Church communion amongst all the visible Churches on Earth Ergo de jure and by Christ his institution there is an universall or catholick visible Church I prove the antecedent 1. Because there ought to be mutuall fellowship of visible Church-duties as where there is one internall fellowship because Eph. 4. 4. we are one body one spirit even as we are called in one hope of our calling v. 5. one Lord on Father one Baptisme v. 6. one God and Father of all There also should there be externall fellowship and Church fellowship of exhorting rebuking comforting and Church-praying and Church-praising in the behalfe of all the visible Churches on earth even for those whose faces we never saw Coloss. 2. 1. and when one nationall Church falleth away the visible Churches of the Christian world are obliged to rebuke and to labour to gaine such a Church and if she will not be gained to renounce all the foresaid communion with such an obstinate Nation 2. As the Apostles had one publicke care of all the Churches and accordingly kept visible fellowship as they had occasion to preach write to them pray and praise God for them so this care as Apostolick I grant is gone and dead with the Apostles but the pastorall and Church-care and consequently acts of externall fellowship are not dead with the Apostles but are left in the Church of Christ for what Church-communion of visible fellowship members of one particular congregation keepe one with another that same by due proportion ought nationall Churches to keepe amongst themselves 3. This is cleare Act. 1. where particular Churches with the Apostles did meete and take care to provide a Pastor and an Apostle Matthias for the whole Christian Church and why â—ut particular Churches are hereby taught to confer all Church-authority that God hath given them for the rest of the visible Churches and the Churches conuened in their speciall members Acts 15. 12. extended their Church-care in a Church-communion of Ecclesiastick canons to all the visible Churches of the Jewes and Gentiles Hence Oecumenick and generall councells should be jure divino to the second comming of Christ Neither need we stand much on this that our Brethren say that one Catholick visible Church is a night dreame because no Church is visible save only a particular congregation the externall communion whereof in meeting in one materiall house ordinarily and partaking of the same word and Sacraments doth incurre in our senses whereas a Church communion and visible fellowship with the whole Christian Churches on Earth is impossible and no wayes visible But I answer if such a part of the Sea the Brittish Sea be visible then are all the Seas on earth visible also though they cannot all come in one mans senses at one and the same time so if this Church particular be visible then all the Churches also in their kind are visible 2. There be acts of Church-communion externall with all the visible Churches on earth Ergo the whole Catholick Church according to these acts is visible I prove the antecedent we pray in a Church-way publickly for all the visible Churches on earth we praise Church-wayes publickly for them we fast and are humbled Church-wayes before God when they are in trouble and so ought they to doe with us we by preaching writing and Synodicall constitutions proclaime the common enemie of all the Churches to be the Antichrist his doctrine and the doctrine of that body whereof he is Head to be false and hereticall by writings we call all the people of God to come out of Babâ—l and we renounce externall communion with Rome in Doctrine Discipline Ceremonies and Rites all which are Church-acts of externall communion with the reformed catholick visible Churches neither to make a Church visible to us is it requisiâ—e that we should see the faces of all the members of the Catholick visible Church and be in one materiall Church with them at once partaking of the same visible worship yea so the Church of Iudea should not be one visible Church which our Brethren must deny for they had one Priest hood on Temple one Covenant of God visibly professed by all yet could they not all meete in one materiall Temple to partake together at once of all Gods O dinanceâ— For I partake in externall worship with these of New England who are baptised according to Christs institution without the signe of the crosse though I never saw their faces Hence all may see that Oecumenick councel's are de jure and Christs lawfull Ordinances though de facto they be not through the corruption of our nature yet such a visible Church-fellowship in externall Church-communion is kept in the whole catholics Church visible as may be had considering the perversity of men and the malice of Satan It is constantly denied by our brethren that the Church of the Iewes was a congregationall Church and of that frame and institution with the Christian Church but that it was peculiar and meerely in laicall to be a nationall Church yet let me have liberty to offer a necessary distinction here 1. a nationall Church is either when a whole Nation and all the Congregations and Synogogues thereof are tied by Divine precept to some publique acts of typicall worship in one place Which the Lord hath chosen so all Israel were to sacrifice at Jerusalem onely and the Priests were to officiate in that kind there onely and they to pray toward the Temple or in the Temple and they to preseâ—t the male children there as holy to the Lord Luke 2. 23 c. this way indeed the Church of the Jewes in a peculiar manner was a Nationall Church and thus farre our brethrens arguments doe well conclude that the Jewish Church was Nationall in a peculiar manner proper to that Church onely But a Nationall Church is taken in another sense now for a people to whom the Lord hath revealed his statutes and his testimonies Whereas he hath not d alt so with every Nation Psal. 147. 19 20. which Church is also made up of many Congregations and Synagogues having one worship and government that doth morally concerne them all Thus the Iewish Church was once Nationall and that for a time God chose them of his free grace to be a people to himselfe Deut. 7. 7. and Deut. 32. 8. When the most high divided to the Nations their inheritance Iacob was the lot of his inheritance Amos 3. 2. You onely have I chosen of all the families of the earth But the Jewish Church was in this sence but Nationall for a time Now hath God Act. 11. v. 18. also granted to the Gentiles repentance unto life and called the Gentiles and made them a Nationall Church Hos. 1. 11. 1 Pet. 2. 10 11. Esay 54. 1 2 3. that is he hath revealed his testimonies to England to Scotland and He hath not done so to every Nation So if a false Teacher should goe through Israel and call himselfe the power
all of one Church of one Religion Answ. The terme Nationall-Church is not in the Word of God but I pray you in what sense can the Iewish-Church bee called a Nationall-Church I conceive not because of the typicall and ceremoniall observances that put a Church-frame on the whole Nation for if so then the name of a Nationall Church or a nationall Religion cannot by envy it selfe bee put in the reformed Churches or on Church of Scotland which hath suffered so much for Iewish and Romish Ceremonies But if the Jewes were a Nationall-Church because they were a holy Nation in profession and God called the Nation and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church externally called to grace and glory and the whole Nation commensurable and of equall extent then all Christian Nations professing the true Faith and the Gentiles as well as the Iewes Then the believing Iewes of Pontus Asia Cappadocia and Bythinia as Augustine Eusebius Oecumenius Athanasius doe thinke that Peter wrote to the Iewes yea and the Gentiles as many interpreters with Lorinus Thomas Lyra and others thinke are yet 1 Pet. 2. 9. an holy Nation and so a Nationall Church and there is no more reason to scoffe at a Nationall Church in this sense then to mocke the holy Spirit which maketh but one Church in all the World Cant. 6. 9. as Cotton Ainsworth and other favorable witnesses to our Brethren confesse And if the Gentiles shall come to the light of the Jewish Church and Kings to the brightnesse of of their rising Esai 60. 3. if the abundance of the Sea shall be converted to the Iewes true Faith and Religion And the forces of the Gentiles shall come to them vers 5. and if all flesh shall see the revealed glory of the Lord Esai 40. 5. and the Earth shall bee filled with the knowledge of God as the Seas are filled with Water It is most agreeable to the Lords Word that there is and shall be a Church through the whole World you may nickname it as you please and call it a VVorld-Religion a VVorld-Church As if the lost and blinded World Ioh. 2. 16 17. 1 Joh. 5. 19. 2 Corin 4. 4. were all one with the Loved Redeemed Pardoned and Reconciled World Ioh. 3. 16. Ioh. 1. 29. 2 Cor. 5. 19. as if wee confounded these two Worlds and the Religion of these two Worlds And if this World could meet in its principall lights neither should an universall councell nor an Oath of the whole Representative Church be unlawfull but enough of this before And what if the World bee subdued to the World and a World of Nations come in and submit to Christs Scepter and royall power in his externall government are the opposers such strangers in the Scriptures as to doubt of this Reade then Esai 60. 4. 5. c. 60. 11 12 13 14 15 v. 4. 5 6 7. Psal. 2. 8 9. Psal. 72. 8. 9. 10. Esai 54. 3. Esai 49. 1. Esai 45. 22. 23. Psal. 110 1 2 3 4 5. and many other places and there is a Kingdome in a Kingdome Christs Kingdome and his Church lodging in a Worldly Kingdome and Christ spiritually in his power triumphing over the World and subduing Nations to his Gospell Object 8. If Classicall Presbyters be not Elders in â—elation to the classicall Church and so to all the Congregations in it yee must forsake all these places where it is said the Elders of Jerusalem the Elders of Ephesus the Angels of the seven Churches which is absurd if they be Elders to all these Churches then 1. All those people in those Churches must submit their consciences to them and their Ministery as to a lawfull ordinance of God 2. All the people of those Churches must have voyce in election of them all 3. All these people owe to theâ—s maintenance and double honor 1 Tim. 5. 17. for if the Oxes mouth must not be muzlâ—d but he must be fed by me and my corne he must tread my corne and labour for me These Churches cannot all meet in one to ordaine and chuse all these Ministers and to submit to their Ministery Answ. The Elders are Elders of Ephesus and Elders of Jerusalem not because every Elder hath a speciall pastorall charge over every Church distributively taken for it was unpossible that one Congregation of all the converts in Ierusalem extending to so many thousands could all beare the relation of a Church to one man as their proper Elder who should personally reside in all and every one of those Congregations to watch for their soules to preach to all and every Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season and out of season But they are in cumulo called Elders of Ephesus in that sense that Kings are called the Kings of the Nations not because every King was King of every Nation for the King of Edom was not the King of Babylon and the King of Babel was not the King of Assyria yet amongst them they did all fill up that name to be called the Kings of the Nations so were the Elders of Ierusalem in cumulo collectively taken Elders of all the Churches of Ierusalem collectively taken and as it followeth not that the King of Edom because hee is one of the Kings of the Nations is elected to the Crowne of Caldea by the Voyces of the States and Nobles of Caldea so is it not a good consequence such a number are called the Elders of the Church of Ierusalem therefore the Elder of one Congregation at the Easterne Gate at Ierusalem is also an Elder of a Congregation of the Westerne Gate Nor doth it follow that these two Congregations should submit their consciences to one and the same Elder as to their proper Pastor to whose Ministery they owe consent in Election Obedience in submitting to his Doctrine and mainetenance for his labours all these are due to him who is their owne proper Pastor the as Caldeans owe not Honour Allegiance Tribute to the King of Edom though the Kingdome of Caldea bee one of the Kingdomes of the Nations and the King of Edom one of the Kings of the Nations But if indeede all the Kings of the Nations did meete in one Court and in that Court governe the Nations with common Royall authority and counsell in those things which concerne all the Kingdomes in common then all the Nations were obliged to obey them in that Court as they governe in that Court but no farther and when the people doe consent to the power of that common Court â—â—citly they consent that every one of these shall bee chosen King of such and such a Kingdome and promise also tracitly Obedience and Subjection to every one of the Kings of the Nations not simply as they are Kings in relation to such a Kingdome but onely as they are members of that Court so the Congregations acknowledging and consenting to the classicall Presbytery doe tracitly chuse and consent to the common charge and care that every Pastor hath as hee
THE Due right of Presbyteries OR A PEACEABLE PLEA FOR THE GOVERNMENT OF THE Church of Scotland Wherein is examined 1. The way of the Church of Christ in New England in Brotherly equality and independency or coordination without subjection of one Church to another 2. Their apology for the said Government their Answers to thirty and two Questions are considered 3. A Treatise for a Church Covenant is discussed 4. The arguments of Mr. Robinson in his justification of separation are discovered 5. His Treatise called The peoples Plea for the exercise of prophecy is tryed 6. Diverse late arguments against presbyteriall government and the power of synods are discussed the power of the Prince in matters ecclesiastical modestly considered divers incident controversies resolved By SAMUEL RUTHERFURD Professor of Divinity at Saint Andrewes CANT 6. 10. Who is she that looketh forth as the morning faire as the Moone cleare as the Sun and terrible as an Army with Banners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by E. Griffin for Richard Whittaker and Andrew Crook and are to be sold at their Shops in Pauls Church-Yard 1644. TO The most Noble and Potent Lord Archbald Marquesse of Argile one of His MAJESTIES honourable Privy Councell wisheth Grace Mercy and Peace WHo knoweth most Noble and potent Lord how glorious it is and how praise-worthy when the mighty and these who are called The shields of the Earth and the Cedars of Lebanon cast their shadow over the City of God Airie wits and broken spirits chase fame but fame and glory shall chase him who is as the spirit of God speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sonne of courage and one who hath done many acts for the Lord. The followers of Christ are the sonnes of Nobles All blood is of one colour holinesse maketh the difference Fortuna vitrea est tum cum splendet frangitur Things we rest on here be made of cristall glasse while they glister they are broken Plures tegit fortuna quam tutor facit The world may cover men it cannot make them secure But the Lord is a Sun and a shield What hath Jesus Christ on Earth which he loveth as he doth his Church What a created peece is the true Church A woman clothed with the Sunne and the Moone under her feet and upon her head a Crowne of twelve Starres Her very servants are the glory of Christ. Yet is this poore woman in Brittaine crying travelling in birth pained while shee be delivered because of the Idolatry of the Land and our defection and apostacy practised countenanced tolerated in both Kingdomes Many graves many Widowes and the Land turned into a field of blood are the just fruits of many Altars of Masse-idolls of Bread worship of many inventions of men let then have a name and flourish in the House of the Lord and let them be written with the living in Jerusalem who contribute help for the desired birth of the manchild Prelacy and Popery wither as in a Land of drought except they be planted beside Rivers of blood but the Lord shall build his own Jerusalem Your honour may justly challenge this little expression of my obliged respects to your Lordship I acknowledge it is little though it may have some use Etiam capillus unus habet umbram suam one haire casteth its owne shadow Jmpotency to pay debt layeth not upon any the note of unthankfulnesse except it be impotency of good will If I be not a debter for will I am nothing And this I owe and this Church and Nation may divide the sum with me for which wishing to your Lordship all riches of Grace I stand obliged Your Lordships servant at all dutifull observance in Christ Jesus Samuel Rutherfurd To the Reader THere be two happy things worthy Reader as one sayth The one is not to erre the other is to escape from the power of error Times wombe bringeth forth many truths though truth be not a debter to Time because Time putteth new robes on old Truth But truth is Gods debter and oweth her being to him only It is a great evil under the Sun and the sicknesse of mans vanity that the name of holy men should be a web to make garments of for new opinions but the errors of holy men have no whitenesse nor holinesse from men And it is a wrong that mens praise should be truths prejudice and mens gaine truths losse Yet I shall heartily desire that men herein observe the art of deep providence for the Creator commandeth darknes to bring forth her birth of light and God doth so over-aw with a wise super-dominion mens errors that contrary to natures way from collision of opinions resulteth truth and disputes as stricken flint cast fire for light God raising out of the dust and ashes of errors a new living truth What mistakes errors or heresies have been anent Church government that vigilant and never slumbering wisdome of Providence hath thence made to appeare the sound doctrine of Gods Kingdome So here Satan shapeth and God seweth and maketh the garment Error is but dregs by the artifice of all compassing Providence from whence are distilled strong and cordiall waters And what Antichrist hath conceived for a Hierarchy and humane ceremonies hath put Christ in his two witnesses in Brittaine to advocate for the truth and native simplicity of his own Kingdom But I heartily desire not to appeare as an adversary to the holy reverend and learned Brethren who are sufferers for the truth for there be wide marches betwixt striving and disputing Why should we strive for we be Brethren the Sonnes of one father the borne Citizens of one mother Ierusalem To dispute is not to contend We strive as we are carnall we dispute as we are men we war from our lusts we dispute from diversity of star-light and day-light Weaknesse is not wickednesse a roving of wit must not be deemed a Rebellion of will a broken inginne may part with a dead child and yet be a Mother of many healthy children And while our reverend and deare Brethren fleeing the coast of Egypt and Babylons wicked borders aym to shore upon truth wind may deceive good Sailors naturall land-motions as when heavy bodies move downward toward their own clay Countrey are upon a straight line But Sea-motions of sailing are not by right lines but rather by Sea-circles We often argue and dispute as we saile Where grace and weight of Scripture make motion we walke in a right line toward God But where opinion a messenger only sent to spie the Land of lies and truth usurpeth to conduct us what marvell then we goe about truth rather then lodge with Truth And Christ his Kingdome Scepter Glory Babylons fall be the materiall object of opinions on both sides And yet the word of God hath a right lith that cannot suffer division In Gods matters there be not as in Grammar the positive and comparative degrees there are not
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
their God can alter what he has spoken or lic Psal. 89 33 34 35. They can no more cease from being in Gods Favour or be cast off of God then the ordinances of Heaven can depart from before God then Heaven can be measured above or the foundations of the Earth searched out beneath Jerem. 31. 35. 36 37. Nor the Mountaines and Hills can be removed out of their places Esa. 54. 10. Or the World can be destroyed with the waters of Noah againe Or then God can retract his Oâ—th and promise Heb. 6. 18 19 20. But the visible Church of 〈◊〉 or that congregation or parish as our Brethren say of Rome Corinth Colosse Thessalonica Philippi and the seven Churches of Asia shall not endure as the dayes of Heaven yea they are all this day under horrible defection of Antichistian Idolatry and Turcisme and Judaisme if it be said the faithfull and believing of the visible Churches at Rome Corinth Colosse c. could no more fall away then the house of Israel and seed of David could cease to be Gods people I answer this is to flee to the invisible Church but the Professors of these visible Churches as Professors and in Church-state might fall away from the Church profession If they say they cannot fall from the sincerity of a true profession now yet they are aside and flee from the visible Professors and Churches visibility agreeing to the Church as visible to the Churches sincerity and invisible grace of constancy proper to the invisible Church and by this meaning none are the true visible Church nor members thereof but only such as have profession and withall sincerity of profession so Hypocrites though never so fairely inchurched have no power of the Keyes of censures of excommunication of admitting of Church members of Baptizing c. All which is very Anabaptisme that there is no visible Church on Earth but a company of truely and in foro Dei regenerated and converted persons and the onely redeemed of God and. 2. Our Divines in vaine contend with papists anent the visible Churches failing on Earth for most certaine it is except we hold with Arminians Socinians and Papists the apostacy of Believers neither the catholick Church nor a particular congregation of sincere Believers can fall into heresies and lose true and saving Faith But we hold that there is not a visible Church consisting of only visible professors never so orthodox but it may fall into fundamentall heresies and we give instance in the sometime orthodox and visible Church of Rome which hath fallen from the sound Faith and is become Bâ—bel and a whore and mother of fornications 3. A Church consisting of seven professors which our Brethren in this place say is a visible Church may have foure or five yea six hypocrites in it and yet the essence of a visible Church the nature of a Church-state Church-covenant the power and use of the keyes is 〈◊〉 in such a Church of seven for it is certaine Professon 〈◊〉 uniting themselves together in one Church-state are not led by an infallible and apostolick Spirit that they cannot erre inconstituting a visible Church but if they be fallible and obnoxious to error then in erecting a Church of seven five six and by the same reason all the seven may be in foro Dei in Gods Court yea and in an ordinary providence now with relation to the state of man fallen into sin often are unbelievers and unconverted persons and yet a visible Church performing all Church-acts of a visible profession Now if our Brethrens grounds hold good seven unbelievers are a company in covenant with God and can no more fall from the covenant and grace thereof then God can lie or alter that which is gone out of his mouth 2. The Church with whom the covenant is made and to whom the promises of the covenant are made is the Spouse of Christ his mysticall body the Sons and Daughters of the Lord God Almighty a royall priest-hood a chosen generation Kings and Priests to God but this is the invisible Church of elect believers not the visible Church of visible professors Therefore the invisible and not the visible Church is the first subject of all the priviledges of Christians and all the promises of the covenant The proposition is not doubted I prove the assumption The visible Church as it is such is a company of professors of the truth and connot be as it is such the Spouse of Christ and his Body 1. Because then Professors as Professors should be Christs redeemed Body which is openly false and against the Word of God for Rom. 9. 6. for they are not all Israel which are of Israel 2. Our Brethrens argument is strong to prove that the Church of Elders are not the true Church spoken of in the Word For say they the true Church is a flock that Christ hath Redeemed with his Blood Acts 20. 28. The Temple of the living God 1 Cor. 3. But the Church of Elders is not a flock of redeemed ones and Temples of the holy Spirit but in so far as they believe and are elected to glory and not as a flock of Elders are they redeemed so they say true Elders as Elders are not a part of the true Church nor the Church to whom Christ gave the keyes Mat. 16. But the Church making Peters confession So say wee the Church of visible professors as they are such are not the redeemed of Christ and Temples of the holy Spirit but in so far as they are Believers and the elect of God For if our Brethren say the Church as it is a company of visible Professors is also essentially the Church of Redeemed ones then only the Church of visible Professors and all the Church of visible Professors are redeemed of God but this is absurd and false Quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Brethren acknowledge there may be an hundred Believers and Temples of the holy Spirit who are a flock of redeemed ones and yet not be a company of visible Professors 1. Because they are not united say they covenant-wayes into a Church-body 2. Say they because of weakenesse and for feare of persecution men may hide their profession as many doe in the Church of Rome and yet be the redeemed of God and be the seven thousand who have not bowed their knees to Baal and our Brethren cannot say that all the visible Church are the flock redeemed of God for then should there be no hypocrites in the visible Church 3. In this our Brethren maintaine one of the â—â—ossest poynts of the Arminian Popish and Socinian Doctrine even that all visible Professors are chosen to glory redeemed of God and the children of the promise and that in Gods purpose the coveâ—ant of grace and the promises of the covenant are made to all and every one in the visible Church and that God hath an intention that Christ shall die for all and
he redeemed with the Blood of God Acts 20. 28. Eph. 5. 25. 26. Col. 1. 18. 1 Cor. 12. 12. Is a church whereof all the members without exception are taught of God Jerem. 31. 34. They shall all know me saith the Lord from the least unto the greatest Esa. 54. 13. All thy children shall be taught of the Lord. And therefore they all haveing heard and learned of the Father come to Christ Iohn 6. 45. and therefore have all the anointing within them which teacheth them all things 1 Iohn 1. 27. And so they have all Eares to heare Yea among such a company Esai 35. 9. 10. there is no Lyon no ravenous beast but the Redeemed and Ransomed of the Lord. But so it is that no visible congregation on Earth that are visible Professors of any competent number is such a Church whereof all the members are taught of God all ransomed and redeemed and therefore no visible church as such is a people or Church in covenant with God See Rodgers Catechisme 3. Conclus A visible profession of the Truth and Doctrine of godlinesse is that which essentially constituteth a visible church and every member of the visible church onely our Brethren and we differ much about the nature of this profession which is required in members added to the Church Our Brethren will have none members of the visible Church but such as are satisfactory to the consciences of all the visible church and give evidences so cleare as the judgement of discerning men can atraine unto that they are truly regenerated We againe do teach that the scandalously wicked are to be cast out of the Church by excommunication and these of approved piety are undoubtedly members of the visible Church so these of the middle sort are to be acknowledged members of the Church though the Church have not a positive certainty of the judgement of charity that they are regenerated so they be knowen 1 To be Baptized 2. That they be free of grosse scandals 3. And professe that they be willing hearers of the Doctrine of the Gospell Such a profession as giveth evidences to the positive certainty of the judgement of charity of sound conversion is not required to make and constitute a true visible Church 1. Argu. Israel entered in covenant with God Deut. 29. was a true visible Church as our Brethren Teach because that they conceive to be a Church-covenant Deut. 29 but Churches by that Oath were not such as to the satisfaction of Moses and the whole people their consciences gave positive certainty of sound conversion Because v. 4. The Lord saith the Text hath not given you an heart to perceive nor eyes to see nor Eares to heare to this day Deut. 31. 27. for I know thy Rebellion and thy stifneck behell while I am yet alive with you this day yee have been rebellions against the Lord. ver 21. Deut. 32. v. 5. v. 15 16 17. Josh. 24. 23. 2. Argu. Christ would not seven times have said He that hath Eares to heare let him heare what the Spirit saith to the Churches if he had not supposed that in these seven Churches there were blind obdurate and carnall hearers as there were when Mat. 13. upon occasion of the like hearers he uttereth these same words in substance Now Christ would have blamed their ill discerning in admitting such to be the materialls of a visible Church as hee reproveth their other faults in government Neither could Christ reprove these Churches for not exercising the Church-censures against liers false Apostles fleshly Nicolaitans followers of Balaams wicked Doctrine Jezebed and other ill doers and seducers if these had not been Church-members as our Brethren teach how can we conceive that Christ would call these Churches who were false in the matter or give his presence and communion by walking among the golden candlestickes and holding the starres the Ministery in his right hand And if every one of these Churches were approved to the consciences one of another that they positively knew they were all of them a royall Priest-Hood an holy Generation all taught of God all sonnes and daughters of the Lord God Almighty how are there such grosse scandals put upon them by Jesus Christ 3. Argu. Paul clearely teacheth 1 Cor. 5. That the Church of Corinth convened had the power of the Lord Iesus amongst them and was a betrothed Bryde espoused in a Church covenant even all of the visible Church as one chaste Virgin to God as our Brethren prove from the 1 Cor. 11. 1 2 3. Who had received the Spirit and the Gospell their minds being knit thereunto in the simplicity of Iesus Christ now if the matter of this betrothed Church was such as our Brethren say then Christs Power and Presence and Spirit were in these as the Temples of the Holy Ghost and these were betrothed to Christ Iesus and had received the Spirit and were Saints by calling were justified washen sanctified who were incestuous Fornicators Drunkards Railers carnall Schismaticks going to the Law one with another before Infidells partakers of the Table of Christ and of divells deniers of the Resurrection to whom the Word was the savour of Death and the Gospell as it is to these whom the God of this world Satan hath blinded What can be more repugnant to the truth and to the Gospell of Christ It cannot be answered that these in Corinth who were hypocrites and walked so contrary to the Gospell were not members of the Church of Corinth For only the truly converted were such I answer 1. Then Paul writeth not to the visible Church and to all whom he doth rebuke the contrary whereof is cleare 1 Cor. 2. 11. 2 Cor. 3. 22. 1 Cor. 5. 1. 2. 1 Cor. 6. 1. 2. 3. 1 Cor. 11. 17 18 19 30. 1 Cor. 15. 12. 1 Cor. 10. 21. 1 Cor. 8. and in many other places 2. Then the visible church was not betrothed to Christ as a chaste Virgin contrary to this our Brethren alleadged 1 Cor. 11. 1 2 3. 3. Not only is conversion professedly true in the judgment of charity but also in the judgement of verity essentiall to a visible church as you teach and so none can be a member of the visible church but he who is a member of the invisible Church which is Anabaptisme 4. Three thousand in one day were added to the visible church who could not as I have proved all be approved to the conscience one of another as true converts Acts 2. Since amongst them were Ananias and Saphira and the time was short 5. If we are to beare one anothers burdens and so fulfill the Law of Christ and if grace may be beside many and great sinnes as we see in Asa in Salomon who remained the children of God under many out breakings if the children of God may be the children of God and yet some of them habitually proud passionate some of them worldly minded some talkative and imprudently rash in zeale some lustfull
transact within their owne Congregations but doe ex aequo belong to them all As 1. That they doe not give offence one to another that one Church doe not hold the Doctrine of Balaam to the effence and scandall of other Churches 2. That one Congregation make not Acts and Canons against the Word of God and against the Acts of another Congregation agreeable to the Word of God 3. That one Church admonish rebuke comfort provoke another to love and to good works in such and such poynts now though a Congregation make acts and constitutions for governing this or that member of the community yet they doe not nor cannot make acts that oblige the community and the Church as the Church the Church as the Church being a part is to be regulated by the whole and if there be things that ex aequo concerne all and doe not concerne one particular Church more then another one particular Congregation cannot governe in these And by the like reason particular Churches and classicall Presbyteries and Provinciall and Nationall Churches are parts of the whole Catholick visible Church 6. Because Christ hath not given the power of Ministery and Ordinances and Jurisdiction to the single Congregation as to the first subject upon the ground that our Brethren speake to wit because the single Congregation is that Spouse to which Christ is referred as an Husband and that body to which hee carrieth the relation of an head communicating life to all the members Eph. 1. 22. Col. 1. 18. nor is it that adequat number of ransomed persons of sheepe of lost ones of fellow-citizens of spirituall stones c. To the which Christ doth carry that adequat and compleat relation of a Saviour of a good Shepheard of a Seeker of lost ones of a King and Governour of the chiefe câ—â—ner-stone Therefore that visible Church for whose salvation Christ hath given the Ministeriall power must be the larger visible Church just as the God of Nature hath given to the whole race of sheep a power to seeke their own food and because of their simplicity a power to be ordered and led by the shepheard and secondarily this power is given to this or this flock feeding on Mount Caermel or elsewhere so hath the God of Grace given a power to the whole visible Catholick flock to submit themselves in the Lord to other guides and he hath given to the whole company of Shepheards as to the first subject the power of the Keys and secondarily the power is given to this or this visible Church and company of Pastors 7. When any scandalous person is delivered to Satan he is cast out of the whole Catholick Church Ergo he was before his ejection a member of the whole catholick Church for hecannot be cast out who was never within And when he is excommunicated his sins bound as in Heaven so on Earth that is not only in that Tract of ground where a handfull of a little Congregation independent as they say of 10 or 20 or an 100 doth ordinarily feed but in all the visible World where God hath a Church and all both within the little Congregation where hee is and without are to repute him as an Heathen and a Publican It is true some of our Brethren say he is excommunicated onely out of that Congregation whereof hee is a member antecedentèr because Christ hath given the power of excommunication onely 1 Cor. 5. 4. To the congregated Church when they are met together to deliver to Satan and they must do it in collegio in consessu coram tota Ecclesia before and in presence of the Church congregationall which is to give their consent and hath a certaine power of interest in the busines but he is cast out and excommunicated to all other Churches onely consequentèr by consequent and by vertue of the communion of Churches I answer the plaine contrary hee is antecedentèr and formally delivered to Satan by the power of the catholick visible Church which is put forth in exercises and in act before that Church whereof he is a neerest member Even as the left hand doth cut off a finger of the right hand which otherwayes should infect the whole body Now it is not the left hand onely that cutteth off the contagious and infectious finger but the whole man deliberate reason and the will consenteth it should be done for the preservation of the whole man the left hand is a meere instrument and the losse of the finger is the losse of the whole body and the finger is cut off the right hand not antedentèr and onely off the right hand by that power intrinsecall onely in the right hand but intrinsecall in the whole body it is true the contagion should creepe through and infect the right hand and right arme first and therefore incision is made upon the right hand So if the Eldership of a Congregation deliver to Satan it is not done by that power that is intrinseally onely in that Congregation but by the power intrinsecall in the whole universall Church who shall keepe communion with him that Eldership cuts him off as the instrument or hand of the Church catholick and the incision as it were is performed there in that meeting I will not say of the whole Congregation that is to be proved because the contagion shall come first upon these with whom the delinquent is to keepe the nearest fellowship and that Excommunication be performed in a meeting I grant and the place 1 Cor. 5. 4. saith so much and a meeting of the Church But that that is a meeting of the congregation with favour of the learned cannot be proved cogently though I thinke excommunication when it is actually performed it should be done before the Congregation but that is for the edification and nearest and most immediate practice of that Congregation for the contagion is nearest to them but the reason why the presence of the Congregation whereof the Delinquent is a member is requisit is not because this Congregation hath the sole intrinsecall power in her selfe and because shee onely doth formally and antecedentèr Excommunicate and the rest of the Churches consequenter and by vertue of a communion for the sister Churches are to debarre this excomunicate person from their communion with Christ in the Seales of the Covenant and that by an intrinsecall authoritative and Church power where as if he were not excommunicated they should have received him to a Communion with them in the Seales and that by an intrinsecall authoritative and Church power for one man cannot receive another to the Seales of the Covenant with him because no one man hath a Church authority If therefore the Church as the Church is consociated by an intrinsecall Church-power should have admitted him if he had not been excommunicated it is evident that hee was a member not onely of the Congregation out of which he is excommunicated but also of the whole consociated congregations 2 The man
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
neerely because as I sayd before the more universall the Church visible is the externall visible Communion is lâ—sse even as when the number of a Family is cut off by the Sword of the Magistrate the matter first and more intimately and more neerely concerneth the Family whereof hee is a Member yet it doth also concerne the Common-Wealth of which also hee is a Member A Finger of the right Hand is infected with a contagious Gangren it is to bee cut off yet the cutting-off concerneth more neerely the right Hand then it doth the left Hand and the whole Body For the contagion should first over-spread the right Hand and Arme and Shoulder before it infect the left Hand and the whole Body though it doe not a little concerne the whole Body also So though actuall Excommunication concerne all the Churches of the Presbyterie yet it doth more neerely concerne the Congregation whereof hee is a Member 2. The pronouncing of the sentence being edificative it is a fit meane to worke upon others but calling and trying of witnesses and Juridicall decerning of a Man to bee Excommunicated requiring secrecies yea and some scandals and circumstances of Adultery Incest Pestiality requiring a modest covering of them from Virgins young Men Children and the multitude wee have no warrant of GOD that they should bee tryed before the whole multitude nor are acts of Jurisdiction for their excellency to bee brought forth before the people but for their neerenesse of concernment and use of edification Object 12. The people are to consent yea they must have a power and some thing more than a consent in Excommunication Ergo they are all to bee present The antecedent is proved 1. Because they were not puffed up they did not keepe the Feast they did not dostaine from eating with the incestuous person onely by consent 2. Others not of that Church did excommunicate by consent 3. It is said v. 12 doe yee not judge them that are within Answ. If you will have them to excommunicate the same way that they doe other duties you may say they excommunicate the same way that Pastors and Elders doe and if they Judge vers 12. as the Elders doe either all the people are Judges and where are then all the governed if all bee governours or then hee speaketh in this Chapter to the Churches-Iudges onely 2. There bee degrees of consent these of other Churches have a tacite and remote consent the people of the Congregation are to heare and know the cause and deale in private with the offender and to mourne and pray for him Object 13. The highest and double honour is due to him who laboureth in the word 1 Tim. 5. 17. but if the Presbyteriall Church be the highest Church it shall not have the double honour for it is onely the governing Church Answ. Highest honour is due in suo genere to both And this is as if you should compare obedience and honour that I owe to my Father with that which I owe to my grand-Father 2. Paul 1 Tim. 5. 17. compareth Elders of diverse sorts together as the Ruling and Teaching Elder here you compare Pastors to bee honoured in respect of one act with themselves to bee honoured in respect of another act and this might prove I am to give more honour to my Pastor for preaching in the Pulpit then for ruling in the Church-Senate Object 14. The Congregation is the highest Church for it hath all the Ordinances Word Sacraments Jurisdiction Ergo there is not any Presbyteriall Church higher which hath only disciplinary power Answ. There is a double highnesse one of Christian Dignity 2. Another of Church-prehemenency or of Ecclesiasticall authority indeed the Congregation the former way is highest the company of Believers is the Spouse and ransomed Bride of Christ. But the Eldership hath the Ecclesiasticall eminency as the Kings heire and Sonne is above his Master and Teacher one way yet the Teacher as the Teacher by the fift Commandement is above the Kings Sonne as the Teacher is above him who is taught And so is the Case here Object 15. The Arguments for a Classicall or Presbyteriall Church do much side with Prelacy for you make many Lords ruling and not teaching Answ. Let all judge whether the independent power of three Elders accountable to none in a Church-way but to Iesus Christ onely as you make your little Kingdomes on Earth be neerer to the Popes Monarchy and especially when there is but one Pastor in the Congregation then the subordinate Government of fourescore or an hundred Eldersâ— sure I am three Neighbours are neerer to one Monarch then three hundred 2. One Monarchicall Society is as tyrannicall Antichristianism as one Monarchicall Pastor 3. If wee made many ruling and dominering Lords you should say something but wee make many servants endued onely with Ministeriall power onely to teach and rule and to bee accomptable to the Church your Eldership in this agreeth with the Pope that though they deliver many Soules to Satan yet no Man on Earth can in a Church-way say What doe you ACT. XV. A Patterne of a juridicall Synod THat the Apostles in that famous Synod Act. 15. did not goe on by the assistance of an immediately inspired spirit and by Apostolick authority but onely as Elders and the Doctors and Teachers assisted with an ordinary spirit to me is evident from the course of the context 1. Because Act. 15. when a controversie arise in the Church â—â— Antiochia Epiphanius saith as also Hieronymus by Câ—â—mbus and others touching the keeping of Moses his Law especially the Ceremonies except they would bee losers in the buâ—nesse of their salvation Paul could not goe as sent by Amiâ—h to submit that Doctrine which hee received not from flesh and blood but by the revelation of Jesus Christ Gal. 1. 12. to the determination of a Synod of Apostles and Elders for who would think that the immediatly inspiring spirit iâ— Pâ—ul would submit himselfe and his Doctrine to the immediately inspiring spirit in Paul Peter Apostles and Elders therefore Paul and Birnabas come as sent to Jerusalem not â—â— Apostles or as immediately inspired but as ordinary teachâ—â— Therefore saith Diodatus Not because these two A◠〈…〉 were every wayequall to the rest in the light and conduct 〈◊〉 Spirit and in Apostolicall authority Gal. 2. 6. 8. had any 〈◊〉 instruction or of confirmation but only to give the weake 〈◊〉 who had more confidence in Peter and James and in the Church at Jerusalem and to stop false doctors mouths and to estaâ—â—â—â— by common votes a generall order in the Church Hence when a controversie ariseth in the Apostolicke Church and the Controversie is betwixt an Apostle as Paul was and others and both sides alledge Scripture as here both did out of all controversie there is no reason that the Apostle Paul who was now a party should judge it and when a single Congregation in the like case is on two
Lords Supper in all Churches for if he be Baptized to Christs death he is Baptized to all Churches And 2. professedly in Covenant with God in all Churches and so hath right to the seales of the Covenant in all Churches for Gods Covenant is not principally and first made with a Parishionall Congregation but with the Catholike and universall Church comming under the name of Israel and Iudah and secondarily with a Parishionall Congregation Is a beleever a member of Christs body in one Congregation and not in all Congregations Hath he the keyes as a member of Christs body and a dwelling house for the holy Spirit in one Congregation and loseth them and the holy Spirit both when he goeth to another Congregation Manuscript Those who come from England to us are under publike scandals and reproach It is an offence that they come to us as members of no particular Church visible for they leave that relatiin where they left their habitation but of one Nationall Church whereof Christ hath given us no patterne in the New Testament and in 〈◊〉 he hath appointed no Nationall worship to be performed Answ. It is admirable that leaving a Parishionall Church in England they leave not the true visible Church so all the Parishionall Churches in England must be separated from as â—â—om no Churches yet in that Church many of you had your Baptisme your conversion to Christ your calling to the Miniâ—eâ—â— 2. How can it be an offence to be Members of no independent Churches in England whereas no such may be had there 3. Is it a fault to be members of a Nationall Church see if Act. 1. Act. 6. Act. 15. there be not a Church-meeting and publike exercise of praying discussing of matters by the Word choosing of officers refuting of false Doctrine This is worship and it is not the worship of a particular Church but there be no true Churches but yours and all are in offences and scandalls who are not members of your Churches this Augustine layeth to Donatists this Pareus layeth upon Auâ—baptists that they taught they onely were the true Church I conceive our deare Brethren are not of this mind Manuscript It is a publike offence that though they were Baptized in some Parish Church in England saith the Author upon somâ— Covenant and stipulation of Parents or God-fathers which also was without warrant yet they come to the Lords Table without any publike profession of their faith or repentance Answ. To say nothing of God-fathers who are civill witnesses that the Parents shall take care to educate the childe in the true Faith we see no publike profession by a Church-oath as you meane in the Church of Corinth but onely that every man was to trye himselfe and then to eate nor in the Apostles Church at all if you debarre them from the Lords Supper who are not inchurched by your Oath all the reformed Churches on Earth did never worthily eate and drinke the Lords body and blood It is saith he a publike offence that in the Parish Communion which not Communion of spirits but cohabitation begetteth they partake with all ignorant and scandalous persons not excluding drunkards prophane swearers whereby it commeth to passe that not a little leavin but a great measure of leavin doth deepely leavin the whole lumpe Answ. This tolleration of drunkards and swearers in the Lords Church and at his Table infecteth and is apt to leavin all with their evill conversation but doth not leavin the worship to the fellow-worshippers nor is the sinne of private persons yea nor of our Ministers who hath not power to helpe it but it is the fault of the Church except you make no separation from a Church where a scandalous person is tolerated for suffering moe or sewer doth not vary the spece to be a sin publickely to be repented before any can be members of your Church which is prodigious to us Fourthly It is a publicke offence saith the Authour that they have worshipped God according to the precepts of men c. Answ. This is the crime of conformity which I wish were publickely repented by all which hath defiled themselves with submitting to a Antichristian government and the Will-worship of men yet doth not this make Ministers no Ministers so as they must receive Ordination to the Ministery of new Peters fall took not away his Apostleship nor Jonahâ— flying from God nor Davids adultery made them not leave off to be Prophets Other arguments that I find in Papers from New England are these First There is not a Church say they under the New Testament but a Congregationall Church so it will follow that as City priviledges belong onely to the Citizens and their children so baptisme and the Lords Supper being Church priviledges belong onely to the Members of particular Churches and their seed and that seeing sigillum sequitur donum to apply them to any other is to abuse them As the scale of an Incorporation is abused when it is added to confirme a gift to one who is not a Free man of that Incorporation he being incapable thereof Answ. First The case is not here as in earthly Cities a man who is a free Citizen in one burrough is not for that a free Citizen of all the Burroughes and Cities on earth nor is he who is civilly excommunicated and cast out of his City priviledges in one City cast out of his City priviledges in all other Cities whereof he is a free member and the reason is there is not one common owner and Lord of all the Cities on earth who can give or take away in a Law-way City priviledges but the case is farre otherwayes in the priviledges of visible Churches for he who is a member of one visible Congregation is by his baptisme and sincere profession and his professed standing in Covenant with God a Member of all visible Congregations on earth as he is baptized in all Congregations on earth and if he be excommunicated out of a single Congregation he is excommunicated out of all and loseth right to the Scale of the Lords Supper in all visible Congregations as his sinnes are bound in heaven to all also for that one common head and Saviour who giveth him right to the Seales of Christs body and blood in one giveth him right to these Seales in all For we worthily communicate with Christ in his body and blood 〈◊〉 his body was broken and his blood shed for one single visible Congregation but as broken and shed for the whole 〈…〉 universall But this forme of reasoning utterly abolisheth all Communion of Churches nor can a member of one Noble Church be capable of the Seales of grace in another visible Church because he is not a Member of that visible Church no more then one is capable of the Priviledges of Paris who is onely a Citizen of London and not a Citizen of Paris If it be said one who is a member of a visible Church
an exception for a greater Law in eating the Passeover I thinke it might for in case of necessity they came and dwelt at Jerusalem for feare of the Army of the Chaldeans Jer. 35. 11. and yet their vow was to dwell in Tents From these ariseth Quest. I. If Pastors may performe Ministeriall Acts in any other Congregation than their owne This is answered unto by a Manuscript If you take a Ministeriall act improperly when a Minister doth exercise his gift of praying and preaching being required so to doe so hee may exercise some Ministeriall acts but this he doth not by vertue of any calling but only by his gifts and occasionally but if you meane by a Ministeriall act an act of authority and power in dispensing of Gods Ordinances as a Minister doth performe to the Church whereunto he is called to be a Minister then we deny that he can so performe any Ministeriall act to any other Church than his owne Hence though he may preach to another congregation yet may he not administer the Sacraments to an other then to his owne Answ. First We hold that by a calling or ordination he is made a Pastor by election he is restricted to be Ordinarily the Pastor of his flocke Secondly A Pastor is a Pastor of the Catholike Church but he is not a Catholike Pastor of the Catholike Church as were the Apostles Thirdly The Reformed Churches may send Pastors to the Indians for that which Acosta saith of Jesuites wee may with better reason say it of our selves That Pasiors are as Souldiers and some souldiers are to keepe order and remaine in a certaine place others run up and don ne in all places So some are affixed to a Congregation to feed them others may be sent to those people who have not heard of the Gospel Which sending is ordinary and lawfull in respect of Pastors sending and the Pastors who are sent because in Pastors even after the Apostles be dead there remaineth a generall Pastorall care for all the Churches of Christ. Thus sending is not ordinary but extraordinary in respect of those to whom the Pastors are sent yet is it a Pastorall sending This opinion of our Prethren is against the care of Christ who hath left no Pastorall care on earth by this way now since the Apostles dyed to spread the Gospell to those Nations who have not heard of the name of Christ but a Pastorall care for the Churches is not proper to Apostles onely but onely such a Pastorall care by speciall direction from Christ immediately to Preach to all 2. Backed with the gift of tongues and of miracles and this essentially differenceth the Apostle from the ordinary Pastor but the former Pastorall care to Preach the Gospell to all Nations and to convert is common both to the Apostle and Pastor 2. Our Brethren distinguish betwixt office and the calling and they say that the office extendeth no further then the call and by 〈◊〉 he is onely a Pastor of this determinate flocke But if he be a Pastor essentially in relation to none but to his owne Congregation from which he hath all his calling as is supposed by that same reason a Christian is a Baptized Christian to none but in relation to that particular Church in whose society he is admitted and he doth partake of Christs body and blood in the Lords Supper in relation to no visible professors on earth but onely to the Parish Church whereof he is a Member 1 Cor. 10. 17. for they expone that onely of a Parishionall Communion within one single independant Congregation And he must be a Heathen or as a Pagan in all Congregations on earth but in his owne yea and he is a visible professor of the Covenant of grace which is one in substance as they say with the Church-Covenant and hath claime to Christ and all his Ordinances in no Congregation save in his owne I prove the consequence for by Baptisme the Baptized person is incorporated in Christs visible Church 1 Cor. 12. 13. If this be true when one removeth from one Congregation to another hee must bee re-baptized and incorporated a visible member of a body visible with them And I see not how one can be in-churched to another Congregation and made one body therewith while he eate of one bread with them as they expone 1 Cor. 10. 17. if he be not also a member of all visible Churches on earth 3. If a Pastor can exercise no Pastorall acts toward any Congregation save toward his owne then a Pastor as a Pastor cannot pray for the whole visible Churches of God but the latter is absurd Ergo so is the former I prove the major The praying for the whole visible Churches is a Pastorall Act due to a Pastor as a Pastor 1. Because every visible Church is oblieged as it is a Church to pray for all the visible Churches on earth for as a Christian is oblieged to pray for all Churches visible so farre more is a Church now a visible Church doth not pray but by the Pastor who is the mouth of the People to God and that this is a Pastorall duty due to a Pastor I thinke is said Isa. 62. 6. I have set watchmen on thy Tower O Jerusalem which shall never hold their peace day nor night Yee that make mention of the Lord keepe no silence till he establish and tâ—ll â—â— make Jerusalem the praise of the whole earth Also Pastors as Pastors are to pray for the King though the King be no member of that Congregation whereof they be Pastors 1 Tim. 2. 1 2. every Pastor as a Pastor is to Preach against the sinnes of the Land else how can the People mourne for these sinnes Ergo the Pastor doth exercise Pastorall acts upon all the visible Churches on earth upon the King and upon the whole Land to which he is not a Pastor by speciall election 4. If a Pastor be oblieged to Preach in season and out of season and that as a Pastor and because he is a Pastor 2 Tim. 4. 2. Ergo he is to Preach as a Pastor in any Congregation where he shall be desired They answer He may Preach the word in another Congregation not by vertue of a calling or office but by vertue of his gifts I answer First if he Preach by vertue of a gift onely he Preacheth in that case not as sent of God and so intâ—udeth himselfe and runneth unsent and a meere gift to be a King or a Magistrate maketh not a Magistrate as Master Robinson granteth Ergo one cannot warrantably exercise a Pastorall act by vertue of a meere gift 2. He may in another Congregation preach with Pastorall authority and use the keyes by binding and loosing sinnes according as hearers doe repent and harden their nockes against the Gospell Ergo he may preach as a Pastor to another Congregation 3. There shall be no Communion betwixt Sister Churches in Pastorall acts as Pastorall which is
absurd the Communion shall onely be of Pastorall acts as Christian acts but in no sort betwixt them as Pastorall acts 5. The Scriptures for this opinion are weak Ergo the opinion it selfe is weake I prove the antecedent Act. 20. 28. feede the flocke over which the holy Ghost hath made you overseers c. there is no ground to feede even by Preaching or by vertue of a gift these flockes over which the holy Ghost hath not set you Obey them that are over you in the Lord Heb. 13. 17. c. there is no warrant to submit to other Pastors that are not over you in the Lord though they command by vertue of a gift not by vertue of an office or calling these be loose consequences 6. All reciprocation of mutuall duties amongst sister Churches whereby they exhort rebuke comfort one another must be unlawfull for these be Church acts and this Author saith The office extendeth no further then the calling but there is no calling of Church-membership betwixt sister-Churches and therefore all these duties are not acts of the Communion of Churches as they are such Churches or incorporations in a Church-state but onely duties of Churches as they are Saints but communion of Churches as Churches in the act of Church-dispensing of the Word and Seales reciprocally one to another is not in the Word of God as this opinion will inferre which is a weighty absurd 7. The Authors of this opinion hold That if the Congregation for no fault reject the Pastor whom they once called and elected to â—e their Pastor though in so doing they sinne and reject God in rejecting him yet they take nomen esse the name and nature of a pastor from him yet say they hee still remaineth a Minister of Christ till he accept a call from another Congregation Hence 1. such a one is a Pastor and yet the people have taken name and nature of a Pastor from him as they gave him name and nature Ergo he is either a Pastor without a calling which is absurd or he remaineth a person in relation to another flocke who never choosed him nor gave him any calling 2. To adde by the way if he be capable of a calling to another Church Ergo for the time he is no Minister else they must say he may be a Minister capable of two callings to two sundry Ministeries which yet maketh him a Pastor not in relation to one single congregation onely It is true they object that the Apostles Matth. 18. were commanded to preach to all Nations but Pastors are not so now but are commanded to feed the flocke over which God hath appointed them Act. 20. 28. but it is as true the Apostles were commanded to preach to all Nations in opposition to the charge that the Prophets of old were to speake to the people of Israel onely and the Apostles Matth. 10. forbidden to preach to the Samaritans and Gentiles and it is as true that Gods Spirit limited the Apostles to Preach to Macedonia not to Bithynia now because this particular direction for places is wanting in the Church it is certaine that a man is yet a Pastor in office in relation to as many as Gods hand of providence shall send him unto though he be chosen by a people to feed ordinarily one determinate flocke and though he be not an extraordinary and immediatly inspired planter of Churches or the first planter as were the Apostles yet is he a Pastor in relation to all And if this be not said 1. It were simply unlawfull for Pastors now to plant Churches and spread the Gospell to those nations who have not heard it because all Pastors now are ordinary and none are immediatly inspired Apostles but it is certaine what the Apostles did by an extraordinary gift as such immediatly called pastors it is unlawfull for ordinary Pastors to attempt to doe as to attempt to speake with tongues and to plant Churches by speaking with tongues and confirming it with miracles is unlawfull Papists as Bellarmine Suarez Acosta ascribe this to the Pope and his Apostles Our Divines answer that the Apostles that way have no successors But what the Apostles did by an ordinary pastorall gift as to preach the word administrate the Sacraments to erect and plant Churches by ordinary gifts where the Pastors can speake to the Churches by an ordinary gift in their owne language they are oblieged both within and without the Congregation to preach as Pastors because where God giveth gifts pastorall to pastors he commandeth them to exercise these gifts else they digge their Lords talent in the earth but God giveth to Pastors pastorall gifts to preach to others then their owne Congregation and to administrate the seales to them also and to plant Churches Ergo it is presumed that the Church doth give authoritie and an externall ministeriall calling to the exercise of these gifts 2. It is an unwarrantable point of Divinitie that the Apostles and the Pastors succeeding to them doe differ essentially in this that Apostles might preach as Pastors to more Congregations then one and might plant Churches but pastors succeeding to them may not as Pastors preach to more Congregations then their owne and may not planâ— Churches for then planting of Churches now were utterly unlawfull because it is certaine there be no Apostles on earth and it is not lawfull for a Pastor yea nor it is lawfull for any other gifted person to doe that which is essentiall to an Apostle and agreeth to an Apostle as to an Apostle It is then unlawfull for our brethren seeing they be not Apostles to plant Churches in India Nor is that comparison to be regarded much A Magistrate or an Alderman of a Citie may not lawfully exercise his office of Magistracie in another Citie whereof he is not a Maior and therefore a Pastor cannot preach ex officio as a Pastor in another Congregation whereof he is not a Pastor nor can he exercise discipline in another Congregation then his owne seeing another Congregation hath not by voluntary agreement oath or paction submitted themselves to his ministry nor chosen him for their Pastor For I answer the comparison halteth and doth not prove the point for by one and the same act the citie hath chosen such a man both for to be a Magistrate and to be their Magistrate and have given him thereby authority over themselves onely so he cannot exercise the office of a Magistrate over another Citie who hath not chosen him to be their Maior or ruler But the flocke doth not both call such a man in one and the same act to be a pastor and to be their pastor but hee is made by the laying on of the hands of the Elders a Pastor and a Pastor in relation to all to whom God in his providence shall send him to speake the Congregation by election doth give him no authority pastorall but onely appropriate his pastorall authoritie to themselves in particular
us to belief and certainty of faith no lesse then it obliegeth the Pen-men of Scripture and our certainty of saving faith is as infallible as the faith of the Prophets and Apostles except with Papists we say no man can be assured that he is in the state of grace If therefore we be oblieged to beleeve all revealed superstructures though not fundamentall as the Prophets and Apostles were we sinne scandalously when obstinacie is added to ignorance if we beleeve them with such a reserve as is contrary to faith and because there is no ignorance of those who teach others but it is capable of obâ—tinacie and consequently it is capable of Church censure Matth. 18. 17. I grant the weake and unlearned though ignorant of their Christian liberty in that interim and case when many things are indifferent as the case was Rom. 14. though they be instructed by Paul sufficiently that nothing is uncleane and that they erre in that out of an erring consciences light or rather darkenesse they abstain from such and such meates as Gods law hath now made lawfull to both Jew and Gentile yet are they not to be censured nor troubled with thorny disputations but if these weake ones 1. persist in their error and 2. teach it to others and mislead them they knowing that they beleeve these errors with a reserve are as I conceive false teachers and censurable by the Church and State and not weake but obstinate 2. We are not to be dull of hearing but are to be fully instructed und certainly perswaded so of superstructures which are not the first principles of the Oracles of God as that we are to teach others Ergo a Pyrrbonian fluctuation in these is damnable How then can it be a principle next to Gods word most to bee followed not to make our present judgement and practise in matters not fundamentall a binding Law to us for the future 2. The Apostle ought not to rebuke them for being dull of hearing of those things whereof either sides may be beleeved in a necessary case of syncretisme and pacification without any hazard of punishment or Church-censures for what is a necessary principle and to be holden and enacted as the most sacred Law of all others next unto the Word of God the matter of that principle being unknowne and neither sides understood received or beleeved cannot put on any the rebuke of dull hearing For example if the point of Presbyteriall government of the Church or of independencie of single congregations be a point not to be received with such certainty of faith and assurance but we are to reject either or both when we shall receive new light that they are false and contrary to the rule of holy Scripture and againe if we are to reject the opinion contradicent to these former points of Presbyteriall government and independent congregations for there is by this opinion the same reason of the contradicent as of the formerly affirmed opinions I see not how I may not be dull of hearing yea how I may not simply be ignorant of both and not sinne against God 3. Those superstructures which are not fundamentall are the strong persons food as the knowledge of principles fundamentall is the food of babes vers 12 13. Then I must be perswaded of the truth of them else they cannot feed my soule with knowledge because knowledge of Pyrrhonian fluctuation which is conjecturall and may be no lesse false then true and which I must so beleeve for truth as possible the tyde of a contrary light may carry me to beleeve the just contrary as truth can never be the strong food of such as are skilled in the word of righteousnesse 4. The knowledge of these superstructures or non-fundamentals belongeth to those who are of full age and have their senses exercised to discerne both good and ill vers 14. and which are carried on to perfection c. 6. v. 1. having now left the fundamentals as food to babes and unskilled c. 5. v. 12. But I heartily crave to learn what perfection doewe arive unto and what encrease of fuller age what experience of more spirituall knowledge perfecting the spirituall senses doe I attaine to know certaine truths which to me may be no lesse rotten conclusions and meere forgeries of mens braines then divine truths Hence if this Arminian liberty of prophecying and this perpetuall fluctuation of men alwayes learning and never comming to the knowledge of the truth be contrary to growing in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. and contrary to that which is called 1 Cor. 1. 5. all knowledge and to the abundance of knowledge which in the last dayes is to fill the earth as the sea is filled with waters so that when I have once over-sailed that point of the coast of the knowledge of fundamentall articles I am now in a Sea of foure contrary winds and foure contrary tydes at once and I know nothing for truth but its contradicent may be yea and to me is as true I say if this fluctuation of knowledge be contrary to growing in knowledge it must be rejected as a Chimera and the dreame of mens heads 5. Let us take one point not fundamentall to wit this Every congregation hath absolute power of Church government within it selfe without subjection to Classes Presbyteries and Synods You are so perswaded of the truth of this that your present judgement and practice is no binding Law to you for the morrow but you leave roome in your judgement to beleeve to morrow the contradicent when new light shall appeare Well then to morrow this non-fundamentall and this contradicent is now to you true No congregation hath absolute power of Church-government within it selfe but hath its power in dependance upon and with subjection unto Classes Presbyteries and Synods Well to morrow is come and this you beleeve now to be Gods truth yet so as your present judgement and practice is no binding Law to you for the second morrow but you leave roome for light which shall appeare the second morrow well in the second morrow new light appeareth and convinceth you that the contradicent is true and you recurre in a circle to beleeve your first proposition againe is true to wit the contradicent of your second dayes proposition and now to you this is true as it was once Every congregation hath absolute power of Church-government within it selfe without subjection to classes Presbyteries and Synods Now on the third morrow a new light appearing you are to beleeve the contradicent and because all circular motions are in credit to be deemed eternall and your mind is alwayes obliged to stoop and fall downe before new light and the conscience is to render her selfe captive to every emergent truth what can you here say but there is no end of fluctuations and doubtings But you say Gods spirit the revealer of all truth doth not fluctuate though I change God Jebovah
Church which I grant is true and the end of the Ruler should be onely preservation of peace and the externall tranquillity of the Common-wealth yea I say from the Word of God that externall peace is too narrow an end and it doth belong to the second Table the Kings end as Nurse-father and his a like care is to preserve the first Table and as a Nurse-father to see that the childrens milke be good and wholesome though the milke come not from his owne breasts and so his power hath a kingly relation to all the Word of God and not to externall peace and naturall happinesse onely And the King as the King his end is edification and spirituall good of soules also but alwayes by a kingly power and in a coactive way by the sword whereas the Church are in their care of edifying soules to use no such carnall weapons in their warfare 2 Cor. 10. 4. For which cause that learned P. Martyr and 〈◊〉 Parker and also the Professors of Leyden say that Ministers deale with consciences of men Quoniam Spiritus Sanctus inquit Martyr vim suam adjungit cum praedicationibus orthodoxis the holy Spirit conjoyneth the power and influence of grace with sound preaching and the Magistrate doth onely exercise externall discipline And Parker reasoning against Whitgift and 〈◊〉 proveth well that the Church visible though externall yet is Christs spirituall Kingdome and that Church discipline is a part of Christs spirituall Kingdome and that the externall government of Christ by discipline is spirituall every way according to the efficient 1 Cor. 12. 1. according to the end spirituall â—dification Ephes. 4. 12. according to the matter the Word and Sacraments 2 Cor. 10. 3 4. according to the forme of working by the evidence of the Spirit 2 Cor. 2. 4. 13. And this is the cause I conceive why great Divines have said the object of the Magistrates power as a Magistrate is the externall man and earthly things because he doth not in such a spirituall way of working take care of the two Tables of the Law as the Pastor doth and yet the spirituall good and edification of the Church in the right preaching of the Word the Sacraments and pure discipline is his end It is true whether the blasphemer professe repentance or not the Magistrate is to punish yea and to take his life if he in seducing of many have prevailed but yet his end is edification even in taking away the life for he is to put away evill that all Israel may feare and doe so no more but this edification is procured by the sword and by a coactive power and so the Church power and the kingly power differ in their formall objects and their formall ends But Spalato speaketh ignorantly of Kings Who saith as the internall and proper end of the Art of painting the Art of sailing c. is not life eternall but onely to paint well according to the precepts of Art and to bring men safe to their harborie though the persons who are painters and sailers may direct works of their Art to life eternall so saith he the end of the kingly Art is not life eternall but onely the externall peace of the Common wealth hence inferreth he that there is no subordinatim betwixt the power of the Magistrate and the power of the Church but that they are both so immediate under God as the Church cannot in a Church way regulate the King as a King but onely as he is a christian man the Church may rebuke the King while as he abuseth his kingly power to the destruction of soules and that the Church power as such is not subordinate to the kingly power onely the King may correct with the sword the Pastors not as Churchmen and Pasâ—ors but as men who are his subjects But 1. whereas it is certaine the King in respect of politick power is the immediate Vicegerent of God and above any subject in his Dominions so doth the Bishop make the Shoe-maker the Painter the master-fashioner immediate unto God and censurable by none as they are Artificers even as the King is censurable by none as King and so the King is dishonoured who by office is the Lords annoynted and a little God on earth Psal. 82. v. 1. 2 The intrinsecall end of kingly power is no more the advancing of godlinesse and the promoving of the Kings daughter towards life eternall by the sincere milke of the Word as the Lords Vicegerent and Nurse-Father of the Church then the Painter as a Painter or a Sea-man as a Sea-man is to advance godlinesse for this mans intrinsecall and is onely a safe harbour and shoare to temporall lives not the harbour of salvation to soules and his end is onely a faire Image of Art in Paper or Clay not the Image of the second Adam and by this the King as King is interdicted of any Church businesse or care of soules to be fed by the Word or Sacraments to keepe them cleane if he looke to any of these as an end that is not the eye or intention of the King as King but of the King as a godly Christian saith Spalato hence to care for the spirituall good of the Church and the promoving of the Gospel is as accidentall as to say an excellent Painter such as Apâ—ies intendeth in his painting life eternall so the King by this looketh to the Law of God to Religion and the eternall happinesse of the Church by guesse by accident and as King hath neither chaire nor roome in Christian Synods nor a seat in the Church 3. If the meaning be that the King as King that is rightly exercisng the office of a King is subordinate to no Church power that is he cannot be justly and deservedly rebuked by Pastors that is most true but nothing to any purpose for so the Pastor as a Pastor Jeremiah as he doth truly and in the name of the Lord exercise the propheticall office cannot be deservedly censured nor punished either by the Church-synodrie or the King and Princes of the Land but thus way all members of the Church an I any one single beleever doing his duty should be as immediate and independent and highest next on earth to Christ as the King and his three Estates of the Honourable Parliament are in civill matters and as an Occumenick Councell or in our brethrens meaning independent Congregation which is against reason But if the meaning be the acts of a King as aberring from justice not as a King but as a fraile man may be censured and rebuked deservedly by Pastors in a Church way this way also the Pastor as a Pastor is not subject to the Church but onely as a fraile man and so nothing is said to the purpose in this more then the in the former But if the meaning be thirdly that which onely maketh good sense that the acts of the King abstracted from good or bad or as kingly or
testium veritatis They loose the subjects from the oath of fidelitie Lodovick the fourth answering the calumnies of John the 22. saith it is against all Law that the Emperour hath no imperiall authoritie and power except hee bee anointed conâ—eâ—rated and crowned by the Pope he citeth their owne Law on the contrary That Joannes the 22. saith the Emperour insinuateth in his Bull that hee is universall Lord in both temporall and spirituall matters Bonifacius the eighth setteth out a Bull against Philip the Faire Philippus Pulcher King of France as saith Stephanus Aufrerii and speaketh thus that he is universall Lord of the earth in both temparall and spirituall thingâ— Bonifacius Episcopus servus serâ—orum dei Philippo Frâ—n 〈◊〉 regi deum time mandata ejus serva seire te volumus quod in spritualibus temporalibus nobis suâ—es benificiarum preâ—endâ—â—â— ad te câ—â—â—io nuda spectet c. Beleeve if ye will that Constanâ—â—â—â— gave to the Popes of Rome freedome and immunity from the imperiall Laws and that he gave to the Pope the territories of Rome and the City of Rome the Seat of the Empire to be Peter the fishers patrimony and this say they Constantine gave to Silvester which is the Patrimony of the Crowne and the very Empire it selfe given to Peter we teach no such Kingly power given to Church-men and judge this donation to be a forged lye invented by Papists because they are their owne witnesses of this donation For Hieronymus Paâ—â—â—us Cathâ—lanus a Lawyer and Chamberlaine to Pope Alexandâ—r the sixth saith exprelly there was no such donation made by Constantine And because those who are most diligent observers of memorable antiquities speake nothing of this donation as neither Eusebius nor Hieronymus nor Augustine nor Aâ—brase nor Basilius nor Chrysostome nor Ammianus nor Histeriâ— Tâ—ip â—â—tita nor Pope Damasus in his Chronicle nor Beda nor Orosâ—us it is but a dreame yet it is certaine that three hundreth veares after Constantine the Emperours keeped Rome and the Townes of Italy by their presidents and deputies as may be seene in Justiniâ—n And this they did to the time of Innâ—â—â—ntius the second as Chronicles doe beare 6. Wee doe not teach that Church-men are loosed from the positive Lawes of Emperours and Kings Bellarmine saith that the Magistrate can neither punish Church-men nor conveene them before the tribunallâ— so Innocentius the third saith the Empire is not above the Pope but the Pope is above the Empire And Bonifacinâ— the eighth saith all upon hazard of their salvation are subject to the Pope of Rome who hath the power of both swords and judgeth all and is judged by no man Now it is knowne to 〈◊〉 Nicanor that the Prelats of England and Scotland in their high Commission had the power of both swords and that by Episcopall Lawes the Primate 〈◊〉 all the 〈◊〉 and is judged by none and who but he and who ever spake as Suarez That Church-mâ—n 〈…〉 co 〈…〉 against Princes even to detbrane them And as he saith 〈…〉 by divine Law the Pope is eximed from aâ— Laws of Princes and shall we in this beleeve Bellarminâ— Sato â—â—â—etanus Turrecremata Grâ—gâ—rius de Valent. Suaâ—â—â—â— and then forsooth they bring us their Canon Law to judg the Law of God to prove it because it is said by their Silvester nemo judicabit primam â—dem and their Gratian learned this jus divinum this divine Law from Innocentius the Pope And what they alledge for Peters exemption from paying tribute will exime all the disciples and so all Church-men by divine right from the Lawes of Princes Yea all Clergy-men say they by a divine positive Law are eximed from the Laws of Magistrates So saith Suarez Bellarmine and the 〈◊〉 of Rbeimes but with neither conscience nor reason And contrary to their owne practise and doctrine For Paul will have every soule subject to superiour Powers and except the Roman Clergy want Soules they must also be subject Salomon punished Abiathar Josiah burnt the bones of the Priests upon the Aâ—tar Christ subjected himselfe to his Parents payed tribute to Caesâ—r and commanded Scribes and Pharisces to doe the like Matth. 22. Willing that they should give to Cesar those things which are Caesars Paul appealed to Caesars Tribunall and Rom. 13. as many as may doe evill as many as are in danger of resisting the power are to be subject Rom. 13. 4. 2. but Church-men are such therefore they are subject Agatho Bishop of Rome writing to Constantius the Emperour calleth himselfe imperii famulum a Subject of the Empire and saith pro obedientia quam debuimus Leo submitted himselfe to Lodovick the Emperour The Clergy of Constantinople may be conveened before the Patriarch or President of the City See the Law And and Bishops Clerks Monkes c. for criminall causes are judged by the Presidents If a man have a suit with a Clerk for a money matter if the Bishop resuse to heare tunc ad civilem judicem c. say they Sigebertus as also Luitprandus doth witnesse that the Bishops of Rome were compelled to pay a certaine summe of money to the Emperors to be confirmed in their Bishopricke evâ—n till the yeare 700. Leo the fourth who is canonized by Papists as a Saint writeth to Lotharius the Emperour that they will keepe the Emperors Lawes for ever and that they are lyars who say the contrary Arcadius made a Law that if a Priest were found to be seditious and troubling the publick peace he should be banished an hundred miles from that place But how farre Popes have surpassed bounds in these see their blasphemies As they say God should not have beene discreet nisi potestatem Pontifici super principes contulisset except he had given power to the Pope above Princes Also Papam superioritatem habere in imperatorem vacante imperatore imperatori succedere Also Papa habet utriusque potestatis temporalis nempe spiritualis Monarchiam Also Quanto sol lunam tanto Papa superat Imperatorem The Pope is above the Emperor and succeedeth to the Emperors throne when it is vacant and he is as farre above the Emperor as the Sunne is above the Moone The Pope also h in the Nativity night blesseth a Sword and giveth it to some Prince in signe that to the Pope is given all power in heaven and in earth 7. The Pope may loose all Subjects from their oath of Loyalty and may command that a Jesuite stabbe or poyson a King when he turneth enemy to the Roman Faith All these Satan and envy it selfe cannot impute to our doctrine Let Lâ—simachus the Jesuite heare this and see if his owne little Popes the Prclats doe not teach or aime at all these points against the Kings of the earth CHAP. 7. SECT 1. Of the way of
Instâ—t l. 4 c. 17. d Lorinus ib. e Cajetan com ib. f Corneli a Lapide a Augustin â— Epist. 86. b Calvin in loc c Luther Serm. de Eucharist d Melancthon lib de usu Sacrament e Diodatus â—nnot in loc f Lorinus in loc g Sancks a Baâ—on An. 1. b Dorotheus l de vit mor. prophet Apostol b Salme ron com in Ac. 8. d Lyran. an in loc e Eusâ—bius l. 2 histo Eccle. c 1. f Sanctius com ib. Answ to q. 29. 2. g Chrysost. in lcc h Athanasi â— Serm. de sem i Nyssenus or at de S. Stephano k Lorinus in certum an omnino omnes dispersi an soli antiquores discipuli l Sanctius ib. m Cor. a Lapide ib. n Cajeta in lo. Peaceable plea. c. 7. ad ob 1. pag. 81. Lorinus Diodatus in loc Beda Mr. Mather and Mr. Thomson in their modest and brotherly answer to Mr. Charles Herle c. 1. p. 6. Mr. Mather Mr. Thomson 1â— p. 4 5 Ames Medull Theol. l. 1. c. 39. sect 37. Mr. Mather and Mr. Thomson ib. p. 5. M Mather and Thomson c. 3. p. 33 35. Chrysostome on Math. 24. M. Mather c. 2 pag. 34. a Origen prefa in 〈◊〉 b Strabo l. 18. c Plinius nat Hist. l. 4. c. 4. Mr. Mather Mr. Thomson answ tâ— Mr. Hâ— lâ— c. 5. â— â—7 Mr. Mather and Mr. Thomson against Herle c. 3. p. 34. a Philostratus l. 8. in vit Apollonii b Chrysostom in praesa ad Ephes. c Plinius l. 36 c. 14 d Alexander ab Alexandro l. 3. c. 20. e Igna â—i Epist. 14. Mr. Mather ans to Mr. Herle c. 3. p. 38 39. a Chrysostom homil 3. â—â— popul Antioch b Oecumenius in loc c Cyril Catech. 7. d Esai 62. v. 2 e Hilarius l. â— de Trinitats f Volaterranus l. 5. c. 23. g Beza in loc n Diodatus an i Oecumenius in loc Mr. Mather against Herle c. â—op 50. a Ainsworth an in Exo. 12. b Arias Montan Exo. 12. 6. c Ainsworth d Rivet com in Ex. 12. e Lyran in 2. Par. c. 30. f Caset ib. g Corcel a lap com in loc v. 6. h Diodatus on Exod. 12. i 70. Inter. k Chald. para l Hieron 70. Interpreters Chaldee para a The. Fuller truth maintained pag 26 27 28. C. 3. pag. 32. Cap. 3. pag. â—â— Ordination Page 46. Iâ— 46 47. C. 5. page 51. Ib. c. 59. The way of Churches of Christ in New England The way of the Churches of New England Chap. 4. Sect 5. a Chap. 6. Sect. 1. a Manuser ibid. 2. b lb. Sect. 6. a Paget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Weemes â— par c. 14. pag. 68. c Robinson Iustific pag. 202 203. a Robinson 〈…〉 P. 202 203. Manusâ—â—â— ibid. a August lib. 2. c. 5 6 7. vos ergo quaâ—e sacreliga separatione pacis vinâ—ulum dâ—sâ—â—â—â—pitis b Pareus com in Matth. 18. Manuscr Apologie cap. 11. Morton Apâ—log part 1 â— 477. 478. fâ—r is sunt generaliter omnes qui non dederunt sua nomina Christo Aug tom 1 serâ— 6 non tollo idola Ethnicorun quia non habeâ— in illos potestateÌ„ habeâ— autem cum fuerinâ— facti Christiani Apol. ch 5. Apology Apol. 7. a Calvin comment in Jer. 35. 1 2 3 4. b Bucan lâ—â— com dis 45. â— 13. c Polyander in synop puâ—io Theol profess Leyd dis 38 thes 3. d Willet synop Papisâ—ni 19 gener controv 8. Acosta dâ— saint 〈◊〉 l. 5. c. 17. a Master Robinson just if of separ pag. 290. Answer to quest 25 of old England If the Congregation take name nature from any called Pastor and that without any all deserving in him their censure worketh clave erâ—ante et ex opere operato the Lord must make valid in heaven an unjust censure inflicted by his Church on Earth a Apologie for the Churches of New England against the exceptions of Ric Bernard cap. 8. a Altisiodorens lib. 4. sim. tract 3. in Princip b Gul. Paris ract de sacram in Gen. cap. 1. Sacramenta habent vim impeâ—â—aâ—orâ—aÌ„ gratiae ratione or ationum ministâ—â— et Ecclesiae c Duâ—and 4. d. 1. art 2. c 7. d Occam in 4. quaest 1. e Gab. Biel. 4 d. 1 ar 2 c. 7. f Aliacensis in 4. q. 1. art 1. conâ—l 3. g Greg. de Valent. de offic Sacr. c. 1. 2. h Vasquez in 3. Thom. tom 2. dis 132. c. 4. i Joan de Lugo de Sacram. dis 4 sect 4. sect 5. k Henricus quodli 4. q. 37. a Romonst in Apol ca. 23. in caena non obsipnatur peâ—catorum reâ—nissiâ— sed tantum â—â—nsequenteâ— una cum Christâ— morte cujus effectus illa obsignatio est illam â—lim obsignatam fuisse comme moratur ac praedicatur b Episcop dis 29. thes 8. c Socinus de officio â—omini Christs cap 4. d Smalcius disp 9. contra â—rautzium pag. 199. fabulae sunt aliquam esse internam effâ—caciam in baptisme a Calvin insti ut lib. 4 cap. 15 Sect. 13. b Beza quaest resp quaest 100. Christianos tuâ—n a reliquis hominibus sejungtt tum inâ—eâ— se quasi unum sub codem capâ—â—e corpus consociat c Pareus Vrsin Catech. quae 69. Art 2. Symbolum ingressus receptionis in Ecclesiam d Pâ—sâ—ator Loc. 25. Thâ—s 21. e Wallaeus in synâ—ps purior Theol. dis 44. Thes. 34. f Tâ—len Syntag dis 59. Thes. 39. g System Theol. loc 3 ca. 8 Symbolum quo recipimur in caeâ—um filiorum Dei h Answer to 32 qwest of Old England i Answer to 32 qwest of Old England a Quest. 4. ibid. a Socinus Per baptismum non confirmatur â—ides uti dicunt Evangelia cum per baptismum non quidem obsignetur sed tantum aduâ—nbreâ—ur peccatoâ—um â—emissioâ— ad obsignationem eâ—â—n requiâ—â—tur rei prâ—batis dâ—cumentum aliquâ—d â—ujusmâ— li nihil praestat ceremonia râ—â—us iste quantumvis sacer quod ad peâ—â—atoâ—um 〈◊〉 aâ—â—tnet sed tantum illâ—m veâ—â—is iâ—n exp sita ablutione sua aduâ—nbrat quodamâ—â—dâ— delâ—â—aâ— b Smalcius dis 9. cont Frantz 〈◊〉 2â—9 c Catechâ—s Palat. d Confessâ—an 33 34. e Synod Derdâ—aâ—â—â— 5. sect 17. Deus usu Sacraâ—â—nti pollâ—â—â—tis seu pâ—omissâ—s â—pus graâ—â— preducit ad sinem et persicâ— f Episcopius dis 21. Tâ—es 1 2. g â—en icus Welsingius de â—ffiâ— â—om Châ—ist pag. 12. Remessiâ— peâ—â—aâ—â—wn nâ—n â—â—signaâ—â— sed significatuâ— h Remenst Apol. ca. 23. pag 249 Tantuâ— significat professionem 〈◊〉 ejusdem culâ—us quo Christo cum dâ—â—â—â— adhaerent solemnâ—ter testantur Answ to the 4. q Arg. 3 4. a Amâ—s â—as Câ—â—se l. 5. c. 12. 1. 4. a Morton Apologia de noâ—is Râ—cl ca. 2. â—at 1. pag 7. b Doct. Glorianus lib. de schismat pag. 181. c Calvin com ibid. d Pareus com ibid. b Nazian 52. a Sâ—â—â— Athanas c Cyrill 〈◊〉 Caâ—â—ch 4. syâ—â—b d Estius l. dâ—st 25. s 2.