officiall power of preaching and binding and loosing should be made as stable and firme from defection as the Church of elect believers against whom the gates of hell cannot prevaile now besides that this is most untrue since visible Churches doe fall away as these seven Churches in Asia the Church of Corinth Ephesus Galatia Thessalonica may prove when as it is impossible that the elect Believers in Christ can fall away it shall also give good warrant to Papists to make such use of this place as they doe that the Church may erre in points of conversation and life but cannot fall from the rock nor be overcome by the powers of Hell in the definition of Articles of Faith So Gretser Bellarmine Suarez Gregor de Valent. Cardi. Hosius Turrecremata reason from this place and the connexion must be good if the Ministeriall power not only be given to the Church as to the Object that is for the good and salvation of the Church but also to the Church as to the Subject who hath all the power of the Keys and may use it also because they are believers and builded upon the rock Christ nothing hindereth but Ministeriall power should be as stable and free from being overcome with the ports of Hell as the Christian state of perseverance in grace Now we see these who have Ministeriall power abuse it and fall from the rock and perish eternally which we cannot say of these who by Faith are builded upon the Rock Christ Iesus 3. These to whom Christ giveth the Keys doe represent the person of Christ and who despiseth them despiseth Christ and he that honoureth them honoureth Christ which is evidently spoken of the Ministers of Christ Matthew 10. 40. And is said here Matthew 16. 19. Whatsoever then yee shall bind on Earth shall be bound in Heaven c. Thus Christ bindeth and looseth in Heaven when these to whom the Keys are given binde and loose and so they are to be looked unto as co-workers with God Now Scripture never maketh all believers Ambassadours in Christs roome Where doe we reade that the despising of all believers commanding in Christs Name is a despising of Christ and that in obeying them we obey Christ Nor are all Ambassadors Pastores c. 5. These to whom the Keys are given doe authoritatively forgive and retaine sins and their acts of forgiveing and retaining are valid in Heaven according as the party repenteth and believeth or according as they remain impenitent as our Divines teach against the Papists in their Doctrine of Sacramentall absolution But the Church or company of believers wanting their Officers by no Scripture can authoritatively forgive and retaine siâ—s Robinson Smith and others answer that believers out of Office may forgive as Mat. 18. 21. Peter said How oft shall my brother offend me and I forgive him Lu. 17. 3. 4. 2 Cor. 2. 10. But I answer the place 2 Cor. 2. 10. is controverted and we doubt not but of that same nature with the power of Excommunicating 1 Cor. 5. 4. But for private forgiving it is not the Church-forgiving here meant because 1. The private forgiving is a duty of charity commanded in the Law of Nature to all even out of Church-state and obligeth the Excommunicate who though they be cast out of the Church are not exempted from the Law that bindeth all Mat. 6. 12. 14 15. Mat. 5. 44. 45. but the Church-forgiving is an Act of obedience to a positive Church-Law of Christ 2. private Christians are to forgive their Enemies whether they repent or not even as Christ forgave those who crucified him Col 3. 13. Luk. 23. 34. and when the party repenteth not this forgivenesse is not ratified in Heaven yet are we obliged to forgive and to commit vengeance to God but the authoritative forgiveing is a thing that the Church is not obliged unto absoiutely nor may they or can they forgive except the Offender repent and if they see that he repenteth not they cannot lawfully forgive but being in Gods roome must take vengeance on all disobedience and their retaining of sin and forgiveing is valid in Heaven because they are in Gods place Now any forgiving or retaining of sin but these two together with Gods forgiving and retaining we know not But Peters forgiving his offending brother seventy times seven times is common to all private Christians even out of Church-state and so the instance given is not to the purpose 6. To these only are the Keys given who having Pauls pastorall spirit may convene and deliver to Sathan but the Church of believers without Officers not having Pauls pastorall spirit which is a spirit officiall and authoritative to preach excommunicate and administrate the seales of the Covenant may not convene and doe this Ergo c. indeed Francis Johnson sayth it is holden now by some of the Separation that people out of Office may execute all the workes and duties of the ministery in Baptisme the Lords Supper censures c. which I thinke followeth from the grounds of our brethren to wit that believers without Office are a compleat Church having the whole power of the Keys if administration of the Sacraments be not a speciall part of the Keys and the opening of Heaven and forgiving of sins we know not what belongeth to the power of binding and loosing yea this is not only contrary to Scripture but also to their own confession and is the Doctrine of Arminians and Socinians Cartwright sayth the Sanedrin Mat. 18. to these who have skill in the Rabbines especially in the Iewes Talmâ—d was a selected Judicatory and that to this Christ alludeth Mat. 18. learned Beza sayth much from Scripture for this that the Church here signifieth not the multitude Parcus also is most cleare on this place Calvin hath reason to say he alludeth to Iewish Synedrie see also VVeems Iâ— it needlesse to cite Iunius Zanchius Peter Martyr VVillet Whittaker Tilen Becan and all our Divines of the reformed Churches for when he hath spoken of the Church representative Mat. 18. 16 17. and speaketh to these to whom the Sermon was made v. 1. at the same time came the Disciples to Jesus they were then Apostles in Office and called to preach and Baptize though not yet sent to the whole world saying who is the greatest in the Kingdom of God Now to these Christ sayth 18. to the Apostles Verily I say to you whatsoever you shall bind on Earth and this place is to be expounded by Mat. 16. 19. Where the Keys are given in a more restricted manner to Peter only though as representing the whole Apostles and Church-rulers and we have better reason to expound this place Mat. 18. by the place foregoing Mat. 16. then they have to expound the place Mat. 16. by this place Mat. 18. because these â—amâ— Keys that binde and loose in the one place remit and retaine finnes in
ad me pertinet scias quiae crudelis est And Nazianz. Charitatem potius hic quam potestatem ostendendam To rebuke is a worke of charity rather then of power Calvin saith Good Ministers stand in need to be admonished Davenant thinketh that Archippus in the absence of Epaphras his collegue was to supply his absence and it is like was somewhat cold and therefore needed to be admonished But because the Collossians were to exercise an act of mercy towards their Pastor which the Law of nature enjoyned them it is a wide inference therefore they had Church authority and power over him to censure deprive excommunicate him so the faithfull receiveth a charge Hos. 2. 1. Say ye to your brethren Ammi and to your sisters Ruhammah 2. Plead with your mother plead pleading for wheredomes is more then a simple exhorting of Archippus yet none can well collect from these words that those faithfull who kept themselves cleane from the common defection had power of jurisdiction over their breth en sisters and mother to censure them judicially and by authority to un-Church them And certainely the Apostle if he had commanded here the judiciall act of Church-jurisaiction to all the Saints of Colosle men and women who may admonish Archippus we we would looke he had said command and charge with all authority Archippus to take heed to his ministery Also it is much to be doubted if the duties of rebuking exhorting and comforting one another be positive acts of Church-membership which the fellow-members of a visible Congregation owe one to another by vertue of a Church-covenant or that the people owe to the Pastor in a Church way for these ex hort teach comfort one another are duties mutuall not restricted to fellow-members of a visible Church or Parish but such as we owe to all the members of the Catholique Church as we are occasionally in company with them Yea and duties as our brethren say that sister Churches owe to sister Churches and acts of the Law of nature that we owe to all as brethren not as brethren in Church-membership Levit. 19. 17. onely I will here answer What Robinson saith By the Keyes is meant the Gospell opening a way by Christ and his merits as the doore into the Kingdome the power of binding and loosing opening and shutting Heaven is not tied to any Office or Order in the Church it dependeth onely upon Christ who alone properly forgiveth sinnes and hath the Key of David and this Key externally is the Gospell which with himselfe he giveth to the Church Isa. 6. 9. Rom. 3. 2. Ergo the Keyes are given to all though not to be used by all and every one alike which were grosse confusior The Keyes were not given to Peter as Prince of the Apostles as Papists say nor to Peter as chiefe Officer of the Church and so to Prelates nor to Peter as a Minister of the Word and Sacraments but we say to the confâ—ssion of faith which Peter made by way of answer to Christs demand and therefore to every faithfull man and woman who have received the like precious faith with Peter 2 Pet. 1. 1. Ans. 1. If the Keyes be given to as many as the Gospell is given unto all have the Keyes who are beleevers children women whether within or without the Church for all have obtained alike precious faith So it is vaine to speake there of a Church builded on the Rockâ— or of any ministeriall Churcâ— 2. The Keyes are not given to the naked Office or Order distinct from the spirits working and proving the acts of preaching and discipline to be mighty through God 2 Cor. 10 5. to open hearts Act. 16. 14. for what or who is Paul and who is Apollo but Ministers by whom ye beleeved 1 Cor. 3. 4 5. and Christ alone worketh with the Sacraments and without him great Iohn Baptist can but baptize with water Joh. 1. 26. yet all say administration of Sacraments externally is so tied to the Office as none can administer them without warrant but Pastors 1 John 5. 25 Math. 26 19. 1 Cor. 1. 17. and therefore this is weake to prove that because Christ onely hath the Keyes of the Word yea and of the Sacraments also that therefore he hath not committed the Keyes to certaine Officers under him who are Stewards and Key-bearers 3. The places alledged prove not Is. 6. 9. Christ is given to us that is to the Church as to the subject O say it not but to us the Church as the object and end for our salvation Ergo the Keyes and the Gospell are given to the Church yea and to every faithfull that they may by preaching open and shut Heaven You cannot say so Also Rom. 3. 2. to the Jewes were committed the Oracles and Scriptures that every one might be a Priest and Prophet to teach and sacrifice it is a shame to say so but to the Jewes as to the object and end that by the Scriptures and faith in these Oracles they might be saved 4. The Keyes that is the Gospell is given to all though not to be used alike by all and every one which were grosse confusion that is the same we say the Gospell in use is not given alike to all but to the believers as to the object and end to the Officers as to the subject and proper instrument And so you fall into grosse confusion while you eschew it Robinson The Keyes be one and the same in efficacy and nature and depend not upon the number and excellencie of any persons but upon Christ alone though the order and manner of using them be different Ans. The Sacraments remaine one and the same in nature and efficacy who ever be the persons many or few excellent or not excellent in whose hands soever they be it followeth not therefore the power of administration of Sacraments is given to all 2. We see no difference in the order and manner of using the keyes if all even a faithfull man or woman either may also truly and effectually loose and binde both in heaven and in earth as all the Ministers of the world for those be your words Robinson These keyes in doctrine may be turned also as well upon them which are without the Church as upon them which are within and their sinnes either loosed or bound Matth. 28 19. in discipline not so but onely on them that are within 1 Cor. 5 13. Answ. If this distinction were in Gods Word we would receive it but seeing by preaching there is receiving in and casting out and binding and loosing I aske how these who were never within can bee judged and cast out by preaching more then by discipline may Pastors judge these who are without by preaching and not judge those who are without by discipline and that in a setled Church Robinson There is an use of the keyes publike ministeriall by men in office by the whole Church joyntly
of writing was that it might be a part of the Canon of faith So also the Covenant of Grace and the Gospell was made upon this occasion by reason that the first Covenant could not save us Heb. 8. vers 7. Rom. 8 2. 3. Gal. 3. 21 22. is therefore I pray you the Covenant of grace but a temporary and a prudentiall peece Upon the occasion of the death of Zelophead who died in the wildernesse without a male-childe whose name thereby was in danger to be delete and blotted out of Israel the Lord maketh a generall Law through all Israel binding till the Messiah his comming Numb 27. 8. If a man die and have no sonne then shall you cause his inheritance to passe unto his daughter this was no prudentiall Law I might alleage infinite Ordinances in Scripture the like to this Yea most of all the Ordinances of God are occasioned from our spirituall necessities are they therefore but humane and prudentiall Statutes that are onely to endure for a time I thinke no. Ob. 3. But if the civill Magistrate had been a friend to the Church Acts 6. his place had beene to care for the poore for the law of nature obligeth him to take care of the poore therefore did a woman in the famine at the siege of Samaria cry Helpe O King and if this were done by Christian Magistrates Pastors should be eased thereof that they might give themselves to the Word and Prayer and there should be no neede of a divine positive institution of Deacons for this charge Answ. That the godly Magistrate is to take care of the poore as they are members of the Common wealth I could easily grant But this is not now in question but whether or not the Church as it is an Ecclesiasticall society should not have a treasure of the peoples Eâ—angelike free-will-offering for the necessity of the Saints as Heb. 13. 16. 1 Cor. 16. 1 2. 2 Cor. 9. 5 6 7 8 and concequently whether or not Christ hath ordained not the Pastors but some officers besides to attend this worke VVee affirme he hath provided for his poore members even their bodily necessi ies Secondly if this be true that there should be no Deacon but the Christian Magistrate then were these seven Deacons but the Substitutes and Vicars of the Emperour and King Now certainly if Apostolike benediction and laying on of hands in the wisdome of God was thought fit for the Vicars and Deputies of the Magistrates it is like that beside the coronation of the Roman Emperour the twelve Apostles ought to have blessed him with prayer and separated him by laying on of hands for this Deaconrie for what Apostolike calling is necessary for the temporary substitute is more necessary and at least that same way necessary for the principall But that civill Magistrates ex officio are to be separated for this Church-office so holden forth to us 1 Tim. 3. 12. I can hardly beleeve Thirdly I see not what the Magistrate doth in his office but he doth it as the Minister of God who beareth the sword Rom. 13 4. and if he should compell to give almes then should almes be a debt and not an almes and free-will-offering It is tâ—uâ— there may intervene some coaction to cause every man to do his duty and to force men to give to the poore but then I say that forcing with the sword should not be an act of a separated Church-officer who as such useth no carnall weapons Fourâ—â—ly the law of nature may lead to a supporting of the poore but that hindreth not but God may ordaine it as a Church-duty and appoint a Church-officer to collect the bounty of the Sainâ—â— 1 Cor. 16. 3. 5. I see not how the Apostle 1 Tim. 3. should not hold forth his Cannons concerning a Deacon to the King if he ex officio be the Church-treasurer but the Apostle doth match him with the Bishop Acts 6. the appointing of the Deacon is not grounded Acts 6. upon the want of a Christian Magistrate but on another ground that the Apostles must attend a more necessary worke then Tables Object 4. But the occasion of appointing Deacons was to disburden the Pastor who was to give himselfe wholy to preaching and praying Ergo at the first the Apostles and so also Pastors were Deacons if therefore the poore be fewer then they were at Ierusalem Act. 6. where the Church did exceedingly multiplie this Office of Deaconry was to returne to the Pastors as its prime and native subject and therefore is not essentially and primarily an Office separated from the Pastors Office And if the poore cease to be at all the Office ceaseth also Ans. I cannot well deny but it is apparent from Act. 6. 4. that the Apostles themselves were once those who cared for the poore but I deny that hence it followes in the case of fewer poore that the Office can returne to the Pastors as to the first subject except you suppose the intervention of a divine institution to place it againe in the Pastors as the power of judging Israel was once in Samuel but upon supposition that Saul was dead that power cannot returne backe to Samuel except you suppose that God by his authority shall re-deliver and translate it backe againe to Samuel For seeing God by positive institution had turned the power of judging over from Samuel into the person of Saul and changed the same into a regall and Kingly power that same authority who changed the power must rechange it againe and place it in and restore it to its first subject 2. The fewnesse of poore or no poore at all cannot be supposed Joh. 12. 8. for the poore you have alwaies with you And considering the afflictions of the Churches the object of the Deacons giving and shewing mercy as it is Rom. 12. 8. cannot be wanting as that the Churches fabricke be kept in good frame the poore the captives of Christian Churches the sicke the wounded the stranger the distracted be relieved yea and the poor Saints of other Churches 1 Cor. 16. be supported 3. Not onely because of the impossibility that Pastors cannot give both themselves to praying and the Word and to the serving of Tables but by reason of the wisdome of Christ in a positive Law the Pastor cannot be the Deacon ex officie in any case For 1. Christ hath made them distinct Offices upon good grounds Act. 6. 4. 2. The Apostle hath set downe divers qualifications for the Bishop 1 Tim. 3. 1. and for the Deacon V. 12 13. And 3. the Pastor who is to give the whole man to the preaching of the Gospell cannot entangle himselfe with Tables 1 Tim. 4. 15. 2 Tim. 2. 3 4 5. if we should say nothing that if there were need of Officers to take care of the poore when there was such grace and love amongst the Saints and Apostles able and willing to acquit themselves toward the poore and when all things were common Act.
this if it stand good As many as may love one another and may edifie exhort and comfort one another may expresse their love by publick prophecying for edification in love but all Christians even such as are not in Church-state nor officers are to love one another to edifie exhort and comfort one another Ergo. The proposition is most false women are obliged to love one another and to exhort and edifie one another Prov. 31. 26. Til. 2. 3. yet can they not prophesie in the Church 1 Cor. 14. 34 35. yea excommunicated persons are not loosed from the duties of love and mutuall rebuking in private if they may bee exhorted as brethren 1 Thess. 3. 15. They may exhort and rebuke others Levit. 19. 17. which the law of nature requireth yea Peter as a Pastor out of love to Christ is to preach Ioh. 21. 15. 16 17. But therefore private Christians are not obliged to Pastorall preaching and administration of the Seales which are expressions of the love of Christ yet to administer Sacraments is an act of edification is therefore every act of edification and love common to all because to love and in some private way to edifie all is incumbent as a dutie to all nay a King out of love of Christ should governe Gods people a Captaine fight Gods battells a Sea man saile a Professor teach in the Schooles will it follow because to love one another is common that all private men may bee Kings may kill men in battell and that the Plowman should saile and invade the Mariners calling this were Anabaptisticall confusion of places and callings and should evert states places charges and callings and overturne Church and State and make the Church an old Chaos the God of order hath not so ordered callings and places But saith the man if the end which is edification and comfort continueth therefore the gift of prophecying continueth Answ. 1. Prophecying continueth who taketh it out of the world It continueth in such as God hath set in the Church for that end and use 1 Cor. 12. 29. but not in all and every Plowman who in his place is obliged to edifie 2. The Argument is also weake that continueth the end whereof continueth forso circumcision passeover sacrificing the end of all which was edifying should continue in the Church Mr. Yates answered to him extraordinary gifts as strange tongues miracles are for edification yet they continue not Mr. Robinson answereth to him strange tongues and the office of the Ministery doe not properly edifie but the use of strange tongues I answer there doth much weaknesse here appeare love in Mr. Robinsons breast doth not edifie nor his habit of prophecying but the acts of expressions of love and the use of prophecying edifieth and for that cause wee may well say that the office doth edifie There being saith Robinson no other meanes to edifie exhort and comfort left in the Church but propbecying Paul argueth from the common grace of love as well upon brethren as officers to ordinary as to extraordinary and at all times prophecying that all out of office may prophesie to the worlds end if they have gifts Answ. Is there no meanes to edifie exhort and comfort but prophecying and that prophecying publick in the Church and pastorall that is denyed what say you of private and domestick exhorting praying praysing reading and Christian conference Coloss. 3. 16. Mal. 3. 16. Zach. 8. 21. are not they singular meanes of edifying hath Christ left no meanes of edifying exhorting and comforting but the publick prophecying of Clothiers Mariners Fashioners 2. Faith commeth by hearing of a sent minister Rom. 10. 14. It pleased God by preaching of sent Pastors 1 Cor. 1. 17. 21. to save those who beleeve Robinson 2 Argu. v. 31. You may all prophesie that all may learne that all may be comforted be speakes of prophecying of all as largely as of learning of all according to the received rule of exponing the notes of universalitie Answ. Women ungifted brethren infidels in the Church by his owne grant may learne but they may not prophesie in the Church Ergo many more are to learne then may prophesie and the one All is narrower then the other for all are not Prophets 1 Cor 12. 29. therefore all may not prophesie in one and the same verse 1 Cor. 11. v. 32. and Isa. 53. v. 6. the notes of universalitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee all are taken divers wayes yea one and the same word applyed to divers subjects is taken divers wayes as 1 Sam. 12. 18. And the people greatly feared the Lord and Samuel and my sonne saith the Wise man seare the Lord and the King Prov. 24. 21. Mr. Yates said well all ought to have the gift of hearing but not of prophecying Robinson answereth every particular person is not bound to have the gift of prophecying but if he speake to purpose he must say that no ordinary brethren out of office ought to have the gift of praphesie which if it be true then ought none to strive for fitnesse to become officers neither were that reproofe just Heb. 5. 11. Answ. He speaketh to purpose to destroy your Argument which you destroy your selfe while as you grant many may learne who may not prophecie 2. Hee may say truely no ordinary brethren out of office but purposed to remaine artificers are to strive for fitnesse to the office of ministery but many out of office may have the gift of prophecying who are not Prophets and you grant I thinke many are gifted to be Kings who neither are Kings nor may lawfully exercise acts of royall majestie without treason both to God and their King For the place Heb. 5. 11. the Apostle rebukes the Hebrewes both officers and people as dull of hearing whereas they ought to bee teachers of others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as you expone it Prophets out of office who ought to prophesie publickly to the edifying of the Church But take home this Argument thus Those whom the Apostle rebuketh as dull of hearing who ought to bee teachers and unofficed Prophets are obliged to be indeed such Prophets for a rebuke is for the omission of a morall dutie which wee are oblieged to doe or for the committing the contrary but he rebuketh teachers in office women children and ungifted brethren as dull as hearing for that they ought to be Prophets were not Ergo all even teachers in office women children and ungifted brethren ought to be Prophets not in office Now the conclusion is absurd and against your selfe for you say Pag. 58. every particular person in the Church is not bound to have the gift of prophecying women are not bound I am sure yet are women rebuked for being dull of hearing and for that they ought to be teachers of others and were not 2. Hence it is cleare that you corrupt the word of God and to be teachers in that
or the Covenant of grace and so must tie us to other duties then either the Law or Gospell require of us and so is beside that Gospell which Paul taught and maketh the teacher though an Angell from Heaven accursed and not to be received The Apologie answering this saith First We call it a Church-covenant to distinguish it from civill Covenants and also from the Covenant of grace for the Eunuch and godly strangers Isaiah 56. 3. were in the covenant of grace by faith and yet complained that they were separated from the Church and not in Covenant with Gods visible Church Answ. 1. No doubt an excommunicated person whose spirit is saved in the day of Christ may be in the Covenant of grace and yet cut off from the visible Church for enormous scandals but this is no ground to make your Church-covenant different from the Covenant of grace A beleever in the Covenant of grace may not doe a duty to father brother or master but it is a weak consequence that therefore there is a Covenant-oath betwixt brother and brother sonne and father servant and master which is commanded by a divine Law of perpetuall equity under both old and new Testament as you make this Covenant of the Church to be which persons must sweare ere they can come under these relations of brother son and servant The Covenant of grace and the whole Evangell teach us to confesse Christ before men and to walke before God and be perfect and so that we should joyn our selves to the true visible Churh But none can in right reason conclude that it is a divine Law that necessitateth me to sweare another Covenant then the Covenant of grace in relation to those particular duties or to sweare over againe the Covenant of grace in relation to the duties that I owe to the visible Church else I am not a member thereof And that same Covenant in relation to my father brother and master else I cannot be a sonne brother or servant this were to multiply Covenants according to the multitude of duties that I am obliged unto and that by a divine commandment The word of God layeth a tie on Pastors to feed the flock and the flock to submit in the Lord to the Pastors But God hath not by a new commandment laid a new tie and obligation that Timothy shall not be made a Pastor of a Church at Ephesus and a member thereof nor the Church at Ephesus constituted in a Church-state having right to all the holy things of God while first they be all perswaded of one anothers regeneration secondly while all sware those duties in a Church-oath thirdly and all sweare that they shall not separate from Church followship but by mutuall consent Heare a reply againe to this of the Apologie such promises as leave a man in an absolute estate as he was before and ingage onely his act not his person these lay no forcing band on any man but as every man is tied to keepe his lawfull promise are tied But yet such promises or covenants as are made according to the Ordinances of God and doe put upon men a relative estate they put on them a forcing band to performe such duties such as are the promises of marriage betwixt man and wife master and servant magistrate and subject minister and people brother and brother in Church-state these put on men a divine tie and binde by a divine Ordinance to performe such duties But these Scriptures make not these relations these places make not every man who can teach a Pastor to us except we call him to be our Pastor indeed if we call him we ingage our selves in subjection to him you might as well say It is not the câ—venanting of a wife to her husband or the subject to the magistrate that giveth the husband power over his wife and the magistrate power over his subject but the word of God that giveth power to both and yet you know well the husband cannot call such an one his wife but by covenant made in marriage Answ. This is all which with most colour of reason can be said But these places of Scripture are not brought to prove the Pastors calling to the people or their relative case of subjection to him but onely they prove that the covenant of grace and whole Gospell layeth a tie of many duties upon us which obligeth us without comming under the tie of an expresse vocall and publique oath necessitating us by a divine Law because in this that I professe the faith of Christ and am baptized I am a member of the visible Church and have right to all the holy things and seales of grace without such an oath because the covenant of grace tieth me to aâ—joyne my selfe to some particular congregation and a called Pastor who hath giâ—â—â— and a calling from the Church is a member of the visible Church before he be called to be your Pastor though he be a member of no particular congregation for you lay down as an undeniable principle and the basis of your whole doctrine of independent government that there are no visible Churches in the world but a congregation meeting in one place to worship God which I have demonstrated to be most false for if my hand be visible my whole body is visible though with one act of the eye it cannot be seene if a part of a medow be visible all the medow thought ten miles in bredth and length is visible so though a congregation onely may be actually seene when it is convened within the soure Angles of a materiall house yet all the congregations on earth make one visible Church and have some visible and audible acts of externall government cummon to all as that all pray praise fast mourne rejoyce one with another and are to rebuke exhort comfort one another and to censure one another so farre as is possible and of right and by Law meet in one councell and so by Christs institution are that way visible that a single cong egation is visible which meeteth in one house though many be absent de facto through sickenesse callings imprisonment and some through sinfull neglect and therefore you doe not prove that we are made members of the visible Church having right to all the holy things of God by a Church-oath or covenant as you speake neither doe we deny but when one doth enter a member to such a congregation under the ministery of A. B. but he commeth under a â—ew relative state by an implicite and vertuall covenant to submit to his ministery yea and A. B. commeth under that same relative state of Pastorall feeding of such an one But you doe not say that A. B. entereth by a vocall Church-covenant in a membership of Church order and that by a commanded covenant of perpetuall equity laying a new forcing band upon both the person and the acts of A. B. just as the husband and the wife come under
Christ have no Church on earth for the laying hold on the covenant giveth being and life to the Church as the body of Christ and his true spouse as well as it giveth being to the visible Church according to ouâ— brethrens doctrine and if this covenant cease there is not a Church of Christ on earth 8. We have heard nothing here as yet but the covenant of grace and no Church-covenant But saith the Authour of the Church-covenant g Though it be indeed the covenant of grace and made principally with God it followeth not hence that it is not a covenant of the members amongst themselves for the covenant of God tyeth us to duties to our neighbour and to watchfulnesse and edification one of another Levit. 19 17. Deut. 29. 18. the neglect whereof in the matter of Achan brought sinne on all the congregation Josh. 7. yea it tieth us to duties to children not yet borne who shall after become members of the Church when Iehojadah made a covenant betwixt the King and the people it was but a branch of the Lords covenant obliging the King to rule in the Lord and the people to obey in God Answ. 1. But if particular duties to our brethren bind us by a new Church-covenant because Gods covenant commandeth these duties then because Gods covenant commandeth sobriety toward our selves and righteous dealing toward our brethren there is required a selfe-covenant towards your selves for temperance and sobriety toward your selves as there is required a Church-covenant to binde you to duties to those who are in Church membership with you this no man can say nor can severall duties require severall covenants 2. It is true when we enter into covenant with God we sweare duties to all to whom we are obliged but then we are made members of the visible Church before we sweare this Church-covenant and this is as if Abraham were made a living man before he have a reasonable soule and as if Abraham were Israel his father before Israel be Abraham his sonne for if Abraham be in-Churched when he did sweare the covenant of grace as the Authour granteth then he must be a member of a visible Church while as yet there is not a visible Church to which Abraham is tied I deny not but Israel may sweare obedience to all Gods covenant and all duties therein and that he may sweare also in particular to performe all duties to Abraham his father in another oath but that he cannot enter in the state of relation of sonneship to his father while he sweare that oath in particular is a dreame which hardly can be conceived 3. The peoples finne in not warning Achan was a finne against a duty of the covenant exacting obedience of all in brotherhead though not in a Church-state Levit. 19. 17. and Iob and his friends who were members of no visible Church as you say did performe this one to another Iob 4. 3 4. Iob 2. 11. Iob. 4. 1. 4. The covenant that Jehojadah made betwixt the King and the people will prove the lawfullnesse of a covenant to performe Church-duties beside the generall covenant of grace which we deny not but doth not prove that a covenant to Church-duties is the essentiall forme of Church-membership and the onely way by Divine precept of entring persons in a Church-state for persons already in Church-state may upon good reasons sweare a covenant to these duties yet are they not of new inchurched to that congregation whereof they were members before Their next principall argument as the Apology saith if a Church-covenant be the essentiall forme of a Church as a stock of Saints is the materiall cause then the Church-covenant is necessary to the being of the Church and it is that wherby Ecclesia integra constituitur collapsa restituitur quo sublato Ecclesia dissolvitur destituitur that is it is by this covenant a Church is instituted in its integrity and when it is fullen it is restored to its integrity and when this covenant â—easâ—th the Church is no longer a visible Church Answ. When a Church falleth it is not restored to the state of a visible Church by circumcision and yet circumcision is given as a signe of a covenant betwixt God and his Church Gen. 17. 11. nor is a Church restored by Baptisme or Baptizing over againe and yet Baptisme is that whereby we are entered members of the visible Church 2. When persons faile in omitting Church duties I thinke they faile against your Church-Oath yea when they fall into any sinne that may be a scandall to others yea the finne of adultery yet if they repent and heare â—he Church they are not excommunicated neither doe they â—ose the right of Church-membership and right to the seales of the covenant nor is it needfull they be restored by renewing a Church-covenant but we desire to heare from Gods word proofes of the singular vertues of this Church-covenant 3. Discipline is by all Divines thought necessary to the well being of a Church but not to the simple being thereof and for this we apeale to the learned Parker who denieth Discipline to be an essentiall note of the visible Church and citeth Cartwright for this and therefore saith that Calvin Bortrandus de Logues Mornaeus Martyr Marloratus Galusius and Beza omitteth discipline amongst the notes of the Church The apology addeth if the nationall Church of the Jewes was made a nationall Church by that covenant and therby all the Synagogues had Church-fellowship one with another in the Temple then the congregationall Church is made a visible Church by that covenant 2. Also the fallen Church of the Jewes was restored to a Church-state say they by renewing a covenant with the Lord in the dayes of Asah Hezekiah and these who fell to Judah 2 Chron. 9. 25. are commanded not to stiffen their necks or as in the originall to give their hand unto the Lord that so they might enter into the sanctuary 2 Chron. 30. 8. Answ. Is it credible or possible that all the Synagoues of so many hundred thousand people as were in the 12. Tribes were all satisfied in conscience anent the regeneration one of anotherâ— and this is required of you to the right swearing of a Church covenant else how could they in the Oath joyne themselves to all Israel as to a Generation of Saints â—â— Israel before this Oath was circumcised and had eaten the Passoyer and so was a visible Church before yea then God had no Church visible before this Oath which is against Gods promise made to David and his seed Psal. 89. 28. â—9 Also in Abijahs dayes Judah was the true Church of God 2 Chron. 13. 8. And now yâ—t think to withstand the Kingdome of the Lord in the hands of the sonnes of David 10. But as for us the Lord is our God and we have not forsaken Him 3. The inchurching of members is a Church-action as all the Church casteth out so all
Text beare that the Elders set up a Court before the Eyes of all the people and delivered such a man to Satan so as this is called the head of Elders and people as our Brethren teach and here they distinguish where the Scripture distinguisheth not Fourthly if the Scripture give to us Thrones really different though names and titles cannot be found more then we find expresly and in words two Sacraments three Persons and one God Christ Iesus in two Natures and one Person then have we what we seeke but wee have these different in the things themselves as Acts 2. 46. wee have a Church meeting in an House for Word and Sacraments as Acts 20. 8. and a Congregation in Corinth meeting in an House 1 Cor. 11. 20. 1 Cor. 14. 23. and consequently here must bee some power in this meeting to order the worship of God this single meeting is to rebuke those that sinne openly and to hinder Women to preach in the Congregation and to forbid by the power of the Keys that two speake at once because God is the God of order to borbid Doctrine that edifieth not and speaking Gods Word in an unknowen Tongue c. 2. There is an Eldership 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City in Ephesus in Ierusalem who met for Jurisdiction Acts 21. 18. who layd hands on Timothy 1 Tim. 14. 14. in Antioch Acts 13. 1. 3. There is a meeting of a provinciall Church in Galathia where there are many Churches as may be gathered from Acts 5. 9. 10. who were to purge out the scandalous and false Teachers who leavened all others and who were Gal. 6. 1. to restore with the spirit of meekenesse any fallen Brother and 4. There a map and patterne of a generall Synod warranting both a nationall Church-meeting and an Oâ—cumenick councell And the like may be gathered from that Synod Acts 1. and Acts 6. where these universall guides of the whole Christian World to wit the Apostles were and did exercise Jurisdiction by ordaining of Officers and though instances of these could not be given in Scripture there is a morall ground and warrant for it 1. Because joynt power of Jurisdiction are surer and better then a lesser and dispersed power For if the Keys be given to the Church visible not to this or this little Church as meetting in a private House Acts 2. 46. Acts 20. 8. The division or union of this power the extension of it must be squared by the rule of most convenient edification and it cannot stand with edification if it be given to one Congregation onely The God of nature for conserving humane societies hath given the power of government originally not to one but to a multitude for one onely is not in danger to be wronged and oppressed in a society but a society is in this danger therefore hath God given this power to a multitude and a multitude is the formall object of policy and government and cannot but be dâ—ssolved where Lawes and Government are not So the God of Grace must have given a power of government to a society and multitude of little Churches for a multitude of Congregations is a multitude and therefore this society and consociation cannot subsist except Christ have provided a supernaturall government for it It is not reasonable that some say a morall institution is not an institution for Magistracy is both morall and a Divine institution that God have a certaine day for his service is both morall and also a Divine institution all institutions are not meerly positive as some suppose such as is that the last day of the week be the Sabbath that Bread and Wine be signes of Christs Body brâ—ken and his Blood shed for us So supposing that Christ have a visible Church it is morall that shee have power of government also in so farre as shee is a Church Yea power of government upon this supposition is naturall or rather con naturall so by the same ground upon supposall that Christ have in a Nation a multitude of consociated Churches who for vicinity may either edifie encourage comfort and provoke â—re another to love and good workes they submitting themselves to the Lawes of Christs policy or may scandalize one another as many consociated Churches in Galathia were bent to bite devâ—ure and consume one another Gal. 5. 15. it is morall yea and con-naturall that they be under a Divine policy externall Nor is it more agreeable to the Wisdome of Christ that a multitude of consociated Churches in one Land should be left to the Lawes of nature and Christian brother-hood and be loosed from all Lawes of externall policy then that the just Lord who intendeth the conservation of humane societies should leave every man to the Law of nature and not give them a power to set up a Magistracy and to appoynt humane and civill Lawes whereby they may be conserved And I thinke we should all say if God had appoynted every great Family yea or every twenty Families in the World to be independent within it selfe and subordinate to no civill law to no power to no Magistracy without that independent little incorporation that God had not then appoynted a power of civill Policy and civill Lawes for the conservation of mankind and the reason should be cleare because in one Shire Countrey Province and Nation there should be a multitude to wit ten hundred ten thousand independent Kingdomes subject to no Lawes nor civill policy but immediately subordinate to GOD in the Law of nature and when these ten thousand should rise up and with the Sword devoure one another and one society independent should wrong another the onely remedy should be to complaine to God and renounce civill communion with such Societies that is traffique not with them doe not take or give borrow or lend buy or sell with them but it is unlawfull to use any coercive power of naturall or civill reparation to compell them to doe duty or execute mercy and Judgement one toward another now seeing grace destroyeth not nature neither can there be a policy independent which doth contradict this maxime of naturall policy acknowledged by all in all policies civill naturall supernaturall God intending the conservation of societies both in Church and State hath subjected all Societies and Multitudes to Lawes of externall policy but so it is a Multitude of little Congregations is a Multitude and a Society Then it must follow that government of independent little bodies under no coactive power of Church censures must want all divine institution and so be will worship For these it shall be easie to answer the obloquies of some saying that a nationall Church under the New Testament is Judaisme Hence say they a nationall Religion a nationall Oath or Covenant is like a World-Church a Church a huge body as big as the Earth and so if some Augustus should subdue the whole VVorld to himselfe with the Sword Hee might compell the VVorld to bee