Christ have no Church on earth for the laying hold on the covenant giveth being and life to the Church as the body of Christ and his true spouse as well as it giveth being to the visible Church according to ouâ— brethrens doctrine and if this covenant cease there is not a Church of Christ on earth 8. We have heard nothing here as yet but the covenant of grace and no Church-covenant But saith the Authour of the Church-covenant g Though it be indeed the covenant of grace and made principally with God it followeth not hence that it is not a covenant of the members amongst themselves for the covenant of God tyeth us to duties to our neighbour and to watchfulnesse and edification one of another Levit. 19 17. Deut. 29. 18. the neglect whereof in the matter of Achan brought sinne on all the congregation Josh. 7. yea it tieth us to duties to children not yet borne who shall after become members of the Church when Iehojadah made a covenant betwixt the King and the people it was but a branch of the Lords covenant obliging the King to rule in the Lord and the people to obey in God Answ. 1. But if particular duties to our brethren bind us by a new Church-covenant because Gods covenant commandeth these duties then because Gods covenant commandeth sobriety toward our selves and righteous dealing toward our brethren there is required a selfe-covenant towards your selves for temperance and sobriety toward your selves as there is required a Church-covenant to binde you to duties to those who are in Church membership with you this no man can say nor can severall duties require severall covenants 2. It is true when we enter into covenant with God we sweare duties to all to whom we are obliged but then we are made members of the visible Church before we sweare this Church-covenant and this is as if Abraham were made a living man before he have a reasonable soule and as if Abraham were Israel his father before Israel be Abraham his sonne for if Abraham be in-Churched when he did sweare the covenant of grace as the Authour granteth then he must be a member of a visible Church while as yet there is not a visible Church to which Abraham is tied I deny not but Israel may sweare obedience to all Gods covenant and all duties therein and that he may sweare also in particular to performe all duties to Abraham his father in another oath but that he cannot enter in the state of relation of sonneship to his father while he sweare that oath in particular is a dreame which hardly can be conceived 3. The peoples finne in not warning Achan was a finne against a duty of the covenant exacting obedience of all in brotherhead though not in a Church-state Levit. 19. 17. and Iob and his friends who were members of no visible Church as you say did performe this one to another Iob 4. 3 4. Iob 2. 11. Iob. 4. 1. 4. The covenant that Jehojadah made betwixt the King and the people will prove the lawfullnesse of a covenant to performe Church-duties beside the generall covenant of grace which we deny not but doth not prove that a covenant to Church-duties is the essentiall forme of Church-membership and the onely way by Divine precept of entring persons in a Church-state for persons already in Church-state may upon good reasons sweare a covenant to these duties yet are they not of new inchurched to that congregation whereof they were members before Their next principall argument as the Apology saith if a Church-covenant be the essentiall forme of a Church as a stock of Saints is the materiall cause then the Church-covenant is necessary to the being of the Church and it is that wherby Ecclesia integra constituitur collapsa restituitur quo sublato Ecclesia dissolvitur destituitur that is it is by this covenant a Church is instituted in its integrity and when it is fullen it is restored to its integrity and when this covenant â—easâ—th the Church is no longer a visible Church Answ. When a Church falleth it is not restored to the state of a visible Church by circumcision and yet circumcision is given as a signe of a covenant betwixt God and his Church Gen. 17. 11. nor is a Church restored by Baptisme or Baptizing over againe and yet Baptisme is that whereby we are entered members of the visible Church 2. When persons faile in omitting Church duties I thinke they faile against your Church-Oath yea when they fall into any sinne that may be a scandall to others yea the finne of adultery yet if they repent and heare â—he Church they are not excommunicated neither doe they â—ose the right of Church-membership and right to the seales of the covenant nor is it needfull they be restored by renewing a Church-covenant but we desire to heare from Gods word proofes of the singular vertues of this Church-covenant 3. Discipline is by all Divines thought necessary to the well being of a Church but not to the simple being thereof and for this we apeale to the learned Parker who denieth Discipline to be an essentiall note of the visible Church and citeth Cartwright for this and therefore saith that Calvin Bortrandus de Logues Mornaeus Martyr Marloratus Galusius and Beza omitteth discipline amongst the notes of the Church The apology addeth if the nationall Church of the Jewes was made a nationall Church by that covenant and therby all the Synagogues had Church-fellowship one with another in the Temple then the congregationall Church is made a visible Church by that covenant 2. Also the fallen Church of the Jewes was restored to a Church-state say they by renewing a covenant with the Lord in the dayes of Asah Hezekiah and these who fell to Judah 2 Chron. 9. 25. are commanded not to stiffen their necks or as in the originall to give their hand unto the Lord that so they might enter into the sanctuary 2 Chron. 30. 8. Answ. Is it credible or possible that all the Synagoues of so many hundred thousand people as were in the 12. Tribes were all satisfied in conscience anent the regeneration one of anotherâ— and this is required of you to the right swearing of a Church covenant else how could they in the Oath joyne themselves to all Israel as to a Generation of Saints â—â— Israel before this Oath was circumcised and had eaten the Passoyer and so was a visible Church before yea then God had no Church visible before this Oath which is against Gods promise made to David and his seed Psal. 89. 28. â—9 Also in Abijahs dayes Judah was the true Church of God 2 Chron. 13. 8. And now yâ—t think to withstand the Kingdome of the Lord in the hands of the sonnes of David 10. But as for us the Lord is our God and we have not forsaken Him 3. The inchurching of members is a Church-action as all the Church casteth out so all
The state of the question to be explained 3. The truth to be confirmed In the answers to the questions sent to New England they require of all persons come to age before they be received members of the Church 1. A publiquâ— vocall declaration of the manner and soundnesse of their conversion and that either in continued speech saith the Apologie or in answer to questions propounded by the Elders 2. They require a publick profâ—ssion of their faith concerning the articles of their religion the foresaid way also 3. An expresse vocall covenanting by oath to walke in that faith and to submit saith the Authour themselves to God and one to another in his feare and to walke in a professed subjection to all his holy Ordinances cleaving one to another as fellow members of the same body in brotherly love and holy watchfulnesse unto mutuall edification in Christ Iesus 4. And a covenanting not to depart from the said Church without the consent thereof This Church-covenant saith the Apologie is the essentiall or formall cause of a visible Church as a flocke of Saints is the materiall cause and so necessarily of the being of a Church that without it none can claim Church-communion and therefore it is that whereby a Church is constituted in its integrity that whereby a fallen Church is againe restored and that which being taken away the Church is dissolved and ceaseth to be a Church and it is that whereby Ministers have power over the people and people interest in their Ministers and one member hath interest and powerover another fellow-member The manner of entring in Church-state is this 1. A number of Christians with a gifted or experienced Elder meet often together saith this Authour about the things of God and performe some duties of prayer and spirituall conference together till a sufficient company of them be well satisfied in the spirituall good estate one of another and so have approved themselves to one anothers consciences in the sight of God as living stones fit to be said on the Lords spirituall Temple 2. They having acquainted the Christian Magistrate and neerest adjoyning Churches of their purpose of entring into Church-fellowship convene in a day kept with fasting and praying and preaching one bâ—ing chosen with common consent of the whole in name of the rest standeth up and propoundeth the covenant in the foresaid four Articles above named 3. All the rest declare their joynt consent in this covenant either by silence or word of mouth or writing 4. The brethren of other Churches some specials in name of the rest reach out to them the right hand of fellowship exhorting them to stand stedfast in the Lord. Which done prayers made to God for pardon and acceptance of the people a Psalm is sung But when a Church is to be gathered together of Infidels they must be first converted believers and so fit materials for Church fellowship before any of those things can be done by them 5. Baptisme maketh none members of the visible Church 6. A Church fallen cannot be accepted of God to Church fellowship till they renew their Church covenant Thus shortly for their mind about the gathering of a visible Church Let these distinctions be considered for the right stating of the question 1. Distinct. There is a covenant of free grace betwixt God and sinners founded upon the surety Christ Iesus laid hold on by us when we believe in Christ but a Church Covenant differenced from this is in question sub judice lis est 2. Distinct. There is a covenant of baptisme made by all and a covenant vertuall and implicite renewed when we are to receive the Lords Supper but an explicite positive professed Church covenant by oaâ—h in-churching a person or a society to a State-church is now questioned 3. Distinct. An explicite vocall Covenant whereby we bind our selves to the first three Articles in a tacite way by entring in a new relation to such a Pastor and to such a Flocke we deny not as if the thing were unlawfull for we may sweare to performe Gods commandements observing all things requisite in a lawfull oath 2. But that such a covenant is required by divine institution as the essentiall forme of a Church and Church-membership as though without this none were entered members of the visible Churches of the Apostles nor can now be entered in Church-state nor can have right unto the seales of the covenant we utterly deny 4. Distinct. We grant a covenant in Baptisme which is the seale of our entry unto the visible Church 2. That it is requisit that such Heretickes Papists Infidels as be received as members of our visible Church from which Papists have fallen having received baptisme from us doe openly professe subjection to God and his Church in all the Ordinances of God And that Infidels give a confession of their faith before they be baptized 3. Nor deny we that at the election of a Pastor the Pastor and people tie themselves by reciprocation of oathes to each other the one to fulfill faithfully the ministery that he hath received of the Lord the other to submit to his ministery in the Lord but these reciprocall oathes make neither of them members of a visible Church for they were that before these oathes were taken 5. Distinct. Any professor removing from one congregation to another and so comming under a new relation to such a Church or such a Ministery is in a tacite and vertuall covenant to discharge himselfe in all the duties of a member of that Congregation but this is nothing for a Church-covenant for when six are converted in the congregation whereof I am a member or an excommunicated person heartily and unfainely repenteth there ariseth a new relation betwixt those converts and the Church of God and a tie and obligation of duties to those persons greater then was before as being now members of one mysticall and invisible body Yet cur brethren cannot say there is requisite that the Church renew their Church-covenant towards such seeing the use of the Covenant renewed is to restore a fallen Church or to make a non-Church to be a Church and if those six be converted by my knowledge there resulteth thence an obligation of a vertuall and tacite covenant betwixt them and me but there is no need of an explicite and vocall covenant to tie us to duties that we are now obliged to in a stricter manner then we were before for when one is taken to be a steward in a great family there may be a sort of Covenant betwixt that servant and the Lord of the house and there resulteth from his office and charge a tie and obligation not onely to the head of the family but also to the children and fellow-servants of the house but there is no need of an expresse vocall and professed covenant betwixt the new steward and the children and servants yea and strangers also to whom he owes some acts of steward-duties
the blood that sealeth the covenant shed for one single congregation nor are the promises of the covenant Yea and Amen is Christ for one single flocke onely and primò principaliter but for the whole Catholike Church and therefore they shall name themselves Christians The Author addeth Every Church is Christs married Spouse united to Christ by covenant the violation of marriage is the violation of a covenant yea and there is a marriage betwixt the Church members Isa. 62. 5. as a young man marrieth a Virgin so shall thy sonnes marry thee Answ. A marriage betwixt Christ and his Church we grant and betwixt Christ and every particular soule beleeving in him in respect of the love 2. mutuall interest and claime one to another Cant. 2. 16. and what holdeth betwixt Christ and a Church catholick or particular holdeth also betwixt Christ and every soule and to extort a Church covenant betwixt Christ and a particular soule who may be and often is a beleever yet out of Church-state from the borrowed phrase of marriage is â—oo violent blooding of comparisons and therefore from marriage belonging to the catholike Church principally how can a marriage visible be concluded 2. the sonneâ— are the whole Church of the Gentiles too large a Pâ—rish incolaeterrae saith Musculus and excellently Calvin Christ so is the husband of his Church that he marrieth upon his Church all people and Nations which are gathered to her because while the Church wanteth children she is as it were a widow now this is nothing for a Church-covenant Thirdly there is a relative obligation of mutuall duties of love betwixt fellow members of a visible Church and betwixt sonnes and the mother congregation but this is first done in Baptisme expresly secondly in our comming to be members of such a congregation but the person is before a member of the visible Church The Author addeth If dissolving a covenant be that which dissolveth a Church as Zach. 11. 9. 10. then the making of a covenant is that which constituteth a Church if dissipating of stones unbuild the house then compacting of them together doth build the house but the breaking of the covenant under the name of breaking of the two staves beauty and bands Zâ—ch 11. is the inchurching of the Iewes Ergo Answ. The dissolving and breaking of the covenant of grace and the removing of the Candlestick and the Word of God Revel 2. 5. Amâ—s 8. 11 12. taketh away the being of a Church both as a true Church and as a true visible Church and of such a breaking of the covenant doth the Lord speake Zach. 11. v. 9. and I said I will not feed you that which dieth let it die and that which perisheth let it perish c. and it taketh away the union of brotherhead amongst the members verse 14. so the thing in question is not hence concluded for the question is if a Church-covenant make a Church as visible and the breach of that Church-covenant unmake and dissolve a Church as visible and this place proveth what maketh and unmaketh a Church simply as a Church not as visible and under that reduplication Quest. 3. Whether by testimonies from the new Testament and good reasons a Church-covenant can be evinced Our Author alleageth 2 Cor. 11. 2. I have espoused you to one husband that I may present you as a chaste virgin to Christ so also the Apologie this was nothing else but the planting of the Church at Corinth if you say this Paul did while he converted them to the grace of Christ by his ministery if this were true saith he then should Christ have many thousands hundreds and scores at least of spouses in one Church which we thinke inconvenient Secondly it is plaine he speaketh of the whole Church as of one spouse and as it were one chaste Uirgin which argueth he perswaded them all as the friend of the bridegroome to give up themselves with one accord as one man into one body to the fellowship and worship of the Lord Jesus Answ. it is a weake cause that hangeth upon the untwisted thred of a misapplied metaphor For 1. espoufing into Christ in the Text is opposed to being deceived and corrupted from the simplicity that is in Christ as Evah was deceived by the serpent and opposed to the receiving of another spirit and another Gospell so then to be corrupted from the simplicity that is in Christ and to receive another Gospell must have this meaning as Evah was deceived by the Serpent so I feare that your simple minds be un-Churched and loosed from the visible Church of Corinth and that you forget your covenant wherein ye sweare to take Christ for your husband and me for the friend of the Bridegroome and that you be remisse in the duties of externall discipline and Church-fellowship and in excommunicating scandalous persons c. Aâ— brethren let not our Lords word be thus tortured and wrested 2. He expoundeth this espoufing the presenting of them to Christ in the day of God as a washed redeemed and saved wife of Christ and not of their Church continuing in visible society Yea all interpreters ancient and moderne as Augustine Theophylact Chrysostome Oecumenius Cyrillus Ambrose Our latter Calvin Bullinger Beza Pomâ—ran Pellicanus Sarcerius Marlorat Paraphrastes Erasmus and Papists Aquinas Haymo give this sense Paul as the friend to the Bridegroome finding the Corinthians despising him and in love with false teachers grew jealous of them for his Lords cause that though he had betrothed them to Christ as a virgin hand fastned by promise to a husband left they should be drawne away to other lovers by the cunning of false teachers as Evah was led from her Lord by subtill Satan 3. Though he speake of them as of one body spouse virgin how doth it follow that he speaketh of them as of a ministeriall and a parochiall body for the marriage the betrothing to Christ and the acts contrary the receiving of another spirit the corrupting of their simple minds are acts altogether spirituall internall invisible and acts of a Church as a true Church the contrary are acts of a false Church as false and not acts of a Church as visible in a visible meeting in a visible external act of marrying nor is their any insinuation that Paul feared the dissolving of the Church oath and visible order of government 4. It is not inconvenient that there be many Spouses as in every true beleever there be many single acts of marriage love and of beleeving and so of taking Christ for their husband and Lord. A visible Church is the House of God 1 Tim. 3. 15. the Temple of God Rev. 3. 12. and yet every beleever is a Temple 1 Cor. 3. 17. and every one His House seeing he dwelleth in them by saith Ephes. 3. 17. also if this be a good reason he speaketh of them all as of one chaste virgin Ergo he speaketh of
hands of the Elders Secondly the practice of the Apostles is our safe rule because at all ordination of Church-officers the Apostles and Pastors were actors and ordainers as Acts 1. 15 16. Acts 6. 2. 3. Acts. 14. 23. 1 Cor. 3. 6. Tit. 1. 5. and this Robinson granteth because the charge of all the Churches did lie on the Apostles As also before the Law the people did not ordaine the Priest hood but God ordained the first borne by succession to be teachers and priests and after he chose the Tribe of Levi without consent of the people though the Princes and heads of Tribes said hands upon them And also God of sundry other Tribes raised up Prophets and did immediately call them they had onely of the people not the calling buâ—â—â—t the least the silent approbation of the faithfull amongst the people Christ comming in the flesh chose twelve Apostles not knowing either the governing Church or the people at length when the Apostles established a Church-government and a Pastor to a certaine flocke they ordained that the châ—sing of the man should be with consen of the people and begâ—n this in Maâ—thias then the seven Deacons then Acts 14. 23. Elders were chosen by lasting up of the peoples hands But that persons were ordained Pastors and sanctified and set apart for the worke of the ministery by the authority of the sole multititude and that without all Officers we never read And the laying on of the hands we see not in the New Testament we shall be dâ—siâ—ous to be informed of this by our deare brethren and intreat them in the feare of the Lord to consider of an unwritten calling of a Ministery Thirdly if ordination of Pastors bee laid downe in the Apostolike Canons to Officers as Officers then is not this a charge that doth agree to the people especially wanting Officers But the former is true Ergo so is the latter I prove the proposition What is charged upon Officers as Officers cannot be the charge of the people because the people are not Officers I prove the assumption because 2 Tim. 2. 1 2. To commit to faithfull men the things of the Gospell which Timothy heard Paul preach is a charge laid on Timothy in the very tearms that he is vers 4. not to intangle himselfe with the affairs of this life but to be separated for preaching the Gospell from all worldly imployment as a Souldier sworne to hiâ— Captaine can attend no other calling vers 5. and as he is to put other Pastors in minde of these things and to charge them that they strite not about words and as he is to be an approved workman dividing the word aright vers 14. 15. But these are laid upon Timothy as a Pastor So 1 Tim. 5. as he sheweth the honour and reward due to Elders so doth he charge Timothy not to heare accusations of Elders but upon two or three witnesses testimony which is the part of Church-Iudges even as hee is to rebuke sinne publikely that others may feare vers 19 20. So according to that same office must imposition of hands be conserred upon Pastors advisedly vers 22. As the Apostle commandeth all beleevers to lay hands suddenly on no man Also Paul would have said I left a Church of beleevers at Crete to appoint Elders in every City if it be the Churches part even though destitute of Elders to appoint Elders over themselves but by what poâ—er Titus was to rebuke sharpely the Cretians that they may be found in the saith by that power was he left at Crete to appoint Elders in every City but this is an officiall power Titus 1. 13. due to Bishops as a part of their qualification vers 9. 4. Argu. The speciall reason against ordination of Elders by Elders onely is weake and that is a succession of Pastors must be granted ever since the Apostles times which is say ourbrethren Popish This reason is weak because a succession of Elders and Pastors such as we require is no more popish then a succession of visible beleevers and visible Churches ordaining Pastors is popish but our brethren maintaine a succession of beleevers and visible prosessors since the Apostles daye Secondly we deny the necessity of a succession perpetuall which papists hold Thirdly we maintaine onely a succession to the true and Apostolike Doctrine papists hold a visible Cathedrall succession to the chaire of Rome and titular office of Peter 4. Quest. Whether or not our brethren doe prove that the Church of believers have power to ordaine Pastors In answering our brethrens reasons I first returne to our Author secondly I obviate what our brethren say in the answer to the Questions sent from old England and thirdly shall answer Robinsons arguments Our Author saith Beleevers have power to lay hands on their Officers because to them Christ gave the keyes that is the ministeriall power of binding and loosing Matth. 16. 16 17 18. and Acts 1. The voices of the people went as farre as any humane suffrages could goe of an hundred and twenty they chose two And Acts 14. 23. The Apostles ordained Elders by the lifting up of the hands of the people Acts 6. They are directed to looke out and chuse seven men to be Deacons And the ancient Church did so from Cyprians words Vlebs vel maxime potestatem habet vel dignâ—s sacerdotes eligendi vel indignos recusandi Answ. The places Math. 16. and 18. give to some power ministeriall to bind and loose open and shue by preaching the Gospell and administring the Sacraments as to stewards the Keyes of an house are given but this power is given to Elders oâ—ely by evidence of the place and exposition of all Divines 2. If the ministeriall power and the warrantable exercise thereof be given to all then are all Ministers for the faculty and exercise doth denominate the subject and agent but that is false by Scripture 2. That all the hundred and twenty did ordainâ— Matthias an Apostle Act. 1. is not said they did nominate and present him 2. they did choose him But authoritative separation for the Office was Christs and his Apostles worke 3. That women and Mary the mother of Iesus v. 14. being there had voice and exercised authority in ordaining an Apostle cannot be orderly Yea the Apostles names are seâ— downe and these words V. 23. and they appointed two are relative to v. 17. these words For he was numbred with us the Apostles and to these V. 21. Wherefore of these men which have companied with us c. and to these v. 22. must one be ordained to be witnesse with us of his resurrestion and they appointed two that is the Apostles and the rest are set downe as witnesses v. 14. These continued that is the Apostles with the women and Mary the mother of Iesus c. The women and others were onely consenters 3. Here is no probation that onely a company of believers wanting Pastors are
the ancients have taught as Tertullian Irenaeus Origen Cyrill Theophylact. Oecumâ—nius Clemens Alexandrin Iustin Martyr Chrysost. August Hilarius Ambrose Basil. Epiphanius Ierome Eusebius Cyprian Damascen Beda Anselme Bernard So our Divines Calvin Luther Beza Martyr Iunius Bullinger Gualtâ—r Daneus Tiâ—enus Bucanus Trelcatius Piscator Pareus Tossanus Polanus Decolampadius Bucer Hipperius Viret Zuinglius Fennerus Whittakerus Feildus Reynoldus Anto. Wallaeus Profess Leydens Magdeburgersis Melanthon Chemnitius Hemingius Aretius Then the Keyes be given to Church-officers because they are Officers and Stewards of the Kingdome And you will have the Keyes to be given to believers as believers and as the Spouse of Christ. Now Elders and believers may be opposed as believers and no believers as the Church of the redeemed and not the Church of the redeemed but the accidents onely of that Church as you teach and as the Spouse of Christ and his body and not the Spouse nor his body I see not by our brethrens doctrine that Officers as Officers have any right title or warrant to the Keyes or to any use of them seeing they are given to believers as believers and as Christs body and Spouse 2. The place Matth. 28. 19. is against you for you say that Pastorall preaching and administration of the Seales are given onely to such as are Preachers by office Now the converting of infidels and other unbelievers to make them fit materials of a visible Church is not as you say the charge proper to Pastors as Pastors and by vertue of their Pastorall charge as baptizing by this place is their proper charge because Pastors as Pastors convert none at all nor can they as Pastors exercise any pastorall acts toward the un-converted the un-converted by your way are under no Pastorall charge but converted by Prophets not in Office Pastors as Pastors exercise all pastorall acts toward these onely who are members of a visible Church as toward these onely who have professed by oath subjection to their ministery ad are partakers of the precious faith and are the sonnes and daughters of the Lord God Almighty So you teach So by this Text Pastors as Pastors cannot convert infidels and we desire a warrant from Gods Word for the pastorall acts in converting souleâ— yea seeing by this place persons out of office onely doe convert soules by your doctrine with all reason persons out of place should baptize for teaching and baptizing here and by your owne doctrine are of a like extent See to this and satisfie us in this point of such consequence as everteth the ministery of the New Testament which we believe our brethren intend not being so direct Anabaptatisme and Socinianisme points that we know our deare brethren doe not love or affect The Author addeth He who said to the Apostles Whose sinnes ye retaine they are retained and whose sinnes ye remit they are remitted Joh. 20. 23. He also said to the Church Whatsoever ye biâ—â— on earth shall be bound in Heaven Math. 18. 18. Which is a Commission of the same power and to the same â—ffect and so the Apostles and the Churches both received the same power immediately from Christ and therefore though the Church presented their Officers chosen by themselves to receive ordination from the Apostles 〈◊〉 now when the Apostles are ceased and no other successors left in tâ—â—â— roome from whom their officers might receive ordination but frâ—â— the Presbyterie of their owne Churches where such a Presbytery is yet wanting and is now to be erected the Church hath full power to give ordination to them themselves by the imposition of their hands Answ. If the Reverend Authour had framed an Argument here it should have been thus Those who have received immediately from God a Commission of the same power and to the same effect by the Text Math. 18. 18. Which the Apostles of our Lord received by the Text Joh. 20. 23. These may doe what the Apostles did in ordaining of Elders seeing they are the successors of the Apostles where there be no Elders But the Church of believers received the same Commission Matth. 18. 18. which the Apostle did Joh. 20. 23. and where Edders are wanting in the Church the Church of believers is their successors Erge c. First the assumption is false for if the Church receive the same Commission Math. 28. The Apostles received Joh. 20. and you must adde Math. 28. 19. for the same Commission is given to the Apostles Math. 28. 19. which is given Joh. 20. 23. But the Disciples received Commission Ioh. 20. and Math. 28. of Pastorall binding and loosing and preaching by vertue of their Office and to administer the Sacraments in their owne persons as you grant therefore the Church of believers received commission from Christ where Presbyters are not to preach by vertue of an Office and administer the Sacraments in their owne persons Ergo the Church of believers may where there is no Presbytery preach by verue of an Office and administer the Sacraments You will happily say there is no such necessity of baptizing as of ordination of Ministers and baptizing is incommunicable because we read not that any in the Apostolique Church baptized but Pastors I answer there is in an extraordinary necessity where there are no Presbyters at all as little necessity of ordination if there be Presbyters in other Congregations to ordaine And since you never read that any in the Apostolique Church ordained Pastors but Pastors onely why but we may have recourse to a Presbytery of other Congregations for ordination as well as for baptizing for it is petitio principii a begging of the question to say that baptizing is proper to Pastors but ordination is not so yea but ordination by precept practice is never given but to Pastors and Elders in consociation 1 Tin 4 14 1 Tim. 5. 22. 2 Tim. 1. 6. 2 Tim. 2. 2 3. Tit. 1. 5. Act. 6. 6. Act. 13. 3 Act. 14 23. 2. There is good reason why Pastors should be successours of the Apostles in the act of ordaining Pastors you grant where Pastors and Elders are they succeed to the Apostles in the acts of ordination but that all believers men and women should be the Apostles successours to ordaine Pastors is a rare and unknowne case of Divinity for 1 Cor. 12. 29. Are all Apostles are all Prophets Yea not long agoe you said that Act. 1. an hundred and twenty amongst whom there were women had all hand in the ordination of Matthias to be an Apostle so that beleevers by you are made the Apostles successours and more yea even co-ordainers and joynt-layers on of hands with the Apostles Yea if believers received immediately this same Commission from Christ Math. 18. which the Apostles received Ioh. 20. Believers are to ordaine Pastors no lesse when the Presbytery and Elders are present then when they are absent yea and rather then the Apostles because the Church of beleevers their patent passed the Seales first even before
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
sins are bound on Earth antecedentèr to all the consociated Churches He is now equally uncapable of Church-fellowship in all the consociated Churches as in that Congregation whereof he is a member All without and within that Congregation are to hold him for no visible Saint not to eate or drinke with him he is now to all the visible Churches in regard of visible communion no member of that body whereof Jesus Christ is head no part of that City of that building whereof Christ is the Lord and chief corner-stone And he is to the sister Churches in their authoritative Church-estimation to speake so and in relation to their power of Jurisdiction in the very same case a member of Satan that hee is in relation to the authoritative power of Jurisdiction of that Congregation whereof he was a neerest member just as the finger cut off is alike separated from the body yea the whole body as from the hand and it is a wonder to me that Christ giveth an intrinsecall power to a Congregation of twenty believers to cut off a member for the preservation of that little company of the Lords Flock and that he hath denied that intrinserall power to the whole which is no lesse in danger to be infected seeing Christ principally intendeth in the giving of a Ministery to the whole Church especially the gathering of the whole body To the full and perfit stature of the age of Christ in the unity of Faith Eph. 4. 11. yet he intendeth the salvation preservation of the whole from infection more then the salvation of a part of this whole Body That is as it you would say the God of Nature hath given an intrinsecall power to five hundred in a City to set guides over themselves and to rule themselves by wholesome Lawes but hee hath denied that power to the whole City consisting of ten thousand and he hath given to the right hand an intrinsecall power to consent that a finger in the right hand infected with a Gangrene be cut off but he hath denied this intrinsecall power to the whole man I beseech you doth the God of Nature in conferring this power to the right Arme intend the preservation of the right Arme onely and its wellbeing and not rather the preservation of the whole body so doth not Christ intend that the whole consociated Churches shall be preserved from infection and not that particular Congregation onely Then if Christs meanes be congruously fitted for his owne end he must have given an intrinsecall power to many consociated Churches to cast out a contagious lumpe other wayes the consociated Churches are to exercise the punishment of avoyding the Excommunicated person as an Heathen which floweth from a power which is no wayes in them what conscience is here 2. What if the Congregation cast the man out clave errante and undeservedly shall they consequentèr as sister Churches in a brutish fraternity execute a sentence of a power intrinserall in another Church and not any of them or their guides have any power to discerne whether the censure be justly or unjustly infflicted This our Brethren condemne in their owne Congregation for because the reputing the ejected man an Heathen is a matter of practise that concerneth the conscience of every one of the Congregation therefore must all the Congregation give their powers and consent yea do more then consent say some even exercise jurisdiction or a power not different from it Some things are objected against this way Ob. 1. The power of the Keys cannot be given to the catholick representative Church or catholick Presbytery as to the first subject to be an ordinary and constant meane of edification The exercise whereof in an ordinary and constant way is unpossible But the exercise of this Ministeriall power given to the catholick visible Presbytery as to the first subject in an ordinary and constant way is unpossible Ergo such a power is not given to the Catholick representative Church as to the first subject to be an ordinary and constant meane of edification The proposition is cleare it is uncongruous to the Wisdome of Jesus Christ that hee should give that to bee a meane which possibly cannot attaine the end The Assumption is as evident for the Catholick visible Presbytery cannot meete in an ordinary and constant way Answ. 1. By distinguishing the Major proposition That power of the Keyes remote cannot be given to the catholick presbytery as to the first subject the exercise whereof in an ordinary and constant way is impossile physically and ex natura rei True but now the Assumption is false That neerer power cannot be given as a meane of edification the exercise whereof is morally and through the corruption of mens nature physically impossible That is false and denyed and in either sense the conclusion cannot be true 2. I grant the whole and yet nothing is concluded against us For the power of the Keyes is not given to the catholick Presbytery as to the first subject to be a meane of edification in an ordinary and constant way but onely in an extraordinay and occasionall way in those things which concerne the power of jurisdiction belonging to the whole Catholick Church By extraordinary here I meane not that which is against a particular Law of God and cannot bee done without a Divine dispensation of providence but by extraordinary I meane that which is rarò contingens and doth not oft fall out as almost it never falleth out that the universall Church hath neede to excommunicate a nationall Church for all and every one of a nationall Church doe never fall away from the Faith Yet a remote power for Excommunication is in the Catholique visible Church 2. It is objected if the visible catholick Church be the first and principall subject of all Church-power then a Presbyteriall Church cannot Excommunicate but by a power derived from the catholick visible presbytery and so the presbytery should â—â— excommunicate but by consulting with the Catholique visible Church but this latter were impossible and absurd Ergo so must the antecedent be The counexion is proved thus for as â—â— things have beate in so farre as they partake of the Fire because heate is originally in the Fire as in the first subject so all Churches exercising Excommunication must partake of the power of censures that is first and principally in the originall subject to wit in the catholick visible Church And it would seeme that none can use or put forthin acts the power of the catholique Church visible without the conscience of the catholique Church visible Answ. This occasioneth me to speake somwhat of the power of the presbyteriall and catholick Church Hence I say 1. With submission to the learned First It is an hard way of arguing to reason from the power to the severall exercises and diverse acts of the power Our Brethren hold that all power of the Keys and all power Ministeriall of preaching administrating the Seales is
sum of mony the common people ordinarily follow the learned and the wise of the City and Land This could not have been done except the far greater part of the City had submitted to the Gospell for when they were well neer ready to tear Paul in peeces they behoved to be wounderfully tamed when many Believed and came and confessed and shewed their deeds v. 18. Baynes com on 1. ch Ephes. saith Ephesus was a City sogiven to riot that it banished Hermodor Upon no other consideration but because he was an honest sober man And also Paul 1 Cor. 16. saith v. 9. for a great doore and effectuall is open to me at Ephesus This was as all Interpreters Protestant and popish say uno ore a large harvest Upon these considerations I leave to our reverend Brethren their judgement if Mr. Mather and Mr. Thomson say right we doe not thinke they were more in number at Ephesus then in Corinth and Ierusalem where the Christians met all in one place Likewise Samaria a numerous City was one Church for that it is said of them Acts 8 5 6. They heard Philip v. 14. Samaria received the Word it was a publick visible Churchreceiving of the word and v. 12. They believed and were Baptized both men and women Where a multitude no better then Heathen as Samaria was receive the Seale of the Covenant to wit Baptisme they must receive it in a Church-way except we thinke that promiscuously all come to age were received to the Seales and when Peter and Iohn came to Samaria to helpe Philip in the worke it cannot be that they all went to one House and to one single Assembly to preach the Word The Church of Antiochia must be a Presbyteriall Church aâ— it is Acts 11. v. 19. 20. for the multitude of Believers may be collected from These who were scattered abroad upon the persecution that arose about Steven 20 when they were come to Antioch spaks unto the Grecians preaching the Lord Jesus 21. and the hand of the Lord was with them and a great number believed and turned to the Lord. This is not like to be one Congregation seeing they are 1. much people 2. many scattered preachers 3. And the Hand of the Lord accompained their labours 2. v. 23. when Barnabas sent by the Church of Ierusasalem came and saw the Grace of God he exhorted them all That with purpose of heart they would cleave to the Lord and upon Barnabas his preaching v. 24. much people was added to the Lord. Here is a second accession made to the Church of Antioch 3 v. 25. Then departed Barnabas to Tarsus to seek Saul 26. And when hee had found him hee brought him to Antioch And it came to passe that a whole yeare they assembled themselves with the Church and taught much people here is a third accession And such a huge multiplication that the Church of Antioch giveth a denomination of Christianity to all the Christian Churches of the World All which saith it cannot be one poore single Congregation for there was at least if not more then one Congregation at Antioch when tidings came to Jerusalem that the Lord had a Church at Antioch before they sent Barnabas to these Churches v. 22. and what might this Church grow to when much people was added to the Lord by the labours of Barnabas v. 24. And how was it increased when Barnabas and Paul after that taught the Word to much people a whole yeare v. 26. It grew after that a great Church so that Chrysostom commendeth Antioch for the prime Church And Oecumenius saith for this cause there was a Patriarch appointed at Antioch which certainly sayth thus much that it was a more numerous Church then one single Congregation and Cyrillus so extolled the Church of Antioch because the Disciples were first named Christians there that he saith this was the new name that Esaiah said the Mouth of the Lord should name and so doth Hilarius expound the Text which seeing it is clearely the new glory of the Church of the Gentiles adjoyned to the Church of the Iewes it cannot arise from a handfull of a single Congregation in the mind of these Fathers and though we love not with some antiquity to make Antioch the first Church before Rome yet seeing it was of old before Rome we may hence collect that that Church which was patriarchall was not Congregationall and therefore I make no use hereof Volaterranus who saith of old the Patriarch of Antioch had under him 14. Metropolitans 53. Bishops and 366 Temples onely it is like that Antiquity hath believed that there was a great number of Believers in this Church at first Now to These which to mee prove it was more then one Congregation wee may adde that there was Ch. 13. 1. in the Church that was at Antioch certaine Prophets and Teachers as they are reckoned out These at Antioch Ministered to the Lord in publick prayers saith Beza and preaching and saith Diodatus in administration also of the Sacraments and other parts of the Evangelick Ministery Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now I would know what all these Prophets and Doctors beside Paul and Barnabas who preached a whole yeare at Antioch did in peaching to one single Congregation and also it is said Acts 15. 35. Paul and Barnabas continued at Antioch Teaching and preaching the Word of Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with also many others Certainly here is a Colledge of preaching Pastors who also did lay hands on Paul and Barnabas Acts 13. v. 3. which all could not be busied in Teaching one single Congregation at Antioch Mr. Mather saith that the whole multitude of the Church of Antioch were gathered together Acts 14. 27. and Acts 15. 30 31. to heare the Epistle read which was sent from the Synod Therefore this Church was no more then might meete in one place Answ. I answer the place Acts 14. 27. is the representative Church for they met for a poynt of Discipline at least for a matter that concerned all the Churches to wit to know how God had opened the doore of faith to the Gentiles then must the many thousands of Men and Women which made up the Church at Ierusalem Acts 2. 42. Acts 4. 4. Acts 5. 14. Acts 6. 1. v. 7. Acts 21. v. 22. be many Congregations now any Man may judge how unpossible it was for the many thousands of the Church of Ierusalem to meet as one Congregation for the Lords Supper and matters of Discipline and it is knowen that the many thousands of the believing Iewes convened to the feast did not make one Church Acts 21. 20. 21 22. for our Brethren say that was an extraordinary confluence of many people from all â—udea came to the feast of Pentecost And this many learned Protestant Divines answer to that place But 2. I doe believe that the assembling of the multitude at Antioch c. 15. v. 30. which sayth
Church may doe it Nor did they lay on hands as Ecclesiasticall Elders because what these which layd on hands did they did as from the Congregation for 1. These Levites were taken in stead of the first borne of Israel and not in stead of the first borne of the Elders only Num. 3 40 41. 2. They were presented to the Lord as an offering of the children of Israel not of the Elders only 3. When the multitude brought an oblation the Elders put their hands on the head of the sacrifice Levit. 4. 15. in stead of all the multitude Answ. These who layd on hands did it as a worke peculiar to the Elders because the Elders were a part of the first borne who by Office were Elders and in whose stead the Levites were assumed Num. 3. 40. 41. else the Church of Israel being a constituted Church before this time wanted Officers which is against all truth 2. We grant the Magistrates layd not on hands but they who layd on hands did it as Ecclesiasticall Elders And the reasons against this conclude not 1. The first reason concludeth not because these who layd on hands were the first borne who by Office were Church men 2. The other two reasons prove nothing for because these who layd on hands did lay on hands as representing the whole Congregation alas it doth no wayes conclude that they layd not on hands as it is a works peculiar to them as Elders for the Priest offered sacrifice first for his owne sinnes and then for the peoples Heb. 7. 27. and so did represent the people But I hope it followeth not that therefore the Priest did not sacrifice as a Priest and by vertue of a peculiar Office but onely as a principall member of the Congregation 3. What if there be no Elders in a single Congregation as our brethren suppose there were no Elders in Office in Israel to lay hands on the Levites it will not follow therefore the people are to lay on hands except there were no Elders in all the Land or Nationall Church to lay on hands And though I thinke imposition of hands not so essentiall perhaps as a Minister can be no Minister without it yet I thinke not so of Ordination for these to mee are as different as the authoritative calling of a Minster and a rite annexed to that calling because none can be a Minister in a constituted Church but one which is called of God as was Aaron But you will say in a Church in an Island one may bee a Pastor without any ordination if the people elect him and there be no Elders to ordaine I answer it is true but so many Pastors send a Pastor to bee a Pastor to a Congregation though that Congregation never chuse him as possibly they bee for the most part Popish or unwilling yet both Cases are extraordinary and the Church not constituted and established M. Mather if the people may elect Officers then in some cases they may ordaine them also because ordination is lesse then election and dependeth upon it as a necessary antecedent and it is nothing but aâ— consummation of election or the admission of a person into the possession of that Office whereto hee had right before by election If then a single Congregation may elect which is the greater they may ordaine which is the lesser Answ. Ordination is the more and election the lesse for ordination is an act authoritative of the Presbytery 1 Tim. 4. 14. and for ought I see the authors might argue thus the people may ordaine Ergo they may preach and baptize for all the three are presbyteriall acts given to men in office 2. Some doubt if I said rightly in my former Treatise that ordination is prior to election because ordination is that whereby a Minister is made a Minister and election that whereby he who is a Minister first by order of nature is made the Minister of such a flâ—ck I will not contend with any of either sides for order But when I said so I tooke the word election for the peoples actuall receiving and their compleat taking him for their Minister after hee is now ordained a Minister this is his installing in his Office And my reason is because the peoples naming of such a man to bee their pastor doth stand with his never being their pastor hee being unwilling to be their pastor and the presbytery thinking it unfit hee be the pastor of such a people 2. The people elect him as a pastor to be their pastor they doe not elect him as a gifted man And whereas some say Acts 6. 3. 4 5. Election of seven men to be Deacons goeth before ordination and imposition of hands v. 6. Answ. Election of the people goeth before ordination in the relation of Luke true Ergo election is prior by order of nature it followeth not But Acts 1. Ordination of Matthias God casting the lot upon him vers 25. is prior to the peoples electing of him for the peoples appoynting of two vers 23. cannot be their election for they were to elect one but I submit to the learneder my thoughts in this As also my tearming Paphnutius neither Bishop nor Elder at the Councell of Nice which I did not as denying him to bee a Bishop but because hee was called to that Councell of Nice where as before hee had beene deprived but was restored by Constantine though in the estimation of these who contended for the single life of Priests whose corruptions Paphnutius opposed hee was in an Ecclesiasticall sense neither Bishop nor Presbyter but deprived from both But let the righteous rebuke mee and it shall be as Oyle to my Head 3. It cannot bee that election of the people is the whole calling of a man to the Ministerie and Ordination onely a supplement and an consummatory rite or a benedictory signe which may bee spared 1. Because by the imposition of the bands of the Presbytery Timothy was made a Minister 1 Timothy 4. 14. Paul and Silas separatted to preach to the Gentiles Acts 13. 1 2 3 4. the Deacons ordained Acts 6. 6. and this is enjoyned with the right manner of acting it to Timothy 1 Timothy 5. 22. 2 Timothy 2. 2. as a Ministeriall act 2. A Ministeriall caling standeth in an authoritative sending Romans 10. 15. and I see not well how the people themselves doe send a Minister to themselves 3 The people have not either formally or by any grant of CHRIST vertually the Keyes committed to them how then can they give the Keyes to pastors 4. People may as the Sheepe of CHRIST Ioh. 10. decern His Voyce and so have a power of Election of their owne pastors nor doth this make good which our Brethren say Mr. Mather sayth that because they are all taught of God Esa. 54. 13. and they knew Christs ' Doctrine Joh 7. therefore they may judge of a Ministers fitnesse for it is plaine that there it a twofold knowledge one of
may receive the Seales in another Congregation if he be recommended by Letters as a sound Professor to that other Congregation I Answer Recommendatory Letters can never give a Church-right to the Church-Priviledges of the Seales of the Covenant they doe but onely notifie manifest and declare the Church-right which the man had before Ergo either he cannot in any sort be capable of the Seales of the Covenant in another Congregation then his owne whereof he is an inchurched Member which destroyeth all communion of sister Churches or if he be capable of the Seales in another Congregation he was capable and hâ—d a Church-right in himselfe before he received reconimeâ—â—aâ—ory Letters yea these whom we recommend by Letters as â—it to partake of the Sacraments in another Congregation â—â— presuppose they have Church-right to the Seales in another Congregation visible then in their owne whereof they are members except our testimony be false Ergo before our recommendatory Letters the person of approved piety was a member of all the visible Churches about hoc ipso and by that same reason that he is a member of one visible Congregation yea Peter clearely insinuateth that all who have received the Holy Ghost are to be baptized Act. 8. 47. as Philip Act. 8. 37. and That if the Eunuch beleeved be might be baptized So that Faith to speake properly doth give us right to the Seales and to speake accurately a visible profession of faith doth not give a man right to the seales of grace but onely it doth notifie and d clare to the Church that the man hath right to the seales because he beleeveth and that the Church may lawfully give to him the seales and that profession is a condition required in the right receivers of the seales in an Ecclesiasticall way but faith giveth the right to these seales and because the faith of the beleever goeth with the beleever when he goeth to another visible congregation then his owne that faith giveth him right to the seales in all places and in all Congregations for faith giveth right to receive Christ Sacramentally not in one Congregation onely but in all and a visible profession doth as a condition notifie this faith and Church-right in all Congregations Ergo the man hath right in all Congregations as he hath right in a parishionall Church But our Brethren reply Peter might baptize Cornelius though he was no member of a visible Congregation because the Apostles being â—fficers in al Churches might dispense the Seales in all Churches but Ministers now are pastors onely of the determinaâ—e flocke over which the holy Ghost hath set them therefore they have not Citie Seales at their power to dispense to any other then to Citizens Answ. Peter his argument to Baptize is not from a temporall reason that endureth for a while but from a morall argument of perpetuall equitie and necessitie till Christs second comming He that beleeveth and hath received the holy Ghost is to be baptized But many out of Church-state and who are not members of a particular Congregation have received the Holy Ghost and doe beleeve being Christians of approved pietie we are to adde no restrictions or exceptions where God addeth none Non est distinguendum ubi lex non distinguit They that beleeve should receive the seales but not except they be in-Churched and members of a particular Congregation The proposition is Gods Word but the restriction or exception is not Gods Word 2. The Apostles though they were universall Pastors of the world yet teach us by word and practise who are to be admitted to the seales even to the supper those who do try and examine themselves and that to the end of the world 2. Our brethren say It is probable that Cornelius was in Church-state and the Eunuch comming to Jerusalem to worship argueth he was a proselyte and a member of the Jewish Church not yet dissolved Lydia and the jaylor were members of the Church of Philippi which Church communicated with Paul at the beginning of the Gospel Psal. 4. 15. at least it is probable that Lidia was a member of the Church of the Jewes Answ. It is hard to build a new Church government contrary to the doctrine of the reformed Churches upon probabilities 2. If Cornelius Lydia and others were members of the Jewish Church it was not a good consequence by our brethrens doctrine to make them members of a Christian Congregation without in-churching of them by your Church-oath for you make the constitution of the Jewish Church and ours different yea and as you teach all circumcised were members of the Jewish Church and had right to their Passeover but all circumcised are not meet to bee members of a Christian Church for many circumcised were Idolaters murtherers prophane moâ—keâ—s of God Esay 1. 13 14 15 16. Jer. 10. 7 8 9 10 11. Ezek 10. 6. 17. 18 9. And though the Church of Philippi was one of the 〈◊〉 Church 〈◊〉 communicated with Paul yet was there no Christian Church of Elders and people there when Lydia was converted for Acts 16. 13. in the place where prayer was wont to be made on the Sabbath day none heard Paul preach but some women Ergo there could not be a Christian Church there and it is certaine the jaylor before was a persecutor and no member of a Christian Church They say Abraham and his seede were not circumcised till God called him into Church-Covenant and so into Church-state and there is the same reason and use of baptisme as of circumcision If the argument taken for baptizing of infants be good why may we not inserre a necessitie of Church-membership before baptisme as of Church membership before circumcision So the Apologie saith It cannot be proved that baptisme was imposed upon all beleevers as such no more then it can be proved that circumcision was imposed upon all beleevers as such and Baptisme is no more now necessary to a beleever whose calling or another strong hand of Gods providence will not suffer to live in Church fellowship with Gods people then circumcision was necessary to Melchisedeâ—k Job or others whom the hand of God detained from Church-fellowship with the posteritie of Abraham yea circumcision and the Passeover seeing they were administrated in private houses might more conveniently be administrated to persons not in Church-state nor Baptisme and the Lords Supper can be administrated so in respect they are seales given to a Church body in an assembly 1 Cor. 10. 17. and 12. 13. Answ. Abraham Sarah and the Soules they had gotten in Charran were in Church-state obeyed God built an Altar Gen. 12. 2 3 4. before the Church Covenant which you speake of Chap. 17. and it is denyed that that supposed oath of the Covenant made them a Church So we see no necessitie of Church-membership to one single Congregation before either circumcision or baptisme for baptisme is a seale of our entry into the visible Church as I shall prove 2.
miracles are a part of the Gospel and written that we should beleeve Joh. 20. 30. and they prove that Jesus is the Sonne of God Ergo This man being no Prophet preached the Gospel Answ. 1. This will not conclude the Question 1. One man published one single miracle wrought upon himselfe which is a part of the Gospel onely 2. And upon a particular occasion did show what things the Lord had done for him 3. He is commanded to publish it to his friends and domesticks onely Matth. 5. 19. Go to thy house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thine owne friends and show them what the Lord hath done for thee Hence from this narrow antecedent a vaste and broad conclusion is drawne Ergo it is lawfull because this man published one particular of the Gospel for any gifted man to preach the whole Gospell because one man did it upon a miraculous occasion to his friends Ergo all gifted men may prophesie the whole Gospel to all the Churches ordinarily it is a vaine consequence 2. Because hee published one particular upon a particular exigence therefore any gifted man may ordinarily and weekly and daily Preach for the conversion of soules 3. Because hee published one miracle to his friends in a private way therefore any gifted man may preach the whole Gospell in publick to all the Church truly here is a weake reason 2. It is most like that this man was an intruding Prophet like the Separatists Prophets for he requested that hee might be with Jesus and bee made a Disciple to preach the Gospell as Calvin Marlorat Bullinger expone it but Jesus suffered him not Now if Christ had commanded him to be a Prophet as Robinson will have him he should have granted what he sought Lastly the man did more then Christ commanded for Mark. 9. 20. Hee published it in Decapolis throughout all the citie whereas Christ had limited the publishing thereof to his friends and house onely Robinson saith Luk. 10. The Seventie Disciples preached and yet they were men out of office I answer 1. The Seventie Disciples were Pastors in office 1. Satan by their ministery fell from heaven as lightning v. 19. Christ saith Behold I give you power to tread upon serpents Luk. 10. 1. After these things the Lord apponted other Seventie and sent them out here is a cleare calling they confirme their doctrine by miracles and casting out of devills as the twelve Apostles 2. Christ sent out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also other Seventie Ergo as hee gave a calling to the Twelve so hee did to these Seventie and the same paâ—â—orall commission is given to them Behold I send you c. Luk. 10. 3 4 5 6. 3. The Seventie are called workmen sent out to the Lords harvest Luk. 10. 2. and the same is said of Shepheards in office Matth. 8. 36 37 38. to whom wages are due as to Pastors in Office 1 Cor. 9. 13 14. Gal. 6. 6. 1 Tim. 5. 17. 3. It is said by Christ of these Seventie He that heareth you heareth me he that despiseth you despiseth me Ergo they were Ambassadors in Christs stead as Pastors in office are 2 Cor. 5. 20. The Samaritane woman saith Robinson Job 4. 28. Preached and many of the Samaritans beleeved because of her v. 39. and without preaching of the word of God none can beleeve Rom. 10. 14 15. If a woman may teach without the Church then may a man teach in the Church Answ. 1. A woman may teach 2. In a non-constituted Church where there is no salvation and they worship they know not what Joh. 4. 22. 3. A woman may occasionally declare one point of the Gospel that Maries Sonne is Christ but hence it followeth not Therefore 1 a man 2 in a constituted Church 3 may ordinarily preach the whole Gospell to the Church in publick a weake sparre for so vast a roofe 2. He abuseth the place Rom. 10. 14. and would hence prove that a woman or any gifted teacher is a sent Preacher by whom faith ordinarily commeth for otherwayes who dare deny but faith commeth by reading and just as the Catechise of Raecovia exponeth the place Rom. 10. 14. to evert the necessitie of a sent ministery so doth Robinson expone the place Robinson Act. 8. 1 2 3 4. Act. 11. 20 21. All the Churches were scattered abroad except the Apostles and those who were scattered preached every where the Gospell Ergo Disciples out of office may lawfully preach the Gospel Answ. Whether these of the scattered Church who preached were the Seventie Disciples as learned Divines thinke I dispute not But that they were Prophets out of office the Text saith not But that they were extraordinarily gifted Prophets who preached I conceive the text doth insinuate for it is said Act. 11. 21. The hand of the Lord was with them the very word which is Ezek. 3. 14. The hand of the Lord was strong with me 2. In a scattered and dissolved Church gifted persons may prophesie Ergo in a constituted Church gifted persons are the ordinary and onely Ministers of conversion though they bee never called to the office it doth no wayes follow Robinson saith it is not reasonable to think that they were all extraordinary Prophets and that if they were immediately inspired there had beene no need of so speedy sending of Barnabas from Hierusalem to Antioch with supply though he were a man full of the holy Ghost for â—â— were such Prophets as well as â—ee Ephes. 2. 20. and 3. 5. Answ. Wee doe not affirme that all and every one of the Church even women and children were extraordinarily gifted but whether their gift was ordinary or extraordinary the Text doth not say that they were Prophets out of office and the Law of disputing saith Affirmanti incumbit probatio the hand of God was with them as it useth to bee with Prophets 2. They travelled as farre as Phenice Cyprus and Antioch preaching the word of the Lord this is that which the Apostolick planters of Churches did as Master builders laying the foundation of Churches and Calvin calleth them Ministers planters of the Gospel Nor is it like that Prophets not in office would so travell and preach the Gospel to the Gentile â—s and Calvin saith singulari Dei impulsu hoc factum and that many were turned unto the Lord. 2. Barnabas saw the grace of God in them 3. And exhorted them that with purpose of heart they would cleave unto the Lord Ergo there was grace and a profession visible of cleaving to the Lord before Barnabas came and so a founded Church and if it had beene done by gifted Christians of ordinary gifts and wanting the spirit of Prophecy the work had been the more illustrious and it would not have beene concealed yea and helpe in so great an harvest by Barnabas an Apostolick man was very needfull the number being so great of those who were converted to the faith seeing the great Apostles sought helpe
Reformation of the Congregations of England IN the first article the Author acknowledgeth the Church of England was once rightly and orderly gathered either by Apostles â—â— apostolick men whether Philip or Joseph of Arimathea or Simon Zelotes as we may read in Fox c. Sothat all the worke now is not to make them Churches which were none before but to reduce and restore them to their primitive institution Answ. Though the Churches of England were planted by the Apostles yet since Popery universally afterward prevailed in both England and Scotland as Beda and Nicephorus and ancient histories witnesse we thinke by our brethrens grounds England losed the very essence of a true Church So that there be neede of the constituting of a new Church and not of simple restitution to the first restitution 1. Because the Congregations wanteth the essentiall constitution of right visible Churches as you say 2. Because you receive none comming from the Church of New-England to the seales of the Covenant because they are members of no visible Church Sect. 2. Certaine propositions tending to Reformation In the third or fourth Proposition the Author condemneth Laicks Patronages 2. Dedicating of Lands to the Ministry to these adde what the Ministers of New-England say in their answer to the thirty two Questions sent to them from Old-England where they condemne stinted maintenance Though the right of Church Patronages were derived from Romulus it is not for that of noble blood â—or Dionysius Halicarnasseus saith Romulus instituted Patronages when he had divided the people in noble and ignoble called Patricii Plebeii But this Patronage was civill and when servants and underlings were hardly used it hath a ground in nature that they choose Patrons to defend them therefore hee who gave libertie to a a servant amongst the Romans was called a Patron and he who defended the cause of the accused as Valla saith was called a Patron If it bee said that the servant was the proper goods and part of the Masters patrimony because hee might sell his servant and therefore there could bee no Law given to prove men may limit the dominion of the master over the servant I answer the servant was a part of his masters patrimony but a part thereof for sinne not as his Oxe or his Asse is a part of his patrimony therefore by the Law of nature whereby the weaker imploreth helpe of the stronger as the Lambe seeketh helpe from the mother and the young Eagle from the old the slave might well have libertie to choose a Patron and this is a ground that the Magistrate the Churches nurs-father by office should plead the Churches cause as her Patron and every one in power is to defend the Church in her liberties and patrimony and therefore in the Apostles time when holinesse and the power of Religion did flourish and was in court there was not need of any positive civill or Church Law for a Patron to the Church every beleever in power is oblieged to defend the Church but when men became Vulturs and ravenous birds to plucke from the Church what was given them the Councell of Millian in the yeare of God 402. wherein some say Augustine was president under Honorius and Arcadius some holy and powerfull men were sought from the Emperour to defend the Church in her patrimony and rights against the power and craft of avaritious men and they were called Patrons and the same was desired in the first Councell of Carthage but with the Bishops advice cum provisione Episcoporum Hence it is cleare patronages from their originall were not Church priviledges and Bishops being a part of the Church could not be the Patrons quia nemo sibi ipsi potest esse patronus and for this cause that learned thinketh this was the originall of Church Patronages but the Patrons have beene chosen with consent of the Church hence they were not as our Patronages are now which goeth 1. by birth 2. and are a part of a mans patrimony and civill thing that the Patron hath right unto under the Kings great Seale but as a Minister is not a Minister by birth neither was a Patron a Patron by birth and from this wee may collect that the Patrons right was but a branch of the Magistrates right and accumulative not primitive and that hee could take nothing from the Church and 〈◊〉 lesse might the Patron forestall the free election of the people by tying them and their free suffâ—ages to a determinate man whom hee presented and it is not unlike which Aâ—entinus 〈◊〉 when Bishops gave themselves onely to the Word of God to preaching and writing bookes in defence of the truth the Emperour tooke care that they should bee furnished with food and â—aiment and therefore gave them a pâ—tronus quem 〈◊〉 patronum curatoremque vocabant whom they called a patron and here observe the Bishop of old was the client and the sonne and Pupill now hee must bee the Patron and Tutor and therefore in time of Popery Antichristian Prelates would bee Patrons both to themselves and to the Churches But this seemeth not to bee the originall of patronages because this ground is common to all Churches but not all but onely some certaine Churches have patronages therefore their ground seemeth rather to bee that some religious and pious persons founded Churches and dotted and mortified to them benefices and the Church by the Law of gratitude did give a Patâ—onage over these founded Churches to the first foundators and their heires so as they should have power to nominate and present a Pastor to the Church But there were two notable wrongs in this for 1. If the fundator have all the Lands and Rents in those bounds where the Church was erected hee is oblieged to erect a Church and furnish a â—â—pend both by the Law of nature and so by Gods Law also Ergo the Church owe to him no gift of patronage for that nor is hee to keepe that patronage in his hand when hee erecteth a Church but and if hee being Lord heritor of all the Lands and Rents both erecteth a Church and dotteth a stipend sub modum eleemosynae non sub modum debiti by way of almes not by way of debt then is there no gratuitie of honour nor reward of Patronage due to him for almes as almes hath no reall or bodily reward to bee given by those on whom the almes is bestowed but onely the blessings of the poore Joh 31. 20. it being a debt payed to God hee doth requite it And Calderword saith no wise man would thinke that the Church men should allure men to found Churches and to workes of Pietie by giving them the right of presenting a man to the change and also hee would call it Simonie not pietie or religion if one should refuse to doe a good worke to the Church except upon so deareâ—t rate and so hard a condition as to