglecii pag. 3. Confitemur olim â—â—lâ—sie ministros vocari potuisse imo vocatos fuisse nunc etiam vocâ—ri posse in vero id quod olim factum est hodie fieri potest ad mâ—nus ministrorum requiratur hoc vere perpetuo quaeritur Catâ—ch siâ— Raccoviensis cap. 11. 305. 306. Cum per hujusmodi ex praesâ—ripto Apostolicae doctrinae constituuntur in his duabus rebus praest â—ut vitae innocontiâ ad docendum aptitudine propter ejusmodi constitutionem apud omnes authoritatem suam merito in venire debent Smaleius in refut thes D. Frantzii parte 2. disp 4. pag. 377. Hoc enim in questione est an hujusmodi constitutio sit prorsus necessaria ad constituendum verbi dei ministrum hoc autem nos negamus nihil enim tale quod caput reiest in descriptione eorum quae ad episcopum constituendum requiritur nec uspiam judicatum vel levissime videmus cum qui talis sit postea vocari mittiab aliquo debere imo posse aliquem per se munus tale concupiscere vel affâ—ctare manifeste scriptum legimus Theoph. Nicolaid in refut tract de miss ministrorum cap. 10. pag. 80 87. 88. Munus docendi non tam est honos quam labor laborem autem semper sumere liâ—et hâ—ores non item pag. 91. Docet Paulus rectâ— id fieri posse unumquâ—mque munus docendi aggredi mâ—do ad id aptus sit quod aggredi cogitat vel cupit Quest. II. Whether or not all gifted persons may preach the Word of God publikely and ordinarily for the gathering in of soules to Christ though they be destitute of all officiall authoritie or Church calling to that ministery Our brethren hold all gifted persons not in office may ordinarily preach publikely So teach Mr. Robinson in a Treatise intituled The peoples ple t for prophecying the Arguments of which booke I shall shortly discusse Hence these considerations 1. Distinct. There is one power of publike preaching in a Church not constitute and another in a Church constitute gifted persons in extraordinary cases where a Church is not planted may publikely preach but the case is otherwise in a Church constituted 2. Distinct. Pastors not onely as gifted men but as Pastors are â—illed of God for the conversion of soules and the visible Church is Christs visible kingdome and visible society to make persons members of the invisible Church of the first borne 3. Dist. Publike preaching as it is the ordinary meane of saving such as beleeve is proper and peculiar to the Church both subjectively as being onely in the Church and objectively as being onely exercised on the Church members perse but upon Pâ—gans by accident 4. Dist. There is a call to an habituall and ordinary propheâ—ying here is required not onely a calling by gifts but also a collation of authoritie to the office either immediately by God or mediately by the Church and there is a call to some particular or occasionall acts of exhorting as the Martyrs and Stephen are called to give consession of their faith and a King in battell to exhort his army or a Prince his Subjects to piety and to this latter there is no other call required but the place and profession of the exhorter though hee bee not by office a Pastor 5. Dist. There is a formall calling of the Church as the laying on of the hands of the Elders and a virtuall and interpretative calling or tacite approbation of the Church when learned men of eminent gifts not in office do write Commentaries Sermons on Canonick Scriptures and tractates resuting heresies to this the tacite approbation of the Church is required but these have not ordinary pastorall care nor are they the ordinary converters of soules to Christ as the pretended Prophets of Separatists are 6. Dist. Gifted Christians may occasionally admonish warne rebuke and exhort one another 1. privately 2. without any Pastorall care of soules as they are a Church but onely as they occasionally converse with them 3. Excommuni officio charitatis by the Law of nature charitie tying one member to helpe another 4. Not authoritatively by speciall office but all authoritie here is from the word occasionally spoken The Pastor is to preach 1. Publikely 2. To the Church as the Church 3. With a pastorall obligation to all alike whether he converse daily with them or not 4. Not onely by the tie of common Charitie but by a vertue of a speciall office 5. With authority both objective from the word and officiall from his charge 6. And is obliâ—ged to separate himselfe for this charge allanerly as a watchman who must give an account in a speciall manner to Jesus Christ. Our brethren hold that the ordinary and established way in the Church of Christ to the end of the world is that all that are converted are made fit materialls for the visible Church by private Christians as gifted of God to preach publikely and to gather a true Church to Christ. 2. That none unconverted as they are such are under any pastorall care of Christs officers 3. That Pastors as Pastors doe convert none but onely confirme those who are already converted and that if Pastors shall convert any to Christ it is by accident as we say with Aristotle Musicus curat aegrotum a Musician cureth a sick man which he doth no wayes as a musician for Pastors doe convert as gifted persons and not as Pastors and conversion of soules is no proper Church-worke but accidentall to Pastors But that none can take on him lawfully to preach the Word publikely in the established and ordinarily approved way of Christ for the conversion of soules but he who is not only gifted but also called thereunto by God and his Church I prove 1. Argum. If faith come ordinarily by hearing a Pastor sent of God and such Pastors as are called messengers with good newes and watchmen not onely gifted but also instructed with authority of office then are not gifted persons because gifted called of God to be ordinary converters of soules But the former is true Rom. 10. 14. for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of these the Prophet saith Isa. 52. 8. Thy watchmen shall lift up the voyce And it is thus confirmed That Gospel which is the power
miracles are a part of the Gospel and written that we should beleeve Joh. 20. 30. and they prove that Jesus is the Sonne of God Ergo This man being no Prophet preached the Gospel Answ. 1. This will not conclude the Question 1. One man published one single miracle wrought upon himselfe which is a part of the Gospel onely 2. And upon a particular occasion did show what things the Lord had done for him 3. He is commanded to publish it to his friends and domesticks onely Matth. 5. 19. Go to thy house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thine owne friends and show them what the Lord hath done for thee Hence from this narrow antecedent a vaste and broad conclusion is drawne Ergo it is lawfull because this man published one particular of the Gospel for any gifted man to preach the whole Gospell because one man did it upon a miraculous occasion to his friends Ergo all gifted men may prophesie the whole Gospel to all the Churches ordinarily it is a vaine consequence 2. Because hee published one particular upon a particular exigence therefore any gifted man may ordinarily and weekly and daily Preach for the conversion of soules 3. Because hee published one miracle to his friends in a private way therefore any gifted man may preach the whole Gospell in publick to all the Church truly here is a weake reason 2. It is most like that this man was an intruding Prophet like the Separatists Prophets for he requested that hee might be with Jesus and bee made a Disciple to preach the Gospell as Calvin Marlorat Bullinger expone it but Jesus suffered him not Now if Christ had commanded him to be a Prophet as Robinson will have him he should have granted what he sought Lastly the man did more then Christ commanded for Mark. 9. 20. Hee published it in Decapolis throughout all the citie whereas Christ had limited the publishing thereof to his friends and house onely Robinson saith Luk. 10. The Seventie Disciples preached and yet they were men out of office I answer 1. The Seventie Disciples were Pastors in office 1. Satan by their ministery fell from heaven as lightning v. 19. Christ saith Behold I give you power to tread upon serpents Luk. 10. 1. After these things the Lord apponted other Seventie and sent them out here is a cleare calling they confirme their doctrine by miracles and casting out of devills as the twelve Apostles 2. Christ sent out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also other Seventie Ergo as hee gave a calling to the Twelve so hee did to these Seventie and the same paâ—â—orall commission is given to them Behold I send you c. Luk. 10. 3 4 5 6. 3. The Seventie are called workmen sent out to the Lords harvest Luk. 10. 2. and the same is said of Shepheards in office Matth. 8. 36 37 38. to whom wages are due as to Pastors in Office 1 Cor. 9. 13 14. Gal. 6. 6. 1 Tim. 5. 17. 3. It is said by Christ of these Seventie He that heareth you heareth me he that despiseth you despiseth me Ergo they were Ambassadors in Christs stead as Pastors in office are 2 Cor. 5. 20. The Samaritane woman saith Robinson Job 4. 28. Preached and many of the Samaritans beleeved because of her v. 39. and without preaching of the word of God none can beleeve Rom. 10. 14 15. If a woman may teach without the Church then may a man teach in the Church Answ. 1. A woman may teach 2. In a non-constituted Church where there is no salvation and they worship they know not what Joh. 4. 22. 3. A woman may occasionally declare one point of the Gospel that Maries Sonne is Christ but hence it followeth not Therefore 1 a man 2 in a constituted Church 3 may ordinarily preach the whole Gospell to the Church in publick a weake sparre for so vast a roofe 2. He abuseth the place Rom. 10. 14. and would hence prove that a woman or any gifted teacher is a sent Preacher by whom faith ordinarily commeth for otherwayes who dare deny but faith commeth by reading and just as the Catechise of Raecovia exponeth the place Rom. 10. 14. to evert the necessitie of a sent ministery so doth Robinson expone the place Robinson Act. 8. 1 2 3 4. Act. 11. 20 21. All the Churches were scattered abroad except the Apostles and those who were scattered preached every where the Gospell Ergo Disciples out of office may lawfully preach the Gospel Answ. Whether these of the scattered Church who preached were the Seventie Disciples as learned Divines thinke I dispute not But that they were Prophets out of office the Text saith not But that they were extraordinarily gifted Prophets who preached I conceive the text doth insinuate for it is said Act. 11. 21. The hand of the Lord was with them the very word which is Ezek. 3. 14. The hand of the Lord was strong with me 2. In a scattered and dissolved Church gifted persons may prophesie Ergo in a constituted Church gifted persons are the ordinary and onely Ministers of conversion though they bee never called to the office it doth no wayes follow Robinson saith it is not reasonable to think that they were all extraordinary Prophets and that if they were immediately inspired there had beene no need of so speedy sending of Barnabas from Hierusalem to Antioch with supply though he were a man full of the holy Ghost for â—â— were such Prophets as well as â—ee Ephes. 2. 20. and 3. 5. Answ. Wee doe not affirme that all and every one of the Church even women and children were extraordinarily gifted but whether their gift was ordinary or extraordinary the Text doth not say that they were Prophets out of office and the Law of disputing saith Affirmanti incumbit probatio the hand of God was with them as it useth to bee with Prophets 2. They travelled as farre as Phenice Cyprus and Antioch preaching the word of the Lord this is that which the Apostolick planters of Churches did as Master builders laying the foundation of Churches and Calvin calleth them Ministers planters of the Gospel Nor is it like that Prophets not in office would so travell and preach the Gospel to the Gentile â—s and Calvin saith singulari Dei impulsu hoc factum and that many were turned unto the Lord. 2. Barnabas saw the grace of God in them 3. And exhorted them that with purpose of heart they would cleave unto the Lord Ergo there was grace and a profession visible of cleaving to the Lord before Barnabas came and so a founded Church and if it had beene done by gifted Christians of ordinary gifts and wanting the spirit of Prophecy the work had been the more illustrious and it would not have beene concealed yea and helpe in so great an harvest by Barnabas an Apostolick man was very needfull the number being so great of those who were converted to the faith seeing the great Apostles sought helpe
a peoples Preacher when they have chosen him hee preacheth by vertue of his gift not by vertue of his office Answ. 1. Here are Socinian mysteries revealed Gerardus saith by this meane the Heretickes called Pepuziani permitted in the primitive Church to women the Ministery of the Sacraments And upon this ground the Socinians and Anabaptists proceeded that except a man would digge his Talent in the earth hee may preach though he have not a calling of the Church so doth Mr. Coachman make talents as judgement and utterance enough to constitute one a Minister whether he be called to the office or not And Gerardus setteth downe a good answer of Luther to the Argument God giveth talents but to those whom hee calleth therefore gifted men should in the use of their calling attend and accept the calling of God It may be the Church perversly set denyeth a calling to one who is gifted Then I say let him use his talent in private God reapeth not where he doth not sow 2. This is a wild saying A man is a Minister whether he be in office or not A ministery is essentially an office or a place that the Lord hath called a man unto else define what an officer is and how can he expone that Rom. 10. 14. how can they preach except they he sent if as our Divines doe then none are sent but such as are called to the office and this is against him if as Sâ—iniâ—ns say all gifted men are sent of God to preach then gifts essentially constituteth a sent man and what is a sent man â—ut a man called to the office 3. Preaching is accidentall to the office of a man that maketh court and the world his conscience it is true indeed but that preaching is accidentall to the office of a Pastor is Popish and Prelaticall for what is essentiall to the office to administer the Sacrament and consecrate the body of Christ Well said for the Popish cause Pope Eugenius in his decree and the councell of Florentine teach us that the essential forme of the office of the Priests is in these words receive power to offer a sacrifice in the Church for the living and the dead for saith Scotus and the Councell of Trent teach us that all the essentials of the Priesthood be in two â— In a power to consecrate Christs body and this is given in the last Supper 2. In a power to absolve a sinner so saith Meratius the Jesuite where the reader shall observe silence of preaching the word and Bellarmine saith the same Gulielmus Eslius saith the essentiall and most principall worke of the Priest is to offer Christs body and then to absolve from sinnes and this they have from their Master Aquinâ—s and further warrant for a Priest essentially dumbe you may find in Suarez And Vasquez doth collect from the fainzed Canons of the Apostles from Clemens his Epistles such a Priest I desire if preaching be accidentall to the office of a Pastor to know if feeding of the people Act. 20. 28. and â—eeding the flock Ezekiel 34. 2. be all in administring of the Sacrament It is strange if a watchman as as a watchman and by office should not preach and give warning Ezek. 3. 17 18. if an Ambassadour as an Ambassadour in Christs stead should not pray the people to be reconciled to God 2 Cor. 5. 20. if a Pastor as a Pastor should not feed the flocke with knowledge Jer. 3. â— 15. if as a workeman and a Minister he should not divide the word aright 2 Tim. 2. 15. if as a fisher he should not catch men but of this enough Lastly 1 Cor. 1. v. 17. Christ sent mee not to baptize but to preach Joh. 4. 2. Christ baptized none but was sent to preach Luk. 4. 43. Chap. 5. Sect. 3. The way of Church judging in New England VVE doe not saith the Author carry matters either by an over-ruling power of the presbytery nor by the consent of the major part of the Church but by the generall and joynt consent of all the members of the Church and we are of one accord as the Church of Christ should be Act. 2. If any disassent out of ignorance we labour to bring him to our mind by sound information 2. If by pride bee disassent the libertie of his voyce is taken from him If 3. the matter be difficill we seeke advice of sister Churches Answ. Unitie is much to be desired in the Church with veritie but your way we understand not Nor doe we in our Synods carry matters by the major and maniest voices because they are maniest nor because they are the the voice of men but because the thing concluded is agreeable to the word of God but what if the Church be divided and the people upon whose voyces principally the conclusion of the Church dependeth goe against both the truth and the Elders They answer These are miserable mistakes either to thinke that the people or Elders must needs disassent or that except they all consent there can be no rule I answer it is a miserable necessitie through the corruption of our nature not a mistake for Simon Magus and fortie like to him in a Church consisting of threescore must dissent from twentie whose hearts are streight in the truth You have no refuge here but let the maniest carry the matter to a mischiefe and the other twentie must separate and make a new Church presently Againe say I what if the Church differ They answer That ought not to bee nor will it bee if the Church will lay aside corrupt judgement and affections and if they attend the rule and depend upon Christ considering the promises made to the Church Jer. 32. 39. Zech. 3. 9. Matth. 1. 10. But if such a thing fall out as not often it doth if the Elders and major part consent and one disassent it is either of corrupt affection and pride and so he Ioseth his voyce or of weaknesse and then he is to submit his judgement to the Church Answ. But to beginne at your last if one out of weaknesse disassent he is to submit his judgement to the Church But I say what if forty out of weaknesse disassent from twenty may not that whole Church as well submit to a Synod as Act. 15. as one must submit his judgement to a Church the conscience of one should no more be fettered then the consciences of a whole Church 3. I grant the maniest should have Scripture but what if they say the Scripture yea and the Apostles are with them when there is no such thing as the case was Act. 15. 20. the wrong side alleadged Scripture and the Apostles commandement when the Apostles gave no such commandement should you not take Gods remedy to appeale to a Synod as the Apostolike Church doth Act. 15. 6. They answer in our Churches hitherto the major part yea all mind one thing as
Rom. 15. 16. 1 Cor. 1. 10. Act. 1. 14. I answer 1. that is because they are in Church-government all one and a conspiracy in error is but seeming unity But 2. I say good men as Paul and Barnabas will differ But 3. what if all be wrong of three parts as 1 Cor. 1. 12. Some said I am of Paul some I am of Apollo some I am of Christ all the three were wrong in that case doth not a Synod by the word of God determine the matter best certainly though Synods may erre yet are they of themselves Christs lawfull way to preserve veritie and charity and unity But our brethren answer us divisions ought not to be and they will not but all agree in the truth if the Church will lay aside corrupt judgement and depend on Christ considering the promises made to the Church Jer. 32. Ephes. 3. 9. Matth. 18 20. Let me answer there is much more charity in this answer then verity 1. They ought not to disassent from truth true but what then the remedy is not given except you returne to a Synod the division Act. 15. ought not to be the house should not be fired true but the question is how shall water be had to quench it for many things are which ought not to be 2. Neither will divisions be that is false 1 Cor. 1. 12. 3. As heresies must be so scandals must be our author saith they will not be they will not be say the brethren if the Church lay aside corrupt judgement and affection and attend upon the rule and depend on Christ. I answer There is but vanity and no solidity I crave pardon in this answer it is the vaine answer of Arminius in the case of the Saints perseverance The regenerate say they cannot fall away if they be not inlaking to Gods grace and if they in holy feare take heed to their wayes so saith Arminius in his Declaration and in his answer to Perkins so also say the Arminians in their confession and Episcopius But what is this but regenerate persons shall persevere upon condition that they shall persevere for not to be inlaking to the grace of God is to cooperate to the grace of God or with the grace of God and to cooperate with the grace of God is very perseverance it selfe for saith the the wicked Socinus and Smalcius and so say our brethren all shall agree in the truth if they lay aside corrupt judgement And what is that if they lay aside corrupt judgement that is if they agree with the truth and assent to the Word of God But so it is that the best regenerate even Barnabas a man full of the holy Ghost Act. 11. doth not lay aside corrupt judgement But our brethren proveth they will law aside corrupt judgement but how you alleadge the Papists abused Scriptures Ier. 32. God promiseth to put his Spirit and feare in his Church that they shall not depart from the Lord. True say I they shall not depart from God providing they lay aside corrupt judgement as you teach us But doe you not teach us by your answer to elude these pregnant places which unanswerably prove the necessity of the perseverance of the regenerated But 2. what though God promise to put his feare in the heart of the regenerate this promise is not made to the visible Church conveened in a Synod as it is such nor will it prove that a Synod shall all agree in the truth that the whole Church shall lay aside corrupt judgement except you serve your selves with these and the like places as Papists and by name as Bellarmine Gâ—etserus Snarez Bucanus Stapleton Gregorius de Valentia doe serve themselves with them and the like to prove that Councels are in fallible What is said in the fourth Section anent the power of the people in Church-governâ—â—â—â— is already examined onely in the closure thereof they seeme to give something peculiar to the Elders which the people have not which I discusse in the insuing question Quest. VIII What peculiar auhority is in the Eldership for the which they are over the people in the Lord according to the doctrine of our brethren We hold that Christ hath given a superiority to Pastors and Overseers in his House whereby they are by office government and power of the keyes above the people But 1. this authority is limited and conditionall not absolute as if they may doe what they please 2. It is a power ministeriall not a Dominion for as meere Servants and Ambassadours of Christ they doe but declare the will and commandement of the King of Kings 3. When this authority is not exercised by the precise rule and prescript of the Law of God it is not valid but null and of no force 4. They are so above the people as 1. they are their Servants for Christs sake 2 Cor. 4. 5. yea we are their servants servants not as if the people had a dominion over the Pastors or as if they had their authority from the people they have it immediately from Christ but because all their service is for the good and the salvation of the people 5. They have so superiority as they are subject to the Prophets to be judged and censured by the Church representative of Pastors Doctors and Elders It will be found that our brethren give no authority or superiority to the Eldership above the people In their answers to the 32. questions We acknowledge say they a Presbytery whose worke it is to teach and rule and whom the people ought to obey and condemne a meere popular government such as our writers condemne in Morellius Answ. So say our brethren in their Doctrine we acknowledge that the people and gifted men not in office should teach and all the faithfull is the governing Church to which Christ hath committed the keyes and power of ordination and highest Church censures even excmmunication and that the Elders should obey the Church of beleevers Ergo in teaching and â—uling you acknowledge no Presbytery 2. Seeing you ordaine the Elders to be ordained by the imposition of the peoples hands to be elected called censured excommunicated exauthorited shew us why the people are not the Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Elders ruled 3. The key of knowledge is a chiefe part of the keyes and these keyes by which sinnes are remitted and retained and men bound or loosed on earth and heaven and seeing Morellius Anabaptists and your selves teach that these keyes were given to the whole Church of beleevers how doe you thinke that people are not in teaching Overseers as properly as the Elders and that your government is meerely popular as Morellius taught to say nothing that when you deny your government to be meerely popular you doe not deny but it is popular for a government meerely popular admitteth of publike men to rule for the people and we never read of a government in Athens Lacedemonia
if they stand in need thereof more then other As Peter gave an account Act. 11. to the Church of Jerusalem of his going in to the uncircumoised Answ. 1. If a warrant or example from the word that one single company of sole beleevers wanting Elders did in a Church way censure any one Pastor or a whole Eldership and that the Church of Jerusalem consisting onely of beleevers without Elders called Peter before them judicially to give an account of going in to the uncircumcised is a dreame and though Peter should have given satisfaction to a number of sole beleevers to remove the scandall it proveth not that they had authoritie over Peter for one private offender is obliged to give an account and a satisfaction to another private brother whom he hath offended Matth. 18. 15. yet hath not a brother Church authoritie over one another to excommunicate him as our brethren say that a company of onely private beleevers may excommunicate all the Elders of the Congregation 2. It followeth not that Elders should want the medicine of excommunication when they stand in need thereof because the people may not excommunicate them for there be others who of office should excommunicate and also the want of a meane of salvation as the want of baptisme where such are wanting as have the onely Church power to administer such means doth not condemn men On the other side saith the Author the Elders have rule over the Church and that in sundry Acts as 1. in calling together the Church upon any weighty occasion Act. 6. 2. Answ. 1. This power of conveening the multitude cannot bee the power of governing Gods house spoken of 2 Tim. 3 4 5. Tit. 1. 5. to obey those who watch for our soules Heb. 13. 17. cannot bee to conveene to a Church meeting at their commandement 2. To conveen the Church meeting or Synods is an action of the whole Church for Christ hath given power to his owne Church an ecclesiastick power to conveen her owne Courts and this can no more be a peculiar act of authoritie agreeing onely to the Elders or to a Pastor then the act of excommunication for it is given to all the faithfull by your owne grounds 1 Cor. 5. 4. 1 Cor. 11. 18 1 Cor. 14. 23. how then is it a peculiar act of auhoritie in the Elders 1. The Elders if they bee to bee accused and censured are they to conveen the Judicatory as the Consull did conveen the Senate and to summon themselves also if they have any power to conveen the Church it is but delegated for orders sake to them by the Church Ergo this authoritie is principally and first in the Church and so it is no authoritie peculiar to the Elders also if it be but a thing of meere order it is not an act of jurisdiction over the Church a Moderator who conveeneth the Synod or a Consul who conveenth the Senat have not in that jurisdiction or authoritie over the Synod or Senat and may the Elders hinder I pray you the conveening of the Church I thinke not 3. This is but a Popish argument Pope Julius the third in his Bull taketh this upon him to conveene Councells The Cardinall de Monte President for the Pope gave leave by a speciall Bull from the Pope to the Councell of Trent to advise about the translating of the Councell from Trent to Bonony And Good Bellarmine and Harding as Jewell teacheth us make this a part of the transcendent power and authoritie of the Pope over the Church to conveen the Church Catholick and if it bee an act of authoritie over the Church to conveene the Church farre more must it bee in the Pope to conveene the Catholick Church Lastly this power in Elders should bee made good by the Word of God Secondly saith hee their authority over the Church is in opening the doores of speech and silence to any of the Assembly Act. 13. 13. unlesse it be where the Elders themselves lie under offence or suspition then the offended party may begin with them Act. 11. 2. Yet with due reverence observed as to their yeares so to their place 1 Tim. 5. 3. Answ. If to speake first in a Church meeting prove that the Elders have authority over the Church then one Elder hath authority over all the rest of the Elders and must be a little Pope or a great Prelate for two or foure Elders cannot all speake first We seeke now an act of authority due to Elders or Pastors as they are such and above the people if you make this an act of authority you then give us in every Church-meeting and Synod a Pastor of Pastors and an Elder of Elders and a Pope 2. If this be an act of authority over the Church then have Papists well proven that Peter hath an authority and power over all the Church for Suarez and Bellarmine and Harding prove Peter to be a Pope because he speaketh first in the councell Act. 13. 13. and the text that you cite they cite also But Whittakerus and Gerson saith as also Lyran and Carthusian It is like that James spake first as President of the Councell 3. The Author leaveth this act of authority as weake and saith that the offended party may speake first Ergo say I to speake first is not an authoritative act of Pastors as Pastors agreeing to them by vertue of their office seeing this act is communicated to those who are out of office Ergo they have not shewen as yet any Pastorall act of office due to the Elders as Elders and if it were most convenient that Elders should first speake our brethren will not say that it is due to them by their office but for their age and gifts and so they say nothing Thirdly saith the Author Elders have rule over the Church in preaching the word and they have power to teach and exhort to charge and command to reprove and rebuke with all authoritie 1 Tim. 5. 7. and 6. 17. 2 Thes. 3. 6. Answ. It can not be denied but Elders that is preaching Elders or Pastors have authoritie over the people in preaching and rebuking with all authoritie but 1. I aske at our brethren by what authoritie of the Scripture is pastorall binding and loosing an authoritative act of the preaching Elder onely for the concionall or preaching power of remitting and retaining sinnes Joh. 20. 21. is all one with the power of the keyes Matth. 16. and that is given saith our brethren to the whole Church and by these texts are not restricted to Pastors as they expone them 2. Our brethren alledge there is a two-fold power of preaching in Pastors one by vertue of their gift another by vertue of their office By the first Pastors doe preach to Infidels Turkes and unconverted ones now this preaching is not proper to Pastors as Pastors nor is it any authority peculiar to Pastors over all the flocke for
all gifted persons as our brethren teach may preach and so the gifted ones amongst the people have authority over the Pastors in this meaning as well as the Pastors have over them and so the difference of rulers and ruled of feeders and the fed is taken away Now for the power of Pastorall teaching the Pastors have authority over the Church but that is over the invisible Church of beleevers and regenerated persons for Pastors as Pastors doe not convert Soules and so they preach to the unconverted not as Pastors or with any Pastorall care for they teach that Pastors Doctors and Church-officers are given Ephes. 4. 11. onely for confirming of those who are already converted not for converting of Soules and by this meanes 1. Pastors doe not preach the Law for the humbling of unconverted sinners they doe not as Pastors or by vertue of the office open the eyes of the blinde nor are they Ministers by whom men beleeve 1 Cor. 3. 5. nor are they Fathers who begot men in Christ Jesus through the Gospell as 1 Cor. 4. 25. Nor doe they pray men in Christs stead to be reconciled unto God as 2 Cor. 5. 20. Which is strange and uncouth Doctrine of our brethren for all these acts ministeriall are performed upon non-converts who are not properly members of Christs mysticall body nor of the spouse of Christ nor members of the visible Church nor the Sonnes and Daughters of the Lord God Almighty nor have some measure of sincerity and truth as this author Chap. 3. Sect. 3. requireth of members of the visible Church and these are not under any pastorall care really and in very deed who are yet unconverted to the faith therefore the Pastor if hee convert any by his preaching he doth it by vertue of his gift not as a Pastor or by vertue of his office as they teach in their answer to the 32. questions so as Pastors they have no authoritie over the unconverted within the visible Church and this authoritative act of Elders over the people falleth to the ground by their principles 3. This authoritative preaching doth not yet make over to the Elders authoritative power above or over the people such as wee now seeke For 1. By this ruling Elders who do not preach and labour not in the Word and doctrine 1 Tim. 7. 17. by office have not this power Ergo yet you give no peculiar authoritie to the whole Eldership over the people 2. The Spirit of God requireth an authority of overseeing and governing to bee in Pastors beside the authoritative power of preaching for besides that a Bishop should bee â—apt to teach 1 Tim. 3. 2. hee must also v. 4 5 6. bee one who can both govern his own house and also the Church of God and not onely must hee not neglect the gift of prophecying 1 Tim. 4. 14. but also hee must know 1 Tim. 3. 13. how to behave himselfe in the Church of God and must bee circumspect in receiving accusations against an Elder and lay hands suddenly on no man and not be partaker of other mens sinnes 1 Tim. 5. 19. 22. he must not onely bee an approven workman to divide the Word aright 1 Timothey 2. 15. and preach in season and out of season 2 Tim. 4. 2. but also must commit the Word to faithfull men who are able to teach others 2 Tim. 2. 2. All which are singular points of authoritative power of government different from authoritative power of teaching And so Titus must not onely have the oversight by sound doctrine to exhort and convince the gainesayers Tit. 1. 9. but hee hath power in governing to order the things of discipline and to appoint Elders in every citie Tit. 1. 9. Act. 4. 23. yea there is an oversight in watching for soules in governing no lesse then in teaching Hâ—b 13. 17. Now this Author sheweth us nothing that is a peculiar authoritative power in ruling governing and a disciplinary overseeing of soules which the Word giveth to Elders as they are Elders and called Governors of Gods people as yet yea all the people are governors rulers and overseers in government by them no lesse then the Elders 4. The Author saith Elders have rule over the Church in dispensing all the censures of the Church unlesse it bee in their owne cause for though they take the consent of the Church in dispensing a censure yet they set on the censures with great authoritie in the name of the Lord yea it is no small power that they put forth in directing the Church what censures are due according to the word as though the Judge dispense no sentence but according to the verdict of the Jury yet his authority is great both in directing the Jury to give their verdict according to the Law and in pronouncing the sentence with power and terrour the like dâ—e the Elders in dispensing Church censures Answ. This dispensing of Church censures hath two branches 1. A directing of the Church in the qualitie of the censures 2. A binding of the censures upon them or in executing the censures of the Church For the former if it bee a pastorall direction it is all one with preaching of the Word and is not an act of authority by way of governing but by way of pastorall teaching But 1. Wee would have a word from God giving this power of the keyes peculiarly to the Pastors for if you give the keyes to all the Church of beleevers as beleevers and because they are Christs Spouse his mysticall body the habitation of his Spirit by faith then with your good leave there bee neither keyes nor any power of the keyes given to the Pastors as Pastors and in respect of their office but onely as they are a part of Christs body now as Pastors or Elders they are neither beleevers nor the bride nor a part of the bride but at best the friends of the Bridegroome Joh. 3. 29. especially seeing the Church as the Church and as using actually the keyes doth censure and judicially prescribe the qualitie and quantitie of the censure as they are directed Matth. 18. 1 Cor. 5. 2 3 4 5. yea and the Church judicially and authoritatively pronounceth the sentence and maner of the censure on the sentence for example of ten collaterall and coequall Judges if two of these ten bee skilled Juristes and shall direct the rest in the qualitie of the punishment to bee inflicted upon a malefactor that direction commeth from them not as Judges over the rest nor by any peculiar power that they have above the rest seeing all the ten are equally and joyntly Judges of a like power but that direction commeth from them as skilled Jurists So here though the Elders direct the Church anent the qualitie of the censure they doe not this by an authority above the Church seeing the Church with them have received the Keyes yea they principally as the Spouse of Christ and his mysticall body have received the keyes and
the Pastoes and Elders as such have the keyes not but as they are beleevers and a part of the mysticall body but as they are Pastors and Elders they have not received the keyes at all by our brethrens doctrine yea as Elders or officers they are not parts of the Church but onely adjuncts and ornaments thereof For the second to wit the execution of the censures of the Church if they doe it as Pastors and by vertue of their office execute the sentence of the Church as Pastors they are meere servants of the Church not collaterall Judges with the Church and are not as the Judge who doth direct the Jury for the Jury doth only cognosce of the fact but hath no judiciall power to pronounce the sentence or discerne the qualitie of the punishment nor can the Jury at all discerne any punishment But the Judge cognosceth both of the Law and the fact and authoritatively pronounceth sentence but the Elders have no authoritative power in directing the people to pronounce or not pronounce the sentence or what sentence to pronounce or what censure to inflict for if they have this authoritative power then we seeke Scripture to warrant this power 2. The Elders must then have the keyes in a more emminent manner then the people or Church of beleevers so all bee but blanke and emptie titles given to Elders hitherto Fiftly saith the Author The Elders have power to dismisse the people or Church and that with a blessing Numb 6. 23. to 26. which is an act of seperioritie Heb. 7. 7. An. This is but an emptie title also For 1. The Pastoronly one dismisseth Doctor Elders Deacons and the whole Congregation and so one is a Pastor of Pastors and an Arch-Elder of Elders hath authority by this over his fellow Elders and candismisse them therefore there is nothing peculiar in an officiall power here to the whole presbytery above the people 2. A majority or superioritie is one thing and a power of jurisdiction is another Blessing of the Church at their dismission is nothing but a prayer of the whole Church the Minister being mouth who blesseth all and is no act of superioritie of jurisdiction or power of the keyes of which wee now dispute And you cannot thinke that to obey those who are over you in the Lord and submit to them as it is Heb. 13. 17. is nothing but to receive a dismissory blessing from the Pastor And I much doubt if the Priests blessing of the people Numb 6. was morall and if it was not typicall hee not taking in himselfe but as a type of Christ pronouncing the whole visible Church blessed sorypifying Christ our Priest in whom all the nations of the earth are blessed Gal. 38. 14. And do not the people pay the Pastor home in his owne coyne for you make the Church of beleevers to ordaine their owne Elders and to lay hands upon them and blesse them so you teach 3. Nor is dismissing of the Church an act of authoritie or of officiall power for your preaching and unofficed professors may dismisse as well as they may publikely pray and preach 2. A dismission is agreed upon by the Church before hand and floweth from the nature of all publike meetings 3. Ejusdem est potestatis congregare dimittere caetum congregatum you know to conveene Christs Courts authoritatively is due to no man on earth the Church hath an intrinsecall power of herselfe to conveene being the Court of the Lord Jesus and so also to dissolve and this is the usurped power that the Antichrist taketh to himselfe to conveene the generall councells as Bellarmin Suarez Pighius and Cajetanus teach us Sixtly our Author saith In case of Apostasie of the Church or other notorious scandals or obstinacie thereof their Elders have power to denounce the judgement of God against the Church and withdraw themselves from it As upon the Idolatry of the Israeliâ—es Moses tooke the Tabernacle and pitched it without the camp Exod. 33. And Paul with Barnabas rejected the Jewes for their blasphemy and turned to the Gentiles Act. 13. 45 46. Answ. Here be two diverse things sewed together to make up one thing 1. to denounce the judgement of God is one thing 2. to separate from the Church is another thing the former is an act of authoritie being rightly taken the latter is an act of no authoritie But for the first to denounce judgement on a visible Church and that with a separation is â— nothing but an act of Pastorall teaching and so no act of officiall power of governing in the Elders above the Church is brought in all these six and so yet the difference betwixt the feeders and the fed the shepheards and flocke the watchman and the citie or the people who are to submit and obey these who are over them in the Lord who rule well is close everted and all the Churches are turned masters feeders governors rulers for Elders have no officiall authoritie by our brethrens doctrine which is not in the Church of beleevers 2. To denounce judgement to an Idolatrous and obstinate Church who by their Apostasie do declare themselves not to bee Christs body is a Pastorall act of Pastors exercised on those who now leave off to be Churches and this is to play the Pastors to that which is not a flocke and as unlawfull as for a husband to exercise the actions of a husband to one who is not his wife 3. To separate from an obstinate Church is by you thought lawfull to all private Christians who would not defile themselves with the pollutions of the Church how then do you make it an authoritative act of ruling Pastors 4. For Pastors to remove the Gospell and preach no more to an obstinate Church is not nor can it in reason be that wherein wee are to submit and obey those who are over us in the Lord. My reason is we are to be agents at least for most part in submitting and yeelding our selves to those who in teaching and governing are over us in the Lord because they watch for our soules But in their separating from us and removall of the Gospel wee are meere patients and cannot be agents 5. Moses his removall of the Tabernacle and Paul his turning from the Jewes was by another spirits warrant then Pastors now a dayes can dare to remove themselves and their Ministery from a visible Church for Paul turned from the Jewes for their universall Apostasie blasphemy and opposing of the maine and principall foundation of the Christian faith to wit that Christ Jesus came in the world died for sinners rose againe and ascended to heaven c. The 4. case to wit of any particular scandall or scandals and of obstinacie therein cannot bee the like ground for Elders to separate from a Church and never preach the Gospel againe to them CHAP. 6. SECT 1. Of communion of sister Churches amongst themselves I Here bee seven wayes saith
matters darke and doubtsome Answ. We seeke a warrant from the word for this for Elders are present at the admission and choosing of officers as prime agents by authority not by way of naked counsell and advise Act. 1. 13. c. 6. 26. c. 14. 23. Act. 13. 3. 1 Tim. 1. 13. Manuscr The fourth way saith he is by gathering many Churches or their messengers in a Synod to examine and discusse either corrupt opinions or suspicious practises Here 1. the Magistrate is acquaint with our Assembly he being a nourishing Father of the Church 2. They meete in Christs name 3. The Elders declare their judgement in order and the reasons thereof 4. All may speake till the truth either be cleared and all either convinced or satisfied as Act. 15. 7. 5. If things be not fully cleared and if it seeme that the nature of them admit farther disquisition yea and difference of judgements without disunion of affections or prejudice of salvation each man is left to his Christian liberty and if any be otherwayes minded God shall reveale the same thing to him Answ. This Section being closed I have here two considerable points to be discussed the one anent the power of Synods the other anent the power of the civill Magistrates Quest. I. Whether or not Synods have authority by divine right to obleige the Churches to obedience in things lawfull and expedient For the fuller clearing of this grave question I would have these considerations weighed by the godly reader Consider 1. Canons of Councells may be thought to â—ye as authoritative Commandements or as advises and friendly counsells 2. An advise or counsell doth obleige and tye both for the intrinsecall lawfulnesse of the counsell it being for matter Gods word and also for the authority of the friends counselling because the first Commandement enjoyneth obedience to all our betters not onely inplace and officiall relation as to Kings Fathers Pastors c. but also to all above us in age gifts knowledge experience 3. Hence there is a superiority of dominion or jurisdiction and a superiority of reverence and endowments the former is the narrower inadequate and straiter subject of the fifth Commandement and both are considerable objects in this Commandement 4. All who as friends equalls brethren and indued with more grace experience and light doe advise and counsell good are superiors in so farre but it is a superiority of reverence not of jurisdiction for by this they who are aged and may counsell what is lawfull have not power to censure or excommunicate those who follow not their counsell Yet if David had rejected the counsell of Abigail disswading him from passionate revenge he had in that despised God unlessethe Prince or the High-Priest had given that counsell by way of command though there be degrees of Latitude in despising the one rather then the other 5. There is a difference betwixt hability to judge and right or power to judge a Presbyteriall Church may have right jus and ecclesiasticall Law to judge of a point to the judging whereof they want hability and therefore de facto it belongeth to a higher Synod where more learned men are though de jure the Presbytery may judge it 6. Though government of the Church by Synods be Gods positive Law yet upon the laid downe ground Christ hath given the keyes and power of Government to every visible Church the Government of united Churches by Synods is a branch of the Law of nature 7. Synods are necessary for the well-being of the Church and still are in the visible Church in more or lesse degrees for the authority of Synods consisting of fix onely differeth not in nature and essence from a generall councell of the whole Catholike visible Church Magis et minus non variant speciem And therefore if Synods be warranted by the word of God as no question they are there is no neede to prove by particular places of the word the lawfulnesse of every one of these a sessionall meeting of the Eldership of a single Congregation 2. A Presbytery or meeting of the Elders or Pastors Doctors of more Congregations 3. A Provinciall Synod of the Presbyteries of a whole province 4. The Nationall Assembly or meeting of the Elders of the whole Nation 5. The generall and Occumenick Councell of Pastors Doctors and Elders of the whole Catholick Church visible for all these differ not in essence but degrees and what word of God as Matth. 18. 16 17. proveth the lawfulnesse of one is for the lawfulnesse of all the five sorts of Synods 8. Grant the consociation of authorities in sundry Churches and you cannot deny the authority of Synods above particular Churches 9. Consociation of Churches to give advise and counsell is not Consociation of Churches as Churches but onely consociation of Christian professors who are obleiged to teach admonish and rebuke one another 10. There is a right of dominion and a right of jurisdiction as we shall heare anon Hence our first conclusion a generall councell is a Congregation of Pastors Doctors and Elders or others met in the name and authority of Jesus Christ out of all Churches to determine according to the word of God all controversies in faith Church-government or manners no faithfull person who desireth beeing excluded from reasoning and speaking Neither is the definition of Aâ—mâ—in and Gerson much different from this save that they thinke that councells are lawfully conveened if such and such onely as are of the Hierarchike order be members thereof which we thinke Antichristian 2. As also the Pope president here we disclaime Yet doth Almain confesse that a generall councell may be conveened without the Pope in three cases 1. when the Pope is dead either departing this life or civilly dead being excommunicated for any crime of heresie for the Apostolike Sea hath vaiked often two yeares together 2. When the Pope is averse and opposeth reformation 3. When time and place hath beene assigned for the next generall councell as was done in the councell of Basil and the Papists grant that Matth. 18. Tell the Church is a warrant for a generall councell 1. Because it is a meane for the saving of the spirits of all men even Pastors and Apostles in the day of the Lord. 2. Because Apostles though in prophecying and writing canonick Scripture when they were inspired could not erre yet otherwise they might erre and if Peter should have remained obstinate in his Judaizing Gal. 2. and resused to heare Paul or the Church hee was to bee excommunicated 3. By the Church Matth. 18. saith the Schoole of Paris cannot bee understood the Prelats of the Church onely because Christ did speake to Peter and saith Almain and Gerson Peter cannot bee both an acâ—user a witnesse and a Judge 4. There is a power of the keyes to bind and loose given immediatly by Christ to all the rulers of the Catholick or universall Church visible Ergo the exercise of this power though it
Nazianzen which is not against their authoritie and true fulnesse and he speaketh of the councells of his time and it is not to bee denyed but Panormitan saith well dictum unius privati est praeferendum dicto papae si ille moveretur melioribus rationibus veteris novi Testamenti and Augustine saith latter councells may correct older councells and Petrus de Monte under Eugenius complained that there was no godly and learned Bishops in his time to determine truth in a Synod when Doctors Professors Bishops and all have sworne obedience to the Pope to their Occumenick councells and to the wicked decrees of the councell of Trent as the Bull of Pius the fourth requireth But before I say any thing of the second question anent the magistrates power I shall close the other wayes of communion of sister Churches CHAP. 6. SECT 5. Three other wayes of communion of sister Churches A Fift way of communion saith the author is by helping and contributing to sister Churches Prophets and Teachers when they are in scarstie as Act. 11. 29. Rom. 15. 25. 26. Ans. This way of communion we acknowledg but we see not how this communion can stand wiâ—hout the authoritie of Synods if Churches bee not united in one visible body they cannot authoritatively send helpe of teachers one to another and this is a direct acknowledgement of a visible union of more Churches in one visible body for the Church of Jerusalem authoritatively sent Pastors Paul and Barnabas as Pastors to the Gentiles you will have them sent as gifted men and that they are not Pastors while they bee ordained and chosen by these Churches to which they goe A sixt way of communion saith hee is by admonition if a sister Church or any member thereof bee scandalous wee are then to send Elders to warn them to call Archippus or any other Elder to take beed to do their dutie if the Elders or Church bee remisse in consuring wee are to take the helpe of two or three Churches moe if yet that Church â—eare not wee are to tell a Congregation of Churches together or if the offence bee weightie wee are to withdraw the right hand of fellowship from such a Church and to forbeare all such sort of exercise of mutuall brotherly communion with them which all the Churches of Christ are to walke in one towards another Answ. You acknowledge that same order which Christ commandeth Matth. 18. to gaine a brother is to bee kept in the gaining of scandalous Churches But 1. What warrant have you of the two first steps of Christs order against scandalous Churches and to omit the third judiciall and authoritative way when sister Churches turne obstinate Christs order for gaining the scandalous is as necessary in the third as in the former two 2. Why doe you allow the third in a sort for if the sister Church will not bee admonished you will have her rebuked before moe sister Churches that are conveened that is before a Synod is it because you thinke there is more authority in a Synod then in one sister Church then you thinke there is authoritie in a Synod for by good Logick wee may inferre the positive degree from the comparative and there is no other reason why the matter should come before a Synod for all in a Synod wanteth authority and power to censure as you thinke yet to complaine to a Synod is an acknowledgement of the authoritie of a Synod as Christs order saith Matth. 18. 17. If hee neglect to heare them tell it to the Church 3. What is the withdrawing of brotherly communion from obstinate sister Churches but as Amesius saith well excommunication by proportion and analogie Ergo say I in this a Synod hath a Synodicall authoritie over the Churches within the bounds of the Synod by proportion for who can inflict a punishment of a Church censure by proportion answerable to excommunication but a Church or a Synodicall meeting which hath the power of the Church by proportion Amesius would prove that a particular Church cannot bee excommunicated because a Church cannot bee cast out of communion with it selfe for then she should bee cast out of herselfe But this argument with reverence of so learned and godly a man proveth onely that a particular Church cannot excommunicate herselfe which I grant but it concludeth not but a particular obstinate Church may bee excommunicated out of the societie of all sister Churches who meeting in a Synod in the name of Jesus Christ have power to save the spirits of sister Churches in the day of the Lord and are to edifie them by counsell and rebuking as the Author granteth and why not by an authoritative declaring that they will have no communion with such an obstinate sister or rather daughter Church Wee have never saith the Author been put to the utmost extent of this dutie the Lord hitherto preventing by his grace yet it is our dutie The Church Cant. 8. tooke care not onely for her owne members but also for her little sister that had no brests and would have taken care if having breasts they had been distempered with corrupt milke if the Apostles had a care of all the Churches 1 Cor. 8. 11. is that spirit of grace and love dead with them ought not all the Churches to care for sister Churches if not virtute officii by vertue of an office yet intuitu charitatis for charities sake Answ. That you have never beene put to these duties to the utmost will never prove that the government is of God for Corinth Ephesus Pergamus Thyatira which were glorious Churches by your owne confession were put to a necessitie of the utmost extent of these duties yea it proveth your government to bee rather so much the worse because Christs government is opposed by secret enemies in the Church 2. You make the spirit of love in a pastorall care over other Churches to bee dead because none have any pastorall care over any other Churches but the particular Congregation over which they are Pastors and pastorall love to unconverted ones as pastorall you utterly deny The last way of communion saith the Author is by propagation or multiplication which is as the Apostles had immediat calling from God to travell through the world and to plant Churches so have particular Churches given to them immediatly from Christ the fulnesse of measure of grace which the inlargement and establishment of Christs kingdome doth require that is when the Bee-hive a parishionall congregation is surcharged they have power to send forth their members to enter by Covenant in Church-state amongst themselves and may commend to them such able gifted Ministers as they thinke may bee Ministers in that young Church Answ. 1. This way of inlarging Christs kingdome is defective 1. It sheweth the way of inlarging the number of invisible Churches and multitudes of converts into new incorporations but doth shew no way how to
solos pertinent Episcopos Constantinus Magnus in concilio Niceno ut ait Ruffinus hist. l. â— addit Eusebio cap. 2. reâ—usavit ferre ju licium inter Episcopos Dâ—us inquit vos constituit sacerdotes nobis a dâ—o d â—ti isiis judices conveniens non est ut homo judicet deos Sâ—zomenus hist. l. 6. c. 7. Mibi inquit Ualentinianus senior qui sum in sorte plebis fas non est talia negotia ecclesiastica â—erserutari sacerdotes quorum ista curae funt inter seipsos quocunque voluerint loco conveniant Theodosius Junius epist. ad Fphesinum Synodum Deputatus est Candidianus magnificus Comes strenuâ—rum domesticorum transire usque ad sanctissimam Synodum testram ac in nullo quidem quae facienda sunt de piis dogmatibus quâ—stiones â—ommunicare illicitum namque est eum qui non sit ex ordâ—â—â—anctorum Episcoporum ecclesiasticis immisceri tractatibus Gregorius Mag. l. 5. Epist. 25. Notum est piissimos dominos dicipâ—inam diligere ordines servare canones venerari in causis sa 〈◊〉 â—ese non immiseere Distin. 96. C. satis evidenter illicitum est imperatorihus ecchsiasti â— sâ— immiscere tractatibus Constantius would not take on him to judge the Arrian cause but conveened a Councell and commanded them to judge according to the word So saith Eusebius de vita Constant. l. 3. c. 10. ad Theodor. l. 5. c. 9. Neither can it be said that Constantine judged with the Synod as Emperour as some affirme for though it be true yet he judged not in the Synod as Emperour but as Episcoporum conservus as he nameth himselfe and as Eusebius saith de vita Constant. l. 3. c. 16. ipse tanquam unus e vestro numero non recusabam Now Constantine as Emperour was not a fellow-servant with Pastors or one of the number but above them as the annointed of the Lord but he judgeth with them as one of their number as a Christian having one faith one baptisme one Lord with them and so as a member of the Church and so saith he in that same place Literarum divinitus inspiratarum testimonio res in quaestionem adductas dissolvamus And let this be our first distinction Emperours of old defined in Synods as Christian members of the Church not as Emperours for as Emperours they be politicke heads of the men of the Church Gerardus Tom. 6. de Magist. polit n. 175. pag. 586 587. who giveth also a nomotheticke power to Magistrates in matters ecclesiasticall furnisheth us with an argument here because the Magistrate is a principall member of the Church and all the members of the Church are to judge and try the spirits and to try all things now this proveth well as a member of the Church and so as a Christian he may judge and that in a meere ecclesiastick way as Pastors and Elders doth as private Christians may doe being called thereunto by the Church though the ground be weake for the Kingly power maketh not New Tiberius and other Emperours members of the Church onely grace faith and communion with Christ maketh Kings members of the invisible Church and baptisme and profession of the faith and not any earthly Prerogative of Scepter or Crowne maketh them members of the visible Church Our second distinction from Fathers is that Emperours have a Kingly power politicke to confirme and adde their civill sanction to Church constitutions but they have no power formally ecclesiasticke to define and make Church-lawes So Augustine as a man the King serveth the Lord vivendo fideliter by living the life of a sound beleever and as a King he serveth the Lord by adding the convenient vigour of a civill sanction to just Lawes as the King of Ninive did by compelling the men of Ninive to pacifie God And when Gaudentius the Donatist objected that the Emperour could not take course with the Schism made in the Church by their separation because God hath laid upon Prophets not upon Kings the Preaching of the word Augustine answereth not that Kings may either preach or define controversies in the Church but that sinco Donatists separate from the Church it should be the care of Kings to see that none rebell against the Church of Christ. Hence I reason thus no Synods ecclesiasticall can meddle with the blood and temporall lives of men nor can they forbid the beliefe and profession of heresies and erroneous doctrine or scandalls against pure discipline under the paine of bodily punishment as banishment imprisonment heading or hanging But Emperours and Kings either in a Synod or out of a Synod may lawfully forbid such things and that by a Kingly power therefore if Emperours in Synods make any Lawes of this kinde they are not Synodicall nor ecclesiasticall Lawes nor doe they make such Lawes jointly with the Church-Synod as some teach nor by any ecclesiastick power for coactive power and ecclesiasticall power cannot be joyned together as one power to make one and the same ecclesiasticall lawes Let any judge then if the ancient Lawes of some Emperours were any other things but civill and politick sanctions of Church-constitutions And judge of this Law which some call the ecclesiasticall determination of Heraclius the Emperour by the consent of Pope John he ordained that there is nâ—â—ther one nor two operations in Christ. Heraclius a Monothelite commanded this under the paine of civill punishment as is certaine But had Pope John as collaterall Judge with the Emperour in this that same coactive power that the Emperour had I thinke none can say it So three Emperours commanded all people to hold the doctrine of the Trinity and that those who hold not this be heretickes This is but a civill sanction of a Church Law So Martianus commandeth that the decrees of the Councell of Chalcedon be established and that no man dispute or call in question these decrees This is clearely the Emperours civill ratification of Church-lawes and Justinianus forbiddeth any publick service to be in the Church by laicks onely in the absence of the Clergie and commandeth the Bishops not to muttter in to themselves but to speake in the administration of the Sacraments with a cleare and distinct voice If Emperours did proceede any further as some say that Theodosius deposed the Nestorian Bishops though indeed he onely commanded them to be deposed their deeds are not Lawes a facto ad jus non valet consequentia Papists here are in two extremities For 1. they will not have Princes to meddle with Church-affaires whereas by office they are Nurs-fathers in the Church Charles the fift is rebuked by Paul the third because he conveened councells for composing of dissentions in the Church and he compareth him to Uzzah who touched the Arke without warrant as we may see Wolsius 2. Stapleton Bellarmine and Papists will have them to be brutish Servants to execute whatsoever the Pope and Councells
makers and definers in Oecumenick Councels and Bishops and Pastors and Doctors have all a meere power of advising and counselling which certainely all Christians on earth sound in the faith except women have O whither are all the tomes of the Councels Oecumenick nationall and provinciall evanished unto 3. Kings justly by this are made Popes and more then Popes for Kings onely have a definitive voyce in councells whereas Papists give a definitive voyce to all the lawfull members of the councell no lesse then to the Pope Weemes hath a distinction to save the Kings invading the Church-mens place while as hee giveth to Pastors a ministeriall interpretation of Scripture in the Pulpit and to the King a decretive and imperiall power of interpreting Scripture in the Senat. But 1. there is no exposition of the word at all imperiall but onely ministeriall by the Word of God except that imperiall interpretation that the Pope usurpeth over the consciences of men and this is as Bancroft said that the King had all the honors dignities and preheminencies of the Pope as Calderwood observeth and yet Edward the sixth and Edward the eighth would neither of them take so much on them What difference betwixt a Sermon made by the King in the Senat and the Pastor in the Pulpit It is that same word of God preached only the Kings is imperiall and so must bee in his owne as King the Pastors ministeriall in the name of Christ the distance is too great The administration of the Sacraments may be imperiall due to the King also as a pastorall administration is due to the Pastors 4. In the government of Church there is nothing set downe of the King but of Pastors to feede the flocke Act. 20. 28 29. to edifie the body of Christ Ephes. 4. 11. to rule the house of God 1 Tim. 3. 2 3 4. 16. to feede the sheepe and Lambs of Christ John 21. 14 15 16. and alwayes this is given to Pastors and Elders I know that Kings are nurs-fathers to feed edifie and watch over the Church causatively by causing others so to doe but this will not content the formalists except the King command and prescribe the externall worship of God Tooker Bancroft Whitegift Laâ—celot Andreas Salcobrigiensis have a maine distinction here That Pastors and Elders rule the Church as it is an invisible body by the preaching of the word and administration of the Saâ—raments and of this government the foresaid places speake but as the Church is a politick visible body the government thereof is committed to the King Bancroft said all the externall government of the Church is earthly and Wâ—iâ—eâ—gyft and Bancroft two grosse Divines made for the court say tâ—e externall government of the Church because externall is â—â—spiâ—â—tuall and not a thing belonging to Christs externall kingdome â—aith Bilâ—â—n but this is 1 false 2. Popish 3. Anabaptisticall 4. â—yrannicall False 1. Because externall and vocall preaching and a visible administration of the Sacrament in such an orderly way as Christ hath instituted is an externall ruling of Church members according to the â—aw of Christ as King an externall ordaining of the worship is an externall ordering of the worshippers according to the acts of worship thus ordered as sense teacheth us but the externall ordaining of the worship to preach this not this to celebrate in both kinds by prayer and the words of institution and not in one kind onely is an externall ordering of Gods worship therefore as Kings cannot administrate the Sacraments nor preach so neither can they have the externall government of the Church in their â—ands 2. The feeding of the flocke by Pastors set over the Church by the holy Ghost Act. 20. 28. includeth the censuring by discipline even the grievous Woolves entring in not sparing the flocke but drawing disciples after them vers 29 30 31. and therefore Pastors as Pastors are to watch and to try those who say they are Apostles 〈◊〉 not but doe lie Râ—vel 2. 2. by discipline so this externall â—eâ—ding is externall governing committed to Pastors whereas inward governing is indeed proper to Christ the head of the Church 3. What doe not the Epistles to Timothy containe comman dements about externall government to bee kept inviâ—â—able by Timothy not as a King I hope but as a Pastor even 〈◊〉 the appearing of our Lord Jesus Christ 1 Tim. 6. 14. and this taketh away that poore shifâ— that the externall government of the Church as Tookerus saith was in the Apostles hands so long as persecuting Magistrates were over the Church but now when the Magistrates are Christians the case is changed but the government of all suâ—â— as Timothy is must bee visible externall and obvious to men as 1 Tim. 2. 1 2 3 4. 3. 1 2 3 4. â— 16. 1 Tim 5. 9. 1 Tim. 5. 19 20 21 22. 2 Tim. 2. 1 2 3 4. 2 Tim. 3 5. all which must bee kept untill the comming of Christ 1 Tim. 5. 21. 1 Tim. 6. 13. 2 Tim. 4. 1 2. 4. If externall government were in the Kings power then were it his part to rebuke publikely to excommunicate and to lay on hands upon the Timothies of the Church all which are denied by the formalists and are undoubtedly the Churches part as the Church Matth. 18. 17 18. 1 Tim. 5. 19 20 21 22 1 Tim. 3. 14. 1 Tim. 1. 20. 1 Cor. 5. 2 3 4 5. 5. Parker proveth well that the keyes are Christ as Kings ruling in word and discipline 2. This is popish for so doth the Papists teach as Stapleton and Becanus that the Pope quo ad externum infiuxum according to externall influence of visible government is head of the Church and Christ according to the internall influence of the spirit is the head of the invisible body of Christ and here the King is installed in that externall government out of which our Divines by Scriptures have extruded the Pope which is a notable dishonor done to Kings and as Parkerus observeth Joan. Raynoldus answereth that from two offices of the head which is to give life and influence of motion to the members and also to guide and moderate the actions externall of the body wee cannot make two heads and because the King hath some civill government about the Church wee cannot make two heads over the Church Christ one and the King another under him 3. This is Anabaptisticall for because the visible government of the Church is externall wee are not to cut off all necessitie of the ministery to feed and rule with ecclesiasticall authority and because the Prince is gifted and a Christian to give all to him for a calling there must bee from God for the King to governe the Church of Christ by Lawes and prescribing externall worship therein for Christ hath left Ephes. 4. 1 Cor. 12. 1 Tim. 3. men to bee feeders and governours of his Church by office whose it is to bee
answerable for soules Heb. 13. 18. 4. It is tyrannicall because it putteth power into the Magistrates hand to take from the Church that inbred and inâ—rinsecall power of externall and visible government over her selfe and members which all civill incorporations by instinct of nature have and the Magistrate as such not being a member of the Church hath a headship even being a heathen Magistrate over the redeemed body of Christ. 2. By this reason the Lord Jesus as King hath no Pastors in his name to use the â—â—ves of his kingdom by binding and loosing for discipline being an externall thing say they is not a part of Christs kingly power but the King as Christs civill vicar hath this power but I say all acts of Christ as hee is efficacious by the Gospel to gaine soules are acts of Christ as powerfull by the Scepter of his Word and those who are his instruments to exercise these acts are subordined to him as King of the Church but Church-men by an externall ecclesiasticall power delivering to Satan and externally and visibly casting out of the Church that the spirit may bee saved in the day of the Lord are instruments subordined to Christ who is efficacious to save spirits by excommunication and to gaine soules by rebukes Gregorius Magnus saith those to whom Christ hath given the Keyes of his kingdome by these hee judgeth and why is this word the word of his kingdome the Scepter of his kingdome the sword that commeth out of his mouth by which hee governeth his subjects and subdueth nations so called but because Christs kingly power is with those whom hee hath made dispensators of his Word 9. Conclusion Nor hath the King power of ordaining Pastors or depriving them or of excommunication 1. All these are acts of spirituall and ecclesiasticall power 1 Tim. 3. 14. 1 Tim. 5. 22. Act. 6. 6. Act. 13. 3. Act. 14. 23. Tit. 1. 5 6. and flow from the power of the keyes given by Christ to his Apostles and their successors Matth. 28. 18 19 20. Mark 16. 14 15 16. Joh. 20. 21 22 23. Hence I argue to whom Christ hath given out his power as King of the Church Matth. 28. 18 19. power of the keyes Matth. 18. 18. Matth. 16. 19. and a commandement to lay hands and ordaine qualified men for the ministry and those who by the holy Ghosts direction practised that power by ordaining of Elders these onely have right to ordaine Elders and their successors after them but Apostles and their successors onely are those to whom Christ gave that power and who exercised that power as the places prove 2. Ordination and election both in the primitive Church of the Apostles was done by the Church and consent of the multitude Act. 1. Act. 6. 2 3 4. 5 6 c. but the civill Magistrate is neither the Church nor the multitude 3. Ordination is an act formally of an ecclesiasticall power but the Magistrate as the Magistrate hath no ecclesiasticall power Ergo hee cannot exercise an act of ecclesiasticall power 4. If ordination were an act of Kingly power due to the King as King then 1. The Apostles and Elders usurped in the Apostolick Church the office and throne of the King and that behoved to bee in them an extraordinary and temporary power but wee never find rules tying to the end of the world given to Timothies and Elders of the Church anent the regulating of extraordinary and temporary power that were against the wisedome of God to command Timothy to commit the Word to faithfull men who are able to teach others as 2 Tim. 2. 2. and to set downe the qualification of Pastors Elders Doctors and Deacons to Timothy as a Church man with a charge to keepe such commandements unviolable to Christs second appearing if Timothy and his successors in the holy ministry were to bee denuded of that power by the incoming of Christian Magistrates 2. The King by the laying on of his hands should appoint Elders in every citie and the spirits of the Prophets should bee subject to the King not to the Prophets as the word saith 1 Cor. 14. 32. 5. Those who have a Church power to ordaine and deprive Pastors must by office try the doctrine and be able to 〈…〉 sayers and to finde out the Foxes in their hereticall wayes and to rebuke them sharpely that they may bee sound in the faith but this by office is required of Pastors and not of the King as is evident 1 Tim. 3. 2. 2 Tim. 2. 2â— Tit. 1. 9 10 11. It is not enough to say it is sufficient that the King try the abilities of such as are to bee ordained and the bontgates of hereticall spirits to bee deprived by Pastors and Church men their counsell and ministery and upon their testimony the King is to ordaine and make or exauthorate and unmake Pastors because 1. so were the King a servant by office to that which Church men shall by office determine which they condemne in our doctrine which wee hold in a right and sound meaning 2. He who by office is to admit to an office and deprive from an office must also by office bee obliged to bee such as can try what the office requireth of due to bee performed by the officer nor is it enough which some say that the ignorance of the King in civill things taketh not away his legall power to judge in civill things and by that same reason his ignorance in Church matters taketh not away his power to judge in ecclesiasticall matters for I doe not reason from gifts and knowledge that is in the King simply but from gifts which â—xâ—fficio by vertue of his Kingly office is required in him It is â—â—ue as King hee is oblieged to read continually in the book of the Law of God Deut. 17. and to know what is truth what hereâ—ie in so faâ—re as hee commandeth that Pastors preach sound doctrine and that as a Judge hee is to punish heresie Some say hee is to have the knowledge of private discretion as a Christian that hee punish not blindly I thinke hee is to know judicially as a King 1. Because hee hath a regall and judiciall knowledge of civill things even of the major proposition and not of the assumption and fact onely Ergo seeing hee is by that same kingly power to judge of treason against the Crown the civill State by which he is to judge of heresie to punish heresie it would seeme as King hee is to cognosce in both by a kingly power both what is Law and what is fact 2. Because the judgement of private discretion common to all Christians is due to the King as a Christian not as a King but the cognition that the King is to take of heresie and blasphemy whether it bee heresie or blasphemy that the Church â—â—â—â—eth heresie and blasphemy is due to the King as King because hee is a civill Judge therein and if the Church
acquire to himselfe poâ—er over the Church of God Though the â—ight of presenting a man to benefice were a meere temporall thing yet because it removeth the libertie of a free election of the fittest pastor as Origen saith it cannot bee lawfull but it is not a temporall or civill right but a spirituall right though wee should grant that the people have a free voyce in choosing and that the patron were oblieged to present to the benefice the man onely whom the people hath freely chosen and whom the Elders by imposition of hands have ordained 1. Because the Pastors hath right to the benefice as the workeman is worthy of his hire and hee hath a divine right thereunto by Gods Law 1 Cor. 9. 8 9. c. Gal. 6 6. Matth. 10. 10. Ergo if the patron give any right to the Pastor to the benefice it must bee a spirituall right If it bee said hee may give him a civill right before men that according to the Lawes of the Commonwealth hee may legally brook and injoy the benefice this is but a shift for the civill right before men is essentially founded upon the Law of God that saith the workeman is worthy of his hire and it is that fame right really that the Word of God speaketh of now by no Word of God hath the Patron a power to put the Preacher in that case that hee shall bee worthy of his wages for hee being called chosen as Pastor hee hath this spirituall right not of one but of the whole Church 2. It is true Papists seeme to bee divided in judgements in this whether the right of patronage bee a temporall or a spirituall power for some Canonists as wee may see in Abb. decius and Rubio and the Glosse saith it is partly temporall partly spirituall Others say it is a spirituall power as Anton. de Butr. and Andr. Barbat and Suarez and whereas Papists doe teach that the Church may lawfully give a right of presenting to Church benefices even to those who are not Church men the power must bee ecclesiasticall and spirituall and cannot bee temporall also Suarez saith that the right of patronage may bee the matter of Simâ—ny when it is â—â—ld for mâ—ney Ergo they thinke it an holy and spirituall power It is true the Bishop of Spalato calleth it a temporall power which is in the hand of the Prince but there is neither reason nor Law why it can bee called a temporall power due to a man seeing the patron hath amongst us a power to present and name one man whom he conceiveth to be qualified for wee find the nomination of a list or the seeking out of men fit for the holy ministry some times ascribed to the Church as Act. 1 23. Then they appointed two Joseph called Barsabas who was surnam d Jusâ—us and Matthias which words may well bee referred to the eleven Apostles and so they nominated men or to the Church of beleevers and so though it bee not an authoritative action it is an ecclesiasticall action and belongeth to the Church as the Church and so to no Patron and the looking out of seven men to be presented as fit to bee ordained Deacons is expresly given to the Church of beleevers Act. 6. 3. Wherefore Brethren looke yee out amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven men of honest report and sometimes the Apostles doe nominate men for the ministery but never doth the holy Ghost mention a Patron But if the thing it selfe say they hee necessary then is the office not unlawfull But it is most necessary that some one or more eminent and powerfull men should have power to see that the Church goods bee not delapidated Answ. It is a part of the Magistrates office with his accumulative power whereby hee seeth that every one doe their dutie to take care that vulturs and sacrilegious devourers of Church livings bee punished and the Church themselves are to censure all guiltie of Simony or delapidation of the rents of the Church as may bee gathered by due analogie from Peters punishing with death the sacriledge of Ananias and Saphira and the Simony of Simon Magus 2. The ancient Church â—ooke care of dividing of the Church rent very carefully in foure parts one was given to the Pastor who was not to imploy â—ents of the Church upon Horses and Coaches and conquering Baronies and Lordships to their sonnes as our idle belleys were in custome to doe but the Bishop was to entertaine Hospitalls and to feed the poore to take care of bridges repâ—ring of Churches so as Ambrose saith what ever is the Biships it is the poores a second part was given to the Elders and Deacons a third part was for the repairing of Churches and a fourth part for Hospitalls for poore and strangers this distribution with some other order is made if wee beleeve Papists in a Synod at Rome under Silvester the first though Socrates Theodoret Sozomen and others well versed in antiquitie speake nothing of this Synod but you may see this cleare in Synodo Bracarensi in Aventinus in Gregorius so there is no need of a Patron nor was there any in the Apostolick Church Deacons were to take care for tables and the goods of the poore no reason that men seeme more carefull for the good of the Church then Jesus Christ. 3. Though there bee a necessitie that the Church bee defended in her liberties yet is there no reason an office should be made thereof as the Canonists make it an office with a sort of stipend And therefore to make a Patron they require not onely the founding of a Church but also the building of the house upon his owne charges and the dotation of a maintenâ—nce for the Church and for this cause the Patrou hath a buriall place in the Church and if hee or his children become poore they are to be entertained of the Church rents and therefore they call it jus â—uti'e a gainefull power 2. It is jus bâ—norifioum hee hath power to nominate and present a man to the benefice of the vaiking Church 3. It is jus onerosum because hee is oblieged to defend the Church see theâ— Law for this so see also Calderwood Gerardus Suarez Anton. de dom arcb Spal Hâ—spinianus yet Justinianus himselfe forbiddeth that the Patron should present a man to the Bishop to bee examined and tryed and certainly this place and charge for the defending of the Church of Christ from injuries and wrongs 〈◊〉 Christ of want of foresight and providence who hath not appointed officers civill and eccleâ—â—asticall to take care of his Church for no power over the Church was ever given to builders of Synagogues and therefore a calling by the Patron is no more Christs way then a calling by the Prelate and his Chaplaine 2. Nor would the Church receive the ministers from Christ Jer. 2. 5. and the laying
of the Churches of Christ in New England c. 3. sect 3 Fundamentalls Authority of Elders Magistrats power in matters Ecclesiasticall The way of the Churches Trelcat loc 16. aâ—t â— Tylen Syntag. disp 14. de Eccl. dis 1. Thes. 19. Profess leyd synop pur Theol. dis 4. thes 34. 35 Piscator dis 23. n. 15 16. Bucan loc 41. quest 7. s. 5. Answer to Quest. 2. Way of the Church Ch. Sect compare with chap. 2. Robins Iustifie pag. 106. Confess Separ art 37. Bell de Eccl. li. 3 cap. 2. 1 Cor. 11. 23. Mat. 28. 19. 1 Cor. 1. 17. Confess art 37. Quest. 2. a Parker de poâ—it Eccl. l. 3. c. 8. b Câ—hol Paris pag. 8. c Paul Baynes docesart tyrall 3. q. concl 3. pa. 83. a Thom. 22. q. 28. art 10 ad 2. b Molina tom 6 tract 5. dis 57. n. 6. c Suarez Tom. de legib lib. 2. cap 15. d Vasq. 12. dis 129. cap. 2. e Viguertus in institut Theol. cap. 15. s. 1. f Sotus de instit li. 2. q. 3. art 8. g Scotus 3. dist 37. quest 1. h Altisiodore l. 3 sum tract 7. cap. 1. Qu. 5. i Durandus 1. k Gabriel 3. dist 37. q. 1. Art 1. Concl. 2. l Voetius des causa pap li. 2. c. ca. 21. sect 3. 6. m Theodo l. 4. ca. 14. c. 24. n Gerson par 2. Sermon Rhen. dom 2. postpashat o Anton. 3. l. 3. c. 83. a Shindler in Lexico b Muscul. com in Is. 22. 22. Insigne acceptae potestatis Occonoms Praeposito domûs commendantur claves quibus potestatem suam administret c Calvin comment ib. Gualter Homil. 114. Claves symbolum potestatis regibus Claves offerunt d Iunius Plenam administrationem e Beza in Ma. aunot Potestas Ministrorum in Mat. 16. f Pareus domus meae faciam te aeconomum g Hieron Clavis potestas excellentiae h Chrysostom Homil. 55. in Mat. Magnam potestatem i August de civit de lib. 20. ca. 9. potestatem pastoris k Beda in Iohan. Clavis est potestas ligandi solvendi a li. de fide ad Pet. b Stephan in thesaur ling. Graecae c Whittakee tom 2. contr 4. câ— 5. d Calvin ib. dissert de Apostolatu Petri. e Bullinger ib. f Erasm. Para. g Zwinglius h Marlorat com i Pareus ib. a Beza Ministerii Ecclesiastici authoritâ—â— caelestis b Tolet comment in Joan. in loc an 21. c Maldonat Harm in loc d Cajetan com in Ioh. 20. 23. ideo hoc in loco instituitur promulgatur sacramentum paenitentiae e Rolloc ibâ—cpetita reiterata potestas f Beza in ani mad in Mat. 16. sicut Ioannes iuterpretatur in sra c. 21. g Bulling Mat. 16. h Pareus Quicquid solveris id est Joh. 20. quorum peccata remiseritis i Calv. instit 4. ca. 6. k Whittaker tom 2. contr 4. q. 2. ca. 5. l Zwinglius com m Asuscul in Joh. 21. n Way of the Church of n. E. ca. 2. sect 9 o Bulling in loc Mat. 16. Bullinger comment Mat. p Muscul. ibid q Beza an r Calvin comment s Psa. 105. 27 Judg. 15. 10. Psal. 149. 8. Mat. 22. 13. Acts 21. 11. Acts 22. 4. Mark 3. 37. l Levit. 14. 7. Psal. 102. 20. Jer. 40. 4. Ps. 105. 20. Act. 2. 24. Rom. 7. 2. 1 Cor. 7. 27. Rev. 20. 3. Rev. 9. 15. Job 12. 18. a Cap. 3. Sect. 1. b Mat. 10. 2. Joh 6. 70. Acts 17. 20. 21. a Gretser de in Augnr Doctor Luther p. â—9 b Belâ— de cöcli vut l. 2 ca. 2. c Suarez de trip virtâ—dis 9. de Eccl. Sec. 7. n. 7. d Greg de Valent tom 3. dis 1. q. 1. punct 7. e Hosius in confess Polmiea f Joan. de Turre cremat de Gal. l. 1. ca. 24 25 26. a Fran. Iohnson art 5. in M. Clisions booke p. 29. b Mat. 18. 19. 1 Cor. 11. 23. 1 Cor. 1. 17. Joh. 4. 12. c Consess art 27. d Remonst conf 21. apol cons. ib. e Socin tract de Eccl c. 1. n. 140. Gatechis Raccoviens c. 11. n. 305. f Cartwright ans to the admâ—nit tract 18. c. 1â— div 5. p 663. g Beza an in Mat. 17. h Pareus Apostolis dict manisestum est quicquid vos Apostoli ligaveritis ut supra Petro dixerat Christus Mat. 16. 19. i Calvin com ib. k Joh. Weemes vol. 3. expos of the judiciall Law c. 16. a Way of the Church of n. E. c. 4. sec. 5. Irenaus iâ— qui in Ecclesia sunt Presbyteris obedâ— oportet iis qui successionem habent ab Apostolis qui cum Episcopatus successione charisma veritatis certum secundum beneplacitumpatris acceperunt Nazianzen oâ— at 21. de laud. Bas. ejusdem throni particeps est Petrus cum reliquis Apostolis in illa verba dabo tibi Claves Cyprian de unita Ecclesia Christus eandem dedit omnibus Apostolis potestatem hoc erant utique caeteri Apostoli quod Peâ—â—us suit pari consortto praediti honoris potestatis he should have said Hoc erant utique caeteri credentes in Christum quod Petrus suit also Basil de vita solitar c. 21. Omnibus pastoribus Doctoribvs candem potestatem tribuit cuâ—us signum est quod omnes exaequo ligant solvunt He should have said Omnibus credentibus in Christum eandem potestatem tribuit Ambros. in Ps. 38. in Luc. 10. Ser. 66. Quod hic dictum est Apostolis omnibus dictum non ait omnibus credentibus dictum The pâ—ilact in Mat. 6. Quamvis soli Petro dictum tamen omnibus Apostolis concessae sunt Claves Cyrillâ— in Joh. 4. l. 4. Responsionem illi Christus committebat qui ordine primus omnibus Apostolis non ait omnibus credentibus Euthymius in Mat. ca. tibi dabo claves atqui donum hoc ceterorum fuit Apostolorum Hugo de sanct victor Tom. 2. institut sanct monaster Quamvis potestas solvendi ligandi soli Petro data videatur tamen caeteris Apostolis data est Haymo Homil in festo Petri Pauli Quod Petro dixit in Petro caeteris Apostolis dixit Cardin Cusan concord Cathol 2. c. 13. Nih l dictum aâ—â—ctrum quod alits Apostolis nâ—n diâ—tum Glossa ordinaria Petâ—us tanquam principa is inter alios Apostolos non inter alios creientes pro aliis dat respensionem Cyrill in Es. 4. orat 2. sancti Apostoli Evangelistâ—e fundamenta Hyeron li. 1 cont Iovian Omnes Apostoli acceperunt claves non solus Petrus Anselm in Mat. 16. Habent eandem judiciariam potestatem alâ—i Apostoli Anastasius in quest sac script q. 79. in 6. Tom Biblioth Potestatem clavium non soli Petro sed aliis etiam Apostolis toti Ecclesie in Episcopis Presbyteris datam August tract in Joh 50. lib. de agâ—d Christi c. 30. Beda homil in Mat. 16. Chryâ—ostom Homil. 70. ad popul Hilarius ae trinit l. 6. Euscbius histor Eccl. lib 2. c.
the King Judgeth by them and in them 2. This error is founded upon a worse error to wit that the supreme Magistrate had no power of life and death in Israel without consent of the people but certainly there are as specious and plausible reasons if not more specious for the peoples government in all civill matters then there can be for their Church-power of judging in the Church-matters and government therof Yet there is no ground for it 1. Because the Rulers only could not be charged to execute judgement in the morning to deliver the oppressed to execute judgement for the Fatherlesse and the VViddow nor can there be a promise made to establish the Kings Throne for obeying that Commandement as a Gods Word teacheth if the people have as great yea greater power in Judging then the Rulers have by this our Brethrens argument They say all the Believers at Corinth 1 Cor. 5. could not be commanded to cast out the incestuous person nor could they all be taxed for omitting that duty if they had not power to excommunicate 2. Neither can the Spirit of God complaint that the Judges builded Zion with blood and the heads of the house of Jacob and Princes of the house of Israel did abhor judgement and pervert equity as the Prophets say nor could they be condemned as roaring Lyons and evening Wolves as the Prophet sayth for the Judgeâ— might well be faultlesse when the poore were crushed in the Gate and Judgement turned into Gall and Wormewood because they cannot helpe the matter the people are the greatest part in caring matters in judgement 2. We see Davids practise in condemning the Amalckite out of his own confession not asking the peoples consent and in condemning to death Baanah and Rehab for killing Ishbosheth Solomon gave sentence against Adoniiah Ioab Shimei without consent of the people David pardoned Shimei contrary to the counsell of Zerviahs sons 3. If from the peoples witnessing and hearing of judgement in the Gate we conclude the people were Judges with the Rulers there was never a time when there was no King in Israel and no Iudge to put evill doers to shame but every man did what seemed good in his own Eys contrary to Scripture because all are a generation of Kings and Princes no lesse then the Ruler himselfe as Anabaptists teach By the Doctrine of our brethren I deny not but he that gathered stickes on the Sabbath was brought Num. 15. 33. to Moses and to Aaron and to all the Congregation but the Congregation signifieth not the common multitude For 35. Moses received the sentence from God and pronounced it and the Congregation stoned him to death And Numb 27. 1. The Daughters of Zelophehad stood before Moses Eleazar and before the Princes as Iudges and before all the Congregation as witnesses not as Judges but v. 6. 7. Moses gave out the judiciall sentence from the Lords mouth And 1 King 21. 12. Naboth stood in presence of the people to be judged but the Nobles and Princes were his Judges because v. 8. Iezabel wrote to the Nobles and Princes that v. 10. they should carry out Naboth and stone him to wit judicially and v. 11. The Nobles and Princes did as Iezabel had sent unto them And Ieremiah cap. 26. pleaded his cause before the Princes and people for v. 10. The Princes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set down judicially in the entry of the new gate of the Lords House nothing can be gathered from the place to prove that the people judged but because Ieremiah spake to the Princes and the people who vers 24 were in a fury and rage against Ieremiah if Ahikam had not saved him from their violence CHAP. 4. SECT 4. QUEST 5. WHether there be no nationall or provinciall Church under the New Testament but only a parishionall Congregation meeting every Lords day in one place for the worship of God The Author in this first proposition denieth that there is any Nationall or provinciall Church at all under the New Testament for clearing of the question observe these 1. Dist. VVe deny that there is any diocescan provinciall or Nationall Church under the care of one Diocesan or Nationall Prelate or Bishop but hence it followeth not there is no visible instituted Church now but only a particular Congregation 2. Dist. VVe deny any Nationall typicall Church where a whole Nation is tyed to one publick worship in one place as sacrificing in the Temple 3. Dist. VVe deny not but the most usuall acception of a Church or visible meeting is given as the refutator of Tylenus sayth to a convention of people meeting ordinarily to heare the word and adminstrate the Sacraments Stephanus deriveth it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Cyrillus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Causabon observeth so these who meete at one Sermon are called Ecclesia a Church and it is called Ecclesia concio sayth the Refutator of Tilen but this hindreth not the Union of more particular Congregations in their principall members for Church-government to be the meeting or Church representative of these many united Congregations 4. Dist. A Parish-Church materiall is a Church within such locall bounds the members whereof dwell contiguously togegether one bordering on the other our Brethren meane not of such a Church for as Paâ—â— Baynes sayth well this God instituted not because a company of Papists and Protestants may thus dwell together as in a Parish and yet they axe of contrary Churches a Parish-Church formally is a multitude who meete in manner or forme of a Parish as if they dwelt neere together in a place ordinarily to worship God as the 〈◊〉 of those who came together to celebrate the Lords Supper is called the Church 1 Cor. 11. 18. For first of all when ye come together in the Church I heare that there are divisions amongst you 〈◊〉 what have ye not houses to eat and drink in or despise ye the Church of God 1. Concl. If we shall evince a Church-visible in the Now Testament which is not a Parishionall Church we evince this to be false which is maintained by our Brothren that there is no visible instituted Church in the New Testament save onely a Parishionall Church or a single independent Congregation But this Church we conceive to have been no Parishionall Church 1. Because these who met dayly and continued with one accord in the Temple and breaking bread from house to house that is administrating the Sacraments together as our Brethren say were a visible Church But these being first an hundred and twenty as Acts 1. and then three thousand added to them Acts 2. 41. could not make all one single independent Congregation whereof all the members had voyce in actuall government Ergo they were a visible instituted Church and yet not a Parishionall Church The proposition is cleare The Church of Ierusalem was one visible Church and did exercise
principles for sometime they say the Apostles gave out this decree as Apostles and sometime there is nothing here done by a meere doctrinall power such as Paul had over Peter or one single Pastor hath over another now it is sure that Paul had no Apostolick power over Peter and that one Pastor have not Apostolick power over another 2. When our brethren say here that the Apostles as Apostles by an infallible spirit gave out this Decree they doe in this helpe the Papists as Bellarmine Becanus Grâ—â—rut and in particular the Jesuit Lorinus who saith decrâ—um authenticum cujus inspirator spiritus sanctâ— and so saith Cornelius a lapide visiâ—m est nob is inspiratis decretis a Spiritu sanctus therefore saith hee the councell cannot erre and so Salmeron and Cajetan say and expresly Stapleton saith this Apostosack definition flowed from the instinct of the holy Ghost observandum saith Stapleton quanta habenda sit ecclesiae definienth authoritâ—s hence our brether here must yeeld either that all Synods are infallible as Papists say this Synod the patterne of all Synods being concluded by an Apostolick spirit could not erre and so neither can councells erre or they must with Socinians and Arminians say there is no warrant for Synods here at all And certainly though wee judge our brethren as farre from Popery and Socinianisme as they thinke wee detest Anti-Christian Presbytery yet if this Synod bee concluded by an Apostolick spirit it is no warrant to bee imitated by the Churches and wee have no ground hence for lawfull Synods Whittakerus Calvin Beza Luther and all our Divines do all alledge this place as a pregnant ground not of Apostolick but of ordinary and constant Synods to the end of the world and Diodatus good to the holy Ghost because they did treat of ecclesiasticall reders concerning the quietnes and order of the Church wherein ecclesiasticall authoritie hath place the Assembly used this tearme it seemed good to us which is not used neither in articles of faith nor in the commandements which meerely concerned the conscience and to shew that authoritie was with holy reason and wisedome there is added and to the holy Ghost who guided the Apostles in these outward things also 1. Cer. 7. 25. 40. 2. If our brethren meane that the Elders and brethren were in this Apostolick and immediatly inspired Synodicall determination not as collaterall penners of Scriptures joyned with the Apostles but onely as consenters and as consenters by power of an ordinary holy Ghost working consent in them more suo according to their capacitie as ordinary Elders 1. They yet more helpe the Papists because they must say onely Apostles and so onely their successors the Prelates had definitive voices in this Synod the Presbyters and Brethren did no more then Papists and Prelates say Presbyters did in generall councells of old and therefore the Presbyter is to subscribe Ego A. N. Presbyter consentiens subseribo whereas the Prelate subscribed say they Ego A. B. Episcopus definiens subscribo wee crave a warrant in Gods Word to make an Apostle or a Prelate a Synodicall definer having a definitive voyce and the Elder Brother or Presbyter to have a consultative voyce for here all the multitude if there was a multitude present doe make Synodicall decrees by consulting and consenting yea all the nation may come to a nationall Synod and both reason dispute and consent because matters of doctrine and government of the Church concerneth all therefore all have an interest of presence and all have an interest of reasoning and 3. by consequent all have an interest of consenting yea of protesting on the contrary if the Synod determine any thing against the Word of God If they say there is a threeford consent in this Synod 1. an Apostolicall 2. a second Synodicall agreeing to Elders as Elders and a third that of the people or a popular What a mixt Synod shall this be but 1. then as the Epistle to the Tlxssalonians is called the Epistle of Paul not the Epistle of Silvanus and Timotheus though Silvanus and Timotheus did consent so these dogmata or decrees should not be called the decrees of the Apostles and Elders as they are called Act. 16. 4. Act. 15. 6. Act. 21. 25. but onely the decrees of the Apostles seeing the Elders did onely consent and had no definitive influence in making the decree by this doctrine as Silvanus and Timotheus were not joynt pen-men of Scripture with Paul 3. When as it is said the specification of actions must not bee taken from the efficient cause but from the formall object and all that a done in this Synod might have beene done by a single Pastor I answer wee doe not fetch the specification of this rebuke and of these decrees from the efficient causes but from the formall object for an Apostle might his alone have rebuked these obtruders of circumcision and made this decree materialiter for Paul did more his alone then this when hee wrote the Eâ—istle to the Romans but yet one Pastor could not have Synodically rebuked and given out a decree formally Synodicall laying an Ecclesiasticall tie on moe Churches then one there is great ods to doe one and the same action formally and to doe the same action materially and I beleeve though actions have not by good logick their totall specification from their efficient cause yet that ordinances of God as lawfull have their specification from the efficient causes in part our brethren cannot deny For what made the difference betwixt Aaron his fire offered to the Lord and Nadab and Abihu their strange and unlawfull fire that they offered to the Lord but that the on fire had God for its author the other had men and the like I say of Gods feasts and the feasts devised by Jeroboam else if a woman preach and administrate the Lords Supper in the Church that preaching and sacrament administrated by her should not have a different specification and essence if wee speake morally or Theologically from that same very preaching and celebration of the Supper performed in the Church by a lawfull Pastor it is as I conceive of the essence of an action Synodicall I say not its totall essence that it cannot bee performed by one in a Church-way and with an ecclesiasticall tie but it must be performed by many else it is not a Synodicall action and it is true that Paul Rom. 14. and 1 Cor. 8. 10. hath in substance the same Canon forbidding scandall which is forbidden in this Canon prohibiting eating of meats offered to Idolls and blood in the case of scandall but I pray you is there not difference betwixt the one prohibition and the other yea there is for Rom. 14. 1 Cor. 8. 10. it hath undenyably Apostolick authoritie here it hath onely Synodicall 2. There it is a commandement of God here it is a Canon of the Church 3. There it commeth from one man here from a
Minister cannot administer the Lords Supper to any but his owne flocke see you to this 6. If the sister Church lie under any offence you will not admit any of their members to the Lords Supper though these members be of approven piety and why What a separation is this What if these members do not consent to that offence as some of the godly in Corinth might be humbled and mourne that the Church did not cast out the incestuous person shal they be debarred by you from the seales because they separate not from that infected lump the Apostle alloweth communicating so that every one examine himselfe 1 Cor. 11. 21. 30. with drunken persons and where many were stricken of God with death and diverse diseases as eating and drinking their owne damnation 7. You looke at the Lords Supper as a seale of communion with all the Churches of the Saints What communion meane you invisible no. You deny that the seales are given to the invisible Church and the members thereof but to the visible Church as you say If you meane a visible communion of all the visible Churches of the Saints why then brother doe you call the universall visible Church a Chimera or a dreame as you say and if all the visible Churches have a visible communion it is to deny Christs wisdome and care of his Church to deny the lawfulnesse of a Oecumenick and generall councell of all the Churches of the Saints We recommend saith the Author Brethren for a time to other Churches as Paul recommended Phoebe to the Church of Rome Rom. 16. 1. 2. or we give letters dismissorie to such as are for ever to reside in another congregation but members are not to remove from their congregation but upon just and weighty reasons made knowne and allowed by the whole Church for wee looke at our Church Covenant as an everlasting Covenant Jerem. 50. v. 5. And therefore though it may be resigned and translated from one Church to another as Gods hand shall direct yet it is not to be violated and rejected by us if members cut off themselves by excommunication it is their owne fault if any upon light reasons be importunately desirous to remove the Church is to use indulgence as not willing to make the Church of God a prison but often the hand of God in poverty and scandall followeth such and driveth them to returne when a person recommended by letters commeth to another congregation the Church by lifting up their hands or by silence receive him if he â—e altogether unknowne and doubted of because the Church may erre be is not received till due triall be taken of him Answ. We see not how letters of recommendation most lawfull as we judge and necessary can resigne ministeriall power a liberty bought with Christs bloud as you say to any other Church for we think all the visible Churches are one Catholike visible Church and should have a visible communion and so that there is no resignation of ministeriall power in these letters but they are declaratory of the Christian behaviour of the dismissed Christian. We aske if dimissory letters be authoritative and done by the Church as the Church and how can a Church usurp authority by your way over a sister Church to recommend a sojourner to a Church state and Church liberties and seales of the Covenant one Church hath no authority over another If these letters be meerely private and meerely declaratory to manifest and declare the sojourners Christian behaviour only then he had power and right without these letters or any act of resignation or giving away ministeriall power to be a Church-member of the visible Church to the which he goeth Ergo he was a member of the visible Church to which he goeth before the dimissory letters were written and the letters doe resigne no right but onely notifie and declare the sojourners preexistent right and so there is a visible Church and a visible communion of all congregations on earth and most be an externall power and authority in all for Synods Let our brethren see to this 3. The person to remove must be dismissed and loosed by the consent of the whole congregation it conveniency permit else he is not exonered of his Church-oath made to that congregation What if conveniency doe not permit then is he loosed from an oath without consent of the Church which did by oath receive him I thinke ejuâ—dem pâ—testatis est as the Law saith ligare solvere that Church power which bindeth must loose 4. If the Church-Covenant be an everlasting Covenant as Jer. 50. 5. tying the man to the membership of that particular congregation for ever I see not how the Church can use indulgenees and Pope-like dispensations against the oath of God to breake it upon light and frivolous reasons for if God punish Covenant breaking so also should the Church and can by no indulgence be accessory to the breach of Gods oath there is too great a smell of Popery Arminianisme and Socinianisine in this way in my weake judgement But if the man be not sworne a member of that particular Church by his oath he is sworne a member of the visible Church universall which our brethren cannot well say Neither is any Covenant called an everlasting Covenant in the Scripture but the Covenant of grace Jer. 31. 33. c. 32. 40. Isa. 54. 9 10. and that is made with the invisible Catholike Church of beleevers as is the Covenant Jer. 50. 5. and not a Covenant with one visible congregation and what warrant hath the Church to dispense with the breach of such an everlasting Covenant 5. The testimony of other Churches if it be a warrant to you in faith to receive into the Church such a one as a Saint and a Temple of the holy Spirit how should it not also be a warrant to you to cast out and excommunicate also 6. The person comming from another Church if of approven piety is received by lifting up of the hands or silence of the Church as you say 1. Have we a warrant from Gods word for such a new inchurching 2. Why is he not received by a Church oath as a Minister transplanted to another Church must have ordination and election of new for to you there is alike reason 3. If there be no need of a new Church oath to make him a member of that visible Congregation seeing now he is loosed from the former you inâ—inuate his former Church-oath did make him a member of a visible Church and so â—e that is a visible member in a Church is a visible member of all and so there must be a visible Church-Catholike if there be a Catholike visible membership in any one member and so you destroy what you build Manuscr 16. A third way of Communion with other Churches saith the Author is by seeking their helpe and presence 1. In admitting of members 2. In case of differences of judgments 3. In
on of the hands of the Elders 1 Tim. 4. 14. 2 Tim. 2. 2. but by the authoritie of the Patron who doth nominate the man and may charge the Presbyterie by Law to admit him minister of such a flock Nor is it enough to say that the Patron doth present to such a benefit onely and doth leave all the ecclesiasticall part to the Church and the officers thereof for this would say something if the Patron were tied to the Churches free choise whereas the contrary is true that the Church is tyed to the Patrons free election of the man but this is nothing because the Patron being but one man onely and so the Church can have no lawfull proprietie right and dominion over the rents of the Church for Christ is onely Lord and proprieter and just titular of all rents dotted for the maintenance of the ministery and under Christ when the place vaiketh the rents recurre to the Church as the proper proprieter under Christ as the goods of Ananias and Saphira are the goods of the Church after they had given them in to the publick treasurie of the Church Ergo the Patron can give no right to any person to bee presented and ordained for no man can give to another that title and right which hee hath not in himselfe If it bee said hee may give in the Churches name as the Churches Patron those goods which are mortified to the Church well then is the Patron in the act of presenting the representative Church and hath the Churches power Ergo hee is but the Churches servant in that and to doe at the Churches will and the Church is the first presenter this is a new representative Church that wee have not heard of 2. This is against the nature of the Patrons office whose it is when hee foundeth and buildeth a Church to reserve the right of patronage to himselfe and never to give that right to the Church Ergo by his owne authoritie and not in the Churches name hee giveth title to the benefice to the Pastor of Minister 3. The Church hath not power to alien ate and dispose to one particular man those goods which are given to God and to his Church so as that one hath power in Law to dispose those goods to any without the Churches consent as the Patron may doe The Church may dispose and give power to one man to doe certaine actions in the Churches name but yet so as the Church retaineth power to regulate that her delegate or commissioner in these acts and to correct him in case of aberration but the Church hath no power over the Patron as Patron to limit him in the exercise of his power for the right of Patronage is his by birth he may sel it for mony to another to a Papist to an excommunicate person to a Jew or an enemy of the Church as hee may sell his lands and houses and hath a civill right thereunto under his Majesties great Seale therefore the patron doth here proprio suo jure by his owne proper right present and give title and Law to the Church benesice and doth not present in name of Church or as having from the Church a power 3. What ever taketh away an ordinance of Christ that is not lawfull but the power of Patrons taketh away the ordinance of Christ and the free election of the People because the people have power to choose out of many one fittest and most qualified for the office as is cleare Act. 6. 3. Act. 1. v. last Act. 14. 23. because the man chosen should bee one of a thousand as Didoclavius or Calderwood saith in that learned Treatise called Altare Damascenum Nor can it be said saith that learned Author that the Church may transferre her right of presenting to a Patron for that is in effect to transferre her power of election but that saith hee the particular Church cannot doe except by the decrce of a gener all assembly neither can that right bee transferred over to a generall assembly especially a perpetuall and hereditary right because as saith Cartwright it is a part of that libertie which is purchased by Christs blood which the Church can no mâ—re alienate and dispose then shee can transferre or dispose to another her inheritance of the kingdome of God to the which this libertie is annexed thus he 4. The discerning of the spirits and the knowing of the voyce of Christ speaking in his called servants is laid upon the flocke of Christ whose it is to elect but not upon the Patron which may bee a Heathen and a Publican and as such is no member of the Church 5. Every humane ordinance not warranted by Christs Tostament and abused to sacriledge rapine delapidation of Church-rents and Simoniacal pactions with the intrants into the holy ministery is to bee abolished and is unlawfull but the right of patronages is such as experiences teacheth to many and lamentable The proposition is above cleared 6. That calling in part or in whole which giveth no ground of faith and assurance of a lawfull calling to the Ministers entry to that holy charge cannot belawfull but the calling to the ministery by the good will and consent of the Patron as Patron is such Ergo. The proposition is cleare every lawfull meane and way of entry unto that calling is warranted by a word of promise or precept or practise the calling by the patrons consent hath neither word of promise or precept or practise in the Word and stayeth not the conscience of the man of God that hee did not runne unsent but a man is never a whit the more staid in his conscience that hee is presented by a Patron to the tithes and parsonage and vicarage of such a Congregation It is but a cold comfort to his soule that the Patron called him 7. What ever priviledge by the Law of nature all incorporations have to choose their owne rulers and officers this Christ must have provided in an eminent manner to the Church but all cities societies incorporations and kingdomes have power to choose their owne rulers officers and members as is cleare by an induction of all free colledges societies cities and republicks Ergo this cannot bee laid upon a Patron see for this also Amesius Guliel Apollonius who citeth that of Athâ—nasius Where is that Canon in the Word that the sent Minister of Christ is sent from the Court or the Princes Palaâ—e As concerning the other two this author condemneth Lands dedicated to the ministery because the New Testament speaketh nothing of such Lands Answ. This speaketh against Glebes of Ministers but the New Testament speaketh not of Manses or houses or of moneys for Ministers yet a wage wee know is due Matth. 10. 10. 1 Cor. 9. 8 9 10. Gal. 6. 6. and the Levites were not to bee distracted from the most necessary worke of the Tabeâ—â—acle and service of God more then Ministers yet they had Lands and Townes