Understanding Will are called faculties or power Magistracy Principalities Governments we call powers or authorities which import not only might or power to an action but preeminence jurisdiction authority and government Ecclesiasticall power or administration of government is twofold proper to Christ and communicated to his church The proper government is that which Christ hath reserved onely to himself as not being shut up within any bounds of laws or orders revealed unto the creature but is executed according to his infinite wisdome by the secret hand of his Divine power and that both extraordinarily and ordinarily And this power is Lordly and Regall power absolute and of excellency which is called Power of right Communicated government is that which being limited within the compasse of certain laws and canons of his holy word he hath committed to be outwardly executed by the hand of his ministers and churches designed and appointed thereunto This power is ministeriall onely which consisteth in the outward using of the word sacraments c. and in the politicall guiding of the church concerning both the manners and necessities of all and every of them Though this latter part onely of the communicated government which is the politicall guiding of the church is that discipline which generally all ecclesiasticall writers speak of yet is not that all nor the principall of his authority And though Christ useth it many times as a chariot for his holy word to ride upon to subdue rebellious spirits yet it is neither the chief nor the most ordinary means but the simple preaching of the word is his continuall sword and sceptre whereby he saveth his people and conquereth his enemies beateth down strong holds and judgeth the very thoughts and conceits of the heart And this he doth by his word when it is not assisted by the discipline strictly taken for the word may stand without the discipline so cannot the discipline without the word But this ordinary power of the keyes or government with the execution thereof is not given to the community of the church or whole multitude of the faithfull much lesse to two or three separated from the world and gathered together by covenant so as they be the immediate and first receptacle thereof receiving it from Christ and virtually deriving it to others For no power agreeth to the multitude of the faithfull virtuall or formall but that which is given them of the Lord by his positive law The whole spirituall power for the gathering and government of his church is given to Christ as Mediatour and hath Christ our Lord the King of Saints Saviour of Sion the head of all principality and power the sole authour which he received not of the church but from the Father And if the power of the church be derived from and communicated by Christ unto his church of necessity it must draw its originall from Divine positive law and can agree to none but as it is communicated For although the light of nature teach that God is to be worshipped yet in substantiall things reason teacheth not how this worship of God is to be administred nor the house of God to be governed but in all this we must depend upon the mind and pleasure of Christ the King of his church and Saviour of his body The Apostles had none other authority but what was given them from Christ and the church is to derive all her authority from the same fountain from which the Apostles received theirs But the communicated power of the keyes with the execution thereof Christ hath not given immediately to the whole multitude but to some persons and officers designed and appointed thereunto Peruse the severall passages of scripture wherein the power and authority of preaching the Gospel administration of the sacraments binding and loosing is given unto the church and it is apparent distinct severall persons are spoken of and not the whole community Go teach all nations and baptize them Whose sinnes ye remit they are remitted and Feed my sheep Feed my lambs were these things spoken to the whole community or to speciall persons If Christ gave this power to the community or society I desire to know the date of this commission whether was it universall from the very beginning of the church or took it effect aftect churches were planted and established by the Apostles themselves Not the first for then the Apostles themselves should derive their power from the community and society of the faithfull which they did not but immediately from Christ and that both in respect of gifts and graces their calling it self and designation of their persons What Paul saith of himself That he was an Apostle not of man neither by man but by Jesus Christ and God the Father that is true of all the Apostles who were sent of Christ as the Father sent him and are called Apostles of Jesus Christ not onely because they were to preach Christ but because they received their commission from him Not in after-times for then they must shew where Christ committed the power of government first to the Apostles and afterwards to the community of the faithfull for which they can bring no record out of holy scripture The ministers and guides of the church are immediately of Jesus Christ from whom immediately they derive their power and authority by whom they are set over their charge in whose name they must execute their office unto whom they must give an account and whose ministers they are Take heed to your selves and to the whole flock over which the holy Ghost hath made you overseers the Apostle speaketh unto the Presbyters of Ephesus and saith they were appointed overseers of the holy Ghost that they might govern the church of God They were chosen and ordained of men and so by immediety of person were not of God but their gifts office and authority was immediately of God In conferring those offices God useth the ministery of men but the office or authority it self is not from men but from God alone God onely in regard of authority doth ever apply all power ecclesiasticall unto every particular person his sole authority doth all in it though sometimes as in ordinary callings the ministery of others doth concurre When Christ ascended up on high he gave gifts unto men some to be Apostles some Prophets some Evangelists some Pastours and teachers The Pastourship is the gift of Christ no lesse then the Apostleship and that the more because it is perpetuall in the church Every Pastour is not immediately called but the office and order of Pastours is immediately from Christ and not from the church The person is not immediate but the calling or vocation and so the order and authority and all the jurisdiction But if the calling order and authority be immediately from Christ then it is not
but authority and power onely to apply that power to him whom they chuse The power of the Imperiall dignity is not in the electours of the Emperours nor the power of that office and authority whereunto a minister is elected in the church who chuseth him to that office If we consider what men give or give not universally it must be denyed that any men can make ministers because they do not give the office gifts or authority which is from Christ alone And therefore as they receive their office and graces from God so they execute their office in the name of Christ and not of the church whereas if the church did virtually and out of power make an officer he should execute his office in her name as we see with those whom the king maketh in the common-wealth But the church dealeth in the election of ministers in a steward-like manner ministring to the sole Lord and Master of the house and receiveth them into the house not in her own but in the Lords name and to do their office not in her name but in the name of their Lord and Master who onely out of power did conferre that office upon them Whence it followeth that ordinary power of the keyes with the execution thereof is not given to the communitie of the faithfull or the whole multitude much lesse to two or three knit together in covenant The keyes of the kingdome of heaven were promised and given to Peter as to a faithfull man and so to all the faithfull or to the communitie of the faithfull By the keyes is meant the Gospel of Christ opening a way by him and his merits as the doore into the kingdome and we must take heed of this deep delusion of Antichrist in imagining that this power of binding or loosing sinnes is held to any office or order in the church Whereupon it followeth necessarily that one faithfull man yea or woman either may as truly and effectually loose or bind both in heaven and earth as all the ministers in the world Either this is not to the purpose or the power of the keyes and so all communicated power ecclesiasticall with the execution thereof is committed to every faithfull man and woman as truly as to the Apostles That private Christians yea women and children may exhort rebuke or comfort ex officio charitat is generali out of the generall office of charity we confesse that by such exhortations people have been brought to the faith we also believe But that power to preach per modum legationis by way of embassage or power of the keyes hath been committed to them we never find rather this power was proper to the ministers ex Divino instituto speciali by speciall Divine institution and established upon speciall promise Unto Peter making confession was the promise of the keyes made but not to him as a confessour but to him and the rest as they should be Apostles sent forth with authoritie and commission to preach the Gospel plant churches bind and loose c. Otherwise not onely the communitie of the faithfull but every faithfull man or woman might excercise those acts of feeding binding and loosing and ruling implyed in the power of the keyes In phrase of speech to deliver the keyes unto a man is to make him an officer steward or dispenser in the house under his lord and master to give him authority to open and shut bind and loose When our Saviour said to his Disciples Whose sinnes ye remit they are remitted As my Father sent me so send I you Go teach all nations Whatsoever ye shall bind on earth shall be bound in heaven doth he not appoint them to chief offices in his house and what doth he give them more then the keyes of the kingdome A legate or messenger is not sent without authority power and jurisdiction nor the keyes of the house committed to his trust and care who is not in office The keyes of the kingdome import not onely authority and jurisdiction but power of exercising and for that reason some have thought Peter to be a sociall type of the whole church because the church doth exercise the keyes But the community of the faithfull are not officers in the house to exercise the power of the keyes to open and to shut And if Peter received the keyes from Christ as a faithfull man then the Apostles and their successours received their order and jurisdiction their authority and power of exercising from the faithfull and not from Christ immediately Thus Protestant Divines dispute against the Papists If Bishops receive their authority and power of exercising immediately from Christ by mandate mission and commission then they derive it not from the Pope And by the same reason if the power of the keyes be the immediate gift of God to the Apostles and their successours then they derive not their power and authority from the people or faithfull in covenant There is a key of supreme Authority proper to God alone a key of Excellency given to Christ and proper to him a key of Ministery given to the Apostles and their successours and if any be pleased so to call it a key of Charity given to all the faithfull who are able to exhort rebuke comfort and instruct For every Christian may admonish rebuke comfort exhort and so convert a sinner from the errour of his way and cover a multitude of sinnes but this is onely an act of love and charity an office or duty which by right of brotherhood every one oweth unto his neighbour without any speciall calling or authority Whereas the matter we speak of is the spirituall power which Christ hath given for the preservation and government of his church the exercise whereof consisteth in acts of order office ministery or function whereunto they are in speciall designed and called And so if the matter of the exhortation rebuke or admonition be one for substance the order function authority commission power of exercising and calling to exercise is not the same And therefore the power of the keyes promised to Peter which doth note power and authority of function was not promised nor given to the communitie of the faithfull much lesse to every faithfull man or woman The power of the keyes given to the Apostles was given to the church intuitu ejusdem tanquam finis totius The flux of ecclesiasticall authority from the church is two fold per intuitum as in them that be immediately called of Christ per interventum as in them that are called mediately It is true the Apostles were given to the church intuitu ejusdem tanquam finis and the power they received was for the good of the whole but this is not enough that power may be said to be received immediately by the church as the first receptacle of it and from it derived unto others but this power must be in the community as the
first subject from whom it cometh to the officers As the power of seeing is not onely given intuitu hominis as the end of it and the totum to whom it agreeth but is in homine as the first subject from whom it cometh to the eye The Apostles and other governours were given of Christ for the church as for the end and all their authority was given unto them for the church as for the whole but the authority it self was immediately derived from Christ and is not in the church as the immediate subject thereof The authority of the Apostles and other guides was for the church given for the good of the whole society and so may be called the authority of the church but the authority is not immediately in the church as the subject nor derived from the church but from Christ the King of the church The authority of governours is given of Christ for a gift to the church but not for a gift absolute that it may reside in the power of the whole church to whom it is given but for a conditionall gift that it may be communicated to the governours themselves for the edification of the whole It is one thing then to ask for what end or whose use the keyes are given another to whom To every one is given the declaration of the spirit for profit that is the good of the church But was this gift given to the community of the faithfull first and immediately No by gift and possession it was given to some but for use and profit it was publick As the Saints are not priests onely for themselves but for their brethren for whom they offer up the spirituall sacrifices of prayer and thanksgiving so neither are they kings for themselves alone but for their brethren also having the power of Christ whereby to judge them 1. Cor. 5. 4 12. the keyes of the kingdome to bind and loose them Matth. 16. 19. in the order of him prescribed The order of kings is the highest order or estate in the church but the order of Saints is the order of kings and we are kings as we are Saints not as we are officers Exod. 19. 6. 1. Pet. 2. 9. Rev. 1. 6. Christ maketh every believer a king priest and prophet to teach exhort reprove comfort offer up spirituall sacrifices of prayer and praise and to guide and govern in the wayes of godlinesse But this belongeth not to the spirituall ministeriall power and authority which Christ hath given for the conservation and government of his church For every Christian man and woman is made a king priest and prophet unto God to perform all offices required in that relation but the spirituall power of government with the execution thereof is not committed to every believer in particular nor to any one The officers of Christ do neither feed and teach as prophets nor govern as kings nor offer sacrifices as priests The word it self teaching and feeding is one thing which floweth from Christ as Prophet the administration of the word whence also floweth the act of governing is from Christ as King It is from internall communion with Christ that the sound sincere faithfull and they onely are made spirituall kings and priests unto God but it is from Christ as King governing externally as be beareth the similitude of a politicall head that his servants do feed rule and censure in his name They onely are made true kings and priests unto God who have received from Christ the life of grace but they have received authority from Christ to do service in his church who have not received life of grace nor are made kings or priests unto God The Kingdome Priesthood or Prophesie of Christ doth make no man politically either priest or king or prophet for then all believers should exercise the office of politicall priests kings and prophets in the church which is opposite to the nature of Christs kingdome Christ according to his Person is neither externall King nor Pastour but doth govern his church externally by pastours and ministers yet not as by kings or priests politicall but as servants onely Pastours and teachers are but officers in the church and in no kingly authority by participation of Christs kingly office neither are they as civill governours though the Lords servants yet the peoples lords and masters But it is one thing to be a spirituall king or priest unto God another to be a pastour or teacher in Gods church for that is common to all Christians this peculiar unto them that have received authority of function from Christ The Saints therefore as spirituall kings have not received power from Christ by function or authority to censure their brethren or externally to rule or govern but this belongeth to them who are designed of Christ the King unto this office Every Christian woman may exhort or reprove without any designement of the church is every woman made a prophet externally in the church Is power to administer the sacraments and authoritatively to censure offenders se autoritate muneris not officii generalis or charitatis committed to every member of the society because every believer may exhort and admonish not onely his brother of the same or another society but even them that are without By the keyes of the kingdome power and jurisdiction is noted and not the bare duty of instruction or admonition The power of the keyes is given by Christ as the King of his church as is evident by the generall institution of ecclesiasticall politie and the particular narration of politie instituted but that every Christian was sent forth with authority and commission we never read And if this reason be of any force every believer man or woman is of equall authority to the Apostles in matters of ecclesiasticall government because the order of saints is the order of kings and that is the highest which is directly corsse to the holy scripture and the order appointed by Christ the King and Head of his church They that have received Christ have received the power of Christ and his whole power for Christ and his power are not divided nor one part of his power from another But every company or communion of faithfull people have received Christ John 1. 12. Rom. 8. 32. Isa 9. 6. and with him power and right to enjoy him though all the world be against it in all the means by which he doth communicate himself unto his church This objection is not to be understood of the essentially Divine power of Christ which is proper to him as the Sonne of God nor of the uncommunicated power of Christ given to him as Mediatour nor of that communion and fellowship which every sincere Christian and faithfull soul hath with him in his death and resurrection but of the communicated power of Christ which he hath given to his church or certain officers in the church for the
uniting themselves in covenant should be reputed the onely visible and ministeriall church independent from whom the officers should as their servants derive their authority This kind or form of a visible church is so farre from being the onely lawfull and allowed form of a church in scripture as if we speak of a church complete in respect of the inward substance and externall order furnished for all duties and offices required of the church it is not so much as warranted in scripture To the constitution of a visible distinct society or church there is required First an intire profession of one and the same faith and holynesse intire in all fundamentall articles of faith to be believed as necessary to salvation and main precepts and morall laws for practice to be acknowledged A lively operative faith maketh a man a true member of the church invisible and the profession of faith and holynesse a member of the church visible Profession of Divine verities revealed in Christ whom onely the companies and societies of Christians acknowledge to be the Sonne of God and Saviour of the world doth distinguish Christians from Jews The intire profession of faith according to the rule left by Christ and his first disciples and scholars the holy apostles doth separate the multitude of night-believing Christians which is the sound part of the Christian church from all seduced hereticall combinations Secondly there is required an union and communion in the true worship of God and ordinances belonging thereunto appointed of God himself sc prayer administration of the sacraments and dispensation of the word But the time may fall out that the preaching of the word may be omitted and reading or meditation may possesse the place thereof nay mere desire conjoyned with manifold sighs So the administration of the sacraments may be left off as it was in the church of the Israelites for the space of fourty yeares in the wildernesse But though the being of a church is not absolutely destroyed by the want or omission of these exercises for a time yet they are actions necessary to the well-being of a church and such as flow from the very nature of a church if they be not hindred Thirdly there must be subjection to lawfull guides officers or pastours appointed authorized and sanctified to lead and direct the flock in the happy wayes of eternall life Companies of believers were gathered before elders were ordained amongst them and the church may continue when guides are wanting as in case they be taken away by death persecution banishment but it is not complete or perfect without them neither can it hold communion in many ordinances of worship nor execute many offices which belong to the church consisting of all its parts Fourthly to the making up of an intire visible distinct society orders laws and discipline is required for the perventing of abuses and scandals the preservation of the holy things of God from contempt the recovery of them that fall and suppression of prophanenesse Discipline is needfull in every society without which it cannot long continue but all things will run into confusion It is necessary the members of the church should live Christianly otherwise the profession of faith and administration of the holy things of God must needs be polluted Discipline put for the censures hath no practice but in an united body or church which must needs have a being before it can exercise its power But the excercise of that power in a body complete is necessary not simply to the being but to the well-being of the whole As a city so the church cannot be without those things which belong to the necessary being thereof but it may be without those that belong unto her safety alone though not so well Fifthly the members of a visible church must hold fellowship in faith and love not onely one with another but with all other visible churches and all others intirely professing the faith of Christ and walking in holynesse so farre as they hold communion with Jesus Christ For all visible churches though distinct societies be sisters one in profession fundamentall laws and ordinances and should be one in hearty love and affection And no particular church can be called or be the true church of Christ but as it holdeth union with the catholick From the relation whereby Christ is referred to his members these things flow sc That Christ doth expound to them his word for the food of eternall life and doth hang seals to his word whereby he doth confirm and ratifie it From the relation whereby the members of Christ are referred to him their Head these things flow That whosoever would be accounted for true members of Jesus Christ they must acknowledge and receive that food and those seals appointed by Divine institution If the faithfull must assemble to heare the word of God call upon his name and receive the sacraments then there must be some to preach the word administer the sacraments and blesse in the name of the Lord and that by authority from God If they must receive the word and avouch themselves to be the people of God then they must walk before him in holynesse and maintein the unity of the Spirit in the bond of peace If the temple of God must be kept from pollution and the holy things of God from contempt then there must be authority communicated from Christ to censure such as offend to repell the notorious to comfort the afflicted and receive the penitent If all promiscuously may not meddle with the dispensation of the holy things of God to that purpose then there must be order for their election and admission into that office and for the execution thereof being admitted thereunto Where all these things are to be found purely the church is excellent for degree pure and famous Where any of these are wanting or impure the church is so much defective or impure though it may be pure in comparison of others Wheresoever we see the word of God truly taught and professed in points fundamentall and the sacraments for substance rightly administred there is the true church of Christ though the health and soundnesse of it may be crazed by many errours in doctrine corruptions in the worship of God and evils in the life and manners of men Profession of the true faith alone in matters fundamentall and holy prayer with exhortation to obedience is a mark of the true church though the sacraments upon occasion be not there administred so that they be not neglected upon any contempt or erroneous conceit of their not being necessary Where most of these notes are wanting or impure the church is of lesse account in dignity excellency and credit coming short of others according to the degrees of impurity in the marks the deficiency of some marks and the nature of the marks themselves in which the impurity is As impurity in doctrine or administration of the sacraments is worse then disorder in matter of
had been sinne for the poor woman to bring a pigeon that was not of ability to bring a lamb For her extreme necessitie had freed her from the law but authoritie she had none to institute one rite in the place of another If we apply these instances to the matter in hand they will not hold For God never forbad a stinted form of prayer never gave commandment that whosoever did offer the sacrifice of prayer should bring a conceived prayer nor by dispensation speciall and peculiar warranted him that wanteth a conceived to bring a book-prayer And if the cases be like I should think the Lord would have prescribed a set form for the weak and feeble Christian as he hath appointed the oblation of the poor woman and not left him to seek up and down he knoweth not where and to bring an humane invention in stead of pure and true worship And if the Lord have determined any set form in that caâ—e then the weak Christian must use that alone and none other Let this distinction passe for currant and what commandment is there which may not be deluded For consonant to these positions we may say Images must not be devised for worship but in some case of necessitie for they may be naturall helps to teach or stirre up affection as well as a book may be a naturall help to supply some defect in prayer The minister must not use wine milk or rose-water as the outward signe in baptisme unlesse it be in some case of necessity as a naturall help to supply the defect of water The midwife must not baptize out of the case of necessity when the minister is at hand but in case of necessity she is a naturall help to supply the defect of a minister The pastour must be apt to teach unlesse it be in case of necessity when an ignorant man is chosen to supply his room A man must not defraud or circumvent his neighbour it is true unlesse it be in case of necessity This also seemeth strange that a book should be a naturall help to supply some defect in case of necessitie and cease to be naturall when voluntarily used as an help and furtherance by him that needeth it not The conclusion of all is this That a stinted publick form of prayer is the breach of no commandment no forbidden invention of man either in the deviser or user in the case of necessity or otherwise CHAP. IIII. It is as lawfull to pray unto God in a form of words devised by others as to sing psalmes to the praise of God in a stinted form of words prescribed by others IF it be lawfull to sing psalmes to the prayse of God in a stinted form of words prescribed by others and devised by man then likewise to pray unto God in a stinted form devised by others For as prayer is an ordinance of God and a branch of his worship so is singing of psalmes to the prayse of God As God hath left no stinted form of prayer for his church whereunto he hath tied all men and all churches no more hath he prescribed any stinted form of singing as necessary for all times and churches in the new Testament As the one must be done with the heart and spirit so the other As in the one the words are devised by men and prescribed by others so in singing of psalmes If the one be the invention of man a strange prayer the similitude of a prayer the other is an invention of man a strange psalme the similitude of a psalme And if a man be disposed to reason against singing of psalmes in a form of words devised by others he might more plausibly argue That in the infancy of the church when God saw a set form of psalmes to be necessarie he inspired holy men to pen holy and divine psalmes which might be of use for that time when such worship was required but in the times of the new Testament no set form of singing is prescribed of God no authoritie is given to the church or ordinary officers to prescribe any set form which might be of use to all churches there is neither precept for nor precedent of any prescript form of singing in the scripture since Christs time all essentiall parts of Gods worship may be performed without it as appeareth by the examples of the primitive churches and seeing God never commanded nor promised to accept any such stinted forms it is a manifest breach of the second commandment These and such like arguments do make as strongly in every point against a stinted form of psalmes as against a prescript form of prayer But I have not read that the singing of psalmes in a prescript form devised by others is unlawfull Singing of psalmes and praying differ many wayes as Many psalmes are for instruction onely and those psalmes which contein prayers are written for our instruction In prayer the minister alone uttereth the words the people adding their Amen in the end but in singing every person in the church pronounceth every word and syllable aloud The psalmes are parts of scriptures wherein God speaketh unto us teaching and instructing us and we our selves and one another mutually Prayers are poured forth in prose psalmes in verse In prayer we beg things necessary for our selves and others in psalmes we praise God for mercies received c. It is vain to examine or alledge these or such like differences because they make nothing to weaken the force of the argument For be the differences never so many in these and other particulars in this they agree that they be parts of worship to be performed according to the will and commandment of God and therefore if a stinted form of prayer be unlawfull because not commanded or ordained of God a stinted form of psalmes not bearing the Lords stamp must come under the same censure unlesse they can plead speciall dispensation for it And if a prescript form of psalmes not commanded of God be allowable and may be used in Gods service a stinted form of prayer is unjustly censured for that reason It is a received rule A Quatenus ad Omne valet argumentum If stinted prayer be unwarrantable because it is not appointed of God a stinted form of singing not commanded must not be used If a prescript form of singing not commanded of God be approveable in his sight for that cause a stinted form of prayer must not be disliked One circumstance that putteth a materiall difference in the thing or person from whence the argument or reason of likenesse is drawn is sufficient to weaken its force but twentie particular differences betwixt the branches of worship weaken not an argument drawn from the agreement of the branches in the common nature of worship Of which sort this is The Anabaptists may put many differences betwixt circumcision and baptisme and yet the argument is good against them Infants of Christian parents ought to be baptized
because the children of Jews in covenant were circumcised For let the particular differences be never so many in this they agree That they are both sacraments of initiation and so belong to them that be in covenant sc the faithfull and their seed The Papists put many differences betwixt circumcision and the sacraments of the new Testament and yet this is a good strong argument Circumcision is a seal of the righteousnesse of faith therefore the sacraments are seals of the covenant of grace For however circumcision and baptisme and the Lords supper differ in their particular natures in the common authour nature and end of sacraments they agree This is a sound and good reason that lay-men and midwives ought not to baptize Because God hath coupled together the authoritative preaching of the word and administration of the sacraments and yet it is no hard matter to assigne many particular differences betwixt the word and sacraments A caviller might easily have found out many particular differences betwixt the sin of the angels and the Sodomites and those against whom the Apostle writeth but that had not infringed his argument from those examples It is a superfluous thing to heap up differences which are nothing to the point in hand And if we compare this answer with the reasons marshalled to fight against a stinted form of prayer it doth plainly overthrow and put them to slight For thus they must needs run Means of Divine worship not ordained of God are unlawfull to wit in stinted prayer but not in forms of praising God All strange worship is unlawfull But a stinted form of prayer is strange worship sc when the minister speaketh alone to God but not when the congregation pronounceth every word with the minister for then either a devised form is not strange worship or all strange worship is not unlawfull Mens inventions in Gods worship are unlawfull what all inventions or devised forms No but devised forms in prose not in verse when we pray not when we praise God when we speak to God not when we admonish one another Because this answer cometh often I desire our brethren to consider whether any other construction can possibly be made of it then this and whether ought can be spoken more grosse and contradictory to their positions The discourses that I have seen against stinted forms of prayer in generall need no other confutation but an understanding reader to observe how in this answer they turn the edge of their own weapons against themselves The penmen of the psalmes were prophets extraordinarily assisted and immediately by God designed to that work so are not the authours of the Liturgie This is not to the purpose For the psalmes penned by the prophets are paterns and forms of spirituall songs but not set forms prescribed to us as psalmes to be sung in those very words and forms Though the psalmes be parts of the canonicall scripture our brethren must esteem the use of them as a prescript form to be the devise of man because God hath not given them to that end nor by his commandment tied us and all churches to them and none others in the precise form of words When in the new Testament we are exhorted to sing psalmes they will not say that we are tied to Davids psalmes or other songs given by immediate Divine inspiration If therefore a prescript form of psalmes be lawfull it must be of such as are devised by men and not immediately inspired by the holy Ghost Besides we cannot say that the psalmes as they are sung in metre in our churches or for ought I know in any churches in the Christian world are the immediate and infallible truth of God given by inspiration of God any more then we can say of an holy paraphrase upon the scripture that it is the scripture it self In the new Testament since Christ we have no precedent of any stinted form of singing recorded in scripture and if we look to the practice of the times after the Apostles we shall find the church used other hymnes and not scripture-psalmes onely There is a necessity of having forms of psalmes set down in words not so of prayers In psalmes there is of necessitie required a certain known form of words that two or more may sing together according to the nature of the ordinance wherein many joyning vocally do make concent or harmony By which it appeareth how unadvisedly these ministers and others do thus again and again urge set forms of psalmes to prove set forms of prayers In the new Testament we have no precedent for the manner of singing recorded in scripture and in the primitive churches following the Apostles times it was various according to the custome of severall nations sometimes by one the rest hearing sometimes by course or quire-wise as the women answered the men Exod. 15. See Jun. Exod. 15. and sometimes by the whole multitude and sometimes it was but like fair long reading with modulation of the voyce The primitive Fathers therefore did not judge it necessary that the psalmes should be sung by the whole multitude that were present And if it be necessary yet is not a prescribed form in that respect necessary In preaching and prayer both before that people can joyn with the minister a stinted form of words is necessary and this is all can be said of singing This or that form prescribed is necessarie in neither a stinted form is necessary in both The people cannot sing with the minister unlesse what is to be sung be represented unto them in a set form of words nor can they joyn in prayer or attend to the word preached unlesse the matter of prayer or preaching be conveyed to their understanding in a set form of words Is a minister able to expresse the necessities of the people or the doctrine of salvation in a form of words devised and studied by himself and is he not able by meditation and study to dictate or compose a psalme to be sung by the people as occasion requireth And if he be able to compose a psalme in respect of the form of words and method is not a stinted form of singing a devised help an arbitrary help to him and so forbidden as it was said of prayer Christ hath given gifts unto his ministers for preaching and prayer hath he not for singing of psalmes also And if it be a dishonour to Christ as some affirm that they should use a form of prayer devised by others is it not a dishonour likewise that they should use a form of singing devised by others as not enabled with gifts of themselves to furnish the necessities of the church When prescribed and set forms of psalmes were necessary in the church of the Jews did the Lord commit this office to the priests Levites or ordinary officers of the church or to the prophets extraordinarily inspired and called of God to this purpose To
ordinary reading of the Law in the assemblies upon the Sabbath is not commanded by Moses either to the priests or Levites no mention is found of any such practice for a long time together We find not for a long time that the Jews had any synagogues for the ordinary assembling of the people and the Law could not be read in their synagogues untill they were built Will our brethren hence conclude either that the scriptures were not read in the assemblies or that it was a devise of man to reade them in their synagogues It is not good to lay grounds for such conclusions If M r Ainsworths testimony be of any value then mark what he testifieth from the famous Jew Maimonie in Misneh treatise of prayer That the church of the Jews had no stinted Liturgie Annot. on Deut. 6. 13. Our wise men have said saith Maim What service is this with the heart It is prayer And there is no number of prayers by the Law neither is there any set form of this by the Law c. If M r Ainsworth be not crosse to himself he cannot deny the use of a stinted form amongst the Jews in the celebration of the passeover of a stinted form free and voluntary not necessary as prescribed of God And that which is here cited out of Maimonie is no way repugnant thereunto For he speaketh not of the passeover or any observations in the celebration thereof but of prayer and that private by one alone and not publick in the assembly or congregation Now the Jews might well use a stinted form in the celebration of the passeover when yet by the law there was no number set nor form prescribed for private prayer These two may well agree After long search no copy can be found of any stinted Liturgie in use among the Jews till they ceased to be the church of God which is a poore and weak proof of the lawfulnesse of a stinted Liturgie amongst Christians It followeth not that they never had or used a set form because it is not to be found at this day For many monuments of antiquity are perished Again though forms which now are extant were not entire as now they be untill they ceased to be a church yet many things conteined in them might be in use before So it is in the counterfeit Liturgies which goe under the name of James Mark Basil and Chrysostom they contein many things which shew the whole composure to be late in comparison whereas divers things in them mentioned were of more ancient use in the church of God And if this do not please though there never was any stinted Liturgie or form of prayer to be used in all their synagogues and assemblies yet that is no reason to question the truth of that which the learned have observed touching the stinted form used in the celebration of the passeover and the probabilities at least they bring to shew that our Saviour Christ approved the same which is all that is affirmed in the argument and maketh more for the lawfulnesse of a stinted form of Liturgie then any thing that hath been objected against it As for the reformed churches we are not to consider what they do but what they ought to do It is most true but we must consider wisely and not censure unadvisedly The churches of God are companies of men called out of this world in part onely inlightned subject to errour they have erred they may erre their sole testimony cannot be the ground of divine faith and assurance Neverthelesse the constant judgement of the churches of God for many ages in a matter of this nature in the times of reformation when clouds and darknesse are expelled when the sunne is risen and great light given to the scriptures by the benefit of languages translations and commentaries I say the judgement of the churches at these times and in a matter of this nature is not lightly to be regarded A man should try and examine his grounds and reasons and mistrust himself rather then so many wise learned and godly sweetly consenting in a matter of this nature unlesse his evidence be very good He had need be well advised before he charge them to maintein a worship not allowed an idole-prayer for the spirituall worship of God a strange form of prayer which was never approved whereat a Christian may not safely be present against which he is bound to witnesse Be it that the churches do erre herein yet I hope they be not obstinate and such as will not give consent to the truth when it is shewed and manifested How cometh it then to passe that none of them hitherto have subscribed to their opinion and practice Either their arguments are not sufficient to convince and then their Separation is unjust or they generally want eyes to see the light for they will not say they want conscience to acknowledge what they cannot but see and then in meeknesse they are to be born withall if upon well tried grounds a man be assured that they all and not he himself is in the errour The testimony of the church then is not infallible because it may erre and hath erred and some members of it at this day do erre in the particular differences that be amongst them but yet the constant testimony of the whole church in the times of light and reformation is of great weight otherwise the Apostles would never alledge the practice and consent of churches to confirm the faithfull and stop the mouthes of the contentious We must look to the primitive churches planted by the apostles who are patterns to them and us But the apostolick churches for many yeares had no such Liturgie devised or imposed And therefore it is no ordinance of Christ because the churches may perfectly and entirely worship God without it with all the parts of holy and spirituall worship We freely confesse it to be no ordinance of Christ by speciall institution nor part of his worship It sufficeth that it is allowable in the worship and consonant to the generall rules given in scripture but not of absolute necessitie Whether any stinted forms of prayer were in use in the apostolick churches is more then can be affirmed certainly or denyed That the apostles prescribed none as necessary that is easily beleeved because no mention of it That none was in use our Divines will neither peremptorily affirm nor deny But if that be granted it is no prejudice to a stinted Liturgy nor to the churches apostolick who are to be our patterns For it is more then probable that many assemblies had not the scriptures read in a known tongue at their first planting it is more then can be shewed by precedent or example that they were read in any Christian congregation Some churches converted by the preaching of the Gospel had neither books nor letters It may be others received the book of
derived from the community of the faithfull as the immediate receptacle Christ hath given some to be Apostles and some to be Doctours not all to be Apostles nor all to be Doctours But if the power of ordinary ministers be in the church and the power of ordinary teaching be given to every believer all should be made Doctours though not to continue so in excercising the power God hath set some in the church first Apostles secondarily Prophets thirdly Teachers after that miracles c. Teachers in respect of their function office and jurisdiction are immediately from God as well as the Apostles and God hath set some onely to be Teachers not all The steward is appointed of the master of the family alone and hath all his authority and jurisdiction from him but the ministers of the Gospel are the stewards whom he hath set over his house The harvest is the Lords and to him it belongeth to send forth labourers into the harvest There be differences of ministeries but the same Lord. But if they have their order office and authority from God immediately they derive it not from the community of the faithfull Every embassadour in the cause of his embassage doth immediately depend upon him from whom he is sent both with the incorrupt and indelible instrument of commandements or mandates But the ministers of the word are the embassadours not of men but of Christ they are the ministers of Christ as having received power office and gifts from him and not of the church as if they derived their power from the faithfull The Pastours may be called the ministers of the church as the Lords ministers or servants and the churches ministers or servants are taken indifferently but they are the Lords ministers as they receive their authority office and gifts from him which they are bound to exercise and imploy to the glory of his name the ministers or servants of the church because they minister to the church or in the church and are instituted by the head of the church for the use and profit of the body The people are sheep and not the ministers but the Lords and for the Lord and the ministers are servants for the church but the Lords and not the churches in the sense above named And so they are and ought rather to be called the ministers of Christ then of the church for all power spirituall and ecclesiasticall is a gift of God supernaturall given to the church because it is first given to certain persons in the church and by them agreeth to the church as faith prophesie c. is in the church not primò and immediately but agreeth to particular persons in the church The officers are part of the house and houshold and they are the Lords servants in his house also and the people are the Lords servants in his house and not onely his house or houshold but they give not authority to the officers neither be they servants peculiar to do the things which belong to servants in office by peculiar right Power ecclesiasticall both of Order and Jurisdiction as it is usually called is signified by the power of the keyes or the power of binding or loosing But the power of the keyes is immediately given to the ministers and guides of the church from God and not from the church or community of the faithfull For the keyes contein not onely order but power exercise and all ecclesiasticall jurisdiction which the guides of the church received immediately from Christ As Peter received the keyes of the kingdome of heaven so the rest of the Apostles and as the Apostles so all their successours received them from Christ The Apostles had extraordinary power and might in some cases exercise it singularly and personally without concurrence of others and their commission was of larger extent then the charge of ordinary Pastours or church-governours but the spirituall power to bind and loose remit and retein sinnes open and shut the kingdome of heaven is communicated to all officers from the hand and by the mandate of the same Lord and Master One ministeriall power may be in degree of dignity above another for the power of one may be about more noble acts then the power of another or in the same kind the power of one may be more extended and the power of another more contracted Thus the Deacons had for the object of their power and care not so excellent a thing as that of Pastours Evangelists and Apostles thus the power of ordinary Pastours was not so universall as the Apostles even as in the orders of servants domesticall some are imployed about lesser some about greater and more honourable subjects But all power of the servants must be derived from the same master of the family upon whom they depend and unto whom they ow service and the whole power of the Lords ministers is derived immediately from Christ and not from the faithfull knit together in covenant The church cannot convey what she never had But the church may chuse her ministers as the Papists say The church doth chuse the Pope for the Cardinals do not chuse the Pope by their authority but of the church Therefore the church conveyeth authority to her ministers The church cannot virtually or formally convey what she never had but ministerially she may sc as ministring to him who hath power and virtue of deriving it Nothing can give that which it had not formally or virtually unlesse it give it as an instrument to one who hath it but so it may give what it never had nor is capable of A man not having a penie of his own may give an hundred pounds if the King make him his almoner A steward may give all offices in his masters house as ministerially executing his masters pleasure Thus the church deriveth as taking the person whom Christ describeth and out of power will have placed in this or that office in the church The persons of the ministers are not immediately separated by Christ to that function as were the Apostles but their gifts calling and authority is immediately from him In respect of their graces and office there interveneth to midst betwixt Christ and them but the appointment or designation of them to this or that place is from the church The office is not given of men but of God onely although in conferring and speciall applying that power and exercise he use men as instruments or ministers The church is in setting out or ordaining this or that man as the colledge is in chusing when she taketh the man whom the statute of her Founder doth manifestly designe And therefore though the church have power to elect their minister it followeth not that the power of the keyes is immediately in the whole multitude or society of the faithfull For electours have not evermore authority over him whom they elect
is not in fault as here we may well think some in Corinth mourned and endeavoured to have the incestuous person removed who else should inform the Apostle now far absent of this abuse and their grosse security but could not prevail and yet the Apostle rebuketh the whole society And the same may be observed in the Prophets they rebuke the common sinnes of many as if all had corrupted their wayes Again the Apostle might rebuke the whole society that he was not cast out when yet the authority to cast him out perteined to some onely Some he might rebuke because they were puffed up and did not sorrow nor admonish governours to do their office others because they did not cast him out or rebuke him earnestly to bring him to repentance Both the brethren and the officers might be remisse the one to stirre up by grief and just indignation the others to do the duties of their place and so both sorts worthily incurre rebuke So he might admonish them all not to be commingled with fornicatours but every one according to his place not the brethren by private familiarity and conversing not the guides by their remissenesse suffering him to abide in the society whom they ought to expell and cast out He might decree and command that when they were assembled together in the name of Christ they should deliver him to Satan some by their authority derived from Christ whereunto the rest must give free and willing consent It perteined unto them all to endeavour his casting forth but to every man in his order to the officers to cast him forth by their authority to the faithfull by admonition sorrow free consent and just indignation if upon rebuke he did not testifie repentance It concerned the people as well as the preists to put away leaven out of their houses and so every man was to put leaven out of his own house and every Christian man and woman is to purge sinne out of their hearts and do their endeavour to reform others But if this be applied to the purging and casting forth of the incestuous man then it must be remembred that similitudes hold not in every thing For otherwise every prticular man and woman in Corinth being a member of that society had authority of himself actually to thrust out the incestuous person which is directly contrary to the Apostles admonition For when they were assembled together in the name of Christ the Apostle willeth them to deliver up to Satan him that had done that wicked deed He designeth none other authour of this sentence but the Lord Jesus Christ in whose name that is by whose authority and commandment received from him he would have it to be administred For nothing can be done prosperously in the church unlesse all things we undertake be ordered according to the prescript of the chief and supreme Lawgiver But God never gave authority to every particular believer two or three to thrust every notorious offender out of the congregation as he charged every master of a family to put away leaven out of his house By the power of Christ is understood the incommunicable power or virtue of Christ whereby he worketh powerfully by his Spirit in the ministery of the word and confirmeth the sentence of the church rightly pronounced according to his promise That virtue or efficacious power by which he is with his church to the end of the world and promiseth to be in the midst of two or three that should be so gathered together in his name And Paul encourageth the Corinthians to minister the discipline of excommunication upon the incestuous man arming them thereunto by the mighty presence of Christ by which it should be made effectuall Or if by the power of Christ we understand both that which is proper to Christ and that which is communicated to his officers for the good and benefit of the church which is lesse probable yet there is no syllable that this power is given immediately to the whole community and from them derived to the officers much lesse that it is given originally and executivè both to a small company of believers without officers For the Apostle speaketh not of the power but of the execution of that power which God hath given and that by a church completely furnished with officers for that purpose The principall cause of that casting forth was the power that is the commandment and authority of Christ who is the authour of ecclesiasticall power the near cause the commandment of the Apostle Let him be delivered to Satan the next cause the authority of the governours to whom Christ hath committed the care of his flock But as the authority of Christ doth not take away the judgement of the Apostle nor the judgement of the Apostle the authority of the governours no more doth the authority of the governours the due regard and respect which must be had of the people in the execution of that dreadfull sentence To this purpose is the distinction of a twofold excommunication or power of the keyes used by Divines The first concionalis per modum doctrinae which is the first part of the power of the keyes and so the pastour alone may excommunicate the impenitent according to the commandment of Christ The second judicialis per modum sententiae which is not in the power of every pastour but of the church sc of the rulers or officers in respect of authority derived but to be exercised with due regard had to the communitie as the flock and sheep of Christ When the Apostle writeth to the Corinthians in behalf of the incestuous person to confirm their love towards him he saith it is sufficient that he had been rebuked of many thereby understanding not the whole society but the chief or governours to whom the care of ecclesiasticall discipline was committed And if the congregation was freely and deliberately to consent to his excommunication the authority of many was sufficient for his rebuke by whom it was performed to whom belonged the authority of binding and loosing ministerially It is true the word many is now and then put for all when the subject matter requireth it be so understood but there is no reason so to take it in this passage and if all had received authority immediately to rebuke by way of censure and ministerially we can give no reason why the Apostle should not rather have said of all then of many The question then is not whether all due regard should be had of the congregation or church in a matter of such weight and importance before the governours proceed to the sentence of excommunication but whether the power of excommunication and exercise thereof be primarily in the people and from them derived to the ministers which is not proved by this nor any other text of scripture Two or three met together in the name of Christ are the church that hath power to excommunicate But
and through Jesus Christ To God onely as the chief best and most perfect good through Christ as our Mediatour in whom we have accesse to the throne of grace Prayer is not a work of nature but of grace The principall authour thereof is the holy Ghost Man indeed doth poure out his soul unto the Lord but he is first taught moved and enabled thereunto by the Spirit of grace so that prayer is Gods gift and mans act The matter of our prayer is diverse according to the sundry occasions which happen in this life but ever it must be agreeable to the word and will of God Understanding faith humilitie reverence fervencie holinesse and love are required to that prayer which is acceptable unto God and doth procure audience In prayer with others especially in publick prayer where the minister is the mouth of the people the use of the voice is necessarie for the edification of the hearers for they cannot joyn in supplication and yield their consent unlesse they heare and understand what is prayed for In solitary prayer the voice and words are very usefull but not necessary usefull to stirre up affection and prevent rovings not necessary because it is the soul only that doth animate prayer A man may pray fervently and speak never a word but words be of no worth if the heart be absent Prayer endited by the Spirit and poured out by a sanctified soul is ever sweet and pleasant melodie in the eares of God though the tongue keep silence and the phrase of speech be rough and unpolished But let the outward frame of words be never so smooth and well set together the prayer is not pleasing unto God if therein we crave things unlawfull and impertinent if it be read or uttered without intention of heart understanding faith c. Neverthelesse in prayer with others specially in the publick assemblie words and decent phrase must not be neglected because all things must be done gravely and to edification To place devotion in words is superstition to hunt after quaint terms is foolish vanity but to neglect a decent and comely manner of speech is barbarousnesse Seeing then the use of the voice is not of the essence of prayer no man of understanding will deny that to be an holy and acceptable prayer which proceedeth from a sincere and upright heart feeling its own or others wants and craving supply thereof according to Gods will whether the petitions be put up in the self-same or in other words And yet because the ordinances of God must be kept from contempt in the publick assembly it is good neither to be over-neat nor over-homely but to use such a mean as doth most tend to the glory of God and good of Gods people Here a question is moved Whether a stinted Liturgie or set form of prayer publick or private be lawfull in the deviser or user A penned or stinted prayer I call Prayer in respect of the matter and externall form because the matter is delivered in form of a prayer or supplication tendred to God though properly it is not a prayer as it is penned or printed but as it is rehearsed as our prayer with understanding feeling of our wants humilitie confidence c. The controversie is not of this or that prescript form in particular much lesse of one faulty or erroneous but of a prescript form in generall Whether it be lawfull especially in the publick assembly to appoint any prescript or set form of prayer though for matter never so sound and allowable For if the exception be against this or that form in respect of the matter or maner of imposing then the question should be Whether this prayer for matter or manner of imposing be erroneous not Whether a stinted form of prayer or Liturgie be lawfull It is not questioned whether a man may ask things unlawfull or impertinent in prayer for the matter of our prayer must be agreeable to the word of God and our present occasions A prayer for matter and externall form holy and fit may by accident be sinfull in the user viz. when it is repeated without understanding or intention of the heart Of this there is no doubt It is granted also that no one prescript and stinted form of prayer or Liturgie is simply necessary either in publick or private for then our Saviour Christ who would not be wanting to his church in things necessarie would by his Apostles expressely have set down one to be an exact and unchangeable rule to all Christians and churches to the worlds end both for matter and form words and method whereunto they should have been tied and that alwayes But seeing our Saviour hath commanded no such unchangeable form it is not the Necessity but the Lawfulnesse of a stinted Liturgie or set form of prayer that is pleaded for and that as a matter of order not of religion or substantiall means of worship For in this sense there is no means of worship expedient which is not necessary by commandment It was never held that a man should so tie himself or be tied alwayes to a set form without variation that he should never offer up any prayer unto God as occasion is offered and necessitie requireth but what he findeth in his book Such use of a set and stinted form of prayer we do not acknowledge nor seek to perswade But to reade prayer as a prayer upon a book or to make known unto God the desires of our heart in a set form of words devised by others or our selves when the things we beg are allowable fit and necessary and when it is done with right affection is contrary to no precept or commandment directly or by lawfull consequence Amongst them that oppose a set form of prayer we may observe differences in opinion The ancient brethren of the Separation as M r Smith calleth them for distinction condemn all stinted forms of prayer to be used as a prayer Thus they dispute against set or stinted forms of prayer that it is a devise of man an Idole-prayer a stinting of the Spirit the substituting of a book in the room and stead of the holy Ghost a drawing nigh to God with the lips when the heart is removed farre from him That if set forms be lawfull then one may make anothers prayer buy his prayers at a book-binders shop carry them about in his pocket with many the like Which arguments whatsoever their weight be strike at all set forms and not at this or that onely prescribed in this or that manner M r Robinson hideth the matter as much as well he may by such like additions as these of matter and manner The thing saith he you should have endeavoured to prove is That your Divine service-book framed by man and by man imposed to be used without addition or alteration as the solemn worship of your church is that true and spirituall manner of
they be applyed without speciall commandment to be the matter of form of a stinted prayer or thanksgiving at this time they are the devise of man that is they are so applyed by man without the extraordinary guidance direction of the holy Ghost Let us suppose a stinted form of Liturgie or prayer to be framed of the very words and sentences of scripture wherein nothing is to be read by way of prayer praise exhortation or declaration of the end and use of the sacraments but the very text of scripture if it be demanded whether this stinted Liturgie be the devise of man or no I conceive our brethren will answer That the matter and form both is of God as they are parcells of holy writ but as they are prescribed and used as a stinted form it is the devise of man This may be concluded from their grounds for all stinted forms of prayer and administration to be used in the publick congregation not commanded of God be the devises of men as they hold But this foresaid stinted form is not commanded of God as they affirm Therefore it is the devise of men There is now no form commanded of God as they professe and therefore to prescribe any text of scripture to be read in the administration of the sacraments or the Lords prayer to be used as a prayer is the devise of man What is more constantly affirmed by them then this That a stinted form of Liturgie is no necessry means of Gods worship because in time of the Law God prescribed none to his people when they were in their minority In times of the Gospel our Saviour Christ who would not be wanting to his church in the necessary means of worship hath given no form to be used of all churches throughout the world nor tyed any one member of the church precisely to this or that form of words in prayer and none others That we are not necessarily bound to the very words of the Lords prayer because the Evangelists do not tie themselves to the same words or number of words in recording that form of prayer the Apostles did not bind themselves to those words but used others according to their severall occasions nor do we reade in scripture that they laid any bond upon the churches to repeat over those very words Though therefore the prayer it self was taught by Christ the matter be of God and the form as it is canonicall scripture and though it be left as a perfect and genuine rule of prayer yet the application and use of it in such and such manner at such or such times in prayer in respect of the words themselves that is of men and not of God by particular institution Thus the reason may be contracted briefly the ordinary use of the Lords prayer without variation or addition is either commanded of God and so necessary or devised by men and so free and arbitrarie either it is a naturall help as some speak to supply some defect or taken up upon free choice But it is not commanded of God it is not necessary necessitate praecepti or medii nor an help naturall to supply some defect Therefore it is free and arbitrarie as that which may be done onely but it is not necessary to be done This being observed it will easily appear how little that distinction of using forms inspired by the holy Ghost but not of forms devised by men will avail because there is no form at all prescribed by God as they maintein Secondly if that distinction be granted it is here impertinently alleadged because it cannot be applyed to any part of the reason For forms of prayer inspired by the holy Ghost and recorded as parts of the sacred Canon be not of necessary use for us because they are recorded have not the true matter and form of prayer as they are there registred but as they are put up in faith to God being suitable to our occasions and a devised form of prayer fit for the matter tendred unto God in holy affiance by the work of the holy Ghost hath the true matter and form of prayer God never gave commandment that all our petitions should be presented unto his Majesty in a form of words inspired by the holy Ghost immediately God never disallowed the prayers of the faithfull because the externall form or phrase of speech was devised by man If the devised form of prayer before and after sermon be worship acceptable to God because it is devised of him who is called of God to devise and endite it then all men living are called and commanded to devise the worship of God and not for themselves alone but others in some cases Then the forms of prayer publick or private morning and evening the forms of thanksgiving before and after meals is devised worship but acceptable for the foresaid reason But that God hath called and authorized every man living or all in the church to devise a worship acceptable to his Majesty is most strange And so this first reason stands firm That all things essentiall to prayer or necessarily required in prayer by the word of God may be observed in a stinted from devised by men CHAP. III. A stinted Liturgie or publick form of prayer is no breach of the second commandment THat which is the breach of no commandment which is no where disallowed in the word of God either in expresse words or by necessary consequence that is no sin For sin is a transgression of the law and where there is no law there can be no sin But a prescript form of prayer of Liturgie is the breach of no commandment is no where disallowed in the word of God The exposition of the commandments is to be found in the Prophets and Apostles but the Lord by his Prophets and Apostles doth in no place restrain us to the use of conceived prayer so to call it Prayer is Gods ordinance but whether our prayers be uttered in our own or others words whether by pronouncing or reading that is not appointed God requireth that we lift up our hearts unto him and ask of him in the name of Christ whatsoever we stand in need of and is agreeable to his will But when spake he one word of praying within book or without in this or that precise form of words More particularly a stinted form of prayer for matter and externall form lawfull and pure fit in respect of our occasions and the necessities of the church read or uttered with knowledge affiance and intention of heart is not a breach of the second commandment either in the deviser or user For if all stinted forms of publick prayer be a transgression of the second commandment then in their common nature such stinted forms agree with images devised for worship But stinted forms or prayer agree not in their common nature with images devised for worship False worship forbidden in the second commandment is
opposite to the true worship which must in speciall be instituted by God But a stinted form of prayer is not opposite to that worshop which must in speciall be instituted by God False worship forbidden in the second commandment is in common nature use and end one with that positive worship which is there commanded But a stinted form of prayer is a matter of order and not for common nature use and end one with the true and pure worship of God there commanded The pure worship of God in spirit and truth is set against the worship of images But the pure worship of God in spirit and truth is not opposite to the worship of God in a stinted form of words Against a generall negative commandment no speciall act affirmative is lawfull unlesse the same be specially warranted by the Law-giver But some stinted forms of prayer are lawfull which are not in speciall warranted by the Law-giver viz. such as we have liberty to use but are not tyed to use by any necessity of precept If a publick stinted form of prayer be a breach of the second commandment then all publick stinted forms whereof there is the same formall reason and consideration both for persons and things are breaches of the second commandment at all times and in all men for it cannot be that a perpetuall commandment should be interpreted to forbid an act to one man when if the formall reason and consideration be the same in all it doth not forbid the same to every man But every publick stinted form of prayer whereof there is the same formall reason and consideration is not a breach of the second commandment in all men and at all times For there is the same formall reason and consideration of a publick stinted form of prayers to Christians now that there was formerly to the Jews The same formall reason and consideration I say not of this or that particular rite or ordinance which did peculiarly agree to them in respect of the speciall manner of dispensation proper to those times but of a stinted form in generall which was proper to them in no consideration but common to us with them As for example If the priests might blesse in a stinted form of words the ministers of the Gospel may do so likewise If the Levites might praise God in a stinted form of thanksgiving the ministers of the Gospel may use the Lords prayer as a prayer without addition or variation But all use of a stinted form of prayer and thanksgiving was not a breach of the second commandment in the priests and Levites If a stinted arbitrary prayer be the breach of the second commandment then is conceived prayer when uttered a sin likewise For they both agree in the matter as of God in externall phrase of speech and words boâ—h are of men in that which maketh stinted prayer a breach of the second commandment if it be a breach there is no difference Therefore we conclude That a stinted form of prayer is not a breach of the second commandment Means of Divine worship not ordained of God be unlawfull But a stinted form of prayer is a means of Divine worship not ordained of God Means of worship not to contend about words are of two sorts Some substantiall which are so means of worship as they be worship it self as the word is used when we speak of worship taught in the 2. commandment So the sacraments are means of worship branches of positive worship taught in that precept And in this sense all means of worship allowable are necessary by Divine precept and we are bound in conscience to apply our selves to them as Gods ordinance and not we onely but all the churches throughout the world For such ordinances of God pertein to the substance of worship whereof nothing can be changed or taken away but the worship is changed and another made Others are mere accidents to the substantiall means and deserve not to be called means of worship and if so called it is very improperly concerning which God hath given no particular commandment in his word whereunto the conscience is not bound either to apply it self unto them or to witnesse against them and of this sort are the circumstances of time place order method phrase and stinted form of words in the administration of the holy things of God which are no parts of the worship but honest circumstances of the celebration consonant to the generall rules given in scripture for the right administration of Divine ordinances but not commanded or disallowed in particular For generall rules are not commandments of this or that in particular but approbations of any particular this or another agreeable to those rules The apostle in commanding that all things be done in order doth not command this or that particular order nor forbid this or that in particular because it is not ordained of God For if all such means or worship shall be properly worship then not onely preaching but the church pulpit bells bell-man the phrase and method of sermons then each particular form of prayer the hower and order shall be worship because they are furtherances thereof If all such means of worship must be ordained of God or they shall be unlawfull God must have no worship at all from us in the means which he himself hath ordained because it is impossible to use the means he hath ordained and not to do many things which he hath not instituted Book-prayer is a manifest breach of the second commandment The reason I conceive is because words are signes of our conceits and notes of the things themselves writing is a signe or picture of the thing signified and so words devised by men and books of stinted prayers are images or pictures of our own devising And in this sense onely can a stinted prayer be called a devised worship For the matter of the prayer is of God it is the frame of words and method onely that can be challenged to be of man and if devised words be not images condemned I cannot comprehend how the externall form should be an apparent breach of the second commandment But if this reason be ought worth it is a manifest breach of the second commandment to preach pray administer the sacraments or reade the scriptures in a prescribed translation nay in a vulgar tongue For in preaching and prayer the matter is of God holy and good but the words and phrases of men In translations the matter is immediately inspired of God but the words are devised of men The sacrameÌ„ts are Gods ordinances by speciall and expresse institution but what shall we say of the outward form of words used in the administration If words devised by men be images condemned by the commandments do we not make one commandment of God crosse to another when we say that God requireth these things at our hands and yet condemneth all devised words without which they
speech may be used also as occasion shall require For none is absolutely commanded and all things required by the word of God in prayer may be observed in the one no lesse then in the other In this whole answer therefore which cometh so often in the second branch they strengthen our reason as much as can be desired against themselves In the other they look not to the point in hand nor the force of the reason Those forms mentioned 2. Chron. 29. 30. are in the same place expressely said to be composed by those that were Prophets and Seers as in other places of purpose as it were to prevent imitation an ordinary rise to imagery The forms mentioned were given no question by the inspiration of the Spirit and so is the Lords prayer the form of baptizing and other psalmes registred in holy scripture But the application of those particular forms to this on that purpose was not by an extraordinary motion of the Spirit but upon grounds common to others with them upon like occasion or in cases analogicall And if in that respect it be not lawfull to imitate their practice I would gladly know by what warrant we sing the psalmes of David or other holy prophets inspired of God or use a set translation c. Upon what grounds may they compose a catechisme for the edification of the people of their particular charge or gather together and alledge scriptures in their studied sermons either for instruction exhortation rebuke or comfort If they have not warrant from these and such like practices of the people of God it will prove in their construction but the precept or devise of man The composure of those psalmes was by the immediate inspiration of the holy Ghost wherein no man not immediately inspired may presume to imitate them but forms given by inspiration are thus farre for our imitation that we may use the same words or other words devised of our selves to the same purpose sc to expresse and lay open the conceits and desires of our soul Hezekiah did not compose that form but commanded the Levites to make use of it being already composed But how imitation herein should be a rise to imagery I cannot conceive To adde unto or detract from the word of God or his ordinances is great presumption to imitate the Saints in that particular which they did by immediate inspiration and could not do without such inspiration is intolerable boldnesse But where God hath given a pattern of prayer thanksgiving or administration of the sacraments to imitate our samplar in the selfsame words or other words devised by our selves or others is no rise to imagery If this be a rise to imagery every time a Christian maketh use of the Lords prayer in his prayers or the prayers of holy men recorded in scripture he setteth up an image he that deviseth a set form of prayer for one that needeth and he that in case of necessity useth such a devised prayer setteth up an image and every time they pray preach catechize administer the sacraments or meditate of holy things with reference to the scripture they set up images These consequences I am assured they detest let me entreat them to consider whether they do not follow necessarily upon their premisses Those that mean to defend the imposition of a stinted form of prayer to any purpose do what they can to bear us in hand that these prayers are of like nature with those in scripture and speak of them as if the composition and framing of them were by some propheticall or apostolicall Spirit or at least which will be all one in effect by a Spirit or gift extraordinary What opinion the true church of God hath had of a stinted Liturgie we shall see in the next argument But that she hath ever or at any time born us in hand that those prayers were of like nature with those in the scriptures that is given by immediate inspiration or parts of canonicall scripture is an unjust imputation For they know that all reformed churches since the light of the Gospel began to shine forth unto the world untill this day do allow and maintein the use of stinted prayers catechismes confessions and professions of faith a stinted form of singing psalmes c. did ever any of them bear the world in hand that their prayers or composures are propheticall or from an extraordinary spirit Divers godly and learned ministers have soundly and to purpose mainteined the lawfulnesse of a stinted form against them of the Separation in former times did they ever write or speak that the prayers or Liturgie was framed by an Apostolicall spirit I have not seen all men that have written upon this subject upon any occasion and therefore cannot say that never any man did so speak of them but sure I am if any man have so written he is neither the onely man nor the chief which hath set his hand to maintein the expediency of a stinted Liturgie If any one hath spoken unadvisedly the cause hath no credit by his defense nor can it receive prejudice by his weaknesse It hath been objected against some dislikers of a stinted form that they conceit their extemporany prayers to come from the immediate inspiration of the holy Ghost and if a man should rake into every writing and set every speech upon the tentours he might say as much for it as can be said in this particular But at the best this is but to go about the bush This is that which I hold and plead for That by the word of truth a stinted Liturgie or form of prayer is allowable and in some respects expedient CHAP. VII The churches of God have both used and approved a stinted Liturgie THE Jews before the coming of our Saviour Christ used a prescript form of prayer and praise or thanksgiving in the celebration of the passeover and that which they used was as it is probable approved of our Saviour Christ himself The Christian churches of ancient times for the space of this fourteen hundred yeares at least if not from the apostles times have had their stinted Liturgies and all reformed churches at this day do not onely tolerate but approve as very expedient a set form of prayer or Liturgie There is no mention from Moses to Christ of any Liturgie devised by man Which might not have been concealed if it had been for the edification of the church to set up such means of worship as Liturgie read publickly for the prayers of the church That there was no prescribed Liturgie particularly ordained and determined of God is freely confessed but that there was none in use is not proved by the silence of the scripture For the scripture was given to be the perfect rule of faith and manners but setteth not down particular customes or observations according to the generall rules of religion To let passe many take this one for instance The
the Old Testament from the apostles at their first conversion but suddenly they could not be translated into every language and till they were translated they could not be read in the congregation unto edifying The books of the New Testament could not be delivered untill they were written but they were not written all at once and when they were all written being sent to severall churches it must be some time before they could be gathered together and translated And if nothing be allowable in the church but what was found in the primitive churches planted by the apostles by record of scripture I fear the reading of the scriptures in a known tongue must be cast out of the congregations I go not about to equalize stinted Liturgies with set translations of the holy scriptures but I would intreat such as oppose a stinted Liturgie by these reasons to consider whether they do not put weapons into the adversaries hands to fight against the scriptures Again set forms of catechismes publick or private composed by the minister or devised by others used with liberty to adde or alter as occasion requireth are no more commanded of God then set forms of prayer nor no more in use in the apostolick churches Christ our Saviour the Prophets or Apostles have no more appointed the one then the other if all parts of holy and spirituall worship may be performed without a stinted Liturgie they may be performed also without a stinted or set catechisme and if a set form of prayer must be disallowed a set form of catechisme publick or private composed by the minister or devised by others must be condemned also But the antiquity excellency and necessity of catechizing is known to them who are exercised in the building and governing of the house of God the use and profit of a set form therein is both manifest by reason and confirmed by experience at home and abroad in publick and private to them who have laboured to lay the foundation of Christian religion and train up the people committed to their charge in sound wisdome and understanding And in these things we swerve not from our pattern because we teach and professe the same doctrine and worship God with the same worship and substantiall means of worship that the primitive churches and Christians did There is the same reason of reading the Apocrypha books of Maccabees and those that follow them in the congregation and of reading a stinted form of Liturgie and the same reasons that silence the Apocrypha will silence stinted prayers as well and as much When we prove the lawfulnesse of a stinted form of prayer by the stinted forms of psalmes and blessing mentioned in scripture it is thought answer sufficient to say There is great difference betwixt blessings or psalmes and prayer and yet here it is enough to match things unlike together and to say of them without all proof There is the same reason of both But if it have any sinews it will silence the singing of psalmes sermons professions of faith and conceived prayer no lesse then stinted especially the use of notes to help memory and forms of catechisme by whomsoever and howsoever used For there is the same reason of reading and uttering by heart in the congregation And if nothing but the canonicall scriptures must be read in the congregation nothing must be uttered by heart or strength of memory but the scriptures alone But sermons professions of faith conceived prayer are not canonicall scripture The reason is one and whatsoever can be answered truly in the one will put the other to flight If it be said That it is the prerogative of the scripture to be the rule of faith and manners and therefore nothing is to be read in the congregation as the ground undoubted and immediate of faith and manners but the scripture alone this openeth way for stinted prayer as well as for sermons or conceived prayer The substantiall means of worship both publick and private are determined of God It is unlawfull to set up an image for worship either publick or private The scripture must be acknowledged the sole rule of faith and manners both in publick and private It is unlawfull to devise sacramentall signes in private as well as in the congregation And if it be unlawfull to reade any other book in the congregation because the reading of the scripture is the onely approved medium cultûs by the same reason all forms of catechismes and singing of psalmes and reading or use of stinted praiers in the family are unlawfull And if the one be an image in the congregation the others are so in the family When the Lord had devised and appointed a perfume saith the authour of the Letter all men are forbidden to make a composition like that perfume Exod. 30. 35 37. So if it could be proved that Christ had made a form for the churches and believers alwayes when they pray then the offering up of any other prayers made by others or of our own devising would seem to be as unlawfull as the offering of strange incense Exod. 30. 9. Where it is implyed that seeing God hath determined no certain form therefore forms devised by men are not necessary but lawfull In the same manner they may be answered from their own grounds That seeing God hath sanctified and set apart the canonicall scriptures given by immediate Divine inspiration to be the sole and perfect rule of faith and manners therefore the scripture alone must be read and acknowledged as the sole ground of heavenly instruction But seeing he hath determined no certain form of prayer or sermons professions of faith or thanksgiving therefore either none at all must be made or forms devised by men are lawfull to be heard in the congregation yet not as immediate and undoubted grounds of faith for that is proper to the scripture but as instructions and exhortations builded upon or petitions framed according to the scripture as present occasion doth require In sermons who doth not put a difference betwixt the text whereupon the discourse instructions exhortations rebukes comforts be grounded deduced the exhortations rebukes comforts which are propounded in method phrase of speech devised by men The first is ought to be canonicall scripture the other not so But it would argue great ignorance if not perversenesse if a man should cavill in this manner against the preaching of the word That the scriptures alone are to be read in the congregation therefore the minister of the Gospel must simply reade the scripture but never give the meaning nor make application In the Primitive church sundry councels have forbidden the reading of any books as parts of Divine worship but canonicall scripture onely of the Old and New Testament but no councel ever condemned the use of a stinted Liturgie Those churches which forbad the reading of any books which be without the canon did
not uttered without premeditation settled and digested or at least which is not immediately suggested by the Spirit in respect of words and phrase of speech If the latter then devised worship is not forbidden in the second commandment but worship devised by another For that prayer which should be pure worship if devised by a mans self is unlawfull worship when devised by another And so devised worship or prayer is not condemned but worship or prayer devised by another man And if this be not the devise of man I know not what is Can this alter the nature of the worship in the hearer or him that joyneth that the words in prayer are invented by another studied by the governour or more suddenly conceived In the judgement of some Divines the three first commandments are thus distinguished each from other That the first commandment conteineth all those our duties towards God which are naturall The second all those duties in Gods speciall worship which are instituted and either of these is both inward and outward The third commandment requireth the well using of both these and of all other things which come of God If this distinction be allowed a stinted form as such doth not at all belong to the second commandment For instituted worship and not the order or manner of performance is the matter of the second commandment Stinted prayer is unlawfull because a man in devising it doth not exercise his own gifts Though he exercise not his gifts in devising it in reading or uttering it as a prayer he may set his understanding judgement faith hope love humility fervency and other graces of Gods Spirit on work And if the minister do not may not the people exercise their gifts in hearing and so though it be unlawfull to him it is not so to them Stinted prayer voluntarily taken up upon a mans self is not so much unlawfull but prayer imposed upon men because in such case they subject themselves to mans ordinance in Gods worship This is a strange description of mans ordinance in the worship of God or of worshipping God after the ordinances of men For thence it will follow that the same devised worship voluntarily taken up hath some allowance as the ordinance of God and ceaseth onely to be of God when it is imposed Whereas the ordinances of men in Gods worship condemned in scripture are not mere matters of order forms of words and phrases circumstances of time and place determined by men according to the generall rules but matters of worship devised besides and against the word of God and are unlawfull whether voluntarily taken up and devised of our selves or imposed by others A prescribed set form is not agreeable to the word of God for circumstance because the prescribing of it is to set apart or sanctifie it for such an use without Gods command and so to idolize it above other prayers In what sense a stinted form of prayer is or may be set apart hath been shewed before But this description of setting apart or prescribing is a mere devise barely affirmed without any shew of reason What is here objected against a prescribed form may be affirmed of a prescribed place time and order for the celebration of Divine ordinances which are of the same nature with it and no more determined by the word of God And suppose the minister or governour maintein some erroneous conceit touching the prescribed form of prayer are the people children or servants hereby authorized to withdraw themselves from such prayers or the prayers themselves made unacceptable to such as know how to use them aright One man is of opinion that a prescribed form is better then another another that a prescribed form is unlawfull one that it is best ordinarily to use a stinted form another that he is to pray alwayes according to the present occasion in a different order and phrase of speech In these cases if the least errour do stain the prayers to others that they may not lawfully joyn together with whom shall the faithfull joyn at all Is not this to fill the conscience with scruples and the church with rents Errours and abuses personall they rest in the persons so erring and stain not others It is harsh to affirm that such hath been the estate of the church ever since the death of the apostles almost if not before that a Christian could not without sinne joyn with any publick assembly in prayer or participation of the sacraments that he must either separate from the prayers of the assembly and depart from the sacraments or derogate from the authoritie of God and worship him after the ordinances of men For if such was the state of the Christian church from that time what is become of those great and pretious promises made to the church in the times of the Messias Did the church begin to draw and give up her breath both in one day Many things were amisse in the church many corruptions did begin to bud in the apostles times and after their departure did put forth with greater vigour and the saints of God I doubt not offended many wayes through ignorance and infirmity which God in mercy was pleased to pardon unto them But that the state and condition of the church was such that a Christian could not hold communion in prayer and the sacraments with the churches of God is contrary to the many promises in scripture made to the churches of the New Testament It is true the scripture doth forewarn us of an apostasie from the faith and the mystery of iniquity began to work in the apostles dayes and after their death things declined more and more But that within an age or two after the apostles departure out of this life things were so corrupted that the godly might not hold communion with the church in prayer and participation of the sacraments is more then an advised Christian will dare to affirm or think But if a stinted form of prayer be unlawfull both to minister and people to him that administers according to it and them that joyn a Christian might not safely joyn in any church-assembly or congregation in prayer or participation of the sacraments within few ages after the death of the apostles if at all Unlawfull commands in matters of religion especially cannot be obeyed without sinne Hos 5. 11. and it is a sinne to walk after them many wayes In matters of religion if the commands of men be contrary to the commands of God for substance or matter of the thing commanded we must obey God rather then men But if the command of man be for substance of matter agreeable to the rules of scripture pressed onely with too great strictnesse or severitie it is not evermore against God nor our superiours nor the present age and posterity nor ourselves to yield obedience If it be an holy form of baptisme voluntarily to baptize into
which assembled every day the word was preached every day And in the congregations which assembled every Lords day after the reading of the lessons psalmes and evangelists the word was preached constantly before they were dismissed The time specially appointed or taken for the sermon was the morning after the reading of the prophets and psalmes and evangelists In the afternoon as assemblies so sermons were frequent and two or more sermons were made in one and the same congregation sometimes by one sometimes by divers ministers After the sermon ended followed the prayers of the congregation as the testimonies before alledged plentifully confirm Clemen Constit lib. 2. cap. 57. After the exhortation of the Presbyter and the Bishop all pray unto God Justin Apol. 2. ad Anton. Then we rise all and pray together sc after the exhortation ended Origen Hom. 3. in Isa Idcirco surgentes oremus Deum Hom. 36. in Luc. Surgamus precemúrque Deum Chrysost Hom. 50. ad cap. 14. Matth. But now it is time to conclude our speech with prayer orate igitur universi nobiscum In all which we see the wisdome of the church so moderated the length of the Liturgie that each ordinance of God had its proper season that reading and prayer did not thrust out preaching nor preaching eat up prayer that the weak were not tired and burdened nor the sluggish fostered in their securitie And if a Liturgie be onely burdensome for length it is not altogether to be cast off For the thing it self is thereby justified as good and allowable that which burdeneth being taken away And it is much better to wrestle against bodily tirednesse with spirituall fervour then deprive themselves of the comfort and profit which is to be had in the ordinances of God The worship of God by that stinted form whereof our question is is the devise of Antichrist it being never prescribed or used in the primitive churches planted by the apostles and recorded in scripture But as the mystery wrought to a greater height in declining times of the church it was received by little and little till at last it came to be completely framed strictly enjoyned and every where used in the papacy as serving to maintein superstition and a dumbe idole-reading ministery and to nourish people in ignorance of the nature and right use of prayer The Masse-book is in Latine this Liturgie-book is in English the Masse-book hath all the prayers this Liturgie hath and some more other differences I know not between them Therefore king Edward the sixth in his letter to the Devonshire-men to convince them that their Liturgie was our service telleth them that it was no other but the old and the self-same words in English which were in Latine save a few things taken out which were so fond that it was a shame to heare them in English And king James in a speech of his in Scotland said that their English Liturgie was an ill-said Masse Pope Pius the fourth sending Vincentio Parpatia Abbat of S. Saviour to Qu. Elisabeth offered to confirm the English Liturgie by his authoritie if she would yield to him in some other things Indeed this Liturgie pleased them so well that for the first eleven years of Qu. Elizabeth Papists came to the English churches and service as the Lord Cook sheweth And when the Popes intelligencers had seen service solemnly sung and said in Canterbury and London with all their pomp and procession they wondred that their master would be so unadvised as to interdict a Prince or State whose service and ceremonies so symbolized with his own The whole form then of the church-service a few grosse things taken out is borrowed from the Papists culled and picked out of that popish dung-hill the Portuis and vile Masse-book But that form of prayer by which God is worshipped after the manner that idolaters worship their Gods swerveth from a rule of prayer prescribed in scripture Deut. 12. 3 4. 30. 31 32. And this is made the first of the exceptions against the common-prayer-book which were briefly added to in the Abbridgement That it appointed a Liturgie which in the whole matter and form thereof is too like unto the Masse-book The main challenge in this objection which I have set down more at large because it is much insisted upon against our communion-book is That it was taken out of the masse-book But in the manner of propounding there be divers great mistakes to say no more It is a great fault that they put no difference betwixt the substance of worship and the externall form or order of celebration The substance of worship in that stinted form of prayer is That we call upon God in the mediation of Jesus Christ according to his will Is this the devise of Antichrist because the form of words was taken out of the masse-book Suppose a minister of the Gospel should borrow some expressions or phrases of speech from heathen authours is his sermon forthwith the invention or devise of an heathen It is as far wide that they say Not onely the form of it taken from the church of Antichrist but surely the matter also For the matter of our Liturgie is the reading of the scriptures in a known tongue the calling upon God in the mediation of Jesus Christ and not upon angels or saints departed for the living and not for the dead the right administration of the sacraments for substance and singing of psalmes are these the devises of Antichrist Is the administration of the Lords supper in both kinds in remembrance of Christs death and passion who by one oblation of himself once offered hath made a full perfect and sufficient oblation and satisfaction for the sins of the whole world is this taken from the church of Antichrist These imputations are not so grosse as their reasons weak upon which they are built If our stinted Liturgy be the devise of Antichrist because it is not prescribed by the apostles or recorded in scripture then every stinted Liturgie must fall under the same censure for none other is prescribed in scripture or recorded by the apostles And so either every stinted Liturgie is part of that mystery of iniquitie which began to work in the apostles dayes or our Liturgy is not Antichristian because it was not prescribed or used in the primitive churches planted by the apostles If it was received by little and little till at last it came to be completely framed then the first beginning of it was no more from Antichrist then was the beginning of other Liturgies Antichrist sitteth in the Temple of God and antichristianisme is a filthy and lothsome leprosie which by degrees did infect the pure worship of God If therefore our Liturgie was sowred in after-times with that old leaven it might be pure and free in its first originall Is it for matter taken from the church of Antichrist
granted nothing is here alledged but what might be said against communicating with ministers who have their weaknesses or use a stinted form of their own devising ordinarily or be of different opinions either in prayer or sacrament and if we must hold communion with none who dissent from us in any jote or tittle we must never joyn or not long continue in any congregation The personall miscarriages of private persons are not so perillous as the evil acts of the minister whom I make my mouth to God in prayer Neither do the errours of individuall men tainted with corruptions voluntarily broched in prayer or sermon cast that defilement upon them who joyn together as do the unwarrantable opinions of the church and the ministration upon such publick commandment It is a good rule in Divinity oft to be thought upon That every distinction in matters of faith or religion not grounded upon or warranted by the scripture is an humane devise For is not this to adde to the word of God to lay down an opinion as from God which is not to be found in his word at all Now to apply this to the present matter in hand I desire to know from what scripture this distinction can be warranted That the personall errours of the minister in his voluntary administration of the sacraments or prayer do not defile though I do not publickly testifie dislike or absent my self but errour committed in the administration by publick commandment do pollute all that be present Reason why presence should pollute in one case more then the other none can be given Calling from God to testifie dislike it may be I have in neither but least in the latter It being more tolerable for private persons to rebuke the slips and errours of their minister in voluntary administration then for a man to controll the order established by publick authority and common consent when he is not in speciall called thereunto If this distinction be of weight it would go best with the church to have no settled order amongst them for so long as the faults and corruptions be onely personall they defile not them that be present at the ordinances but personall they are untill they be established by common consent or publick authority Moreover by this rule one member may sooner cast out the whole church then the whole church can cut off one member For the church must not cut off a member but upon weighty consideration and apparent just cause and that after conviction with much long-suffering and patience but if this objection hold true one member must openly rebuke the church or withdraw from communion with the church for a stinted Liturgie or for some slip or fault there committed perhaps questionable at least tolerable among brethren Is not my joyning with them that sinne to be reputed an appearance thereof when I professe not dislike thereof It is one thing to joyn with men in sin another to joyn with them necessarily in the worship of God though for the manner of administration something be done amisse If I professe not dislike of what I judge amisse having no calling thereunto my joyning in prayer is no appearance of evil to a right-discerning eye because I am necessarily called there to attend upon the Lord in his holy ordinances Necessary attendance upon his master excuseth the servants presence in many companies where he seeth and heareth much evil which he cannot amend nor reprove and shall not necessary attendance upon Jesus Christ justly and truly excuse the faithfull To say nothing that this exception is crosse to the former and if these exceptions be laid together we shall find nothing but going backward and forward one denying what the other affirmeth If the faithfull by the approbation of our Saviour Christ and his Apostles were present at Divine ordinances as much or more corrupted then they can be supposed to be with us then for such corruptions we are not voluntarily to withdraw our selves For defilement is feared without cause by simple presence where Christ requireth and approveth our presence and hath promised to be present with us by his grace But the faithfull by the commandment and approbation of Christ have been present at Divine ordinances as much or more corrupted then they can be supposed to be with us For the scribes and Pharisees sinned grievously in corrupting the law with false glosses in so much that they neither taught nor practiced what was necessary to salvation They taught many things directly contrary to the law as if a child had vowed not to relieve his parents he was bound to keep his vow and neglect them They defiled the worship of God with their vain inventions And it may well be thought their praying was answerable to their preaching cold fruitlesse corrupt and rotten many wayes Neverthelesse the faithfull held communion and fellowship with them in the worship of God not in their corruptions and that by the approbation and commandment of Christ himself Our Saviour doth not tell the faithfull they were to call upon the Pharisees to fulfill their ministery which they had received and as occasion should require proceed further to declare their dislike in such manner as is meet either absenting themselves or other wayes declaring their dislike so as the whole church may take notice of it But his commandment is they should heare them so long as they sit in Moses chair It is true our Saviour doth not approve their corrupt glosses and sinfull inventions but doth sharply reprove them himself and admonish others to let them alone and beware of their leaven but not to forsake the assembly or absent themselves from the ordinances of worship From which it followeth evidently that simple presence at Divine ordinances is not consent or approbation of the corruptions therein practiced and that we must leave and forsake some in respect of familiar conversation with whom we may hold outward communion in the exercises of religion The sinne of Eli's sonnes in prophaning the holy things of God was exceeding great but Elkanah Hannah and Samuel did not partake with the sinnes of the priests in that they did not abstein from the Lords sacrifices The behaviour of the Corinthians in their unreverent scandalous and almost prophane coming to the Lords table was foul and corrupt yet the faithfull did not forbear nor the Apostle charge them to absent themselves from the Lords table The famous church of Rome was so weak and feeble in the duties of government as they did not or could not separate from them such as preached Christ contentiously and with spitefull minds against the Apostle and the greater number of that church did corruptly demean and carry themselves therein and yet the Apostle never taught the rest to separate and have no communion with them in the ordinances of worship Knowledge before-hand that such corrupt administration will be used
maketh our joyning with the assembly sinfull to us whereas if the evils were unexpected the danger would not be alike And thus it was with them who congregated to heare the scribes and Pharisees It is not for them that earnestly oppose all humane inventions to ward off a blow by humane devises When God commandeth my presence at his ordinance why should the corruption foreknown in the manner of administration without my consent or approbation any more defile then that which falleth out unexpected Or if it should nothing can be alledged more impertinently For the corruptions of the Pharisees in perverting the law were ordinary and common well known to all men and so reproved by our Saviour as a thing notorious And the like may be said of the disorders in the churches of Corinth and Rome for if the knowledge thereof came to the Apostle absent and at that time in prison by the information of the brethren of necessitie it must be known to the members of the churches The faithfull therefore when they joyned in the ordinances of worship with these assemblies neither did nor could pretend ignorance of these things There is a broad difference to be put betwixt the sinne committed by persons with whom I communicate and the corruption put upon the ordinance in which I communicate If the sinne of him with whom I communicate be manifest and known the ordinance of God is corrupted by it one way or other And if I be defiled with all known corruption whatsoever it is not materiall to the point in hand how those corruptions differ in their specificall nature The question is Whether all presence at the ordinances of God in some respect corruptly or disorderly administred contract guilt in him that is onely present in obedience to Gods commandment and hath no calling from God to testifie peculiar or speciall dislike It may be of some use here to shew what corruptions be fundamentall and what not what pernicious to be tolerated and what not when a man hath a calling to testifie against abuses and when not But to speak of the specificall difference betwixt abuses of the same kind or degree is quite wide of the mark This will easily be yielded because communion in the ordinances of worship is as well denied when wicked men are admitted to the sacrament as when it is administred in a devised or stinted Liturgie as it is called It was never questioned by right-believing Christians but the faithfull by Gods approbation might hold communion with the churches in the ordinances of worship for some ages after the death of the apostles The church continued a virgin all the dayes of the apostles as Hegesippus noteth But immediately after their death innumerable evils crept in began to spring amain neverthelesse the faithfull might did and ought to hold communion together in the proper and substantiall means of worship That many things were amisse in the churches is not denied and that the faithfull through ignorance did offend in many things but in this that they held communion notwithstanding such abuses amongst them they are blamelesse For a time the faithfull did lie hid in Babylon by Gods approbation untill the exhortation was given from heaven to come out of her and touch no unclean thing Not that they might touch any unclean thing at any time that is either in practice or consent and liking stain themselves with the corruptions of the world But that they might lie hid in the midst of much confusion and neither like nor consent unto the evils which they did bewail but could not reform That exhortation from heaven Come out of her my people come out of her c. some interpret of a locall departing out of the citie of Rome as Lot went out of Sodom and that interpretation the text seemeth to favour because the very outward destruction of the place is in that chapter menaced and therefore the removing out of the very place in avoydance of the mischief coming upon it forewarned But most commonly it is applied to a spirituall coming out of Babylon in separating from the societie and communion of that church wherein they could lie hid no longer without defilement And hence some conclude that this departure was to be made at a certain definite time when God was pleased to go before the faithfull and furnish them for this end and purpose But untill the time of freedome was proclaimed the faithfull did and might so lie hid in Babylon as not to be partakers of her sinnes For there is a certain order of the Revelation fitted to the order of times And as there is a time to speak and a time to keep silence but no time to lie so there is a time for the church to figh and lie hid but no time to dissemble or defile her self And as the Israelites offended not when they removed not out of Egypt before Moses was sent thither of God so neither did the faithfull transgresse in that they departed not out of Babylonish captivitie before they were called of God the time of liberty was proclaimed and God shewed them whither to flie To live in captivitie untill freedome be published is a misery not a sinne In that condition care must be to keep pure and undefiled but not to run away without leave or licence from God Whatsoever is to be thought of this application of the text herein all orthodox interpreters consent and agree that after the church was stained with manifold abuses the faithfull did and ought to hold communion with her in the means of worship But if simple presence be approbation of every thing that is judged to be done amisse in the worship of God a Christian could at no time that can be named in no age since the death of the apostles hold communion with the church of God in the ordinances and means of grace For it is as lawfull to be present at the worship prayers or administration which is read out of a book in some things faulty as to be present at that service where the scriptures are read out of a translation in many things faulty and corrupt in which many things are added diminished altered and changed But in the primitive churches the faithfull must be present if at all at the worship of God when the scriptures were read out of a faulty translation For to say nothing of the corruptions of the Seventy Interpreters which as Bellarmine confesseth had gathered many stains and blots in three hundred yeares of necessity the translations which were derived from it of which sort were most in the primitive church can be no lesse corrupt For no man before Hierome ever translated the books of the Old Testament out of the originall into Latine but out of the Seventy And the same may well be thought of most vulgar translations where the Greek or Latine were not in
in their meal lest they be sowred with their leaven The comparison of the leaven used by the Apostle is to be understood in likenesse of nature not in their equality of effecting For leaven sowreth naturally and cannot but sowre the meal the godly may be hurt by the wicked but it is not necessary Therefore every member must look warily to himself and do his endeavour to reclaim other or that he may be cast out if notorious and incorrigible but not withdraw himself from the ordinances of grace The doctrine of the Gospel is compared to leaven in respect of its efficacy but all that heare it are not seasoned by it though it be a good means of seasoning The corrupt doctrine of the Pharisees is compared to old leaven but every one that heard it was not necessarily tainted with it It is true if the whole church shall bear with scandalous notorious offenders and do not their endeavour to bring them to repentance or to have them cast out they are polluted and stained by their remissenesse indulgence and this is that which the Apostle presseth upon the Corinthians that they should give all diligence to clear themselves and prevent the danger which might come by their negligence But if the church be remisse or slack the private men who mourn for what they cannot amend and labour conscionably to discharge their duties may not separate from the communion or withdraw themselves from the Lords table For the Apostle who blameth the Corinthians because they suffered the incestuous person doth never blame the faithfull for communicating with him before he was cut off nor intimate unto them that unlesse he did amend they must absent themselves from their assemblies and holy exercises or depart away being come together They that have authority to debarre men from the sacrament sin if wittingly or negligently they allow such to approch as worthy guests to the Lords table who are known unto them notoriously to be unworthy but if authoritie be wanting if we have done the office of private Christians or publick ministers to communicate with the wicked outwardly in the worship of God is none offense And thus the minister may reach the sacrament to an unworthy communicant and yet be innocent For he doth not so much give it him as suffer his communion because he hath not power or authority to put him back He reacheth him the signes as that which he cannot withhold because he is held in by the most prevailing power without which he cannot be debarred In this case the minister is neither actour nor consenter in his admission because he doth it not in his own name but according to the order established by God who will not have any member of the congregation publickly denied his interest and right to the holy things of God by the knowledge will and pleasure of one singular minister If a minister know a man to be unworthy he must yet receive him because he cannot manifest it to the church And for the same reason if his unworthinesse be notorious if it be not so judged by them that have authority he must administer the sacramentall signes unto him not as unto one worthy or unworthy but as unto one as yet undivided from them A man is not onely bound in his place to do his best for the reclaiming of his brother but to see his place be such as wherein he may orderly discharge the duties of admonition otherwise both his practice and place are unlawfull This is not sufficient that we labour by the best means to have manifest evils amended except our places be such and we in such churches as wherein we may use the ordinary means Christ hath left for the amendment of things otherwise our places and standings themselves are unwarrantable and must be forsaken If all places and standings be unwarrantable wherein we may not use the ordinary means God hath left for the amendment of things then all places are unlawfull wherein the greatest part of the church at least do not conscionably discharge their duties and of them which have greatest authority Then the Levites might not abide in their standings when the priests neglected their office nor the prophets when the priests and Levites had corrupted their wayes Then the people might not sacrifice nor receive spirituall blessings by their hands when Eli's sons had notoriously corrupted their wayes nor the faithfull remain in society when the priest and people both had corcupted the law worship offices and manners To speak no more of abuses if this rule hold no place or standing in the church is lawfull wherein three or more private persons who can make Peters confession of faith have not power of the keyes to receive into and shut out of the church to censure and determine authoritatively And so it may well be questioned to say no more whether ever there was any lawfull standing in a constituted church Since the death of the Apostles if they be put unto it according to this position they must confesse there was never any And considering the ignorance infirmities diversities of opinions that be amongst the godly passions distempers and corruptions how is it possible but that the church must fall into as many schismes almost as there be men if each man must renounce others standing as unlawfull wherein he conceiteth he is restrained of some power or hindred of some ordinary means which Christ hath left for the amendment of things No church in the world now hath that absolute promise of the Lords visible presence which the church then had till the coming of Christ It was simply necessary that Messiah should be born in the true church wherein he might have communion and fulfill the law The Lord did afford the Jews even in their deepest apostasie some or other visible signes of his presence and those extraordinary when ordinary failed thereby still declaring himself to remember his promise There was that onely visible church upon the face of the earth tyed to one temple altar sacrifice priest hood in one place and no man could absolutely separate from that church but he must separate from the visible presence and from all solemn worship of God Moreover the Jewish church had not that distinct ecclesiasticall ordinance of excommunication which we now have but that the obstinate or presumptuous offender was by bodily death to be cut off from the Lords people the same persons namely the whole nation being both church and common-wealth according to that speciall dispensation These observations rightly applyed do manifestly overthrow what hath been and is by others objected against communion with us in the worship of God For if it was absolutely necessary that the Messias should be born in the true church wherein he might have communion then a church corrupted in officers and offices doctrine worship and manners may be a true
church wherewith the faithfull may hold communion without sin or at least the faithfull may lie hid in such a corrupt society and hold communion with them in the exercises of religion without sin And if the Jews had not power to cast out an offender the materiall part of that church was not visible Saints whom God was pleased to take into covenant but the whole body of the Jewish nation ignorant impenitent prophane obstinate even all that were not cut off by bodily death the sacraments must not be dispensed according to the promise made to the faithfull and their seed but promiscuously to all that came of the loins of Jacob according to the flesh the faithfull might and ought to have communion as one body with the wicked and prophane who remain in unbelief and both revile and persecute the truth Then a company of impenitent sinners might and did remain the true church being to the judgement of men irrecoverable then such as are altogether averse to the end of their holy calling may be received into covenant and though the society be never so much sowred with the unclean conversation of the ungodly yet the faithfull may dip in their meal and live in that society without fear of pollution dishonour to God encouragement to the wicked or scandal to the brethren And what then is become of the heaps of quotations whereby they would prove that the members of the church must be holy visible saints a people converted in covenant separated to the Lord and that the church is onely true whiles it continueth such and false when it degenerateth from this disposition and of their confident arguing That if it were the will of God that persons notoriously wicked should be admitted into the church then should he directly crosse himself and his own ends and should receive into the visible covenant of grace such as were out of the visible state of grace and should plant such in his church for the glory of his name as served for none other use then to cause his name to be blasphemed That all true churches from the beginning to the end of the world are one in nature and essentiall constitution and the first the rule of the rest and if it was not lawfull for the godly to contract with the wicked in the civil covenant of marriage how much more in the religious covenant of the church That God gave unto Abraham and to his family the covenant of circumcision which the Apostle calleth the seal of the righteousnesse of faith And to affirm that the Lord would seal up with the visible seal of the righteousnesse of faith any visible unrighteous and faithlesse person were a bold challenge of the most High for the prophanation of his own ordinances These and many the like are broken to pieces by this observation That the whole nation of the Jews sinfull laden with iniquity corruptours revolters in course of life were Gods separated people by covenant and might lay claim unto and could not be debarred from the visible seals of the righteousnesse of faith though in themselves faithlesse and unrighteous And if it was no pollution to the Jews to suffer notorious wicked ones amongst them so they discharged such other duties as were enjoyned them by the Lord because they had not power to cast them out it is no pollution for private and particular Christians who have not the power of excommunication in their hand given unto them by Christ to suffer such as be ignorant and scandalous to communicate in the ordinances of grace with them if they perform all other duties which God requireth at their hands Moreover if the Jews had not power to cast out a wicked person they had power to cut off the presumptuous and the neglect of the one is as inexcusable as of the other And so the whole controversie turneth upon this one hinge Whether one or two or some few private Christians have power to cast out and excommunicate whole societies churches for some remissenesse or abuse in bearing with or admitting scandalous offenders in the societies so long as the doctrine of grace is purely taught the sacraments rightly administred for substance Christ is pleased to tolerate and bear with their manners continueth the visible signes of his presence among them and is present by speciall grace to blesse his ordinances to the worthy receiver A few words one would think might suffice in this matter but seeing the strength of the cause lieth therein in the chapters following it shall be handled more at large In the church of Corinth there were divisions fects emulations contentions and quarrels and going to law one with another for every trifle and that under the infidels Pauls name and credit was despitefully called in question there whom they should have honoured as a father the resurrection of the dead which is the life of Christianity was denied that wickednesse was winked at there which is execrable to the very heathen the Lords supper was horribly profaned in that some came to it drunken there was fornication and such like sins not repented of things indifferent were used with manifest offense and idolatry committed in eating at the tables of idoles meats sacrificed to devils Notwithstanding all which abuses that societie is called and was the church of God and the faithfull did and might communicate with others without pollution The Galatians had so farre adulterated the Gospel of Christ that the Apostle telleth them they were removed to another Gospel pronounceth that they were bewitched and if they still persisted to joyn circumcision and the works of the law with Christ they were fallen from grace and Christ could not profit them and yet they are called churches of Galatia Ephesus was extremely decayed in her first love she was not onely cooled a little but had left it In Pergamus there were some that held the doctrine of Balaam and of the Nicolaitanes In Thyatira the woman Jezebel was suffered to teach and seduce the servants of Christ Of Sardis the holy Ghost saith she had a name to live but was dead her works were not perfect before God there were but a few there who had not defiled their garments Of Laodicea it is recorded that she was neither hot nor cold and then it is not hard to conceive how she was overgrown with disorders and yet Christ was present with her by his grace and the faithfull are exhorted to repent or beware of her sinne and not to forsake her society Of the abuses in the church of Rome something hath been noted before Of corruptions and disorders in other churches the scriptures give plentifull testimony But you shall never find that the faithfull are warned to separate from the worship of God in these assemblies but to keep themselves pure and undefiled and labour the reformation of others by all means lawfull In the
primitive church after the apostles the discipline of the church was in some cases very severe partly to prevent the abuse of Gods ordinances partly to maintein the dignitie and authority of the censures neverthelesse the godly were compelled to tolerate many disorders which they could not redresse not in doctrine and worship but in manners and conversation For as soon as Christians began a little to breathe from the fear of bloudy persecution they fell into dissolute idlenesse and began to nourish debate strife hatred emulation pride c. to heap sinne upon sinne as might be proved at large by the complaints of the Fathers made of the sinnes of the times in all sorts ministers and people men and women But it was and ever hath been the judgement of them who did so grievously complain of the sinnes of their times that the godly did not communicate with others in their sinnes although they did continue with them in the communion of the sacraments If a church depart from the Lord by any transgression and therein remain irrepentant after due conviction and will not be reclaimed it manifesteth unto us that God also hath left it and that as the church by her sinne hath separated from and broken covenant with God so God by leaving her in hardnesse of heart without repentance hath on his part broken and dissolved the covenant also The Lord Jesus threatneth the churches for leaving their first love and for their lukewarmnesse that he will come against them speedily and remove their candlestick that is dischurch them except they repent and spue them as lothsome out of his mouth It is true the Apostles mention corruptions in the churches with utter dislike severe reproof and strait charge of reformation and the Lord Jesus threatneth the churches for lukewarmnesse and leaving their first love But neither Christ nor his Apostles did ever blame the faithfull for holding communion in those churches in the ordinances of worship or give them charge to depart if disorders and abuses were not forthwith corrected and amended Not to enquire what is due conviction Not to enquire what is due conviction or when a church is to be deemed obstinately impenitent it is most untrue that the toleration of disorders or maintenance of corruptions of some kind by some yea by many in the church is to us a manifest token that God hath left it The history of the church from the very first plantation thereof unto this very day doth evidence that many and foul abuses disorders and corruptions have continued in the churches of God when yet the Lord did not utterly take from them all tokens of his visible presence This is confessed of the church of the Jews And if they continued the church of God when they had broken covenant for their part so long as the Lord continued the signes of his visible presence among them how dare any man think or say that God hath utterly left or forsaken that people amongst whom he dwelleth plentifully by the means of grace and unto whom he imparteth the graces of his Spirit though for their sinnes they deserve to be cast off The Lord is God and not man therefore the sonnes of Jacob are not confounded The Jews at first were chosen to be the people of God not for their righteousnesse but of the rich grace and mercy of God They continue to be his church not for their righteousnesse but according to his free and gracious promise And so long as Christ doth of his mere grace and love bear with the manners of his church and giveth her not a bill of divorce it is not for men to say or judge that he hath utterly left and forsaken her And seeing the faithfull must follow Christ dwell with Christ and abide with him so long as Christ doth dwell in the assembly by his presence and plentifull means of grace it is not lawfull for them voluntarily to depart and break off communion CHAP. XI Of holding communion with that assembly in the worship of God where we cannot perform all duties mentioned Matth. 18. 15 16 17. VVHosoever neglecteth Christs rule in proceeding with his minister or others of the church both partaketh in their sin and sinneth against Christs command Matth. 18. If he be ignorant of Christs rule and order yet he sinneth but if he know it and do it not then his sin remaineth Now the rule prescribed by Christ is That one brother offended should warn any member of the same church whereof he is a member if he offend him yea though it be his minister And if he reform not he must proceed to warn him more solemnly taking two or three with him doing it in the name of Christ If this admonition take not effect for reformation he must tell the church If the church then will not do their duty he must clear himself protesting against their neglect therein Hos 2. 12. The brief and plain meaning of this objection is That every Christian is bound to perform all those offices mentioned to every delinquent brother in society or communion and that it is not lawfull to abide in society or communion where a man cannot perform all those duties without defiling or undoing himself And therein is implyed that seeing the Jews had no such order for excommunication established amongst them therefore they might hold communion not withstanding the corruptions that were found amongst them To trie the strength of this argument let it be granted that our Saviour speaketh not of private managing of civil affairs and private injuries whereby we might recover what we lost by the injurie of our brother for that is an indulgence or benefit no commandment of rule and duty yea sometimes it is a fault not to suffer wrong but of church-admonitions and censures and that order which he hath set for the winning or punishment of offenders But then by a delinquent brother we must not understand onely one of the same particular society or fellowship but any one of what countrey or condition soever with whom we have religious fellowship If thy brother If any man that is called a brother thy brother that is a Christian For our Lord hath appointed no such course to be taken with them that are out of the church Suppose Christians of distinct societies living remote one from another do trespasse one against the other is not the innocent party bound to hold the course here prescribed with the delinquent brother The rule of our Saviour is not That one brother offended should admonish any member of the same church whereof he is a member that is an addition which the text will not acknowledge but If thy brother trespasse against thee Christ speaketh here unto his Apostles but not unto them simply as Apostles but as disciples Christians and followers of Christ because the things here commanded are common to all
Christians and not peculiar to the Apostolicall function It is further to be enquired in what cases we are to hold the course prescribed If thy brother sin against thee This cannot be meant of secret offenses known unto one onely For wisdome and piety both forbid us to bring into light the private sinnes and offenses of brethren whereof they cannot be convinced for this is to be a revealer rather then a healer of our brothers infirmities If I know an offense committed by another whereof I can make no proof in love I must admonish him privately mourn and pray for him and so leave him to the Lord to whom the judgement of secret things doth belong This is acknowledged by them who interpret this text of sinnes secretly committed against God In those sinnes which are so hid and secret that he who should deny them can be convinced with no witnesses there is none or very little place left to this saying of Christ Some would have it that Christ speaketh of secret offenses against God because the word is most properly used for sinne and another for wrong and injury but this will bear no weight For the word is generall but the phrase To sinne against thee is spoken of wrongs and injuries against men As Let not the King sinne against David his servant that is Do not evil unto him Plot not evil or death against him because he hath not sinned against thee that is He hath hurt thee in nothing He hath offended thee in no matter Did I not say unto you Sinne not against the lad that is Hurt him not or Kill him not for so Reuben spake unto his brethren when they thought of killing Joseph When any one hath sinned against his neighbour that is hath hurt or offended him by any means What have I sinned against thee or against thy servants that is Wherein have I done wrong or injurie to thee And so in this passage If thy brother sin against thee that is If he hurt or wrong thee not If thou be privie to his sin This is plain if it be compared with that of Luke If thy brother sinne against thee seven times a day and the question of Peter If my brother sin against me how oft must I forgive him till seven times and our Saviours answer I say not unto thee Till seven times but Vntill seventy times seven times Neither is our brother to be accused for every light fault or trespasse against us but for that which is scelus or affine sceleri or for that which is an argument unlesse the rest of his life be known and approved of a prophane man a contemner of God and his neighbour There are some faults of men as it were naturall and of no great moment there it is not alwayes necessary that complaints should be doubled Some faults are to be wrapped up in silence and covered with the cloke of charity Not all sinnes are meant but such as are stumbling-blocks to mens consciences and such as are manifest to be sinnes and to be committed in case they should be denied But though sins against God be not expressely intended in this place by analogie they must be understood because the principall end why our brother offending is to be admonished and complained of if he do not repent is the salvation of his soul which hath place in sinnes against God no lesse then in offenses against our selves But herein Christian moderation requireth that many ignorances errors infirmities and weaknesses of quotidian incursion which overtake the godly be covered in love and not made the matter of complaint and censure Some errours and frailties be of that nature that if by admonition of love I cannot cure them I must cover them in love yea though the party out of a false perswasion that he is in the truth when he doth erre should be obstinate It must also be remembred that this duty first by one then by more and lastly by the church upon complaint made is affirmative and bindeth onely when occasion season and opportunity is offered or a Christian in speciall is called thereunto An oath is one branch of Gods worship but he dishonoureth not God who never sweareth if he be never lawfully called thereunto and the like may be said of the duty of admonition by way of censure It is the office of a chirurgian to launch and cut when need requireth but it is no impeachment to his skill or office if he was never enforced to that service If the occasion of admonition be just a Christian must further wait for the season when it may be fit to administer it best and in what manner For admonition must be used as physick which is not like to work kindly unlesse the patient be in right temper to receive it And for complaint to the church if private admonition first by one then by more prevail not a Christian is not ordinarily bound unto it when he cannot perform it or do it with good successe If the Jews had not the distinct ordinance of ecclesiasticall excommunication yet the Lord took order then as well as now that no sinne should be suffered unreformed no obstinate sinner uncut off And therefore if a man committed a sinne whether of ignorance or otherwise for which he was not to die without pardon he was to be told and admonished of his offense and to manifest his repentance But the obstinate and presumptuous were to be cut off So that the godly amongst the Jews were first to admonish the transgressour and if he did not repent then to proceed further according to the Lords ordinance But now suppose the guides temporall or ecclesiasticall to whom the matter must be brought be so corrupt that they would countenance the offender punish the complainant establish the disorder rather then redresse or amend it in this case what should the innocent do must he complain to his undoing or leave his standing in the church as unlawfull because he cannot do the duties which God calleth for at his hands The shepherds of the church of the Jews were many times blind wicked vain persons such as Christ calleth thieves robbers hirelings The scribes and Pharisees what were they but blind guides corrupt teachers who caused the people to erre If the disciples or faithfull had sought to them for reformation of abuses or redresse of offenses what could have been expected If by the church we understand either the guides and governours or the whole society and faithfull we know the guides of the church are many times remisse idle partiall corrupt The Corinthian Pastours built hay and stubble upon the foundation which Paul had laid amongst them were false Apostles deceitfull workers who did transform themselves into the Apostles of Christ In Galatia the Pastours troubled the church with corrupt doctine The Angels of
Thyatira Laodicea Pergamus and Sardis are all reprehended What then must the faithfull do leave their standings and depart from the ordinances of grace whilest God is pleased to dwell amongst them or neglect the duty which God calleth them unto and so partake in other mens sin The community or congregation it self is oft divided remisse the greatest part many times the worst so that the best cannot be heard amongst them truth cannot take place In Corinth there were so many sects and divisions that the house of Chloe was constrained to complain of them to the Apostle most of them were puffed up in the case of the incestuous man that it had been in vain for the better sort to seek his casting out if the Apostle had not sharply admonished them of their duty And their disorder in coming to the Lords supper was generall so that the better sort might bewail but could not redresse it In the primitive church there was such contention oftentimes about the choise and election of ministers the Pastours divided from the people and the people one from another to the committing of many outrages that if the godly must not hold any place in the church but where they could perform all offices injoyned in the text of scripture before alledged they must welnigh go out of the world In this and such cases then what should the faithfull do Tell the church they cannot for that is divided and it may be the greatest part holdeth the worst cause Depart they must not for the Lord doth not go before them and if they depart without him they depart from the Lord himself What remaineth then but that with mercifull affection they dislike reprove and correct as much as in them lieth what they find to be amisse what they cannot amend that they should patiently endure and suffer and in loving sort bewail and lament till God do either correct and amend it or make way for their enlargement as they may see the Lord to go before them But in the mean space it will be said they do not their duty in telling the church Nay rather the Lord requireth not that particular duty at that time because they have no opportunity or means to do it The rule prescribed concerneth visible and particular churches as a solemn ordinance of Christ for the humbling and saving of an obstinate sinner but a Christian may be a true member of a visible church when he is hindred and cannot do the thing that is there prescribed For our Saviour speaketh of a brother that doth justly truly and according to equity reprehend admonish or complain and of them who being set in office do rightly and lawfully perform the office whereunto they are appointed of God of the church who doeth what becometh her keepeth herself within the bounds prescribed of God and rightly executeth what is committed to her trust But in the true church of God which Christ is pleased to grace with the visible tokens of his presence all things may fall out clean contrary that such as be in office do not truly discharge their office that the church doth not keep herself to the rule nor fulfill the trust committed unto her In the Law they that were thought unclean were to be restrained from the sacrifices the eating of the passeover entrance into the temple And not onely legall pollutions but sinnes of all kinds whether by errour or ignorance of the law or fact or voluntarily committed were to be expiated according to the prescript of the law which doth necessarily presuppose uncleannesse and that accompanied separation from the altar and the participation of the holy things The legall ceremonies which were outward and carnall did represent spirituall and internall to the minds of the faithfull as the uncleannesse of the body did the inward filth of the soul The wicked are oftentimes upbraided that they durst come into the presence of God The scriptures testifie that the Lord acceteth the sacrifices of righteousnesse of a broken and contrite heart that he is not pleased with the sacrifices of wicked men whose hands are full of bloud And the Lord often giveth commandment that he which shall do so or so or shall not do this or that shall be cut off from his people All which whether they conclude the use of excommunication amongst the Jews let the learned judge But howsoever this is most certain Many things were required which the wicked altogether neglected the godly could not redresse nor complain of to them that should or if they did no regard was had thereunto no reformation followed and yet the godly left not their standings as unlawfull nor the society as left and forsaken of God because they had broken covenant with him nor the ordinances of God as if externall communion with the wicked as one body had polluted and defiled them Put case a brother offended make a complaint to the church of some private injury or wrong received by one of the same or another socity and the church to whom the complaint is brought deal remissely either through ignorance partiality carelessenesse or the like must the innocent party stand to the decision of the church although they do not see right exactly restored and the delinquent brought to repentance or must he protest against their neglect and depart from the society as not to be communicated with because they tolerate a wicked and ungodly person among them If the first then simply to be present at the worship of God where wicked men are tolerated is not to partake in their sin If the latter then the accuser may be judge in his own cause and not onely hold him an heathen whom the church esteemeth holy and honest but hold the church it self heathen then because they account him not so blame-worthy whom he accuseth then which what is more contrary to the rule of our Saviour And so if true examination be made they that leave our societies because they cannot observe the rule prescribed by Christ do of all others most neglect it in their separation because they challenge that authority which Christ never gave them and wait not upon him to go before them If iniquity be committed in the church and complaint and proof accordingly made and the church will not reform or reject the party offending but will on the contrary maintein presumptuously and abett such impiety then by abetting the party and his sin she maketh it her own by imputation and enwrappeth her self in the same guilt with the sinner and remaining irreformable either by such members of the same church as are faithfull if there be any or by other sister-churche wipeth herself out of the Lords church-rolle and now ceaseth to be any longer the true church of Christ And whatsoever truths or ordinances of Christ this rebellious rout still reteineth it but usurpeth the same without right unto them or
immediately from God and not from the people or he leaveth it to the arbitrement of the church to chuse according to pleasure such as must receive charge and authority from her and then they must execute their office in her name so as shall seem good unto the church and neither longer nor otherwise For if the ministers of the church be subject to God and Christ by the intervention of the faithfull onely that they preach or administer the sacraments rule or feed they have it from the people and not from God And if they depend immediately upon the faithfull to wit two or three gathered together in covenant they must derive and draw from them what in order they are to preach unto men in the name of the Lord For from him must the embassadour learn his errand from whom he receiveth his commission Moreover if the power of the keyes be given first and immediately unto the community of the faithfull what reason can be given why in defect of officers the church might not rule govern feed bind loose preach and administer the sacraments or if any fail in any office why she might not supply that want by her power For the power of the keyes doth contein both authority and exercise power being given to this end that it might be exercised as it is vouchsafed But the church when she is destitute of officers cannot execute those acts of rule nor by her power supply the want of any office onely she hath a ministery of calling one whom Christ hath described that from Christ he may have power of office given him in the vacant place In the church of Christ the officers are called servants and in that relation the church may be called a Lord And if Christ truly call the Sonne of man Lord of the Sabbath because the Sabbath was made for man and not man for the Sabbath we may also call the church in a respect Lord of the officers for the officers are for the church and not the church for them The church-officers are the church-servants and it is strange men should have no command over their servants If the officers of Christ be both of and for the church or people and community the people may not onely in some respects be called their Lords but indeed they have a true lordlike power over them But the church hath no lordlike power over the ministers of Christ whom he hath set over his house to rule and guide it by authority received from him and according to his direction whose ministers properly they are who is the Prince of Pastours The object about which the ecclesiasticall ministery is exercised is the church and their function is for the good of the church but the principall cause and Lord of the ministers upon whom they depend is Christ and not the church When our Saviour saith The Sonne of man is Lord of the Sabbath he speaketh of himself alone rather then of man in generall For to be the Lord of the Sabbath that is to have the Sabbath in his power so as he might dispense or do contrary to the law is proper to the Law-giver But not to insist thereupon the ministers are appointed for the good of the flocks committed to their charge in the name of Christ but the flocks neither are nor ought to be called Lords or Masters of their Pastours or Teachers As in the naturall body all power is first in the community or totum and afterwards in a particular person or part so it is in the body ecclesiasticall All that is true in the body naturall or politick cannot be applyed to the mysticall body of Christ For analogum is not in omni simile for then it should be the same with the analogatum All the power of hearing seeing c. are in the whole man which doth produce them effectually though formally and instrumentally they are in the eare and eye and the reason is because these powers are naturall and whatever is naturall doth first agree to the community or totum and afterward to a particular person or part But all that is in these bodies cannot hold in Christs mysticall body In a naturall body the power is first in the community in a particular person from it but all ecclesiasticall power is first in our King before any in the church from him In naturall bodies the power of seeing is first immediately in the man and for the man in the eye In the mysticall body the faith of the believer is not first immediately in all then in the believer but first of all and immediately in the personall believer for whose good it serveth more properly then for the whole every man being to live by his own faith One man is capable of grace which cannot agree to the whole community immediately The power of Apostleship or of ordinary ministery was not first in the church and so derived to the Apostles and ministers but immediately from Christ seated in the Apostles and ordinary Pastours and Teachers For seeing power ecclesiasticall was first in Christ as in a prince not subject to the church or dependent upon her consequently it perteineth to him as prince to take order concerning his embassadours and substitutes whose power is derived from him not from the church who of her own nature is not a mistresse in spirituall things but the servant of Jesus Christ redeemed by him Christ is the first authour of this spirituall power upon whose will and institution all things depend as for the church she can give no spirituall power to few or many one or more as please herself for what time she will but must submit to that which Christ hath left for her spirituall good and comfort The words are as clear as the sun Tell the church that is the congregation or assembly whereof the offender is a member which rule concerneth all the visible churches in the world since the power of excommunication is an essentiall property one of the keys of the kingdome the onely solemn ordinance in the church for the humbling and saving of an obstinate offender and as necessary as the power to receive in members without which a church cannot be gathered or consist But what are we to understand by the church or assembly A company consisting though but of two or three separated from the world whether Unchristian or Antichristian and gathered into the name of Christ by a covenant made to walk in the wayes of God made known unto them though they be without any officers among them which company being a church hath interest in all the holy things of Christ within and amongst themselves immediately under him the head without any forrein aid or assistance For a set company of believers must needs be a constituted visible church Two or three or more people making Peters confession Matth. 16. are the church There were churches
before olders ordained and a company of faithfull people without officers may be in covenant with God and have him dwell amongst them and may have communion one with another and their children have right to baptisme And it must be considered that two or three gathered together have the same right with two or three hundred By two or three having this power of binding or loosing cannot be meant two or three ministers considered severally from the body which alone are not the church for any publick administration but the officers of the church but by two or three are meant the meanest communion or society of Saints whether with officers or without officers This then is that which he would clearly evince out of this text of scripture That spirituall power is essentially and primarily given to the society of the faithfull few or many though but two or three to the faithfull without their guides or officers who are added to the church and derive their authority from the church to whom it agreeth secondarily and by accident and so by the church understand any collection of the faithfull united in covenant great or small few or many with or without guides or officers The church is sometimes put for believers few or many But to the making up of a visible distinct society or congregation properly so called or body politicall furnished with the power of Christ for government and the exercise of all religious duties and ordinances of worship a competent number is requisite and necessary At first Adam and Eve were the church when there were none other persons in the world and might perform all the officers of a church at that time required of them But two or three are no sufficient number to make up that society which now we speak of There is a twofold church as the society of Christians is twofold publick or private The private society may be in one family though small The publick society is a convenient number of such as do in one uniform agreed course of outward joynt worship of God professe that righteousnesse which is by the faith of Jesus Christ The number of men worshipping God aright is a church be it few or many be it few or many but two or three cannot make up an intire society consisting of all its parts fitted to the execution of all substantiall offices perteining to the body or corporation A competent and fit number there must be to make up this body but no precise number is or can be determined it may be more or lesse according to the circumstances of time place and other occurrences Therefore for our direction in this case it is good to look at their pattern who first planted the churches of God according to the wisdome of God and by the direction of his Spirit And to begin with the Apostles because we speak of Christian churches first by comparing passages of holy scripture together we shall find that to ordain elders city by city and to ordain elders church by church are used as phrases adaequate and aequipollent not that the whole multitude of the one and locall bounds of the other should make but one congregation but because the Christians or believers within those bounds or limits were framed into one Christian society or church For Presbyters were not given but to Disciples and Christians now converted out of the multitude and locall limits wherewith cities were bounded Now though the Apostles framing the cities with their suburbs and territories into one church or society on the present occasion doth not exclude the constituting of any other society or congregation within the same locall bounds when the multitude of believers should be encreased yet it doth evidently confirm that the number of believers requisite to the making up of a perfect or complete church in all parts and offices must not be small The Apostles never comprehend the multitude of citizens unconverted to the profession of the faith under the name of the church neither can it be imagined that the whole multitude within those locall circuits united in civil society was linked by any spirituall bond or tie but the city had the reason of an ample continent the church of a thing conteined Neverthelesse the blessing of God considered which did extraordinarily accompany the labours of the Apostles according to the prophesies foregoing touching the calling of the Gentiles the number of believers we may well think within that circuit was very great But if we take a view of particular churches the matter will be more plain The Christian church at Jerusalem was one distinct society which did congregate upon occasion and held communion in the ordinances of worship But it grew and encreased first to three thousand then to five thousand afterward multitudes of men and women were added and then it came to millions It may be in this last number such believers are reckoned as had no fixed habitation in Jerusalem but came thither upon occasion and were there in transitu and not as fixed members of this church viz. such as came up by occasion of the Passeover or Pentecost or other like feast and were onely there for the present It may be the Apostles tolerated them though more then could fitly meet together ordinarily in one congregation because they foresaw such times to ensue wherein many of them should translate themselves and be dispersed hither and thither It may be also God let it grow more rank and abundant then ordinary churches because it was ecclesia surcularis many of whose branches were to be translated in their time But whatsoever might be the reason of this great number this is certain the multitude was great for after it was grown to five thousand and multitudes of men and women were added it encreased daily The number of disciples encreased greatly in Jerusalem and a great company of the Priests were obedient to the faith The Syriack Interpreter hath it of the Jews sc inhabiting Judea but the Greek Arabick Ethiopick Vulgar and Chrysostom approve the former And the number of Priests was not small as the scripture witnesseth And when all the Apostles or the greatest part of them remained at Jerusalem continuing in the ministery of the word and prayer and that they might do it the more earnestly and diligently left off the care of the poore to others how can we think that the whole church did not multiply and encrease It is most probable that the whole city of Samaria in a manner embraced the faith The people gave heed with one accord unto those things which Philip spake As the whole city from the least unto the greatest had given heed to Simon Magus before so to Philip now when he preached Christ It is said also that Samaria received the Gospel which argueth that it had universall enterteinment among them In
other churches we shall not find the number of believers mentioned precisely but without question it was not samall in Antioch of which it is said a great number believing turned unto the Lord as that Barnabas by his preaching added a great multitude unto the Lord and that Paul and Barnabas continued there teaching and preaching with many others the word of the Lord. The like may be said of Corinth Philippi and the seven churches of Asia which are all spoken of as particular churches and societies They stretch the limits of the church of Corinth too farre that extend it to all the Saints in Achaia because the Apostle nameth the rest of Achaia with them as he doth all Saints in all places For he might speak of them as of divers churches in one province as he doth in other places And it is too grosse to think that all in Achaia came to Corinth to be instructed and make their contribution every church using the first day of the week when they assembled to make their collections within themselves Neither can it be well conceived how all Achaia should assemble together for the service of God and the execution of discipline as it is noted of the church of Corinth It will easily be credited that the number of believers was great in Ephesus if we call to mind that when Paul had been there but two yeares all they which dwelt in Asia had heard the word of the Lord both Jews and Graecians those that had used curious arts came and burned their books in the sight of all men which could not be done without great danger unto the church unlesse a great part of the city had believed the art of making shrines and Diana's temple was in danger to be set at nothing and that a great doore and effectuall was opened unto the Apostle at Ephesus And that the multitude of believers was great in all proper settled politicall societies appeareth in this that the Apostles appointed divers overseers elders and deacons to teach and govern the people and take care of the poore which they would not have done nor could the church have born the charge thereof if the number had not been large Two or three making Peters confession cannot be the church in this passage of scripture for the party complained of is one member and the complainant another and he is to take with him one or two if he be not heard before he bring the matter unto the church and how then shall any two or three separated from the world and consenting together in an holy covenant be the church in this place If any two or three consenting in an holy covenant serve to make up this community or church what hindreth but it may consist of women and children onely and so the spirituall authority of teaching exhorting binding loosing remitting reteining sins shall originally executivè agree unto a community of believing women whereof every member is regularly uncapable For the Apostle teacheth plainly that a woman may not speak in the congregation And though he speak particularly of prophesying and teaching yet layeth he down a more generall rule forbidding all such speaking as in which authority is used that is usurped over the man which is done specially in judgement And if a woman may not so much as move a question in the church for instruction how much lesse may she give a voice or rather a reproof for censure And if women be debarred by their sex as from ordinary prophesying so from any other dealing wherein they take authority over the man how can two or three believing women be the church with power ministeriall publickly to bind and loose remit and retein sinnes And if two or three gathered together have the same right and power with two or three hundred or two or three thousand let the society without officers be never so great it cannot be the church that is here meant For those Divines which hold power and authority of binding and loosing to be delivered by Christ to the whole church that is to every particular church collectively because it perteineth to them to deny Christian communion to such wicked persons as adde contumacy to their disobedience and to remit the punishment again upon repentance they generally with one consent maintein that the execution and judiciall exercising of this power perteineth to that company and assembly of officers or governours in every church which the Apostle calleth a presbytery But our Saviour in that text of Scripture speaketh of the execution and exercise of the power of binding and loosing which was never committed to the community of the faithfull without officers If the joynt consent of orthodox Divines move not let it be considered that the exercise of ecclesiasticall censures externall and authoritative was never committed to the community of the faithfull without officers never exercised by the faithfull in any age of the Christian church Let such as plead for this power bring forth either commission for it or precedent of it if they be able The externall and authoritative power of binding and loosing as the greatest power in the church doth comprehend under it all matters subordinate and of the same nature power to preach the word autoritatively and to admit unto or put from the sacraments but the exercise of this inferiour power was never committed to a Christian society or church without officers And if we will not make one text of scripture contrary to another we cannot think the exercise of that power is here given to the community of the faithfull few or many without officers which in all other places is given to the governours never to the faithfull without guides By the church the whole multitude of believers whether with officers or without cannot be understood For that power agreeth not to the whole body in actu primo or in esse as they speak whereof many particular members regularly are not capable as the faculty of speaking or seeing should not first belong to man as the principium Quod if the whole in all parts were not capable of that power But the power of binding or loosing cannot regularly agree to many particular members of that community sc women and children And if women and children though believers be here excluded the word church must not be taken in the largest and most ordinary signification in the new Testament for so it comprehendeth all believers disciples faithfull linked in society If the authority of binding or loosing pertein to the whole church in actu primo sive in esse and to the Presbytery alone in actu secundo sive in operari as the act of speaking perteineth to a man as the principium Quod but to the tongue alone as the principium Quo yet the church cannot be taken for the whole community for our Saviour
speaketh of the actuall execution of this power and not of the power it self which onely belongeth to the governours And if the church be the Christian Presbytery as it exerciseth discipline and not the multitude of the faithfull then is this text in vain alledged to proove all power Ecclesiasticall to be originally and by way of execution in the community of the faithfull then the power of hearing examining determining and censuring doth primarily belong unto the Presbytery and not unto the faithfull in common God is the God of order and not of confusion But if the hearing and determining of all causes which may fall out in a society consisting of three or four six or eight ten or twenty thousand persons for so many may be in one society must be referred to the whole community and that upon the Lords day to be joyned with the administration of the word sacraments almes and the rest yea in these cases to go before the other parts of worship lest the holy things of God be polluted by notorious obstinate offenders disorder and confusion cannot be avoyded When shall controversies be decided How shall the community have sufficient intelligence of the state and quality of matters Either businesses must be determined rashly or infinitely protracted before they can be heard of every man and they agreed together In so great a multitude it cannot be conceived how things should be done seasonably moderately in order without partiality and dissension where every one may walk according to his own rule and no man to be guided or directed by another but as pleaseth himself And if spirituall power originaliter executivè be given to every member of and to the whole community of the faithfull then is every member in some sort a ruler and governour And if we search into the records of the church we shall find none example either in the holy scriptures or the histories of the ancient church where the universall multitude of the faithfull none directing or governing the action did lawfully proceed in the determination of spirituall matters of this kind In the old testament not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is rendred Synagoga but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is translated Ecclesia signifieth an assembly of princes and elders of the people and so of prophets likewise for when the words are generall to note any assembly of men met together whether civil or sacred it is not strange if the congregation of princes nobles elders and prophets assembled be known by the same name In the new Testament the word church is sometimes an assembly or company howsoever gathered together but ordinarily it noteth a society of faithfull Christians as all and every siant are called saints But as the Apostle when he doth grievously reprehend the Corinthians that they had not brought the knowledge of their contentions to the saints he understandeth not the promiscuous multitude but some speciall or chief amongst them So by the church which noteth a multitude or society of believers we must understand some and the chief of the church a church in a church For when it commonly signifyeth a multitude with relation to religion the church-governours set over the flock by Christ assembled to heare and determine matters that may fall out amongst the faithfull is not unfitly nor obscurely called the church And those things are rightly said to be brought to the church which are brought to them that guide the church by the authority and appointment of Christ As the body is said to see when the eyes alone see so the church is said to heare that which they onely do heare who are the eares of the church Not that the guides are substitutes of the multitude in that respect for the eye is not the deputy of the hand or foot but that the power which they have received they have received it from Christ for the whole body and must execute it to the good and profit of the whole They are the stewards deputies ministers of Christ but for the whole body and every member thereof From all this it is apparent that the word church in this text of scripture cannot be taken as it is commonly in other passages of the new Testament For in other texts it noteth the multitude of believers without distinction of sex age or condition but here women and children are excluded as regularly uncapable of that power here spoken of In other places the church signifyeth a multitude of believers saints faithfull or disciples as they are distinguished from their officers and guides which are set as stewards in the Lords family and officers in his corporation but here the officers of the church are necessarily included If the word must be interpreted according to the circumstances of the text and the matter intreated of the matter here insisted upon is no where else touched in all the new Testament for here and no where else is a rule left by Christ how offenders are to be dealt withall and by whom the sentence is to be determined and if the matter be peculiar it is no marvell if the words be taken in a sense restrained The Syriack interpreter useth three words to expresse the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synagogue or Assembly which is used for the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old Testament and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the new But Matth. 10. 17. he translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tremellius rendreth in Concilia Boderian in domum judiciorum De Dieu in domum judicum For as among the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so among the Syrians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 25. 23. The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregatio Acts 19. 32 39 40. and is used in the old Testament for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it signifieth the assembly of Judges Psal 82. 1. and in the new for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 5. 27. and 6. 12. and 23. 1 20 28. In other passages they translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 16. 18. 18. 17. Acts 2. 47. 5. 11. 8. 1 3. 9. 31. Rom. 16. 1 4 5 c. which they use for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 7. 8. 74. 2. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 22. 26 27. 35. 12. 40. 10. 89. 6. 149. 1. The Arabick Interpreter useth foure words in the new Testament First of all Gamhon Acts 19. 31 39. which in the old Testament they use for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 35. 18. 74. 2. Psal 1. 5. 82. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
that agreeth to the whole community and not to the officers alone Moreover the power of excommunication is an essentiall property one of the keyes of the kingdome and as necessary as the power to receive in members without which a church cannot be gathered or consist Every society consisting of two or three believers met together to pray is not that church which hath power to excommunicate for then in many Christian congregations and in divers families there should be many churches invested with this authority No one example can be alledged out of scripture or ecclesiasticall story of the ancient church in which the multitude of the faithfull no guides or officers moderating the action did lawfully excommunicate or judge as the Apostle speaketh any member of the society No promise can be shewed in holy writ wherein any such authority is bequeathed to two or three private believers disciples or brethren The sentence of excommunication is to be concluded and denounced by men met together in the name of Christ that is by the commandment and authority of Christ and with the power of Christ but it will never be proved that Christ hath authorized two or three Christian people without officers or guides to meet in his name and by his power to denounce that grave and fearfull sentence The church to whom this power perteineth is an assembly gathered in the name and by the power of Christ for such a purpose which agreeth to them onely who have received power from Christ to do that service and not to every society nor to every one in any complete society of believers And thus the words of our Saviour must be expounded if they have such reference to the precedent matter But they may contein a reason drawn from the lesse to the greater thus If Christ be present with two or three gathered together in his name to ask things agreeable to his will he will much more confirm in heaven whatsoever his officers and servants assembled in his name shall determine and conclude and what sentence they shall denounce upon mature deliberation according to his will If we speak of complete churches such as the Apostles planted it hath power of excommunication which is one part of the power of the keyes but the execution of that power is not essentiall to the church either constitutively or consecutively It is neither the matter nor form of the church nor that which doth necessarily flow from them as an inseparable property The moderate use of excommunication is necessary to the well-being of a church but there may be a true church where there is no discipline of excommunication and where that censure is not put in practice He may be a good physitian who never used section a good chirurgian who hath no saw and the body sound which never suffered the cutting off of a member The conclusion is That all spirituall power is immediately derived from Christ to be exercised by his direction and appointment for the good and benefit of the whole church The power of preaching the word authoritatively and administration of the sacraments perteineth to the Pastours and Teachers onely which power they have received from Christ must exercise for the edification of the flock The power of excommunication formaliter exsecutivè is proper to the company or assembly of guides and rulers in the church derived from Christ to be exercised as Christ shall go before them but with the notice of and due regard had unto the whole society CHAP. XIII An examination of sundry positions laid down by M r Jacob in his Exposition of the second commandement tending to Separation TO know the true sense and meaning the just scope and purpose of the second commandment is of continuall and necessary use and rightly conceived might be a means of unity and peace amongst brethren in matters of worship In this regard M r Jacob as he saith compiled a brief exposition of that commandment and with a mind desirous to maintein and keep the people of God within the bounds of truth and peace I purpose a brief plain and modest examination of his exposition in some particulars concerning the speciall object of the commandment and positions taken by some to be just grounds of Separation By the second commandment we stand bound to embrace all the instituted holy doctrines means and ordinances both inward and outward appointed of God to bring us life to believe that we have to bring us to eternall life a Mediatour and Saviour given us and that he is a Priest Prophet and King These things are not in the first but in the second commandment although they be inward actions of the mind and inward worship This is a private conceit affirmed without ground or reason to support it crosse to the commandment and M r Jacob himself Contrary to the commandment for the first commandment enjoyneth us to take the true Jehovah to be our God as in covenant he hath bound himself unto his Israel But God is not our God in covenant but in and through a Mediatour And therefore the first commandment bindeth us to take the true God in and through a Mediatour that is Jesus Christ to be our God M r Jacob holdeth the tables of the law to be the Lords testimony and convenant wherein all duties whatsoever even the Evangelicall as faith hope and repentance are commanded But in the covenant of grace in what commandment the Lord hath bound us to know believe hope or call upon him in the same he hath obliged us to know him in Christ to believe in him through Christ and to call upon him in and through a Mediatour For God in Christ or God and Christ is the object of Christian religion and since the fall of Adam there is no throne erected unto which man can come no way prepared no liberty granted for man to come no good successe to be expected but in the name of a Mediatour It is impossible to conceive how Christians should believe that God is or that he is a rewarder of them that seek him diligently but according to his covenant of mercy how they should believe in his free grace and mercy for the remission of sinnes but in and through Jesus Christ our onely Saviour The selfsame precept which bindeth Christians to take the true God to be their God King Father Judge and Saviour bindeth them also to take Jesus Christ to be their sole Mediatour Redeemer Saviour King and Priest and Prophet Not to believe in or worship Jesus Christ is a breach of the first commandment so the profession of Turcisme is against the first commandment To believe in or pray unto Angels or Saints departed as mediatours is a breach of the first commandment All honour and service whatsoever inward or outward which is due unto God by virtue of the first commandment it must be done unto God in and through Jesus Christ
and intire profession of the truth is to be found in the church alone and is conteined in the belly of the church as light in an house whereby it may be discerned The law shall go forth of Sion it is not elsewhere to be found My word shall not depart out of the mouth of thy seed c. The sacraments are seals of the covenant of grace and symboles or testimonies whereby the people of God are distinguished from all other nations The sacraments when for substance they be rightly used are tokens and pledges of our admittance into and spirituall enterteinment in the Lords family This is my covenant that I make with thee Go teach all nations and baptize them into the name of the Father c. Amend your lives and â—e baptized The sacraments do necessarily presuppose a church constituted unto which they are committed as the oracles and ordinances of God unto Israel Baptisme rightly used is within and not without the church It is a seal of the covenant which is the form of the church as some call it to the faithfull and to their seed It is the sacrament of initiation whereby members are solemnly admitted into the body of Christ To have Pastours which feed with spirituall knowledge and understanding is a gift of matrimoniall love which God vouchsafeth unto his church And I will give you Pastours according to mine own heart And though all that heare do not receive the love of the truth yet where God giveth his word it is a signe that some in those places belong to the kingdome of heaven The Apostles first gathered churches and then ordained elders in every citie So that it is proper to the church to be fed and guided by true spirituall Pastours who do both teach and blesse in the name of the Lord. The true worship of God is an inseparable and infallible mark of a people in covenant with God For where Christ is there is 〈◊〉 church but Christ saith Where two or three are met together in my name there am I in the midst among them This is the priviledge of the saints that Christ the prince of his people is in the middest of them and goeth in when they go in And for certain they are gathered in the name of Christ who being lawfully called do assemble to worship God and call upon his name in the mediation of Jesus Christ In times past the church was acknowledged by these signes of continuance in the apostles doctrine and fellowship and breaking of bread and prayer of true fear intire service holy profession and religious prayer The weightiest matter therefore in religion that concerneth a Christian is to know God and Christ to repent heartily and believe unfeignedly which is ever accompanied with holinesse of conversation if God give time and opportunity because without these there is no salvation to men of age and discretion It is a matter of weight and importance also to know where and how God is to be worshipped and the right use of his ordinances as of prayer and the sacraments because otherwise we cannot know how to joyn our selves in holy communion with the people of God in the ordinances of worship which is a necessary duty if God give opportunity But to know the externall order or constitution of a particular ministeriall politicall church is not a matter of weight or importance to be matched with either of the former And if M r Jacob comprehend all these things under the name of the church his speech is false deceitfull and confused because he distinguisheth not things that be of different kinds If the latter it is most inconsiderately spoken and weakly proved For out of the catholick invisible church or society there is no salvation but out of a particular visible ministeriall church salvation is to be had Internall society with the members of Christ and communion with Christ himself which is invisible is necessary externall not so Christ is the Saviour of his body and saved he cannot be by Christ that is not a live-member of his body Noahs ark builded by Gods appointment for the safety of all such as were obedient to his preaching was a type and figure of this onely holy catholick church not of a visible particular ministeriall church for as none of the sonnes of men besides such as entred into Noahs ark were saved from the deluge so whosoever entred into the ark were saved from the deluge And so Noahs ark was a type of that church into which whosoever entreth he shall be saved But this cannot be affirmed of the visible church Peter speaking of the ark wherein few that is eight souls were saved by water he saith The like figure whereunto even baptisme doth also now save us not the putting away of the filth of the flesh but the answer of a good conscience inwards Gods by the resurrection of Jesus Christ His meaning is that Noahâ— ark was a type of that church out of which there is no salvation in which there is most certain salvation and the waters by which such as entred into the ark were saved a type of baptisme But of what baptisme Externall No Externall baptisme and the ark of Noah were types of the same rank both types and signes of that internall baptisme which is wrought by the holy Ghost by which we are incorporated into the body of Christ and become more undoubtedly safe from the everlasting fire then such as entred Noahs ark were from the deluge of water If the ark which Noah built did save all such from the deluge as entred into it how much more shall that holy and catholick church which Christ hath built and sanctified by his most precious bloud give eternall life to all such as in this world become live-members of it Such members they are made not by becoming meÌ„bers of the visible church but by internall grace or sanctification There is not the same reason of externall and internall communion with the church The inward is and was ever necessary the externall necessary when it may be enjoyed Some may be of the church in respect of the profession participation of the ordinances and other inferiour priviledges who are not of the invisible church that is do not communicate in the most perfect work force and effect of saving grace And some that be not full members of the true orthodox and visible church may notwithstanding be found and live members of the mysticall body of Jesus Christ For all that truly believe are in the state of salvation and all that be in the state of salvation be members of that church out of which no salvation is to be hoped for or can be obteined which doth comprehend all the faithfull and them that shall be saved They are in act and in deed both in and of that church and not in desire and wish onely
grievous persecutions the churches of God could not assemble in any great numbers in publick places but have been compelled to meet in dens and caves and woods one and the same society in divers places yet so as the society was not broken though their meeting together in one place was interrupted To meet together therefore in one place is not so essentiall to the church but it may continue one in laws ordinances government and communion though in respect of multitude distance of places and many other occurrences they be constrained to assemble and hold their meeting severally And that it was thus in the churches planted by the apostles it is most probable May we not well think that the Christian church at Jerusalem for whom Christ had prayed particularly to which some attribute the first miraculous conversion by Peters preaching and amongst whom being now ascended into glory he did more abundantly display his power and more conspicuously swallow up the scandal of his Crosse which had the labour of all or many of the apostles for a time in it whose care and industry we may guesse at by their ordination of Deacons that they might not be distracted whereunto much people did resort dayly who though explicitely they did not believe in Christ yet had they in them the faith of the Messias and so were nearer to the kingdome of God then the common heathen which was to send out light to all other churches and be a common nursery to the world May we not well think that this church did quickly rise to such bignesse that they could not well assemble in one congregation as we call them And the same may be said of other churches before mentioned For at that time the regions were white even unto the harvest the time was come when that heavenly kingdome was to be planted amongst all nations and at the beginning God did reveal his arm more extraordinarily and things which have their set period of growing do in their beginnings come on the fastest And seeing the apostles were extraordinarlly furnished for the work and had a great and wide doore set open unto them of God seeing they were diligent and industrious in their work and God was pleased mightily to accompany their endeavours is it not more then conjecturall that within short time the number of believers in those great and populous cities with their suburbs and circumjacent villages did exceed the capacity of one congregation The officers also which the Apostles ordained for the use of those churches were in number more then one ordinary congregation could bear or were necessary for the service thereof unlesse it were exceeding great and could not long continue together with edification but of necessity must assemble in severall places It was not the apostles practice to ordain pastours in those places where as yet no sheep were to be seen or very few and it had been inconvenient to tie the faithfull to one congregation when by reason of multitude they could not meet in one place to their edification What then remaineth but that they might assemble in divers places and yet hold communion in laws ordinances government and officers When presbyters were first assigned to their particular cures it is not certain Eusebius reporteth that many churches were gathered in Alexandria by Mark But what he alledgeth out of Philo as if it was to be understood of Christians is misapplied by him The first as it is commonly received that divided churches into parishes and assigned presbyters distinctly to take care of them was Euaristus Bishop of Rome But Platina reporteth this upon the credit of Damasus and that supposititious for the authour of the book carrying the title of Damasus was Anastasius Bibliothecarius an Abbot of Rome who lived about the yeare DCCCLVIII And what probability is there that under the reigne of Trajan who moved the third persecution from Nero against the church and that most violent there should be place to divide parishes and place singular presbyters over their peculiar charges Some think with more probability that Dionysius who was bishop of Rome in the yeare of Christ 267. did ordain parishes and commit them so ordained to Presbyters For in his dayes the church had peace Galienus by publick edict granting liberty But if it be yielded that there were some parochiall divisions about those times they were not many and within the city and were but as chapells of ease the church holding and continuing the same communion And whensoever Presbyters were assigned to their speciall cures we may conceive the multitude of believers though within the cities onely necessarily required their assembling in divers places before For though the number of Christians was sometimes greatly wasted with hot and fierie persecutions as Platina in vita Xisti 1. who followed Alexander the successour of Euaristus about the yeare of Christ 120. writeth by reason of the frequent slaughters there were few found at Rome which durst professe the name of Christ And Onuphrius Annot. in vit Hig. saith Although all Popes in those times suffered not martyrdome yet they endured many things for the confession of Christ of the raging common people and wicked magistrates who reteined perpetuall hatred against Christians neverthelesse at other times the number of Christians did greatly increase as the Ecclestasticall story noteth a most remarkable growth of the faith in the time of Fabian before Cornelius Neither must we think that an Emperour as Philippus favouring the faith did not bring on multitudes to the like profession Cornelius reporteth that in the church of Rome there were seaven Deacons seaven Subdeacons two and forty Acolyths two and fifty Lectours Porters Exorcists six and forty Presbyters a thousand and five hundred widows poore and sick And from hence he doth amplifie Novatus his pertinacy that none of the numerous clergy nor yet of the people very great and innumerable could turn him or recall him This was one visible ministeriall church wherein all the members had union and communion together for the mutuall edifying and restoring one of another but it was too great and abundant ordinarily to assemble in one place So that the church might remain one when the multitude was too great to meet in one place ordinarily and when particular Presbyters were assigned to particular cures For that was not a division of the society into societies distinct but an assignement of some particular officer to the oversight of one part or branch of the society for the more fit and commodious government of the whole as it was conceived and they so attended that branch of the society or church that their care and oversight reached to the whole And out of doubt this form or kind of a visible and ministeriall church is much nearer to the patterns and precedents set by the apostles in the first plantation of Christian churches then that two three or few believers
his good pleasure If their ministery was true in some respects and false in others then the ministery is not absolutely false which in some respect is not pure as it ought and is to be desired then also it is no sin to communicate in a false ministery in some respect so farre to wit as it hath truth in it and doth carry the stamp of God The priests scribes and Pharisees were of the tribe of Levi which was set apart for the ministery yet might they be strangers thieves robbers murderers which the sheep of Christ will not heare that is follow or be led by them For the ministers whom our Saviour chargeth as thieves and murderers were of continuall succession of Levi and Aaron especially and it is to be understood of them who teach false doctrine and not of them who enter without a lawfull outward calling And to enter by Christ the doore teaching him alone to be the onely Saviour and Mediatour is the note of a good shepherd To heare them is not simply to communicate with them in the ordinances of God which the godly and faithfull among the Jews might not refuse to do with the Scribes and Pharisees who were thieves and robbers but to receive their doctrine and embrace their errours which was evermore unlawfull The thieves and murderers in the church of the Jews sprung up with them and continued amongst them and neither departed themselves nor were cast out by others that had authority In the Christian church divers false teachers ravening wolves Antichrists rose up not from among the Heathen or Jews but in and from themselves whereof some went out from the church and separated themselves others were cast out by excommunication and delivered up unto Satan that they might learn not to blaspheme others were tolerated in the church either because their heresies were not so pernicious at the first or the better side had not power to cast them out or they preached fundamentall truths but of evil minds These in respect of outward order were lawfully chosen or called and yet false prophets discovered by their doctrine not by their calling and some of them continuing in the church the faithfull are warned to beware of their errours that they be not infected by them but not forbidden to partake at the ordinances of worship because they are present And if we look into the Scriptures of the old and new Testament we shall never find the prophets called true or false in respect of their outward calling but in respect of their doctrine A man may have a lawfull outward calling to the ministery and yet be a false prophet because he preacheth the lying visions of his own heart But we shall never find him called a false prophet who teacheth the truth as he hath received it of God because in some particular his calling might be excepted against And seeing he that speaketh the truth to edification exhortation rebuke and comfort of Gods people according to the command of God is a true prophet he that speaketh the dreams of his own heart is a false prophet It were good if they in whose mouthes the chalenge of false prophets is rifest would better weigh how they themselves expound and apply the scriptures in their writings or prophesyings lest notwithstanding any outward church-state or calling as they pretend they be deeper wounded by the rebound of their accusations this way then their adversaries For whosoever will be pleased to trie and examine the matter unpartially shall find their quotations of scripture to be many impertinent forced wrested miserably abused without all fear or reverence Let no man therefore be dismayed at their great confidence big words multitude of scripture-proofs or pretended grounds from others whose principles they put in practice for if they be particularly examined they will either disclaim the cause or put weapons into thy hands truly to fight against and put them to flight But for the present I forbear to enter into particulars because I desire the satisfaction of the more moderate sort who though they scruple communion in some particulars above handled do yet dislike that totall Separation which others make and that bitternesse of spirit wherewith they prosecute their cause The Lord in tender mercy look down upon his church make up the breaches which sinne hath made remove the stumbling-blocks and occasions of offense recall such as are gone astray cause his truth to shine more and more in our hearts and teach them that fear his name to walk in love and by an holy unblamable conversation in all things to approve the soundnesse of their faith and sincerity of their religion before all men for the comfort of their souls the edification of others and the glory of his great name through Jesus Christ our Lord. FINIS The generall heads conteined in this Book CHAP. I. OF a stinted form of prayer pag. 1. CHAP. II. All things essentiall to prayer may be observed in a prescript form pag. 12. CHAP. III. A stinted Liturgie or publick form of prayer is no breach of the second commandment pag. 23. CHAP. IIII. It is as lawfull to pray unto God in a form of words devised by others as to sing psalmes to the praise of God in a stinted form of words prescribed by others pag. 54. CHAP. V. A stinted form of prayer doth not quench the Spirit pag. 83. CHAP. VI. In scripture there be prescript forms of blessing prayers salutations c. which may lawfully be used pag. 97. CHAP. VII The churches of God have both used and approved a stinted Liturgie pag. 106. CHAP. VIII The people may lawfully be present at those prayers which are put up unto God in a stinted form of words and partake in Divine ordinances administred in a stinted Liturgie pag. 122. CHAP. IX It is lawfull for a Christian to be present at that service which is read out of a book in some things faultie both for form and matter pag. 157. CHAP. X. It is lawfull to communicate in a mixt congregation where ignorant and prophane persons be admitted to the sacrament pag. 187. CHAP. XI Of holding communion with that assembly in the worship of God where we cannot perform all duties mentioned Matth. 18. 15 16 17. pag. 216. CHAP. XII The community of the faithfull much lesse two or three separated from the world and gathered together into the name of Christ by a covenant are not the proper and immediate subject of power ecclesiasticall pag. 231. CHAP. XIII An examination of sundry positions laid down by M r Jacob in his Exposition of the second commandment tending to Separation pag. 282. FINIS Octob. 9. 1639. Imprimatur Cantabrigiae Ra. Brownrigg Procan Psal 50. 15. 1. Tim. 2. 5. John 10. 23. Ephes 2. 18. Rom. 8. 26. 1 Cor. 14. 16 28. Orig. contra Celsum lib. 8. Ambr. in 1 Cor. 14. Hieron ad Heliodor Epitaph Nepotian August De Magist lib. 1 Idem De
1. qu. 6. cap. 12. Balthas Lydiat Waldens tom 2. pag. 37 38. Cham. Panstrat tom 4. lib. 5. cap. 1â— whitak De Sacram. pag. 332 333 c. Michael Medina lib. 5. De sacror hom continent cap. 105. Ex quatuor octoginta Apostolicis canonibus quos Clemens Roman Pontifex eorundem Apostolorum discipulus in unuâ— coegit vix sex aut octo Latina ecclesia nunc observat Martin Paris De Tradit part 3. cap. de autoritate canon Apostolicor In illis continentur multa quae temporum corruptione non plenè observantur aliis pro temporis materiae qualitate aut obliteratis aut totius ecclesiae magisterio meritò abrogatis In the Greek Liturgies not before any other publick prayer but immediately before the holy ministration the Priest saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyprian in orat Dom. Serm. 6. Sacerdos ante orationem praefatione praemissà parat fratrum mentes dicendo SURSUM CORDA ut dum respondee plebs HAEEMUS AD DOMINUM admoneatur Chrysost ex variis locis in Matth. Hom. 9. Clamamus in conspectu sacrificii SURSUM CORDA August in Psalm 39. De done persever lib. 2. cap. 13. See Jewel Defen part 2. chap. 14. div 2. Chrysost in 2. Cor. Hom. 18. The priest and the people at the ministration talk together The Priest saith THE LORD BE VVITH YOU the people answereth AND VVITH THY SPIRIT Of the Lords prayer Hieron lib. 3. Contra Pelag. Apostoli Dominico praecepto ad celebrationem Eucharistiae adhibuere Dominicam precationem August in epist. 59. ad Paulin qu. 3. Quam totam petitionem ferè omnis ecclesia Dominicâ oratione concludit In Liturg. Chrysostomi chorus PATER NOSTER altâ voce Sacerdos QUONIAM TUUM EST REGNUM See Cham. Panstrat tom 4. lib. 6. cap. 9. §. 11 12 13 c. Of the Constantinepolitane Creed see Concil Toletan 3. can 2. Of HOLY HOLY HOLY c. Concil Vosens An. 444. can 6. Of CHRIST HAVE MERCY Concil Vasens can 5. Basil epist 63. August epist 178. Of ALLELUIA or PRAISE THE LORD Sozom. lib. 7. cap. 19. Of GLORY BE TO THE FATHER Sozom. lib. 3. cap. 19. Concil Vasens can 7. Platin. De vit Pontif. Damas 1. Graecis usitatum preces terminare aliquâ Doxologiâ Hinc psalmis addere solitos GLORIA PATRI Salutationi Angelicae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cham. Panstr tom 1. lib. 12. cap. 13. § 32 33. Of the abrenunetation in baptisme Cyrill Hierosolym Catech. mystag 1. Chrysost Hom. 21. ad popul Antioch Renuncio Satanae omnibus operibus ejus pompis ejus omni cultui ejus Consist Apost lib. 7. cap. 42. Tert. De Spectacul cap. 4. omnibus inventis ejus omnibus qui sub ipso sunt Ambr. Hexam lib. 1. cap. 4. mundo ejus Ambr. De iis qui myster initiant cap. 2. Cyrill Alexandr lib. 7. contr Jul. Daemoniorum turbis valedico omnem pompam corum cultum respuo See Cham. Panstr tom 4. lib. 6. cap. 14. §. 14 15 16 17 18 19. Of Sureties and Godfathers see Cham. ibid. §. 20 21. 22. Zepper De polit Eccles lib. 1. cap. 14. lib. 2. cap. 10. Balthas Lyd. Not. in disp Taborit tom 2. cap. 5. De Patrimis The Brethren in Egypt saith Augustine epist 121. are reported to have many prayers but every of them very short as if they were darts thrown out with a suddain quicknesse Not onely the books called Apocrypha but Clements epistles Euseb lib. 4. cap. 23. and the lives of the Martyrs were read Concil Carthagiz 3. can 47. Collectae antiquae nihil habent de intercessione aut meritis nè Apostolorum quidem c. Balth. Lyd. Not. in disput Taborit pag. 133. In the Liturgie of Basil there is no mention made of the Offering of the body and bloud of Christ by the priest nor of Redeeming the living or dead by this work In the Liturgie attributed to James there is no propitiatory sacrifice to be made by the priest but a mysticall no private Masse but all must communicate a confession against merit The sacrament is to be administred in both kinds Jacobus Pamelus scriptor Pontificius ingens volumen Liturgiarum Latinarum edidit Coloniae excusum Ann. 1571. in quibus frequens mentio communionis laicorum sub utraque specie nulla missae privatae vel sacrificii propitiatorii vel aliarum superstitionum impiarum quae postea irrepsorant si quis praesertim secula post tempora Apostolorum observet Illyric Caralog test lib. 1. pag. 70 71. I am assured saith Masius Praesat in Anaph Basil they are free and exempt from that wicked doctrine of that infamous heretick Nestor For having read a great volume of their solemn prayers which they make to God I have found nothing that might offend any man of sound opinion in our religion if it be not this that I suspect them because that they in many places call not the Virgin Mary Mother of God but in stead of this title they call her The Mother of Light Life Object 1. Answ For the practice and performance of duties simply morall commanded in their kind we ought to strain to the utmost and to go as near the wind as may be seeing nothing but apparent sin in the way can excuse the withdrawing from it when occasion of enjoying it is offered Robins Treatise Of the lawfulnesse of heaâ—ing c. pag. 6. Chilling Answer part 1. chap. 4. paragr 13. Dr Jeckson Of the church Great zeal they have against the false church ministery and worship so being or by them conceived so to be and against any appearing evil in the true but little for that which is true and good Robins ubi suprà pag. 10. Argum. 4. Matth. 18. 20. Ezek. 46. 10. See Lavater in Ezek. 46. 10. Rom. 3. 8. He who would have us receive the weak in faith whom God hath received would not have us refuse the fellowship of churches in that which is good for weaknesse in them of one sort or other And this we have so plainly and plentifully commended unto us both by the prophets yea by Christ himself in the Jewish church and apostles and apostolicall men in the first Christian churches in which many errours and evils of all kinds were more then manifest and the same oft-times both so farre spread and deeply rooted as the reforming of them â—as rather to be wished then hoped for as that no place is left for doubting c. Robins ubi suprà pag. 15. Zuingl tom 2. De Bapt. pag. 70. De haeres lib. 4. cap. 62. Contr. Parm l. 2. cap. 1â— Cap. 21. Cusan Catholic concord l. 1. cap. 5. See Calvin epist. 379. Instit lib. 4. cap. 10. §. 22. Damian a Goes De moribus Aethiop Object 1. Robins Against Bern. pag. 16. Answ There are corruptions which eat out the very heart of a thing as well as such as hinder the working onely and stain the work Robins
Against Berr. pag. 67. As in a true church in respect of outward order there may be many false doctrines taught so in a church false in respect of outward order there may be many sound and seasonable truths taught Robins Treatise Of the lawfulnesse c. The printers to the Christian reader Deut. 19. 15. Epiphan in Ancorato Nihil sine duobus tribusve testibus getâ— potest Joseph Antiq l. 4 c. 8. See Aquin. Summ. 3. qu. 81. art 2. qu. 80. art 6. Hieron lib. 2. contra Ruff. Uni testi nè Catoni quidem est creditum Justinian Novell 123. c. 11. Omnibus autem Episcopis Presbyteris interdicere aliquem à sacra communione antequam causa monstretur c. Matth. 7. 6. * q. porrò à fano Macrob. Saturn l. 3. cap. 3. Trebatius profanum id pro priè dici ait quod ex religioso vel sacro in hominum usum proprietatémque conversum est Capta ab hostibus loca sacra vel religrosa esse desinunt Aeneid 6. Claudian De rapt Proserp Gressus removete profani Ovid. Met. 7. Procul hinc jubet ire ministros Haec autem sacra dicebantur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plinio Operanea Chrysost in Matth. Hom. 83. Galvin epist 178. Ut unus altis in consilium non adhibitis quiequam tentes autor esse non audeo Adde quòd nunquam utile putavi jus excommunicandi permitti singulis pastoribus Grat. part 3. De consecrat dist 2. c. 67. Argum. 1. Deut. 14. 2 3. 29. 10 11 12. 7. 6 7. Deut. 32. 5 6. Isai 1 2 3 4 10. Lam. 4. 6 22. Ezek. 16. 46 47. Isa 5. 1 2 3 5. Jer. 2. 21. Acts 2. 29. 3. 17 18 19 25. Object 1. Robins Against Bern. pag. 101. 82. Answ Robins Agaâ—â—â—st 〈◊〉 pag. 284. Robins Against Bern. pag. 114 211. Psal 50. 5. vers 1â— Luke 20. 26. Gen. 4. 26. Matth. 5. 16. 1. Pet. 2. 12. Acts 2. 47. Lev. 14. 46 47. 15. 4 11 12. Hagg. 2. 12 13 14. 1. Cor. 5. 6 7. Lev. 19. 17. Ger. 17. 7. 26. 4. Jer 5. 31. Jer 9. 2 3. John 2. 16. Matth. 15. 7 8. 9. Isa 57. 3. 1. 4. Jer. 11. 14. Isa 50. 1. Jer. 3 11. 13. 11. Object 2. Acts 17. 22 23. 32. Acts 19. 8 9. Answ Robins Against Bern. pag 79. Argum. 2. One of the church committeth some notable sinne known to me alone which being dealt with by me he denieth without two or three witnesses the church may not proceed against him I must therefore still communicate with the church so with him as a member of it Robins Treat c. pag. 437. Eph. 2. 15 16. Heb. 10. 25. Jude 19. verse Phil. 2. 4. See Lanch De Eccl. pag. 129. Object 1. 1. Cor. 5. 11. Robins Against Bern. pag. 258. Answ Ephes 5. 6 7 11. Psal 41. 9. Our Saviour commandeth us to let the Pharisees alone Matth. 15. 16. and yet to heare them and do as they say while they teach the truth Matth. 23. 1 2. Rainold Cons with Hart ch 7. div 4. It is an offense taken and not given seeing the thing is in it self good and in its kind commanded by God and in that particular by men in authoritie and directly tending to mine edification Robins Treat pag. 20. Object 2. 1. Cor. 5. 6. Robins Against Bern. pag. 16. Answ Gal. 5. 9. Matth. 13. 33. Matth 16. 6 12. If the church see not that to be sin vvhich I see to be a sin I having informed the church thereof according to my place I have discharged my duty and the sinne lieth upon the church if it be a sin and not upon me Robins Treatis Of the laws c. The printers to the Christian Readers I partake not in the â—ins of any how great or manifest soever the sins be or how near unto me soever the persons be except the same sins either be committed or remain unreformed by my fault Othervvise Christ our Lord had been inwrapped in the guilt of a world of sins in the Jewish church with which church he communicated in Gods ordinances living and dying a member thereof Robins Treat pag. 18. I answer to the examples of Christ and his Apostles who as they abstained from corruptions in the Jewish church so were they quite separated from all false churches as the Samaritanes and others Ainsworth Consid exam pag. 8. Object 3. Robins Against Bern. pag. 246. Idem pag. 16. Answ 1. Sam. 2. 12 15 16 17 18 19 20. Our Saviour provided beforehand that we should not refuse good doctrine because it was delivered by wicked men Aug. Epi. 165. Tract in Joan. 46. De doctr Christ. l. 4. cap. 27. The followers of M r Robinson complaining of some foure or five who left their society write thus Which proceeding of theirs if it were approved of and followed no church could long continue together in peace For what these foure or five men have done that may any other man do so that if any man do conceive any of his brethren to walk in any such sin which he judgeth doth deserve excommunication if the church will not thereunto consent he may rent himself from the same Robins Treat Of the lawfulnesse c. The printers to the Christian readers Object 4. Robins Against Bern. pag. 248. Idem pag. 250 Answ Argum. 3. 1. Cor. 3. 3. 1. Cor. 6. 1 2. 2. Cor. 10. 10. 1. Cor. 15. 12. 1. Cor. 5. 1. 1. Cor. 11. 19 20. 2. Cor. 12. 20 21. 1. Cor. 1. 2 4 9. â— 23. Gal. 1. 6. 3. 1 5. 4. Gal. 1. 2. Revel 1. 4. Revel 2. 14 15 Revel 2. 20. Revel 3. 1 2. Revel 3. 20 21 4. Col. 2. 11 16 18. 3. John 9 10. Jam. 2. 1 2. 3. 1 2. 4. 1 2 3. Jude 12 13. Iusâ—b Hist lib. 8. cap. 1. Cypr. De laps §. 4. Quia traditam nobis Divinitus disciplinam paâ— longa corruperat jacentem fidem penè dixeâ—â—m dormientem censura coelestis erexit Cypr. De laps studebant augendo patrimonio singuli c. Cypr. Epist 51. ad Maxim Etsi videntur in Ecclesia esse zizania non tamen impediri dedet aut fides aut charitas nostra ut quoniam zizania esse in Ecclesia cerniâ—â—â—â— ipsi de Ecclesia recedamus And Epist 52. Nobis autem secundùm fidem nostram Divinae praedicationis datam formam competit ratio versicatis unumquemque in peccato suo ipsum teneri nec posse alterum pro altero reum fieri cùm Dominus praemoneae dicat Justitia justi super eum erit et scelus scelerati super eum erit Aug. lib. 2. Contr. Crescon Gram. cap. 32. Non est Ecclesia deserenda tanquam frumenta propter paleam vel zizania sicut nec domus magna propter vaâ—â— in honorata cap. â—7 August Contr. Donatist cap. 20. Toleramus quae nolumus ut perveniamus quò volumus
because they are actually in the state of salvation the heirs apparent to everlasting blessednesse actuall partakers of the benefits of Christs death which accompany salvation They are given unto Christ set into him as branches into a vine and they that be such be in deed and act not in desire alone members of Christs body All that were not in the ark perished in the waters No member doth live but that which is actually joyned to the head and draweth life from it Baptisme is the seal of our solemn admission into the church but it is not the gate of our setting into Christ but the seal of that admission we have received by grace are partakers of by a lively faith True believers theÌ„ are in the state of grace actuall members of the militant church but of a visible particular ministerial church or congregation they may be members in desire onely For it may so fall out many times that he who is joyned to Christ by a true and lively faith hath not means and opportunity to unite himself unto a visible and ministeriall church The Catechumâ—ni who did truly 〈◊〉 unfeignedly believe in Christ were live-members of his mysticall body and in respect of full effectuall and saving participation of Christs benefits actuall members of the church invisible when in respect of solemn outward and sacramentall admission they were not members of any visible congregation If a Christian be unjustly excommunicated he still reteineth all those things which the best parts of the church have inward or outward and though he be cut off from the meetings and assemblies of particular churches so that he may not bodily be present when the people meet together yet still he hath the communion which onely is essentiall and maketh a man to be of the church in that he hath all those things which the best that remain not ejected have as faith hope love and profession of the whole truth of God He is the friend of God an heir apparent of the new Jerusalem a living member of the mysticall body of Christ And if he be not cut off from Christ from hope of salvation and fellowship of the saints triumphant neither can he be cast out from the fellowship of the church militant for the church militant and triumphant is one The performance of holy duties is an action of them that be already of the church and doth not make a man of the church yea the performance of these duties is a thing of that nature that by violence and unjust courses holden by wicked men we may be hindred from it without any fault of ours Now that it often falleth out through the prevailing of factious seditious and turbulent men that the best part is unjustly and undeser◠〈◊〉 cast out of the visible church is a thing so plain and confessed that it needeth no proof In times of grievous and hot persecution under which the church hath laboured the faithfull have been compelled to meet in woods dens and caves some in one place some in another as opportunity was offered their societies have been broken and set congregations dispersed and scattered when yet they continued the true church wherein salvation was to be had and enjoyed the ordinary means of salvation And if we speak of a visible ministeriall church as it is here meant by you the faithfull who professed the truth of the Gospel intirely and did communicate in the ordinances of worship for the space of this fourteen hundred yeares and upward had not means or at least did not unite themselves into a visible ministeriall church of Christ And if out of this your church ordinarily there be no salvation no means leading to everlasting life the Christian world for these many hundred yeares hath wanted ordinary means to bring them to life and salvation and been in that state in which no salvation ordinarily can be expected If we detest the consequence as dreadfull not standing with the promises made to the church of the Gentiles and the tender mercies of God vouchsafed to his people we must acknowledge the position from whence it followeth undeniably to be most rash and inconsiderate Out of doubt this kind of the visible church is now under the Gospel onely lawfull for us even a particular ordinary congregation onely And whatsoever kind or form of a visible church is instituted or ordained by men the same is conteined manifestly in the negative part of the second commandment that is to say it is simply unlawfull and by God himself here forbidden unto us In the new Testament the church doth signifie a multitude of believers whether assembled or dispersed and whether they be met in one place or separated in place they retein tho same name still The church is a society of the faithfull not an assembly if we speak properly When the word is put absolutely it noteth the multitude or society of the faithfull which is distinguished from their assembly or meeting together for the worship of God For we shall reade the church of God or Christ and so the church of the first-born but never the church of these or them or you or us but assembly or assembling of your selves Now the society may be one when the congregations be divers in respect of place where they do assemble It is not opposite to the unitie of an ecclesiasticall society that the members should ordinarily assemble in divers places for the worshipping of God so long as they be united by the same laws have communion in the same ordinances and be linked under the same spirituall guides and officers When a church did comprehend a citie with its suburbs and the countrey circumjacent I mean the believers who professed that faith within that circuit it might well be that the number did so increase through the extraordinary blessing of God which did accompany the preaching of the word in those primitive times and first planting of that heavenly kingdome that they could not well meet ordinarily in one place and yet might and did continue one society For when a number is gathered in small villages or some added to the number already gathered it is not meet they should be neglected because small nor yet divided from the body because the number not competent to make an intire and perfect body of it self The increase of churches doth require an increase of ministers and if they grow to bignesse more then ordinary an increase of places for their assembling when the essence of the visible church is not changed nor one multiplyed or divided into many And it is more available for the good of the church and further removed from all ambition if the society shall assemble in divers places as parts and members of one body then to constitute a distinct free society consisting of some few believers not fit to make up an intire body contrary to the precedent examples of the apostles In times of hot and