a number of sole believers united in a Church-covenant which in very deed iâ— but stones and timber not an house builded of God for in the ministeriall Church of the New Testament there is eâ—eâ— a relation betwixt the Elders and the flock wee desire to to see a Copy of our brethrens instituted visible Church to the which Elders are neither essentiall nor integrall parts for their instituted visible Church hath its compleat being and all its Church-operations as binding loosing ordeining of Officers before there bee an Edldership in it and also when the Eldership is ordained they are not Eyes and Eares to the instituted Church nor watchmen because it is a body in essence and operation compleat without officers 2. the officers are not Governors for as I trust to prove they have no act of ministeriall authority of governing over the people by our brethrens Doctrine 2. all their governing is to Rule and moderate the actions of the whole governing Church which maketh them no wayes to be governours nor over the believers in the Lord nor overseers nor watchmen as a Preses who moderateth a Judicatorie a moderator in a Church-meeting a Prolocutor in a convocation is not over the Judicatorie Synod or meeting or Convocation 3. The Eldership are called by them the adjuncts the Church the subject the subject hath its perfect essence without its accidents and common adjuncts 2 Quest. Whether or not Christ hath committed the Keys of the Kingdom of Heaven to the Church of Believers which as yet wanteth all Officers Pastors Doctors c. The Author sayth this company of believers and Church which wanteth Officers and as we have heard is compleat without them is the corporation to which Christ hath given the keyes of the Kingdom of Heaven which deserveth our brotherly censure for wee then aske a Scripture for the Lords giving of the keys to Pastors and Elders if the keys be given to Peter Mat. 16. as a professing believer by what Word of God are they given to Peter as to an Apostle and Pastor it would seem the Pastors have not the keys jure Divino for by this argument our Divines prove the Bishop not to bee an Office of power and jurisdiction above a Pastor and Presbyter because the keys were not given to Peter as to the Archbishop but as to a Pastor of the Church and indeed this would conclude that Pastors are not Officers of authority and power of jurisdiction jure Divino Hence the question is if it can be concluded that the keyes of of the Kingdom of Heaven Mat. 16. Mat. 18. were given to Peter as he represented all professing believers or if they were given for the good of professing believers but to Peter as carrying the person of Apostles Pastors and Church-guides 1. Distinction There is one question of the power of the keyes and to whom they are committed and another of the exercise of them and toucheth the government of the Church if it be popular and democraticall or not 2. Dist. It is not inconvenient but necessary that Christ should give to his Church gifts Pastors and Teachers of the which gifts the Church is not capable as a subject as if the Church might exercise the Pastor and Doctors place and yet the Church is capable of these gifts as the object and end because the fruit and effect of these gifts redoundeth to the good of the Church see Parker see the Parisian schoole and Bayner 3. Distinct. There is a formall ordinary power and there is a vertuall or extraordinary power 1. Concl. Christ Iesus hath immediatly himselfe without the intervening power of the Church or men appointed offices and Officers in his house and the office of a pastor and Elder is no lesse immediately From Christ for men as Christs Vicars and Instruments can appoint no new Office in the Church then the office of the Apostles Eph. 4. 11. 1 Cor. 12. 28. Mat. 28. 19. The Offices are all given to the Church immediatly and so absolutely and so the power of the keys is given to the Church the same way But the Officers and key bearers now are given mediatly and conditionally by the intervening mediation of the ruling and ministeriall Church that she shall call such and such as have the conditions required to the office by Gods Word 1. Tim. 3. 12 3. Hence we see no reason why the keys can be said to be given to believers any other wayes then that they are given for their good 2. Concl. I deny not but there is a power virtuall not formall in the Church of believers to supply the want of ordination of pastors or some other acts of the keyes simply necessary hic nunc this power is virtuall not formall and extraordinary not ordinary not officiall not properly authoritative as in a Church in an Iland where the pastors are dead or taken away by pest or otherwayes the people may ordaine Pastors or rather doe that which may supply the defect of ordination as David without immediate Revelation from Heaven to direct him by only the Law of nature did eate shewbread so is the case here so answer the casuistes and the schoolemen that a positive Law may yield in case of necessity to the good of the Church so Thomas Molina Suarez Vasquez Vigverius Sotus Scotus Altisiodorensis Durand Gabriel and consider what the learned Voetius sayth in this What if in an extreame case of necessity a private man endued with gifts and zeale should teach publickly after the example of the faithfull at Samosaten Yea and Flavianus and Diodorus preached in Antioch as Theodoret sayth yea saith Voetius an ordinary ministery might be imposed on a Laick or private person by the Church though the presbytery consent not in case of necessity God sayth Gerson may make an immediate intermission of a calling by Bishops yea sayth Anton. speaking of necessities Law The Pope may commit power of Excommunication quia est de jure positive pure Laico mulieri to one meere Laicke or a woman though we justifie not this yet it is hence concluded that God hath not tied himselfe to one set rule of ordinary positive Lawes a captive woman as Socrates saith preached the Gospell to the King and Queen of Iberranes and they to the people of the Land 3. Concl. The Author in the foresaid first proposition will have no instituted visible Church in the New Testament but a Congregationall or Parishionall Church that meeteth together ordinarily in one place for the hearing of the Word But we thinke as a reasonable man is the first immediate and principall subject of aptitude to laugh and the mediate and secondary Subjects are Peter Iohn and particular men so that it is the intention of nature to give these and the like properties principally and immediately to the speciâ—e and common nature and not immediately to this or that man
so are the blessings of the promises as to bee builded on a Rock victory over hell and such given principally and immediately to the Catholick and invisible Church as to the first and principall subject and no wayes to a visible Congregation consisting of 30 or 40. professing the Faith of Christ but onely to them not as Professors but to them as they are parts and living members of the true Catholick Church For sound professors though united in a Church-covenant are indeed the mysticall Church but not as professors but as sound believers and therefore these of whom Christ speaketh Mat. 16. Are builded on a Rock as true believers but the keys are given not to them but for them and for their good as professors making Peters confession and in Gods purpose to gather them into Christ. But the Text evinceth that these keys are given to Peter as representing the Church-guides especially though not excluding believers giving to them popular consent and not to Believers as united in a company of persons in Church-covenant excluding the Elders 1. To that Church are the keys given which is builded on the rock as a house the house of wisdome Prov. 9. 1. The house of God 1 Tim. 3. 15. Heb. 3. 4. By the Doctrine of the Prophets and Apostles by Doctors and Teachers whom Christ hath given for the building of his house Eph. 4. 11. But this house is not a company of professing believers united by a Church-covenant and destitute of Pastors and Teachers but a Church edified by the Word Seales and Discipline Ergo such a Church is not heere understood The propofition is granted by the Author I prove the assumption The Church of believers combined in Church-covenant but wanting their Pastors and Teachers is not wisdomes house nor builded by pastors and Doctors given to edifie and gather the body but they are only the materialls of the house yea wanting the pastors they want Ministeriall power for pastorall preaching and administrating the Seales and for that they want the power of edifying the body of Christ which is required in a visible Church Eph. 4. 11. Though the building of this Church on the Rock Christ may well be thought to be the inward building of the Catholick and invisible Church in the Faith of Christ yet as it is promised to the Church to the which Christ promiseth the keys of the Kingdome of Heaven it can be no other beside external and Ministeriall building by a publick Ministery 2. Arg. To these are the keys here promised who are stewards of the mysteries of God 1 Cor. 4. 1. And servants of the house by office 2 Cor. 4. 5. And are by office to open the doores and behave themselves aright in Gods house 1 Tim. 3. 16. and to divide to these of the house their portion in due season Mat. 24. 45. and to cut the word 2 Tim. 2. 15. But a company of professing believers joyned together in a Church-covenant and destitute of officers are not stewards by office nor servants over the house c. Ergo to such a company the keyes are not here given The proposition especially is to be proved for the assumption is granted by our brethren and evidently true but it is sure by the phrase of Scripture Esai 22. 22. And I will lay upon his shouldier the key of the house of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clavis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apperuit proveth this Shindlerus in Lexico metonymicè significatur Authoritas Facultas potestas omnis gubernationis iubendo ac vetando expediendo ac coercendo power of government Musculus so Calvin these who are made masters of housholds receive keys whereby they open and shut it is a token of power given to Kings Iunius it noteth a full government by this borrowed speech sayth Beza is signified the power of Ministers Isai. 22. Mat. 16. Pareus I shall make the steward of my house Hierom the key is a power of excellency and Chrysostom Augustine Beda sayth the same Fulgentius calleth this the power of binding and loosing given to the Apostles so other Scriptures expound the keyes to be a power of office as Esa. 9. 6. And the government shall be upon his shoulder Interpreters say Davids keys are given here Rev. 3. 7. These things saith he that hath the key of David who openâ—h and no man shutteth and shutteth and no man openeth Rev. 1. 18. I have the keys of hell and death Rev. 9. 1. And to him was given the key of the bottomlesse pit so Stephanus on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clavis Whittaker it signifieth a power of office given to some and not to all as Calvin here saith he Christ speaketh of Peters publick office that is of his Apostleship so Bullinger Erasm. Zwinglius Marlorat Pareus on the same place I think while of late never interpreter dreamed that in the Text Mat. 16. the keys of the Kingdome of Heaven are given to all believers but only to the stewards of the house builded upon the Rock 3. Arg. To these in this Text doth Christ give the keys to whom he giveth warrant for the actuall exercise of the keys to wit to bind and loose on Earth and so open and shut the doores of the Kingdome But this warrant and officiall authority of binding and loosing Christ giveth to Peter onely as representing Apostles Teachers and Elders and not to the Church of believers convened Covenant-wayes and destitute of Officers Ergo the proportion is cleare in the Text to the same person to whom the promiseth the power or keys to the same he promiseth Officiall warrant to exercise the speciall acts of the keys but to Peter is the promise of both made 19. and if Christ allude to the place Is. 22. 22. Then I say these to whom Christ gave the keys doe by Office represent him who hath the keys of Davids house and the Government on his shoulder And I will give to thee the Keys of the Kingdome of Heaven there is the power and authority granted And whatsoever thou shall bind on Earth shall be bound in Heaven there is a warrant for the exercise of the acts of the power given also to Peter Now if the keys be not given to Peter as to a Pastor Peter and pastors by this place as pastors neither have the keys nor officiall warrant to preach and to remit or retaine sinnes and if by this place they have it not we desire to see a warrant from Christ before he went to heaven for pastorall preaching Beza in his marginall notes in this Text sayth here is the Heavenly authority of the Church Ministery also binding and loosing is all one with opening and shutting Heaven Gates and with remitting and retaining sinnes Ioh. 20. Papists I know deny that the Apostles were made priests judicially to remit
sinnes before Christs Resurrection Ioh 2. so the Cardinall Tolet and Maldonat Cajetanus but the Truth is what is given here Mat. 16. Is but repeated and enlarged Joh 20. And they are now sent to the whole World whereas before they were to preach to Iudea only but this Ioh 20. sayth Rollocus is but a reiterated power it was given before his Resurrection and Beza sayth the same and Bullinger sayth the promise is made here and fulfilled Ioh. 2 c. and Pareus expoundeth what thou shalt loose here by these words Ioh. 20. So Calvin VVhittaker Zwinglius Musculus Now this same Author acknowledgeth that Ioh. 20. Christ gave pastorall power to all the Apostles to forgive sins 2. To bind and to loose are act s of officiall power and of Princes Rulers and Feeders Ergo they are not given to the Church destitute of Feeders and Governors I prove the antecedent 1. To bind and loose by all Interpreters Augustine Cyrill Chrysost. Câ—prian Euthymius Hyeromi Basilus Ambrose Sedulius Primasius and by our owne Calvin Musculus Gualther Pareus Beza Zwinglius Rolloc VVhittaker and the evidence of Scripture iâ— by publick and pastorall preaching to reâ—nit and retaine sins to believers or unbelievers and Bullinger saith it is taken from the Scripture Isa. 52. 49 v. 9. where Christ is said to loose the prisoners and so Musculus Beza and Calvin will have them to be words signifying the â—fficiall authority of Princes Ambassadours to set at liberty prisoners or to cast malefactors in bands and prison as Magistrates and Rulers doe so binding in Scripture is an authoritative act of Princes Superiors Governors and Rulers And so is loâ—sing a judiciall and authoritative act of Rulers and Overseers as Scripture teacheth us But the Church of believers wanting their Officers watchmen and Overseers though combined in a Church Covenant is not a company of Overseers and Rulers or judiciall and authoritative binders and loosers exercising power over themselves 4. Arg. If Christ doe not say in this place nor in Mat. 18. that the keys and the actes of the keys to wit binding and loosing are given to the Church of believers without their Officers then neither places prove that the keyes are given to such a Church But Christ doth not say it Ergo the Text cannot beare it the assumption I prove Christ Mat. 16. 18. speaking of the Church builded on a Rock sayth not I will give to the Church so builded the keys but he turneth the speech to Peter when he promiseth the keys V. 19. And I will give to thee Peter not to the Church the keys of the Kingdome of Heaven surely none needeth to teach our Lord to speak This change of the persons to whom the keys are promised wanteth not a reason Our brethren say the promise is made to Peter because he gave a confession of Christ in the name of all believers and because the keys are given to believers as the Spouse of Christ and as his body united to him but this author granteth every company of believers because they are believers are not an instituted visible Church but they must be a company of believers professing Covenant-wayes Faith in Christ and Church-communion But 1. then the keys are not given to believers because they are believers and the Spouse of Christ but because they are such professors so and so combined in a Church-covenant But yet I aske whether true or false profession be the neerest intervening cause of these to whom the keyes are given If a true profession then 1. Unbelieving Pastors are not Pastors for their profession is not true And children baptized by them are as not-baptized or as baptized by Women 2. If one shall be excommunicated by seven for such a number this Author requireth to make a visible Church even clave non errante and most deservedly he is not bound in Heaven and excommunicated in foro Dei before God for the profession of these seven may be false and so the Church actes performed by them are a non habentibus potestatem and null if they be no Church 3. We can prove by Scripture that Iudas though the child of perdition was a called Apostle But if a false profession be sufficient to make persons a true visible Church theâ— 1. The keys are not given to believers because they are believers and united to Christ as his body and Spouse but. 2. This Author sayth amisse That the Church instituted by Christ is a company of believers and faithfull and godly men whereof Peter was one for a company of hypocrites are not such 2. Our brethren prove the keys to be a part of the liberty of the redeemed ones but counterfeit professors are not redeemed ones nor have they that liberty purchased to them in Christ. 4 It shall follow that our brethren widely mistake a supposed difference which they devise betwixt the Iewish and Christian Church to wit that to make men members of the Iewish Church externall holinesse as to be borne Jewes was sufficient and to be circumcised and not a bastard not descended within three or foure Generations of a Moabite or Ammonite but that the visible Church of the Gentiles after Christ must be the bride of Christ and by true Faith united to him Whereas the members of a Christian visible Church are and may be hypocrites though not known to be such as were the members of the Iewish Church Also Mat. 18 18 19. Christ changeth the persons v. 17. after he hath spoken of the Church v. 17. he sheweth v. 18. of what Church he speaketh and directeth his speech to these to whom he spake v. 1. to the Disciples who were Pastors verily I say unto you What soever yee shall bind on Earth shall be hond in Heaven and therefore none can make an argument from Mat. 16. to wit thus to as many are the keys promised as are builded on the Rock but all the faithfull are builded on the Rock Ergo to all the faithfull are the keys promised 1. The proposition is not in the Text either expressely or by consequent 2. The proposition is false for the Catholick invisible Church is builded on the rock but by our Brethrens confession the keys are not given to the Catholick invisible Church but only to such a company of professing believers as make a Parishionall Congregation 4. That Christ speaketh to Peter as to one representing the Apostles and not as to one representing all believers is cleare 1. Because by the confession of our Brethren binding and loosing are denyed to many that make Peters confession thou art Jesus the Son of the living God as to believing Women and children and many out of Church state 2. If believers as giving Peters confession and as builded upon the rock Christ by this place made a ministeriall Church by Christ and gifted with the power of the keys then the Ministery
together or private by one person severally who is out of office and yet the power of the Gospell is still one and the same notwithstanding the divers manner of using it Answ. 1. If one alone have the keyes spoken of Matth. 16. there be keyes Ministeriall made by Christ before the house be builded and have walls roofe or doore the keyes all take to be metaphoricall and to presuppose a company a constituted Church where some are put in some put out these private keyes of women to open and shut heaven upon men and so to usurpe authoritie over the man are no Church-keyes and if they be not Church-keyes they are not for our dispute Robinson If the keyes of the Kingdome of Heaven be appropriated to the officers then can there be no forgivenesse of sinnes without the officers and there is no entrance into heaven but by the doore there is no climbing over any other way and without the key the doore cannot be opened Then if there be no officers in the Church or if they take away the key of knowledge then must the multitude perish eternally Answ. Though the keyes be appropriated to officers it followeth not There is no forgivenesse of sinnes nor opening of Heaven at all without officers but onely no Ecclesiasticall forgivenesse no Church-opening by a Ministeriall power but through Ministeriall keyes and opening cannot ordinarily be without officerâ— Faith commeth by hearing Ergo no faith by reading Baptisme saveth Ergo no salvation without Baptisme so doe Anabaptists reason as saith Gerardus so reasoneth Socinus averring It is a worke of charity necessary to salvation therefore all may preach and the same doth both the Raccovianâ— Catechisme and Ostorodius say yea and Theoph. Nicolaides defending Muncerus the Anabaptist Though keyes bee a publike ordinary meane in a constituted Church it followeth not therefore there is no other way of opening Heaven In the Sacraments remission of sinnes is sealed and heaven opened it follows not therefore all may administer the Sacraments 2. What inference is here if the keyes bee appropriated to officers then people must perish when officers faile certainly so saith the Lords Spirit Proved Where there is no vision the people perish and this is a fearfull soul judgement when God removeth the candlestick and there is no prophet to shew how long and the people are plagued with a famine of the word of God yet there be other meanes then publike ministery He addeth They which may forgive sinne and sinners save soules gaine and turne men to the Lord to them are the keys of the Kingdome of Heaven given by which they open the doore to such as they thus forgive gaine and save But all thâ—se such as are no Ministers may doe as Matth. 18. 15. 2 Corinth 2. 5 7 8 9 10. Acts 8. 14. Answ. The proposition is false for all who open the doore by exhorting and gaining soules as Christians in no Church-state may in some cases doe have not the Church-keyes for this were to make Church keyes without any Church and to make keyes without house doore or lock for the keyes are metaphorically so called with necessary relation to the Church the house of God and to the stewards of the house the places alleadged are the controversie it selfe and to others of them I shall answer hereafter Robinson The twelve Apostles were not called to the office of Apostles Matth. 16. Ergo they doe not as Apostles receive the keyes Answ. I trust to prove the contrary hereafter 2. If the Apostles Matth. 16. received not the keyes by no warrant are the keyes given to Pastors at all Robinson Every servant in the house no lesse then Officers have authority for the word carrieth authority with it whither soever it goeth Matth. 25. 14. and all have received some good thing or gift for the good of the Church and all should watch but especially the porter Answ. What can be hence collected Ergo the keyes are given to all and all are porters and all should watch as porters for the word of exhorting given to all is of like authority when a woman or boy speaketh it as when a Prophet speaketh it But it is not good to helpe Arminius and Jesuits who reason for universall grace given to all and every one from these Parables Mr. Pemble and opposers of Jesuits in the doctrine of grace expound this of Pastors 2. But let the Parable speake of all all have authority because all have the word all who privately exhort have the word have authority objective and of divine obligation as Christians it is true Ergo all have the keyes it followeth not but all who privately and occasionally exhort have not authority officiall by the calling of God and his Church and therefore they have not this they have not the keyes and the word by publike preaching none have but usurpers save onely called Officers and because they steale the Word they steale the Keyes also and because the Sacraments have authority from God it followeth not therefore that Baptisme administrated by women is of authority Robinson acknowledgeth that Elders and Bishops were ordained to suppresse false doctrine and lay hands suddenly on no man but it followeth not saith he that they are to doe this there alone Answ. There alone they must lay on hands that is with the Presbytery and in a judiciall way excluding all the people for people never in the new Testament laid on hands upon any to ordaine them Elders nor did they it in the old Testament Robinson The officers Ephes 4. 11. are chosen of Christ to watch so Mark 13. the porter should watch Ergo the rest of the servants should not watch it followeth not Officers are to knit together the Saints and so are all who are spirituall Gal. 6. 1. The Officers are to edifie so are all to edifie one another 1 Thess. 5. 11. Answ. The argument must be thus These who are to watch to knit together the Saints to edifie them have received the keys and are Governours and are Officers but all the faithfull are to watch to knit together the Saints Ergo first the major is false for if because the Saints may edifie they shall have joynt power and use of the keys with the Officers they may administrate the Sacraments Now because they may in a Christian way doe some acts of edifying it followeth not that therefore they may doe these acts by power of the keyes and with an Ecclesiasticall and Church-power they may doe the same duty Ergo with the same power A scholler may teach his school-fellow the same lesson that his Master doth teach him Ergo he may doe it by the same Magisteriall authority A wife may cure a disease Ergo shee may by the same authority that a Doctor of Physicke approved by the incorporation of Physicians cure a disease it followeth not Beleeve me so still doth Socinus
the man 1 Cor. 14. 34. 1 Tim. 2. 11 12. but to voyce judicially in Excommunication is an act of Apostolick authority Manuscript Ib. The whole Church is to be gathered together and to Excommunicate Ergo not the Bishop and Elders alone 3. Pauls spirit was to be with them and Christs authority 4. the whole Church 2 Cor. 2. did forgive him 5. nothing is in the Text that attributeth any power to the presbytery apart or singularly above the rest but as the reproofe is directed to all for not mourning so is the Commandement of casting out directed to all Ans. 1. It is cleare that if some were gathered together in the power of Christ and the spirit of Paul that is in the authority that he received over the Corinthians for edification 2. Cor. 10. 8. and Pauls Rod 1 Cor. 4. 21. then as many as were convened Church-ways and mourned not for the same did not cast out and authoritatively forgive seeing women and believing children did convene with the whole Church and were not humbled for the sinne and yet women and believing children cannot be capable of pastorall authority over the Church which was given for edification 2. The power of the Lord Jesus that is the keys of the Kingdom of God were committed to Peter as to a Pastor Mat. 16. and power to bind and retaine to loose and pardon sinnes Joh. 20. 20 21 22. Which power is given to these who are sent as Ambassadors as the Father sent Christ v. 21. which power cannot be given to puffed up women 3. Except this be said the Text must beare that there was not a Presbytery of Prophets Governors and Teachers there of all who had a more eminent act in excommunicating and Church pardoning then the women who mourned not for by what reason our brethren would have the act of excommunicating an act of the whole Church convened including all to whom Paul writeth women and children by that same reason we may appropriate it to these only who are capable of Pauls pastorall spirit and authority according as attributes are appropriated by good logick to their own subjects else that cannot be expounded 1 Cor. 14. 31. For ye may all prophecy one by one What may all that the Apostle writeth unto 1 Cor. 1. 2. prophecy one by one even the whole Church even all sanctified in Christ Jesus called to be Saints and all that in every place call upon the Lord Iesus I thinke our brethren will not say so so when Paul sayth 1 Thess. 5. 12. Esteem highly of these that are over you if that command be directed to the whole Church of the Thessalonians which is in God our Father as the Epistle is directed to them all 1 Thess. 1. 1. then doth Paul command the Elders in Thessalonica to esteem highly of themselves for their own workes sake if exhortations be not restricted according to the nature of the subject in hand we shall mock the Word of God and make it ridiculous to all Ainsworth sayth The putting away of leaven was commanded to all Israel Ergo the putting away of the incestuous person is commanded to them all in Corinth without exception and the putting away of the Leper was commanded to all Israel I answer 1. Proportions are weake probations 1. every single woman 2. privately in her own house 3. without Churches consent and authority was to put away Leaven but it is a poore inference therefore every woman in Corinth heâ—e alone might excommunicate without the Churches authority and in their private houses 2. The Priest only judicially putteth away the Leper Deut. 17. 13. and the Priests without the peoples consent put out Uzzah their Prince from the Sanctuary when he was a Leper 2. Châ—on 26. 20. Manuscript Lest this judgement should be restrained to Presbyteries only he magnifieth the judging of the Saints taking occasion from thence to stretch their judicature in some cases even to the deciding of civill causes rather then that they should fly suddenly to Law one against another before Infidels Ans. That upon this Church judging he taketh occasion to magnifiy the judging of the Saints I see not for he passeth to a new subject in reprehending their pleadng before heathen Judges 2. Though that cohesion of the Chapters were granted yet doth he not magnifie the Judging of all the multitude the Saints of men and women shall judge the world by assenting to Gods Judging but all the Saints even women are not Church-Iudges Also he extendeth Judging of civill causes to the most eminent Seniors amongst them v. 5. Is there not a wise-man amongst you no not one who shal be able to judge betwixt his brethren and therefore he layeth a ground that far lesse can all the rest of men and women be Judges Ecclesiastick to binde and loose validly in Earth and Heaven but onely the wiser and selected Elders I may adde what Master Robinson sayth that our argument from confession may be objected to the Apostles no lesse then to Separatists Acts 1. 23. They presented two that is the multitude which were about an hundred and twenty men and women and Act 6. 5. And the while multitude presented seven Deacons to the twelue Apostles and the twelve Apostles called the multitude and so spake to them and v. 6. prayed and laid hands on the Deacons Now when the multitude Acts 1. presented Joseph and Matthias it behoved them to speak spake they joyntly or all at once this were confusion contrary to 1 Cor. 14. 14. did the women speak they must not meddle in Church-maters v. 34. did children speak It is impossible so Acts 6. did all the twelve Apostles speak at once and pray vocally at once did the whole multitude speak when they presented the seven Deacons that is confusion by these and the like women and children are utterly excluded from the Church as no parts of it Acts 15. 22. The whole Church sent Messengers to Antioch 1 Coâ— 14. 23. the whole Church commeth together in one to exercise themselves in praying and prophecying but children could not send messengers nor pray nor prophecy and women might not speak in the Church and therefore women and children must be excluded from being parts of the Church if one be excluded why not another and so till we come to the chiefe of the Congreation Ans. This is much for us every way therefore the 120 Acts 1. and the multitude Acts 6. did present the two elect Apostles and the seven Deacons by some select persons and when these select persons spake the Church spake and when one Apostle prayed the whole twelve prayed Ergo there is a representative Church which performeth Church actions in the name of the Church and you will have a representative Church in the New Testament to be a point as you say of Judaisme yet here you are forced to acknowledge it 2. By all good reason when Christ Mat. 18. sayth if he refuse to heare the Church
the Author by which wee leepe the communion of Saints in divers Churches 1. By way of participation 2. Of recommendation 3. Of consultation 4. Of Congregation 5. Of contribution 6. Of admonition 7. Of propagation or multiplication of Churches It is allowed by the consent of our Churches that when the members of any other Churches are occasioned to rest with us on the Lords day when the Supper commeth to be administred and neither the persons themselves nor the Church they came from under any publick offence they bee by us admitted to the participation of the Lords Supper for wee looke at the Lords Supper not onely as a seale of our communion with the Lord Jesus but also of our communion with his members and that not onely with the members of our owne Churches but of all the Churches of the Saints and this is the first way of communion with other Churches to wit by participation Answ. 1. We heartily embrace the doctrine of the communion of Saints but many things are here which are incompatible with your doctrine as first communion of Churches which you call a branch of the communion of Saints cannot consist with your doctrine for a Church by you is relative onely to the Eldership of a Church as sonnes are relative to Fathers but a Sonne is not relative to a brother so neither is a Parishionall Church properly a Church in relation to a neighbour Church for a Church hath no Church-state no Church-priviledges no Church-worship in relation to a sister-Church therefore you should say the Communion of Christians of sister-Churches not the Communion of Churches for no Church by your doctrine hath any Church-state or Church-worship in relation to any but to its owne members 2. This enumeration is defective you make a Communion of Churches in the members of sister Churches in the Lords Supper though the members of neighbour Churches bee not inchurched in Church-state by oath as a member of that Church where hee partaketh the Lords Supper and why should not the Child of beleeving parents in the death or absence of the Pastors of neighbour Churches have communion with you in baptisme also for this communion in baptizing you deny to any but those who are members of that Church wherein they receive baptisme 3. if you admit communion of Churches in some things to wit in the Lords Supper how can you deny communion of Churches in other holy things of God for you admit no communion of Churches in the power of the keyes as in mutuall counselling warning rebuking binding and loosing for Christ hath left no common power of the keyes in many visible Churches who are united together in an Iland or Nation or Continent by which these acts of communion should bee regulated and in case of neglect and abuse censured according to Gods Word as you say for you deny all authoritative power in Synods let me bee resolved deere brethren in this how Christ hath put whole Churches and their soules in worse case then members of your independent Congregations are for the keyes of the kingdome of heaven in binding and loosing in excommunicating that the spirit may bee saved in 〈◊〉 day of the Lord the removing of scandalls out of sister parishionall kingdomes of Christ the gaining of sister Churches from heresies and scandalls as brethren are to bee gained Matth. 18. 15. 1 Cor. 5. 5. 1 Tim. 1. 30. by censures the keeping of the holy things of God from profanation authoritative rebuking warning that others may feare and that the rebuked may bee ashamed and all these meanes of salvation are denied to your particular Congregations as if they were Angels and Popes who cannot be lacking in duties and yet all these are granted to members of any one particular Church how hath the care wisedome of Christ denied these meanes to many united Churches and yet you acknowledge that sister Churches have communion amongst themselves and that seven wayes in visible acts of externall communion I beleeve this one argument though there were no more doth strongly conclude the lawfulnesse of Synods and by consequent the Law of nature would say if Christs wisdome provide wayes to regulate the publike actions of the members of a particular Church that they may be edified and builded up in the most holy faith farre more hath he taken care for many Churches united in a visible communion seven wayes that Lord that careth for the part must farre rather care for the whole body 4. You say members of other Churches are admitted to the Lords Supper amongst you by consent of your Churches but what consent doe you meane is the consent authoritative by power of the keyes 1. This consent authoritative is either concluded in a Synod of many Churches and so you acknowledge the authoritative power of Synods if it be done and agreed upon in every particular Church by them alone then I aske seeing to administer the Lords Supper to any and so to make in your Church meeting that it shall be administred to any is as you teach an act of ministeriall power over those to whom you administer the Seale chap. 4. Sect. 5. Now how doe you exercise acts of ministeriall power or conclude ecclesiastically to exercise these acts in your parishional meeting toward those over whom you have no ministeriall power for members of neighbour Churches are under no ministeriall power in your particular Church as you teach in the same place as you can exercise no power of the keyes when some are absent that is tyranny upon the conscience saith Answorth who will have none censured or excommunicated except the whole congregation be present also he who of another Church communicateth with you 1. Hath no faith of the lawfull calling and choosing your Ministers for he neither could nor ought to be present thereat 2. He knoweth not but he may be leavened by a scandalous lumpe which leaveneth the whole Church and is enough as you say chap. 4. Sect. to hold any from communicating in the Seales with any Church Now these and many other things he must take in trust from you which Answorth thinketh tyranny of conscience neither can a letter of recommendation make one of another congregation capable of Seales with you for to dispone is to alienate and give away the ministeriall power of the Seales to another Church Now this power say you chap. 5. Sect. 4. is a part of the liberty wherewith Christ hath made you free and so you cannot dispone it to another Church except you bring your selfe in bondage contrary to Gal. 5. 1. 5. Mr. Best and your selfe bold that a Pastor can exercise no pastorall act but over his owne flocke and you say that the Scripture saith so Act. 20. 28. 1 Pet. 5. 2. Ergo either to administer the Lords Supper is no pastorall Act and may be done by non-Pastors as Arminians and Socinians destroying the necessity of a ministery doe averre or then a
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
here truth and more true and most true Truth is in an indivisible line which hath no latitude and cannot admit of spleeting And therefore we may make use of the Philosophers word amicus Socrates amicus Plato sed magis amica veritas Though Peter and Paul bee our beloved friends yet the truth is a dearer friend The Sonnes of Babylon make out-cries of divisions and diversity of Religions amongst us but every opinion is not a new Religion But where shall multitude of Gods be had for multitude of new wayes to Heaven if one Heaven cannot containe two Gods how shall all Papists be lodged after death what Astronomy shall teach us of millions of Heavens for Thomists Scotists Franciscans Dominicans Sorbonists c. But I leave off and beg from the Reader candor and ingenuous and faire dealing from Formalists men in the way to Babylon I may wish this I cannot hope it Fare-well Yours in the Lord S. R. A Table of the Contents of this Book A Company of believers professing the truth and meeting in one place every Lords day for the worshipping of God is not the visible Church endued with ministeriall power p. 1. 2 3. seq The keys of the Kingdome of Heaven are not committed to the Church of Believers destitute of Elders p. 7 8. The keys are given to Stewards by office p. 13 14 seq The places Mat. 18. and Mat. 16. fully discussed by evidence of the text and testimonies of fathers and modern writers p. 14 15 16 17. seq Power ministeriall of forgiving sins belongeth not to private Christians as M. Robinson and Others imagine p. 20. 21. seq Private Christians by no warrant of Gods Word not in office can be publick persons warrantably exercising judiciall acts of the keys p. 26 27 28. seq Who so holdeth this cannot decline the meere popular government of Morellius and others p. 28. These who have the ministeriall power by office are not the Church builded on the Rock p. 29. The place Col. 4. 17. say to Archippus discussed p. 26 27. The keys not given to as many as the Gospell is given unto as Mr. Robinson saith p. 28 29. seq There is a Church-assembly judging excluding the people as judges though not as hearers and consenters p. 32. 33. Reasons why our Brethren of New England allow of Church-censures to the people examined p. 33 34 35 36. There is no necessity of the personall presence of all the Church in all the acts of Church censuâ—es p 36 37. seq The place 1 Cor. 5. expounded p 36 37 38. How farre Lictors may execute the sentence that is given out without their conscience and knowledge p. 41. 42. seq A speculative doubt â—nent the act maketh not a doubting conscience but onely a practicall doubt anent the Law p. 43. Ignorance vincible and invincible the former may bee a question of fact the latter is never a question of Law p. 43 44 45. The command of superiors cannot remove a doubting conscience p. 45 46. The conscience of a judge as a man and as a judge not one and the same p. 46 47. The people of the Jewes not judges as Ainsworth supposeth p. 48 49. That there is under the New Testament a provinciall and nationall Church p. 50. 51. seq A diocesian Church farre different from a provinciall Church p. 52 53. The place Acts 1. 21. proveth the power of a visible catholick Church p. 54 55. The equity and necessity of a Catholick visible Church p. 55. 56 57 58. How the Catholick Church is visible p. 58 59. The Jewish and Christian Churches were of one and the same visible constitution p. 60 61 62. The Iewish Church was a congregationall Church p. 61. 62. seq Excommunication in the Iewish Church p. 62. 63 64 65. Separation from the Jewish and the true Christian Churches both alike unlawfull p. 68. 69. The Iewish civil state and the Church different p. 68. 69 17. Separation from the Church for the want of some ordinances how far lawfull p. 71 72 73. A compleat power of excommunication how in a Congregation and how not p. 76. 77. How all are to joyne themselves to some visible Church p. 78. 79 80. The place 1 Cor. 5. 12 considered p. 80. That all without are not to be understood of all without the lists of a parishionall Church ibid 81. 82. That persons are not entered members of the visible Church by a Church-covenant p. 83 84 85 86 87. seq That there is no warrant in Gods word for any such covenant ibid. in seq The manner of entering in Church state in New England p. 91. 92. The place Act. 2 37 38. is not for a Church-covenant ibid. The ancient Church knew no such Church-Covenant p. 97. 98. No Church-Covenant in England p. 98. 99. Nor of old the places Genes 17. 7. Exod 19. 5. Acts 7. 38. favour not the Church-Covenant p. 100. 101 102. Nor Deut. 29. 10. p. 104 105. seq The exposition of Deut. 29. given by our Brethren favours much the glosse of Arminians and Socinians not a Church-Covenant p. 102. 103. 104. 105. A Church-covenant not the essentiall forme of a visible Church p. 123 124. The place 2 Chro. 9. 15. 2 Chro. 30. 8. speak not for a Church-covenant p. 111. 112. Nor doth Nehemiahs Covenant ch 10. plead for it the place of Esai 56. alledged for the Church-covenant discussed p. 112. 113. The place Ezech. 20. 27. considered p 114. 115. And the place Jer. 50. 5. p 115. 116. And the place Esay 44. 5. p 116. 117. The place 2 Cor. 11. 2. violently handled to speak for this Church-covenant p 118. 119. seq A passage of Iustine Martyr with the ancient custome of baptizing vindicated p. 121. John Baptists baptising vindicated p. 121. The place Acts 5. and of the rest durst no man joyne himselfe to them c. wronged and put under the Arminian glosse p. 123. 124. The pretended mariage betwixt the Pastor and the Church no ground of a Church-covenant and is a popish error p. 127. 128. Power of election of Pastors not essentiall to a Pastor all relation p. 128 129. It is lawfull to sweare a platforme of a confession of faith p. 130 131 132. seq Our Brethren and the Arminian arguments on the contrary are dissolved p. 136 137 138. Pastors and Doctors how differenced p. 140. Of ruling Elders p. 141. 142. And the place 1 Tim. 5. 17. farther considered the place 1 Tim. 5. 17. Elders that rule well examined p. 141 142 143. especially 144 145. seq Arguments against ruling Elders answered p. 152. 18. seq The places 1 Cor. 12. 18. Rom. 12. 8 discussed and vindicated p. 154. 155 156 157. seq Of Deacons p. 159. 160. seq The place Acts 6. for Deacons discussed p. 161. 162. The Magistrate no Deacon p. 161 162. Deacons instituted p. 163. 164. seq Deacons are not to preach and Baptize p. 165 166. seq Os Widdowes p. 172. 173 174. How the Church is before the
weake p. 297 298 299 seq Mr. Coachmans arguments dissolved p. 305 306 307. seq The way of Church judging in independent congregations examined p. 308 309. That there be no peculiar authority in the Eldership for which they can be said to be over the people in the Lord according to the doctrin of independency of Churches and their six ways of the Elders authority confuted p. 311 312 313 314 315. seq That independency doth evert communion of sister-Churches and their seven wayes of Churches-communion refuted from their own grounds p. 324 325 326. seq The divine right of Synods Ten distructions thereanent p. 331 332. seq The desinition of a generall or Oecumenick Synod p. 332. 333 The place Acts 15 farther considered p. 334 335. Synods necessary by natures Law p. 336. Papists no friends to councells p. 336 337 338. seq 340 341. Three ways of communion of sister-Churches according to the doctrin of independent Churches confuted p. 346 347. seq How the magistrate hath power to compell persons to the profession of the truth p. 352 373. seq Six distinctions thereanent 2 part p. 352 353. The Magistrates power over a people Baptized and over Pagans who never heard of Christ in this poynt of Coaction to profession not alike p. 353 354 355. The magistrates compelling power terminated upon the externall act not upon the manner of doing sincerely or hypocritically p. 355 356. The magistrates power over hereticks with sundry distinctions thereanent p. 356 357 358. seq Socinians judgement and Arminians hereanent p. 359 360 A farther consideration of compelling or tolerating diverse Religions p. 361 362. Some indirect forcing lawfull p 362. Erroneous opinions concerning God and his worship though not in Fundamentalls censurable p 363 364. Diverse non Fundamentalls are to be believed with certainty of Faith and the non-believing of them are siâ—nes punishable p. 365. 366 367 seq Arguments on the contrary dissolved and the place Philip. 3. 15. cleared p 316. seq How an erring conscience obligeth p. 378 379 380 381 seq Arguments on the contrary answered p. 383 384. seq The Princes power in Church affairs Ten distinctions thereanent p. 391 392. 393. How the Magistrate is a member of the Church p. 392 393. The Prince by his Royall Office hath a speciall hand in Church-affaires p 393 394. The intrinsecall end of the Prince is a supernaturall good to be procured by the Sword and a coactive power and not only the externall peace of the State Spalato resuted p 396 397 398. seq How the Magistrate is subordinate to Christs mediatory Kingdome p 402 403 404 seq The ordinary power of the Prince is not Synodicall teaching or making Church-Lawes p. 403 404 405 406. seq The influence of the Princes civill power in Church-Canons p. 409. 410 411 seq The government of the visible Church spirituall and not a formall part of the Magistrates Office p. 417 418. seq The power of Ordination and Deprivation not a part of the Magistrates Office p. 427 428. seq Instances from David Salomon Ezechiah c. answered and our Doctrine and Iesuites differenced p. 438 439. seq Difference betwixt the Princes commanding Church-duties and the Churches commanding these same p. 417 418 seq The Kings ordinary power to make Church-Lawes examined p. 438 439 440. seq The intrinsecall end of the Magistrate a supernaturall good p. 442 443 446 447 448. The Popes pretended power over Kings protestants contrary to to Papists herein what ever the author or Popish libeller of the survey and the night-Author of Treason Lysimachus Nicanor say on the contrary p. 449 450 451 452. seq The way of Reformation of Congregations in England according to the independent way examined p. 457 458. The originall of Church-Patronages p. 459. And how unwarrantable by Gods Word p. 462 463. Other wayes of Reformation of England according to the way of independent Churches modestly considered as about maintenance of Ministers and replanting of visible Churches there p. 464 465 466. seq Errata THe Author could not attend the Presse therefore pardon errors of the Printing Observe that the Author was necessitated to make some occasionall addition to the mids of this Treatise which occasioned-variation of the Figures of the Pages and therefore stumble not that when the Booke commeth to page 484 the next page not observing due order is page 185. 186 and so forth to the end of the Treatise page 60. title of the page 60 c. page 61 62. 64. dele not and for not of the same essentiall frame c. read of the same essentiall frame c. page 484 line 22 Churches their persecution read Churches through their persecution for page 229 read 209. for page 259. read 269. for p. 484. r. p. 498. יהוה THE Way of the Church of Christ In NEW ENGLAND Measured by the Golden Reed of the SANCTUARY Or The way of Churches walking in brotherly equality and independence or coordination without subjection of one Church to another examined and measured by the Golden Reed of the Sanctuary Propositions concerning the supposed visibility and Constitution of independent Churches examined CHAP. 1. SECT 1. PROP. 1. THe Church which Christ in his Gospell hath instituted and to which he hath committed the keys of his Kingdome the power of binding and loosing the Tables and Scales of the Covenant the Officers and Consures of his Church the Administration of all his publick worship and Ordinances is coetus fidelium a company of Believers meeting in one place every Lords day for the administration of the holy ordinances of God to publick edification 1 Cor. 14. 23. 1 Because it was a company whereof Peter confessing and believing was one and built on a rock Mat. 16. 18. a Such as unto whom any offended brother might complaine Mat. 18. 17. 3 Such as is to cast out the incestuous Corinthian 1 Cor. 5. Which cannot agree to any diocesian provinciall or Nationall assemblie Ans. From these we question Quest. 1. If a company of believers and saints builded by faith upon the rock Christ and united in a Church-Covenant be the only instituted visible Church of the New Testament to the which Christ hath given the keys Let these considerations be weighed 1. Dist. The matter of an instituted visible Church is one thing and the instituted visible Church is another as there be ods betwixt stones and timber and an house made of stones and timber 2 Dist. It is one thing to govern the actions of the Church and another thing to governe the Church the Moderator of any Synod doth govern the actions of the Synod but he is not for that a Governour Ruler and Pastor of the Synod Or ordering actions and governing men are diverse things 3. Dist. A thing hath first its constituted and accomplished being in matter forme efficient and finall causes before it can performe these operations and actions that flow from that being so constituted a Church must be a Church before any
Ministeriall Church actions can be performed by it 4. Dist. It is one thing for a company to performe the actions of a Church mysticall and redeemed of Christ and another thing to performe actions ministeriall of a Church instituted and ministeriall 1. Concl. A company of believers professing the truth is the matter of the Church though they be saints by calling and builded on the rock yet are they but to the Church instituted as stones to the house 2. Because they cannot performe the actions of a constituted Church till they be a constituted Church 3. Our Divines call men externally called the matter of the visible Church so Trelcatius Tilenuâ— professors of Leyden Piscator Bucanus so say our brethern 2. Concil Ordination of Pastors and election of Officers administration of the seales of grace and acts of Church censures are holden by Gods Word and by all our Divines actions of a ministeriall and an instituted visible Church and if so according to our third distinction It is a wonder how a company of Believers united in Church-Covenant cannot performe all these for they are united and so a perfect Church and yet cannot administrate the Sacraments for though they be so united they may want Pastors who onely can performe these actions as this Treatise sayth and Robinson and the Confession And it is no lesse wonder that Officers and Rulers who are to feed and governe the Flock are but only accidents and not parts not integrall members of a constituted Church no perfect Corporation maketh its owne integrall parts or members a perfect living man doth not make his owne Hands Feete or Eyes the man is not a perfect one in all his members if all the members be not made with him but Officers by preaching make Church-members 3. Concl. The visible Church which Christ instituted in the Gospel is not formally a company of believers meeting for publick edification by common and joynt consent as this Author sayth 1. The instituted Church of the New Testament is an organicall body of diverse members of eyes eares feete hands of Elders governing and a people governed 1 Cor. 12. 14 15. Rom. 12. 4 5 6. Act. 20. 28. But a company of believers meeting for publick edification by common consent are not formally such a body for they are a body not Organicall but all of one and the same nature all believers and saints by calling and are not a body of Officers governing and people governed for they are as they are a visible Church a single uncompounded body wanting Officers and are as yet to choose their Officers and all thus combined are not Officers Rom. 10. 14. How shall they preach except they be sent 1 Cor. 12. 29. Are all Apostles are all Prophets we justly censure the Papists and amongst them Bellarmine who will scarce admit an essentiall Church of believers but acknowledgeth other three Churches beside to wit a representative Church of their Clergy onely excluding the Laickes as they call them 2 A consistoriall Church of Cardinalls 3. A virtuall Church the Pope who hath plenitude of all power in himselfe against which our writers Calvin Beza Tilenus Iunius Bucanus professors of Leyden Whittaker willet doe dispute so the other extremity can hardly be maintained that there is an instituted visible ministeriall Church to which Christ hath given the keyes of the Kingdome of Heaven exercising Church actions as to ordaine and make and un-make Officers and Rulers without any officer at all The major of our proposition is grantted by our brethren who cite 1 Cor. 12. Rom. 12. Acts 20. 28. To prove a single Congregation to be the onely visible Church instituted in the New Testament Nothing can be said against this but a Church of Governours and People governed is an instituted visible Church but there is an instituted visible Church before there be Governours but such an instituted Church we cannot read of in Gods Word which doth and may exercise Church acts of government without any Officers at all 2. That company cannot be the Church ministeriall instituted by Christ in the New Testament which cannot meete all of them every Lords day as the Church of Corinth did for administration of the holy Ordinances of God and all his Ordinances to publick edification for so this Author describeth a visible instituted Church 1 Cor. 14. 23. But a company of believers meeting for publick edification by joynt and common consent cannot meete for the publick administration of all the Ordinances of God 1. They cannot administer the seales of the Covenant being destitute of the Officers as the Scripture and their confession saith 2. They cannot have the power of publick edification being destitute of Pastors because the end cannot be attained without the meanes appointed of Christ. But Christ for publick edification and Church edification hath given Pastors Teacherâ— and other Officers to his Church Eph. 4. 11. 1 Tim. 5. 17. Iâ— is not enough to say that such a company meeting hath power of Pastorall preaching and administration of the Seales of grace because they may ordaine and elect Officers for such publick edification but 1. we prove that that which our brethren call the onely instituted visible Church of the New Testament hath not power to administrate all the Ordinances of Christ and how then are they a Church can we call him a perfect living man who cannot exercise all the vitall actions which flow from the nature and essence of a living man 2. If this be a good reason that such a company should be the only instituted Church in the New Testament having power of all the Ordinances because they may appoint Officers who have such a power then any ten believers who have never sworne the Church-Covenant meeting in private to exhort one another is also the only instituted Church ministeriall in the New Testament for they have power to make such Officers and may invest themselves in right to all the Ordinances of Christ by our brothers Doctrine 3. All the places cited by the Author speake of a Church visible made up of Officers governing and people governed as Mat. 16. Mat 18. cannot exclude Pastors who binde on Earth and in heaven or Pastors who are stewards and beare the keyes as hereafter I shall prove Also the Church of Corinth did meete for the administration of the Lords Supper 1 Cor. 11. 20. and so were a Church of Officers and governed people they met with Pauls spirit and the authority of Pastors 1 Cor. 5. 4. another Church that exercised Discipline as Collosse Col. 2. 8. was a Church of Officers and people Col. 4. 17. Philippi consisted of Saints Bishops and Deacons Phil. 1. 1. 2. Ephesus of a flocke and an eldership Acts 20. 28. so the visible ministeriall Church that the word of God speaketh of as all the seven Churches of Asia and their Angels had in them Officers to governe and people governed and therefore they were not
officiall power of preaching and binding and loosing should be made as stable and firme from defection as the Church of elect believers against whom the gates of hell cannot prevaile now besides that this is most untrue since visible Churches doe fall away as these seven Churches in Asia the Church of Corinth Ephesus Galatia Thessalonica may prove when as it is impossible that the elect Believers in Christ can fall away it shall also give good warrant to Papists to make such use of this place as they doe that the Church may erre in points of conversation and life but cannot fall from the rock nor be overcome by the powers of Hell in the definition of Articles of Faith So Gretser Bellarmine Suarez Gregor de Valent. Cardi. Hosius Turrecremata reason from this place and the connexion must be good if the Ministeriall power not only be given to the Church as to the Object that is for the good and salvation of the Church but also to the Church as to the Subject who hath all the power of the Keys and may use it also because they are believers and builded upon the rock Christ nothing hindereth but Ministeriall power should be as stable and free from being overcome with the ports of Hell as the Christian state of perseverance in grace Now we see these who have Ministeriall power abuse it and fall from the rock and perish eternally which we cannot say of these who by Faith are builded upon the Rock Christ Iesus 3. These to whom Christ giveth the Keys doe represent the person of Christ and who despiseth them despiseth Christ and he that honoureth them honoureth Christ which is evidently spoken of the Ministers of Christ Matthew 10. 40. And is said here Matthew 16. 19. Whatsoever then yee shall bind on Earth shall be bound in Heaven c. Thus Christ bindeth and looseth in Heaven when these to whom the Keys are given binde and loose and so they are to be looked unto as co-workers with God Now Scripture never maketh all believers Ambassadours in Christs roome Where doe we reade that the despising of all believers commanding in Christs Name is a despising of Christ and that in obeying them we obey Christ Nor are all Ambassadors Pastores c. 5. These to whom the Keys are given doe authoritatively forgive and retaine sins and their acts of forgiveing and retaining are valid in Heaven according as the party repenteth and believeth or according as they remain impenitent as our Divines teach against the Papists in their Doctrine of Sacramentall absolution But the Church or company of believers wanting their Officers by no Scripture can authoritatively forgive and retaine siâ—s Robinson Smith and others answer that believers out of Office may forgive as Mat. 18. 21. Peter said How oft shall my brother offend me and I forgive him Lu. 17. 3. 4. 2 Cor. 2. 10. But I answer the place 2 Cor. 2. 10. is controverted and we doubt not but of that same nature with the power of Excommunicating 1 Cor. 5. 4. But for private forgiving it is not the Church-forgiving here meant because 1. The private forgiving is a duty of charity commanded in the Law of Nature to all even out of Church-state and obligeth the Excommunicate who though they be cast out of the Church are not exempted from the Law that bindeth all Mat. 6. 12. 14 15. Mat. 5. 44. 45. but the Church-forgiving is an Act of obedience to a positive Church-Law of Christ 2. private Christians are to forgive their Enemies whether they repent or not even as Christ forgave those who crucified him Col 3. 13. Luk. 23. 34. and when the party repenteth not this forgivenesse is not ratified in Heaven yet are we obliged to forgive and to commit vengeance to God but the authoritative forgiveing is a thing that the Church is not obliged unto absoiutely nor may they or can they forgive except the Offender repent and if they see that he repenteth not they cannot lawfully forgive but being in Gods roome must take vengeance on all disobedience and their retaining of sin and forgiveing is valid in Heaven because they are in Gods place Now any forgiving or retaining of sin but these two together with Gods forgiving and retaining we know not But Peters forgiving his offending brother seventy times seven times is common to all private Christians even out of Church-state and so the instance given is not to the purpose 6. To these only are the Keys given who having Pauls pastorall spirit may convene and deliver to Sathan but the Church of believers without Officers not having Pauls pastorall spirit which is a spirit officiall and authoritative to preach excommunicate and administrate the seales of the Covenant may not convene and doe this Ergo c. indeed Francis Johnson sayth it is holden now by some of the Separation that people out of Office may execute all the workes and duties of the ministery in Baptisme the Lords Supper censures c. which I thinke followeth from the grounds of our brethren to wit that believers without Office are a compleat Church having the whole power of the Keys if administration of the Sacraments be not a speciall part of the Keys and the opening of Heaven and forgiving of sins we know not what belongeth to the power of binding and loosing yea this is not only contrary to Scripture but also to their own confession and is the Doctrine of Arminians and Socinians Cartwright sayth the Sanedrin Mat. 18. to these who have skill in the Rabbines especially in the Iewes Talmâ—d was a selected Judicatory and that to this Christ alludeth Mat. 18. learned Beza sayth much from Scripture for this that the Church here signifieth not the multitude Parcus also is most cleare on this place Calvin hath reason to say he alludeth to Iewish Synedrie see also VVeems Iâ— it needlesse to cite Iunius Zanchius Peter Martyr VVillet Whittaker Tilen Becan and all our Divines of the reformed Churches for when he hath spoken of the Church representative Mat. 18. 16 17. and speaketh to these to whom the Sermon was made v. 1. at the same time came the Disciples to Jesus they were then Apostles in Office and called to preach and Baptize though not yet sent to the whole world saying who is the greatest in the Kingdom of God Now to these Christ sayth 18. to the Apostles Verily I say to you whatsoever you shall bind on Earth and this place is to be expounded by Mat. 16. 19. Where the Keys are given in a more restricted manner to Peter only though as representing the whole Apostles and Church-rulers and we have better reason to expound this place Mat. 18. by the place foregoing Mat. 16. then they have to expound the place Mat. 16. by this place Mat. 18. because these â—amâ— Keys that binde and loose in the one place remit and retaine finnes in
together a visible act of government in sending messengers to 〈◊〉 Acts 15. 22. Then pleased it the Apostles and Elders and the whole Church our Brethren say the whole collective Church Men Women and Children at Ierusalem to send men of their own company to Antioch 23. And wrote Letters and some Decrees and Commandements to be observed Now the many thousands of the Church of Ierusalem by no possibility could meete aâ— one Parish in one materiall house to administrate the Lords Supper farre lesse could they be as is said Acts 2. 42. all continuing stedfastly in the Apostles Doctrine and followship our Brethren say in Pâ—rishionall or Congregationall fellowship and in breaking of bread and prayer nor could they dayly continue in the Temple and breake bread from house to house being all one Church or a fixed parishionall meeting in one materiall house Now it is cleare they were 〈◊〉 even after they exceeded many thousands in number in one Parishionall and Congregationall government as our Brethren would prove from Acts 15 22 23 24 25. And Acts 2. 42 43. Else how could they have all their goods common if there be not one visible government amongst them but this government could not be of one single Congregation for all who sold their goods and had all things common could not meete to give voyces in Discipline a judicatory of so many thousand Judges were impossible and ridiculous 2. Paul writeth to the Galatians where there were many Parish Churches Gal. 1. 2. as our Brethren teach yet doth he write to them as he doth to the Corinthians where our Brethren will have one Parish Church and writeth to them of uniformity of visible government that they meete not together to keepe dayes Sabbaths and yeers Gal. 4. 10. as the Iewes did that they keep not Iewish and ceremoniall meetings and conventions Gal. 4. 9. these Churches are called one lumpe in danger to be leavened as Corinth is a Parishionall lumpe in hazard to be leavened as our Brethren teach Now how could Paul will them that the whole lump of all the Churches and Congregations in Galatia be not leavened except he lay down a ground that they were with united authority to joyne in one visible government against the false Teachers suppose there were twenty sundry Kings in Brittaine and twenty Kingdoms could our friends over Sea write to us as to one Nationall lump to beware of the Spanish faction except they laid down this ground that all the twenty little Kingdomes had some visible union in Government and might with joynt authority of all the twenty Kingdomes concurre to resist the common Enemie Here that godly and learned Divine Mr. Baynes sayth Communion in government is not enough to make them one Church this sayth he maketh them rather one in tertio quodam separabili in a third thing which may be separated then one Church Government being a thing that commeth to a Church now constituted and may be absent the Church remaning a Church I answer this is a good reason against the Prelates Dioceseâ—n Church which as Baynes sayth well is such a frame in which many Churches are united with one head Church under one Lord prelate common Pastor to all the Pastors and particular Congregations of the Diocese as part aking of holy things or at least in that power of government which is in the chiefe Church for all the others within such a circuit Now the prelâ—tes frame of a properly so called Church under one Pastor being a Creature with a hundred heads having Church and pastorall care of a hundred little Congregations and Churches is a dreame for we know no such Church fed by a Prelate nor no such prelaticall Argos to oversee so many flocks nor doe we contend that the many Congregations united in a presbyteriall government doe make a mysticall visible Church meeting for all the Ordinances of God But union of many Congregations in a visible government is enough to make all these united Churches one visible ministeriall and governing Church who may meete not in one collective body for the worship of God yet in one representative body for government though worship may be in such a convened Church also as we shall heare The name of the Church I thinke is given to such a meeting Mat. 18. 17. Acts 15. 22. though more usually in Scripture the Church is a fixed Congregation convened for Gods worship now government is an accident separable and may goe and come to a mysticall Church but I thinke it is not so to a Ministeriall governing Church So the Church of Ephesus is called a Church in the singular number Rev. 2. 1. and all the Churches of Asia Rev. 1. 20. but seven Churches and Christ directeth seven Epistles to these seven and writeth to Ephesus as to a Church having one government v. 2. Thou hast tryed them which say they are Apostles and are not and hast found them lyers This was Ecclesiasticall tryall by Church-Discipline yet Ephesus contained more particular Congregations then one 1. Because Christ speaking to Ephesus only sayth v. 7. He that hath an Earâ— to heare let him heare what the spirit sayth unto the Churches in the plurall number 2. Because there were a good number of preaching Elders in Ephesus Acts 20. 28. 36. 37. and it is incongruous to Gods dispensation to send a multiude of pastors to over see ordinarily one single and independent Congregation 3. This I have proved from the huge multitudes converted to the Faith in Ephesus so huge and populous a City where many Iewes and Greeks dwâ—lâ— and where the Word of God grew so mighâ—â—ly Acts 19. 17 18 19 20. and Christ writeth to every one of the seven Churches as to one and yet exhorteth seven times in every Epistle that Churches in the plurall number heare what the spirit sayth Now as our Brethren prove that the Churches of Galatia so called in the plurall number were many particular Churches so doe we borrow this argument to prove that every one of the seven Churches who are seven times called Churche in the plurall number contained many Congregations under them yet doth Christ write to every one of the seven as having one visible Government 2. Concl. A nationall typicall Churchâ— was the Church of the Iewes we deny But a Church nationall or provinciall of Cities Provinces and Kingdomes having one common government we thinke cannot be denyed so Paul Baynes citeth for this 1 Pet. 1. 1. 1 Pet. 5. 2. Though we take not the Word Church for a my sticall body but for a ministeriall company But Acts 1. Matthias was elected an Apostle by the Church as our Brethren confesse but not by a particular Congregation who met every Lords-Day and in ordinary to partake of all the holy things of God the Word and Sacraments 1. Here were the Apostles whose Parish Church was the whole World Mat. 28. 19. Goe teach all Nations 2. In this Church were the brethren of Christ
Christian in such a congregation or a beleeving woman is tied to preach and baptize and yet her pastor Archippus in that congregation is tied both to preach and baptize Secondly the Jews were to separate from B thaven and so are we Thirdly they were not to joyne with Idolaters in Idol-worship neither are we 2 Whereas it is said that it was not lawfull to separate from the Jewish Church because in it did sit the typicall high Priest and the Messiah was to be borne in it and because they were the onely Church on earth but now there be many particular Churches All this is a deception a non causiâ— pro causâ for separation from that Church was not forbidden for any typicall or ceremoniall reason not a shadow of reason can be given from the Word of God for this Because there can be no ceremoniall argument why there should be communion betwixt light and darknesse or any concord betwixt Christ and Belial or any comparting bètwixt the beleever and the infidell or any agreement of the temple of God with idols nor any reason typicall why Gods people should goe to Gilgal and to Bethaven or to be joyned with idols or why a David should sit with vaine persons or goe in to dissemblers or why he should offer the drinke offerings of these who hasten after a strange god or take up their names in his mouth This is then an unwritten tradition yea if Dagon had beene brought into the Temple as the Assyâ—ian altar of Damascus was set up in the holy place the people â—ught to have separated from Temple and Sacrifices both so loâ—g as that abomination should stand in the holy place Nor can it be proved that communicating with the Church of Israel as a member thereof was typicall and necessary to make up visible membership as ceremoniall holinesse is for to adhere to the Church in a sound worship though the fellow-worshippers be scandalous is a morall duty commanded in the second Commandment as to forsake Church-assemblies is a morall breach of that Commandment and forbidden to Christians Hebr. 10. 25. who are under no Law of Ceremonies And it is an untruth that those who were legally cleane and not ceremonially polluted were members of the Jewish visible Church though otherwise they were most flagitious For to God they were no more his visible Israel then Sodome and Gomorrah Isaiah 1. 10. or the children of Ethiopia Amos 9. 7. and are condemned of God as sinning against the profession of their visible incorporation in the Israel of God Jerem. 7. 4 5 6 7. But shall we name and repute them brethren whom in conscience we know to be as ignorant and void of grace as any Pagan I answer That if they professe the truth though they walke inordinately yea and were excommunicated Paul willeth us to admonish thâ—m as brethren 2 Thes. 3. 15. and calleth all the visible Church of Corinth for he writeth to good and bad amongst whom were many partakers of the table of devils pleaders with their brethren before heathen deniers of the resurrection yea those to whom the Gospell was hidden 2 Cor. 4. brethren and Saints by calling But say our brethren to be cast out of the Iewish Church was to be cast out of the Common-wealth as to be a member of the Church and to be a member of the state is all one because the state of the Jewes and the Church of the Jews was all one and none is said to be cut off from the people but he was put to death Answ. Surely Esay 66. vers 5. these who are cast out by their brethren and excommunicated are not put to death but men who after they be cast out live till God comfort them and shame their enemies but he shall appeare for your joy Secondly that the state of Gods Israel and the Church be all one because the Jewish policie was ruled by the judiciall Law and the judiciall Law was no lesse divine then the Ceremoniall Law is to me a wonder For I conceive that they doe differ formally though those same men who were members of the state were members also of the Church but as I conceive not in one and the same formall reason first because I conceive that the State by order of nature is before the Church for when the Church was in a family state God called Abrahams family and by calling made it a Church Secondly the Kingdome of Israel and the house of Israel in covenant with God as Zion and Jerusalem are thus differenced That to be a State was common to the Nation of the Jewes with other Nations and is but a favour of providence but to be a Church is a favour of grace and implieth the Lords calling and chusing that Nation to be his owne people of his free grace Deut. 7. 7. and the Lords gracious revealing of his Testimonies to Jacob and Israel whereas he did not so to every Nation and State Psal. 147. 19 20. but say they The very state of the Iewes was divine and ruled by a divine and supernaturall policie as the judiciall Law demonstrateth to us But I answer Now you speake not of the state of the Jewes common with them to all States and Nations but you speake of such a state and policie which I grant was Divine but yet different from the Church because the Church as the Church is ruled by the morall Law and the Commandments of both Tables and also by the Ceremoniall Law but the Jewish State or Common wealth as such was ruled by the judiciall Law onely which respecteth onely the second Table and matters of mercy and justice and not piety and matters of Religion which concerne the first Table and this is a vast difference betwixt the state of the Jews and the Church Thirdly when Israel rejected Samuel and would have a King conforme to other Nations they sought that the state and forme of governmnent of the Common-wealth should be changed and affected conformity with the Nations in their state by introducing a Monarchy whereas they were ruled by Judges before but in so doing they changed not the frame of the Church nor the worship of God for they kept the Priesthood the whole Morall Ceremoniall and Judiciall Law entire and their profession therein Ergo they did nothing which can formally destroy the being of a visible Church but they did much change the face of the state and civill policie in that they refused God to reigne over them and so his care in raising up Judges and Saviours out of any Tribe and brought the government to a Monarchy where the Crowne by divine right was annexed to the tribe of Judah Fourthly it was possible that the State should remaine entire if they had a lawfull King sitting upon Davids throne and were ruled according to the Judiciall Law but if they should remaine without a Priest and a Law and follow after Baal and change and alter Gods worship as the ten
Tribes did and the Kingdome of Iudah in the end did they should so marre and hurt the being and integrity of a visible Church as the Lord should say She is not my wife neither am I her husband and yet they might remaine in that case a free Monarchie and have a State and policy in some better frame though I grant de facto these two Twins State and Church civill Policy and Religion did die and live were sicke and diseased vigorous and healthy together yet doth this More that State and Church are different And further if that Nation had made welcome and with humble obedience beleeved in and received the Messiah and reformed all according as Christ taught them they should have beene a glorious Church and the beloved Spouse of Christ but their receiving and imbracing the Messiah should not presently have cured their inthralled state seeing now the Scepter was departed from Iudah and a stranger and heathen was their King nor was it necessary that that Saviour whose Kingdome is not of this world John 18. 36. and came to bestow a spirituall redemption and not to reestablish a flourishing earthly Monarchy and came to loose the works of the Devill Heb. 2 14. and not to spoile Cesar of an earthly Crowne should also make the Jews a flourishing State and a free and vigorous Monarchy againe Ergo it is most cleare that State and Church are two divers things if the one may bee restored and not the other Fifthly the King as the King was the head of the Common-wealth and might not meddle with the Priests office or performe any Ecclesiasticall acts and therefore was Uzzah smitten of the Lord with leprosie because he would burne incense which belonged to the Priests onely And the Priest in offering sacrifices for his owne sinnes and the sinnes of the people did represent the Church not the State And the things of the Lord to wit Church-matters and the matters of the King which were civill matters of State are clearly distinguished 2 Chron. 19. 11. which evidenceth to us that the Church and State in Israel were two incorporations formally distinguished And I see not but those who doe confound them may also say That the Christian State and the Christian Church be all one State and that the government of the one must be the government of the other which were a confusion of the two Kingdoms It is true God hath not prescribed judicials to the Christian State as he did to the Jewish State because shadows are now gone when the body Christ is come but Gods determination of what is morally lawfull in civill Laws is as particular to us as to them and the Jewish judicials did no more make the Jewish State the Jewish Church then it made Aaron to be Moses and the Priest to be the King and civill Judge yea and by as good reason Moses as a Judge should be a prophet and Aaron as a Prophet should be a Judge and Aaron as a Priest might put a malefactor to death and Moses as a Judge should prophâ—sie and as a Prophet should put to death a malefactor all which wanteth all reason and sense and by that same reason the State and Common-wealth of the Jews as a Common-wealth should offer sacrifices and prophesie and the Church of the Jews as a Church should denounce warre and punish malefactors which are things I cannot conceive Our brethren in their answer to the eleventh question teach That those who are sui juris as masters of families are to separate from these Parish-assemblies where they must live without any lawfull Ordinance of Christ and to remaine there they hold it unlawfull for these reasons First we are commanded to observe all whatsoever Christ hath commanded Matth. 28. 10. Secondly the Spouse seeketh Christ and rests not till she finde him in the fullest manner Cant. 1. 7 8. and 3. 1 2 3. David lamented when hee wanted the full fruition of Gods Ordinances Psal. 63. and 42. and 84. although he injoyed Abiathar the high Priest and the Ephod with him and Gad the Prophet 1 Sam. 23. 6 9. 10. 1 Sam. 22. 8. So did Ezra 8. 15 16. yea and Christ though he had no need of Sacraments yet for example would be baptized keepe the Passeover c. Thirdly no ordinances of Christ may be spared all are profitable Fourthly he is a proud man and knoweth not his owne heart in any measure who thinketh he may be well without any Ordinance of Christ. Fifthly say they it is not enough the people may be without sinne if they want any ordinances through the fault of the superiours for that is not their fault who want them but the superiours sinfull neglect as appeareeth by the practice of the Apostles Acts 4. 19. and 5. 29. For if they had neglected Church-ordinances till the Magistrates who were enemies to the Gospell had commanded them it had beene their grievous sinne For if superiours neglect to provide bodily food we doe not thinke that any mans conscience would be so scrupulous but he would thinke it lawfull by all good meanes to provide in such a case for himselfe rather then to sit still and to say If I perish for hunger it is the sinne of those who have authority over me and they must answer for it Now any ordinance of Christ is as necessary for the good of the soule as food is necessary for temporall life Ans. 1. I see not how all these Arguments taken from morall commandments doe not oblige sonne as well as father servant as master all are Christs free men sonne or servant so as they are to obey what over Christ commandeth Matth. 18. 10. and with the Spouse to seeke Christ in the fullest measure and in all his ordinances and sonne and servant are to know their owne heart so as they have need of all Christs ordinances and are no more to remaine in a congregation where their soules are samished because fathers and masters neglect to remove to other congregations where their souls may be fed in the fullest measure then the Apostles Acts 4. 29. and 5. 29 were to preach no more in the Name of Iesus because the Rulers commanded them to preach no more in his Name And therefore with reveâ—ence of our godly brethren I thinke this distinction of persons free and sui juris and of sonnes and servants not to be allowed in this point 2. It is one thing to remove from one congregation to another and another thing to separate from it as from a false constitute Church and to renounce all communion therewith as if it were the Synagogue of Satan and Antichrist as the Separatists doe who refuse to heare any Minister ordained by a Prelate now except these arguments conclude separation in this latter sense as I thinke they can never come up halfeway to such a conclusion I see not what they prove nor doe they answer the question c. concerning standing in
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 Church receiveth in as you say but the putting of Iudah and the strangers of Israel to this Oath was by the Kings authority who convened them 2. Chron. 15. 9. And Asah gathered all Judah and Benjamin and the strangers with them and they were compelled by the Royall sanction of a civill Law to this covenant v. 12. and they entred into covenant c. 13. That whosoever would not seek the Lord God of Israel should be put to death whether small or great man or woman 4. How were they all in conscience satisfied anent the regeneration one of another 1. Being such a number of Iudah Benjamin and strangers out of Ephraim Manasse and Simeon v. 9. Were 2. Gathered together and meet but one day 5. This covenant obliged young ones your covenant seekes no Church duties of little ones for to you they are not members of a visible Church 6. The place 2 Chron. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yeild to God as servants Iunius humbly imploring his help as the same phrase is Lament 5. 6. we have served the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Assyrians to be satisfied with bread neither doth the Text say in infinitive that yee may enter into the Sanctuary as if a renewed covenant were a necessary preparation before they could enter into the Sanctuary but it is set downe as an expresse Commandement of the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter yee into his Sanctuary and there is not a word of a covenant in the Text but only of the peoples keeping the Passover and though there had been a covenant of which the Spirit of God speaking so much of Iosiah's zealous Reformation would not have been silent it is not to a purpose Iudah was a visible Church before Hezekiah wrote Letters to them to â—ome to Jerusalem to keepe the Passover as is cleare ch 29. 17. they begun to sanctifie the House the first day of the first moneth and all the congregation worshipped 36. And Hezekiah rejoyced at their zeale and so there was a visible Church and the Passover was eaten the 14. day according to the Law also in all covenants renewed by the people of the Jewes the matter was done suddenly and all convened in a day when a voluntary preparation and evidenced regeneration could not be evidenced to the satisfaction of the conscience of all the people nor can this preparation be called Jewish and temporary for it is as morall to all who sweare Churches duties one to another as the covenant it selfe which our brethren say is of perpetuall equity And all these may be answered to the covenant Neh. 10. where there is no insinuation of Church duties but in generall 29. Yo walke in Gods Law and to observe and â—â—e all the Commandements of the Law and not to marry strange â—vives The apology saith it is to no purpose that the people 2 Chro 15. was a Church before this covenant because the place is not alledged to prove that a people are made a Church by entering into covenant with God but to prove that a decayed Church is restored by a covenant now the Church at this time was corrupted with idols sodomy c. Answ. 1. Yet it proveth well that this covenant is not the formall cause of a visible Church for a visible Church hath not its formall being before it hath its formall cause 2. The convening of all the people to sweare is an act of the Church visible now nothing can have operations before it have the formall cause 3. The Author saith who knoweth that all the Tribes of Israel were yet in covenant with God from the dayes of their Fathers Answer I think that it is easily knowne that they used and exercised many Church actions also and so were a Church visible of a promiscuous multitude and it is knowâ—n that none were excluded from this covenant none selected and chosen out as Regenerates who onely were thought fit to sweare this covenant and so that it is not your Church-covenant that all were forced to and commanded under painâ— of death to attest Our brethren as first our Author secondly the Apology thirdly the Author of the Church-covenant repose much on Isai. 56. 3. where the stranger is joyned to the Lord in a personall covenant for his own salvation for so the Text saith v. 3. 4. yet are they not joyned to the visible Church while they lay hold on the covenant that is to sweare a Church-covenant now that they are not members of the visible Church is cleare fâ—r Deut. 23. 1 2 3. The Moabit Ammonite though never so holy cannot be members of the visible Church because they are discharged to enter into the congregation of the Lord. 2. They complainâ— that they are not of the visible Church The Lord hath separated me from his people 3. Adjoyning of them to the visible Church is promised as a reward of their faith and obedience v. 8. even a Name in Gods House Hence it is cleare persons under the New Testament have a promise and propbecy thâ—â— if they be inwardâ—s joyned by faith God shall give them a Name of Church-membership amongst his people by swearing a Church-Oath or if they lay hold on the covenant of the Church Ans. 1. There is no churching here of strangers and Eunuches by Church-Oath but as Calvin Musculus Gualter Iunius observe the Eunuch and stranger are comforted that under the Messiâ—hs Kingdome they shall have no cause to complaine of their ceremoniall separation from Gods people and the want of some ceremoniall priviledges of that kind because the stranger and Eunuch shall have v. 5. an everlasting roome and honor in Gods Housâ— and the Son of the stranger a place in the Catholick Church v. 6. 7. so being they believe and obey But 1. v. 6. to lay hold on my covenant is not to lay hold on the Church-covenant give us precept promise practise or one syllable in Gods Word for this interpretation 1. v. 4. to take hold on the covenant is to believe the covenant and not to sweare a vocall Oath 2. To lay hold on the covenant saith Musculus is to keep the covenant and not to depart from it to live according to it saith Iunius and to rest on God to doe what is Gods will commanded in the covenant saith Calvin and Gualter and so all who spake sense on that place and never one dreamed of a Church-covenant before 3. God saith of it my covenant there is no reason then to call it a Church-covenant here more then Ierom. 31. 32. 33. Psal. 25. 10. Isai. 55. 3. Ierem. 50. 5. Zach. 2. 11. 4 Laying hold on the covenant is not an externall professed vocall visible and Church embracing of the covenant for then the Lord promiseth to the Eunuch the name of a faithfull visible fellow member in a congregation if he shall lay hold on the covenant and sweare it
the scandalous 3. Reas. Author If the Apostle speake of severall exercises of severall gifts but both coincident to the same person or Church office why then doth he command the Teacher to waite on teaching and the Exhorter upon exhorting One who hath a gift of giveing Almes and shewing mercy is not commanded to wait upon Almes giving unlesse it be his office as well as his gift Ans. It is not fit that the Doctor should attend the pastorall duties except he be a pastor also and have both gift and office but having gifts for both he may attend both as the Church calleth him to both Author Teaching and exhorting flow from severall gifts and they are seldome found in one in eminency Ans. Then where they are found in one in eminency as sometimes they are either hath God given a Talent for no use which is against the Wisdome of Gods dispensation or then hee who hath gifts for both may discharge both as hee may and can through time and strength of body But wee contend not with our brethren in this seeing they confesse he that is gifted for both may attend both CHAP. 7. SECT 7. Of Ruling Elders WE subscribe willingly to what our Author saith for the office of ruling Elders in the Church For Paul Rom. 12. 8. from foure principall acts requisite in Christs house and body v. 6 7 8. Teaching Exhorting Giveing of Almes Râ—ling maketh foure ordinary officers Teachers Pastors Deacons and Elders Opposite to the office of ruling Elders object that by Rulers may be understood Governours of Families Ans. Families as they are such are not Churches but parts of the Church and cleare it is that the Apostle Speaketh of Christs Body the Church in that place 5. As we have many members in one body c. They Object that Paul speaketh of severall gifts not of publick Offices in the Church for he speaketh of all the power and actions of all the members of the Body of Christ now the offices alone are not the body but all the multitude of believers Ans. This cannot well be answered by these who make all the believers governours and a generation of Kings and Teachers because it is expresly said v. 4. all members have not the same office Ergo they are not all to attend ruling and to rule with diligence 2. 〈◊〉 is false that he speaketh not of Officers and publick Officer Hee who speaketh of reigning doth indeed speak of a King as he who speaketh of exhorting which is the specifick act of a pastor speaketh of a pastor The place â—1 Cor. 12. 28. 29. Is cleare for Ruling Elders but some say that governours are but arhiters which Paul biddeth the Corinthians set up in the Church for decyding of civill controversies 2. Cor. 6. that they goe not to Law one against another before heathen Judges Ans. Paul commandeth to obey Judges but never to set up a new order of Judges in their roome 2. These arbitees weâ—â— not governours to command but rather faithfull Christians to counsell and remove controversies or Christian reconcilers to hinder them to goe to the Law one with another before infiâ—â—â— judges 3. The Apostle is speaking here of such Officers as Christ hath set in the Church as the Church and Kingdom of Christ but these civill arbitrators are no Church-Officers â—â— Tim. 5. 17. The Elders who rule well are worthy of double honour c. This place speaketh cleare for ruling Elders The adversaries say here are meant Deacons to whom are allowed stipends for either here or elsewhere wages are allowed for Deacons Answ. 1. Paul would not speake so honorably of Deacons as to allow them the worth of a double honorable reward Yea Gods Word purteth the Deacons out of the roll of Rulers and governours in Gods house as having nothing to doe by their office to labour in the Word and Prayer but are in Gods wisdome set lower to attend Tables nor doth the word call them Elders or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in relation to the Church but onely in relation to their owne family and house 2 Tim. 3. 12. their office is an office of meere service of Tables 2. He is a labouring Elder worthy of wages that the Apostle speaketh of here as v. 18. The Deaconship being to receive the mercy and charity which is almes and not debt cannot be such an office as taketh up the whole man so as hee must live upon the Churches charges 3. Bilson a man partiall in this cause against the minde of all the ancients saith Didoclavius giveth this interpetation But it is seconded with no warrant of Gods Word for Governours and Deacons are made two species of officers Rom. 12. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he who ruleth with diligence and he who hath mercy with chearefulnesse And two opposite species are not predicated the one of the other And if well governing Rom. 12. be â—ell teaching and diligent exhorting all are confounded in that Text where the Apostle marshalleth the officers and their severall exercises so accurately Nor can hee meane here Bishops so old that they are not now abâ—e to labour in the word and doctrine for then pastoâ—s for their age and inhability to preach should because of their age and infirmity deserve lesse honour and reward then the yonger who are able to labour in the word and doctrine This is crosse to the sift Commandement which addeth honour and double honour to age and gray haires being found in the way of righteousnesse 2. Against Justice that because yeares and paines in Gods Service hath made them aged for that they are to have lesse honour and reward whereas they deserve the double rather then that the younger should be preferred to them Nor. 3. Can the Apostles meaning be that these who rule well that lead an exemplarily holy life are worthy of honour especially painefull preachers Because 1. A person is never called a labourer and worthy of hire as the Oxe that treadeth out the Corne because of holinesse of life especially the Church â—s not to give stipend to a pastor for his holy life 2. Their life should be exemplarily holy who did not labour in the word and doctrine that is we have a pastor passing holy in his life but he cannot preach or keepeth an ill conscience in his calling because he is lazy and a loyterer in preaching 3. What Word of God or dialect in the word expresseth a holy life by well goverâ—ing for a holy life is the sanctity of mans conversation be he a private or a publick man But to govern well is the paraphase of a good Governour and officer in the Greeke tongue or any other Language Nor. 4. Can the Apostle understand by labourers in the Word and Doctrine as Bilson saith such as wâ—nt thorough the Earth and made jâ—urnies as Apostles and Evangelists did to plant visit and confirme Churches and by these who govern well such as labour indeed in the
〈◊〉 〈◊〉 〈◊〉 for a place where the Congregation meeteth So the Chaldaick and Arabick use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the place where the worshippers met from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caldaice Syriace Adoravit because it is a place of meeting for adoration and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thè Congregation from the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregavit Yet speaking of a governing and orderly constituted Church you shall never finde such a Church having the name of a Church but such a company as hath officers and is spoken of as a house and family where there are stewards keys doores bread and other things noting a City-incorporation 1. Because the keys are given to stewards who by office beare the keys for taking in and casting out by power of censures is proper to an ordered City where there are governors and people governed 2. Because wee reade not that the keyes are given to a company of single believers out of office 3. Wee never finde in the word of God any practice or precept that a single company did use the keyes or can use them wanting all Officers Heare what Robinson objecteth that he may establish a popular government Two or three making Peters confession Mat. 16. are a Church But two or three may make this confession without officers Ergo The proposition is cleare by the promise made to build the Church upon the Rock of Peters confession Answ. 1. I deny the proposition and it is not proved two or three making Peters confession are not the Church ministeriall to which Christ gave the keyes for the keys include pastorall power to preach and baptize which Separatists deny to two or three wanting officers they may be a mysticall Church or a part of the redeemed Church Eph. 3. 25. 26. nor doth Christ promise to build the ministeriall Church properly on the rock but only the Church of believers for whom he gave the keyes but to whom he gave no keyes 2. This argument will hurt our brethren for two or three not entred in Church-state nor in Courch-Covenant without Church-state as well as without officers may and doe often make Peters confession yet are they not for that a governing Church because they may not happily as yet bee united covenant-wayes 2. He objecteth If the Apostles appoint Elders in every Church Acts 14. 23. If God seâ— in the Church Apostles Prophets Teachers 1 Cor 12. 28. Then there is a Church before Officers Apostles Prophets a Major presupposeth there was a City before he was Major a Steward presupposeth a family is not the Eldership an ordinance of the Church and called the Elders of the Church The Church is not an ordinance of the Elders or given â—â— the Elders Ans. Job 10. 20. God hath granted to Iob life Ergo Iob was a living man before God had given him life The Lord breathed in man the breath of life Ergo he was a breathing and a living man before God breathed that life in him God formed man of the dust Gen. 2. 7. Ergo hee was a man before God formed him All these are as good consequences So Iacâ—â— served for a wife Hos. 12. 12. Ergo she was his wife before hee served for her it followeth not 2. This proveth not there is a governing Church without Officers but the contrary because for that end doth the Lord appoint Elders in every Church and a ruler in a City a King in a Kingdome to governe them to feed the flock Acts 20. 28. Ergo before there be Officers in a Church there is no government in it And so it is not a governing Church nor is a City a governing incorporation without a Major or some other Rulers nor a Kingdome a monarchicall state without a King And so the Elders are the Churches Elders as life is the forme of a living man And this argument is much against them God say our Brethren hath appoynted a Church-covenant in his Church will it follow Ergo there is a Church before a Church-covenant They cannot say this 3. These with whom sayth Robinson God hath made a covenant to be their God and to have them his people and to dwell it them as his Temple which have right to the promises of Christ and his presence are his Church But a company of believers without Officers are such Ergo The proposition is Scripture Gen. 17. 17. Levi. 26. 11 12. Mat. 18. 17. The assumption is true because they may believe separate themselves from the world come out of Babel without Officers except you say they must go to Rome to Jerusalem and beyond sea to seeke a Church Answ. The major is false for God is in covenant with six believers before they sweare a Church-covenant and so all the promises are made to them and yet by your grant they are not a Church Yea all these agree to the invisible Church and every single member thereof 2. Without officers believers may not separate themselves from the world and come out of Babel by a positive and authoritative separation to erect a new Church without pastors or in an ordinary way though as Christians they may separate from Rome negatively and touch no uncleane things 3. We send none to Ierusalem and Babylon to seeke a Church yet but except we fall unto the Tenets of Anabaptists Socinians and Arminians wee must send farther then to every house where three believers are to seeke such as have warrant from Christ to adminstrate the seales of grace except you in casting downe Babel build Iericho and raise up a Tower of confusion and evert the ministeriall order that Christ hath appoynted in his Church 4. Then how often saith he the Officers die so oft the Church dieth also to remove the candlestick is to dischurch the assembly but the death of Officers which may be in a great persecution is never said to be a dischurching of an assembly And all communion of Saints shall perish when the Officers are removed for Baptisme is without the visible Church Eph. 4. Answ. 1. When the shepheards are removed the Tents cannot be called the Shepheards Tents and persecution often doth deface the visible face of a Ministeriall Church and to remove the candlestick is to remove the ministery as to take away eyes and eares and hands from the body is to hurt the integrity of it and make it lame 2. All communion Ministeriall whereby we are a body visible 1 Cor. 10. 16. eating one bread may well be loosed when pastors are removed whose onely it is by your owne confession to administrate the Sacraments except you allow all to administrate the Lords Supper and women to Baptise nor is there a communion in a family betwixt husband and wife if you remove husband and wife out of the family except you meane a communion by way of charity to rebuke exhort comfort one another which communion is betwixt two independent congregations who are not in Church-state one to another but
ordainers of Matthias to the Apostleship and this is the question 4. The place Act. 14. 23. proveth that Elders appoint or ordaine Elder with consent or lifting up of the hands of the people which is our very doctrine 5. Act. 6 The multitude are directed to choose out seven men as being best acquainted with them Yet if Nicholas the sect master of the fleshly Nicolaitans was one of them it is likely they were not satisfied in conscience of the regeneration of Nicholas by hearing his spirituall conference and his gift of praying which is your way of trying Church-members But 2. they looke out seven men 2. They choose theâ— But v. 6. The Apostles prayed and laid their hands on them which we call ordination and not the multitude 6. Cyprian giveâ—â— election of Priests to the multitude but neither Cyprian nor any of the Fathers give ordination to them Author Sect. 7. If the people have power to elect a King they have power to appoint one is their name to put the crown on his head Ergo if beleevers elect their Officers they may by themselves or some others lay hands on them and ordaine them Ans. The case is not alike the power of electing a King is naturall for Ants and Locusts have it Prov 30 25 16 27. Therefore a civill Society may choose and ordaine a King The power of choosing Officers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supernaturall gift And because God giveth to people one supernaturall gift it is not consequent that he should give them another also beside ordination is another thing then coronation of a King Presbyters in the Word have alwaies performed ordination Neither will it hence follow saith the Authour as some object that because the Church of believers neither make the Office nor authority of Pastors that both are immediately from Christ and that therefore the beleevers may not lay hands upon the Officers nor doth it follow because they receive ordination from the Church that therefore they should execute their Office in the Churches name or that they should be more or lesse diligent at the Churches appointment or that the Church of beleevers have a Lordly power over them or that the Elders must receive their commission from the Church as an Ambassadour doth from the Prince who sent him or that the Church in the defect of Officers may performe all duties proper to Officers as to administer the Sacraments For 1. most of the objections doe strike as much against imposition of hands by Bishops and Presbyters 2. Though Officers receive the application of their office and powerly the Church yet not from the Church and if from the Church yet not from her by any Lordly power and dominion but onely ministerially as from instruments under Christ so that they cannot choose or ordaine whom they please but onely him whom they see the Lord hath fitted and prepared for them nor can they prescribe limits to his Office nor give him his Embassage but onely a charge to looke to the Ministery that he hath received of the Lord. Ans. 1. I know none of ours who use such an Argument that because a Pasters or Elders Office is from Christ that therefore the Church cannot ordaine him For it should prove that the Presbyterie cannot ordaine him a Pastor because his Office is from Christ and not from the Presbyterie It would prove also that because the Office of a Judge is from God that the free States of a Kingdome could not ordaine one to be their King or that the King could not depute Judges under him because the Office of a King and Judge is from God and not from men 2. If Elders have their Ordination to that heavenly Charge from the people as from the first principall and onely subject of all ministeriall power I see not how it doth not follow that Elders are the servants of the Church in that respect and that though it doth not follow that they come out in the name of the Church but in the name of Christ whose Ambassadours they are yet it proveth well that they are inferiour to the Church of beleevers For 1. though the power of the Keys given to beleevers in relation to Christ be ministeriall yet in relation to the Officers whom the Church sendeth it is more then ministeriail at lest it is very Lordlike For as much of this ministeriall power is committed to the Church of possibly twenty or forty beleevers as to the Mistresse Lady Spouse and independent Queen and highest dispencer of all ministeriall power and the Elders though Ambassadours of Christ are but meere accidents or ornaments of the Church necessary ad benè esse onely and lyable to exauthoration at the Churches pleasure yea every way the Officers in jurisdiction are inferiour to the Church of beleevers by your grounds and not over the people of the Lord. For if the Church of believers as they are such be the most supreame governing Church then the Officers as Officers have no power of government at all but onely so farre as they are beleevers now if they be not believers as it falleth out very often then have they no power of the Keyes at all and what they doe they doe it meerely as the Churches servants to whom the Keyes are not given marriage-waies or by right of redemption in Christs blood yea Officers as they are such are neither the Spouse not redeemed Church yea nor any part or members of the redeemed Church 2. The Church of believers are the â—od the Officers meanes leading to the end and ordained to gather the Saints if therefore as the end they shall authoritatively send Officers they should call and ordaine Officers as the States of a Kingdome with more then a power ministeriall Yea with a Kingly power for all authority should be both formally and eminently in them as all Regall or Aristocraticall power is in the States of a Kingdom as in the fountaine But neither doe we bring this argument to prove a simple Dominion of the Church of believers over the Officers or a power of regulating limiting and ordering the Ambassage of Officers as King and State lay bands upon their Ambassadours but we bring it to prove that this doctrine degradeth the Officers from all power of government above the believers and putteth them in a state of ministeriall authority under these above whom Jesus Christ hath placed them contrary to Scripture 3. The Authour saith believers may not administer the Sacraments in the defect of Pastors because that by appointment of Christ belongeth onely to such as by Office are called to preach the Gospell Math. 28. 29. which is indeed well said but I desire to be satisfied in these 1. These places Math. 28. 29. Mar. 16. 14 15. Luke 24. 28. being all one with Math. 16. 17. and Joh. 20. 21 22 23. The Keyes of the Kingdome are given to Church-officers because of their Office So the Text is cleare and so
some slothfull some ambiticus yea and if Simon Magus his profession though false was esteemed sufficient for to give him baptisme the Seale of the covenant Acts 8. 9. Then it is not required that all the members of the visible church be such as positively wee know so farre as humane knowledge can reach that they are converted yea if this were true then speciall commandements would be given that as we are to examine and try our selves 1 Cor. 11. 28. 2 Cor. 13. 5. And to try officers before they be admitted 1 Tim. 3. 10. 1 Tim. 5 22. and to try the spirits of Prophets and their Doctrine 1 Iohn 4. 1. and 1 Thess. 5. 21. Acts 17. 13. So would God in his Word give a charge that we try examine and judge carefully one another and that every man labour to be satisfied in conscience anent the regeneration one of another But such commandements we reade not of 6. If many be brought and called into the visible church of purpose both on Gods revealed intention in his Word to convert them and on the churches part that they may be converted Then doth not the church confist of these who are professedly converted but the former â—â— true Ergo so is the latter The proposition is sure these whom God purposeth to convert by making them Church-members they are not Church-members because they are already converted I prove the assumption because 1. The contrary doctrine to wit that none are under a pastors care till they be first converted maketh to the eversion of the publick Ministery and gratifieth Arminians and Socinians as before I observed because Faith commeth not by hearing of sent pastors as Gods ordinance is Rom. 10. 14. but by the contrary we aske a warrant from the Testament of Christ that now since the Apostles are not in the Earth private men not sent to preach should be ordinary Fishers of men and gatherers of Christs church and Kingdome 2. That Christ hath provided no Pastors nor Teachers to watch over the Elect yet remaining in the Kingdome of darknesse and that Christ ascending on high as a victorious King hath not given Pastors and Teachers by office to bring in his redeemed flock which he hath bought with his blood Acts 20. 28. 3. It is against the nature of the visible Kingdome of Christ which is a dâ—aw-net and an officiâ—â— a workehouse of externall calling into Christ even such as are serving their honour buying a Farme and their gaine buying five yoke of Oxen and their lusts having married a Wife Luk. 14. 16 17 18. 4. It is against the nature of the Ministery and Wisdomes maides sent out to compell them to come in Luke 14. 23. Matthew 22. 4 5 6. Prov. 9. 2 3 4 5. who are yet without 7. If none can be members while they be first converted 1. The church visible is made a church visible without the Ministery of the church 2. These who are baptized are not by baptisme entered in the visible Church contrary to Gods Word 1 Cor. 12. 13. and the sound judgement of all Divines 3. All these who are baptized 2. Who write as Doctors for the defence of the Orthodox Faith 3. Who seale the Truth with their sufferings and blood 4. Who keepe communion with visible Churches in hearing partaking of the Word and Seales as occasion serveth if they be not professedly and notoriously to the consciences of a particular parish converted to Christ are no members of the visible church 8. All our Brethrens arguments to prove this Doctrine doe onely prove the truly regenerate to be members of the invisible Church and not of the visible Church And if the arguments bee naught the conclusion must bee naught and false 9. It is against the Doctrine of Fathers as Augustine Cyprian Gregorius Chysostome Nazianzen Eusebius Who al accord that the visible church is a company of professors consisting of good and bad like the Arke of Noah as Hierome maketh comparison I might cite Ireneus Tertullian Origen Cyrillus Basilius Hilarius Presper Ambrosius Primasius Sedulius Just. Martyr Clemens Alexandrinus Euthymius Theophylact Epiphanius Theodoret and Luther Melanchton Chemnitius Meisnerus Hunius Hemingius Gerardus Crocius Calvin Beza Voetius Sadeel Plesseus Whittakerus Ioannes Whyte Fransc. Whyte Reynoldus Iuellus Rich. Feildus Perkinsius Pau. Baynes Trelcatius Tilenus Piscator Ursinus Paraeus Sibrandus Professores Leydenses Antonius Wallaeus And. Rivetus Pet. Molineus Dam. Tossanus Mercorus Fest. Hommius Bullingerus Mnsculus Rollocus Davenantius Mortonus Quest. 2. Whether or no our Brethren prove by valid aguments the constitution of the Church visible to be only of visible Saints of sanctified washen and justified persons Let us begin with our present Authour and with what the a Apology saith We admit all even Infidells to the hearing of the Word 1 Cor. 14. 24 25. Yet we receive none as members â—â—to our Church but such as according to the judgement of charitable Christians may be conceived to be received of God unto fellowship with Christ the head of the Church Our reasons be 1. From the neere relation betwixt Christ Jesus and the Church as also betwixt the Church and other persons of the Trinity The Lord Jesus is the head of the Church even of the visible Church and the visible Church is the body of Christ Jesus 1 Cor. 12. and 27. Answ. To admit as ordinary hearers of the Word and Church Prayers is a degree of admission to Church-communion and they who are baptized and ordinarily heare and professe a willing mind to communicate with the Church in the holy things of God they being not scandalously wicked are to be admitted yea and are members of the Church visible â— Set the first reason in forme it is thus These only are to be received as Church members who are conceived to be members of that body whereof Christ is head But the promisccous multitude of professors are not conceived to be such but only the sanctified in Christ Iesus are such Or thus If Christ be the head of the visible Church then only such are to be admitted members of the visible Church as are conceived to be members of Christ the head and not the promiscuous multitude of good and bad But the former is true Ergo so is the latter 1. If Christ be the head of the visible Church as visible it would seeme onely these who are conceived Members of CHRIST should bee admitted Members of the visible body True and in this meaning let the Major passe but if Christ be the head of the visible church not as it is visible but as it is a body of believers and invisible then we see no reason to yeeld the connexion Because Christ is the Head of True Believers therefore none should be admitted members of the Church but such as we conceive are Believers because they are to be admitted to the visible Church who are willing to joyne themselves are baptized and doe professe
in the parable imputeth it to the sleepines and negligence of the servants that tares were sowen amongst his wheat Mat. 13. 35 38 39. Ergo Pastors are to be blamed that there be scandalous persons in the visible Church Answ. This doth but strengthren Anabaptists who objected the same It is a fault that a very popish Doctor Aquinas condemneth Theologia symbolicâ— non est argumentativa For it is not said while the servants sleeped the envious man did sâ—w his seed but while men sleeped which is spoken saith Pareus according to the manner of men for otherwise Gods providence can hinder the growing of tares and Cajetan saith here is not accused the negligence of pastors and certainly since as Bullinger observeth well Christ when he expoundeth the parable passeth this part of it to teach us as Calvin saith not to presse every part and tittle of a parable except we would be saith Bullinger Christo argutiores sharper sighted then Christ and therefore the Author alleadgeth that by sleeping of men is understood the negligence of pastors but that is beside the Text and is not expounded at all of Christ but signifieth that men cannot see the hollownesse and falsehood of Hypocrites till it breake out in their actions no more then the sleeping husbandman can see when weeds grow up in his Fâ—elds And if the Lord here condemne the sleepinesse of Pastors for suffering scandalcus Professors to be members of the Church how doth the Lord forbid these servants to plucke up the tares but to let them grow till Harvest for he commandeth the officers to cast out of the Church and excommunicate the scandalous persons Yea certainly seeing the Field is the Field of the visible church it maketh for us against our Brethren that wicked men are growing in the visible church It is true that Barow with the Anabaptistes expound the Field to be the Field of the World mistaking Christs Words v. 41. which indeed signifie the Field of the visible Kingdome of Christ because the World of all mortall men is not the Lords Field where he soweth his Wheate but the visible Church only is such a Field For seeing the Gospell the immortall seed of the regenerate 1 Pet. 1. 23. is not sowen through the whole World of mortall men Psal. 147. 19 20. Mat. 10. 5 6. Acts 16. 6. but only in the visible Church the Field must be Christs Field or his World of Church-Professors And also by this their exposition falleth for then it is the sleepines and sloth of Preachers that wicked men are borne in the World of mortall men which is absurd We are bidden 2 Tim. 3. 5. Turne away from such as have a form of godlines and have denied the power thereof Ergo we cannot joyne in Church communion with them Answ. It is cleare by this argument to our Brethren that one and the same reason holdeth for turning away and separation from all persons and Churches which are not inchurched by covenant and constituted of visibly regenerated persons and the not admitting Church-members So our Brethren by this professe the lawfulnesse of separation from all Churches except from their owne 2. No marvell then Paul will have Timothy to separate from Apostates and from Resisters of the truth v. 8. and from proud boasters blaspâ—emers Traitors For such are to be excommunicated as 1 Tim. 6. 3. 5. At lâ—quitur Paulus saith Parkerus de fundamentali corruptione istius Doctrinae quâ— est secundum piâ—tatem but Paul here forbiddeth to exhort the proud and malitious blasphemers and resisters of the Truth and not to waite upon them any longer whereas otherwise he had said in the end of the preceding Chapter 24. 25. 26. Others who are detained in the snare of Satan must be waited on and instructed with meekenesse if God will give them Repentance Ergo Tim thy was as a Pastor to instruct unconverted persons and to joyne in communion with them but as for desperate enemies and blasphemers he was not to waite on them nor to exhort them with meekenesse And if this Text prove any thing it will conclude against our Brethren that such as deny the power of godlinesse should not be hearers of the Word and farre lesse as our Breathren reason members of the visible Church Can any sayth the Author judge such persons fit materials for the constituting and edifying of a Church who are more fit for the ruine and destruction of the Church such as leave their first love as all hypocrites will at length do they procure the removall of the candlestick Answ. The argument must be thus formed All these whom God intendeth shall edifie and not ruine the Church are to be only members of the visible Church but all knowen hypocrites are such Ergo. The proposition is false for if we speake of Gods secret Intention and his decreeing Will It is not a rule for the Church to square and to regulate them in the choysing or refusing Church-members because God intendeth in his decreeing wiâ—l that many hypocrites such as Judas and Dâ—mas shall be Church-members and let our Brethren judge if they be fit materialls to edifie the Church If we speake of Gods revealed will the proposition also is false for by our Brethrens Doctrine it is Gods revealed will that the Church receive as Church-members latent hypocrites such as Simon Magus Acts 8. who are conceived to be regenerated as the church Acts 8. conceived Simon Magus to be a sound Believer as our Brethren say and yet latent hypocrites are no lesse unfit materialls to build the Church then knowen hypocrites 2. We doe not thinke that hypocrites fallen from their first love and by scandalous living declaring themselves to be such should bee kept in the Church But so the Author alleadgeth Revel 2. That the Church of Ephesus falling from her first love must bee a false constituted Church in which there were members fitter to ruine then to edifie the Church And yet certaine it is Paul Eph. 1. and Christ Revâ—l 2. acknowledgeth the Church of Ephesus to be a true visible Church We passe saith the Author the types of the Old Testament which yet are not without their due weight Rough stones were not laid in the building of Salomons Temple till they were hewen and prepared before 1 King 6. 7. and behold a greater then Salomen is hâ—re the attendance of the porteres suffering none to enter into the Temple who were uncleane 2 Chron. 23. 19. doth evidently type forth the watchfulnesse of the officers of Christs Church to suffer none uncleane in estate or in this course of life to enter into the fellowship of the Church which ought to be a communion of Saints Their apology sayth though all Israel were admitted to the fellowship of the Ordinances administrated in the synagegne yet none uncleane were admitted into the Temple for Revel 21. without are dogs c. So Master Can and Robinson
presse this place Answ. In this Type many things are loose and doubtfull 1. We desire a warrant from the Word that the Temple was a Type of a visible Congregation and that all must be as really holy before they enter into a visible congregation as they behoved to be Typically holy who entered into the Temple of Jerusalem The Temple is a Type of Christs Body Iohn 2. and of the Church of the New Testament invisible which must consist of sanctified ones but how it is a Type of the visible Church we see not For the Lords spirituall building whereof the Corner-stone and the foundation is Christ is the Church invisible built by Faith as lively Stones upon Christ 1 Pet 2. 7. Unto you therefore which believe he is precious v. 5. yee also as living Stones are built up a spirituall House opposite to the disobedient v. 7. who stumble at the Word v. 8. 1 Cor. 3. 9. yee are Gods building Eph. 2. 20 21 22. Expressely the building are these who are built on the Doctrine of the Prophets and Apostles and grow up into an holy Temple in Christ and are the habitation of God through his Spirit This cannot agree to a visible Church the members whereof may be as our Brethren teach from Revel 2. Hypocrites who fall from their first love Yea also the laying on of stones on the bulding is not the act of inchurching or of union to a Church as it must be if the comparison prove the poynt but the joyning of the stones to the building is the union of these stones by Faith to Christ the chiefe corner stone as is expounded 1 Pet. 2. To whom comming as to a living stone v. 5. yee also as liveing stones are built c. Yea and Peter doth not build this comfortable Doctrine all upon the comforts of a Church-state in a single congregation for many of these to whom he writ were dispersed and persecuted through Pontus Asia and Cappadocia c. And might have and had an Union with Christ by Faith without a Church Union in a Parish 2. Though in this Type were signified a morall obligation that all before they be inchurched in a visible Congregation should be converted how is it proved that the Church should receive none to a visible Congregation till they bee converted for these are farre different All should be converted but there is no new Law commanding the Church to receive none into her fellowship but the converted 3. The hewers of stones or builders of the Temple must Typifie Pastors in Office dressing stones for the spirituall building our Brethren make them to Typifie private Christians out of Office and deny that any Pastors as Pastors doe fit and prepare stones to bee layd on the spirituall building Also none layd stones on that Temple save onely builders by Office but by our Brethrens Doctrine onely Pastors doe not convert Soules There were no Stones at all in the Temple of Jerusalem but choice and well squared stones are no members of the visible Church but the chosen of God 3. If the Porters typifie the Ministers of visible Churches first only Porters hold out the uncleane Ergo onely Pastors should hold out the scandalous but you admit the whole Church with equall authority to take in or refuse Church-members 2. If the Temple be a Type of the visible Church then no prophane person nor uncircumcised in heart should meet with the visible Church to heare the Word for hearing of the word prophanes the holy things of God This you cannot say for infidels may be as you say fellow-partners with the Church in hearing the word 3. Robinson holdeth that Abrahams seed and so all the Jewes were to separate themselves from the world that they might be a visible Church to God but we read not that the porters were to hold out any wicked person Yea Jer. 7. professedly they came to the Temple of the Lord who were theeves adulterers and wicked persons And so by that neither are the porters of the visible Churches of the New Testament to hold out unconverted persons because they are unconverted Lastly the place Revel 22. 15. For without are dogges c. is fouly abused when it is applied to the visible Church where there may be and ordinarily are dogges yea and liers Revel 2. 2. idolaters v. 14. Napper Pareus Marlorat expoundeth it of the Kingdome of glory for it is that Kingdome spoken of Rev. 21. 27. but within that Kingdome cannot enter any thing that defileth neither what soever worketh abomination or maketh a lie but they which are written in the Lambes booke of life But it is against all reason and the Lords Word that in the visible Church is nothing that defileth that is no sinne but onely those who are written in the Lambes book of life This is the very doctrine of Anabaptists though we know our deare brethren hate that Sect and their Doctrine Robinson The purest Church on Earth may consist of good and bad in Gods Eye but the question is about the true and naturall members whereof the Church is orderly gathered but as it were fond Philosophy in the discription of Wives and Children to make Rebellion a naturall property of a child and Whoredome of a Wife so it is as profane Divinity to make ungodly persons the true matter of the Church and prophanenesse a property of the same because many seeming Saints creepe in Answ. If the holiest Church visible on Earth consist of good and bad before God then to be partakers of the Divine nature Temples of the holy Ghost Saints by calling is not of the essence of a visible Church nor is it essentiall to make one a member of the visible Church that he be converted It is sufficient that he be a professor of the Faith And it is a poore comparison to say that prophannesse cannot be put in the description of a visible Church for in the essence of a visible Church as visible we neither include Holinesse nor Propanenesse but only a visible company professing the Faith of Christ and called by the Ministery of the Word whether they be Believers or Unbelievers it is all one neither of the two belongeth to the essence of a visible church a visible Church is saved in the number of fourty all being converted or in 40. being all unconverted so they be externally called by the Ministery of the Gospell and prosesse the same And it is as foolish to make holinesse the essence of a child as to make it of a visible Church and as vaine to make chastity the essence of a married Wife for this is not our philosophy but a conceit of Mr. Robinson falsely imputed to us Robinson All the Churches that ever the Lord planted consisted of good only as the Church of the Angells in Heaven and of mankind in Paradise God hath also these same ends in creating and restoring his Churches and if it were the Will of
the keyes are given by our brethrens grounds and are regenerated can onely be excommunicated and none else can be excommunicated by their way also for the unregenerated are without and so cannot be cast out I know not what Mr. Robinson can meane that the Church cannot cast out as he saith any part or parcell of her true matter The Church cannot excommunicate the regenerated 1. Because saith he the true matter of the Church hath the forme and essence of the Church and the Church cannot cast out her owne essence 2. The Church should deliver to Satan the true members of Christs body which he abhorreth to write But I have learned of Mr. Coachman that onely the converted are to be excommunicated because they have a spirit to be saved in the day of the Lord 1 Cor. 5. The non-converted are flesh but truely this is strange Paul speaketh of the incestuous person according to the judgement of charity as supposing hiâ— to have flesh and Spirit as he professeth himselfe to be a member of the Church but truely this is weake for in the same Chapter Paul will have drunkards railers extortioners idolaters to be excommunicated Peter did really excommunicate Simon Magus excluding him from part and portion in the visible Church Act. 8. 21. and are such not to be excommunicated because they cannot be cast out who were never within See into what inconveniences our brethren are fallen while they agree I speake with reverence of those godly men with Anabaptists in the nature of the visible Church But truely hypocrites are within the Church and when their hypocrisie doth breake out into grievous scandals they are to be cast out of the visible Church but they cannot indeed be cast out of the invisible Church because they were never within the same but our brethren still doe confound the visible and invisible Church which in nature and essence are opposed by way of contradiction if Augustine say right multae oves extra visiblem Ecclesiam multi lupi intra For the Church invisible as it is such and essentially is not the Church visible and the Church visible is not essentially invisible But to returne to Robinson if the regenerate cannot be excommunicated they cannot fall into such grievous sinnes as incest murder and contumacy to the Church which deserveth excommunication But this latter none can say but Novatians Ergo neither can the former be said The major is undeniable whosoever can and may commit sins deserving excommunication are to be excommunicated as Christ saith Matth. 18. 17. 18. and Paul 1 Cor. 5. 4 5. Now if the converted cannot fall into grievous sins against the Church such as contumacy neither can they fall into grievous sins against God 2. By this doctrine no professors are to be excommunicated at all for all within the visible Church are either converted or non-converted the converted are not to be excommunicated saith Robinson because they are the true members of the Church and of Christs body now the non-converted far lesse can be excommunicated because those cannot be cast out who are not within as our brethren teach For they are the false matter of the Church and no part of it yea and as our Authour saith have no measure of sincerity and truth and therefore cannot be members of the Church Now the Church say our brethren cannot judge those which are without 1 Cor. 5. 12. 3 This opinion is just the opinion of the Anabaptists that the true members of the visible Church are onely regenerate persons and they onely have the essence of the true membership which is false they are within the visible Church and truely within the net and a part of the ground called the Kingdome of God Matth. 13. 4. Though they be not members of the invisible Church of believers and the redeemed in Christ. 4. The Nicolaitans Iezabel the false Apostles the spreaders of Balaams doctrine Revel 2. and those who offend in Christs Kingdome are all necessarily either not to be excommunicated at all or necessarily they are all unconverted by Robinsons doctrine or all converted by Mr. Coachmans way And the Church then shall not bind and loose in Heaven but clave errante except they be all known certainly to be converted who are excommunicated or certainly knowne not to be converted But this were ridiculous the object of excommunication by Christ is one which refuseth to heare the Church whether he be converted or not converted 5. All our Divines standing for the cerainty of the perseverance of the regenerated answer Papists and Arminians alledging for the apostacy of the Saints the example of the regenerated who may be excommunicated that excommunication doth never evince that the person excommunicated is out of the state of grace but onely that he hath fallen into a scandalous externall fact which deserveth that he should be delivered to Satan and that one may be a member of the visible Church and converted to God who is excommunicated Lastly Robinsons arguments doe bewray great Ignorance in the doctrine of the true Church to wit that first it should follow that if the Church excommunicate a converted person it should destroy its own essence for conversion is the essence of the invisible Church not of the visible Church and is not destroyed by excommunication But the beleever is edified thereby for he is delivered to Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord but that he is cut off from the visible Church is no more inconvenient then to cut off a rotten apostume of excrescent carnosity of the body which hurteth the physicall integrity of the body but doth not take away any part of the essence so as it should not thereafter be a living body His mixt argument hath a cry but no force It should follow that the member of Christs body saith he should be delivered to Satan which is not inconvenient for this is the Ordinance of Christ to save the mens spirit and to teach him not to blasphâ—me 1 Cor. 5. 5. 2 Tim. 1. 20. It were an inconvenience to deliver a member of Christ to Satan morally as 1 Cor. 6. 15. This is a sinfull deliverance when one is given over to Satan that Satan may worke in him as in his work-house and as in a childe of disobedience Ephes. 2. 2. a converted soule cannot thus be delivered to Satan and this we abhor to write no lesse then Robinson But to deliver to Satan penally as to a penall tortuter who worketh sorrow and feare in the conscience for sinne to humble the offender and to save his spirit in the day of Christ is neither horrour by word nor by writ but the Word of God 1 Cor. 5. 5. Now to say something of the sorts and nature of excommunication We acknowledge not what Navarrus and Gregory say That excommunication whether just or unjust is to be feared for the curse causlâ—sly doth
originally in caetu sidelium in a Church of Believers but they cannot say that therefore the acts of Preaching administrating of the Sacraments and all acts of jurisdiction can be exercised by the Believers because they are the first subject Secondly the farther that the members or Churches either Congregationall Presbyteriall or Nationall are removed in locall distance one from another the lesse is the visible and externall communion of rebuking comforting and admonishing one another yet the power and obligation of these duties are not removed So though the Nationall Churches be locally distant one from another yet their power of exercising duties and so their power of Jurisdiction in an Oâ—cumenicke Councell is not from thence concluded to be null Yea Nationall duties upon occasion are still obligatoryâ— and communion of men of sundry Nations is cleare to mee Esai 2. 3. many Nations shall flow unto the Mountaine of the Lords House Zach. 8. 23. Ten men shall take hold out of all Languages of the Nations they even shall take hold of the skirt of him that is a Jew saying we will goe with you for wee have heard that God is with you I do not say these Nations doe meete all in one Synod but the places doe well prove the power lawfull of performing duties whereas the exercise of them in one place is not hic nunc in ordinary providence possible And so this consequence must be weake the whole catholick visible Churches in their principall guides cannot ordinarily and constantly meet hic nunc for the exercise of their power Ergo they have no such power For if the power be exercised in parts which through occurrences of Providence and the corruption of mens nature cannot be exercised in whole at once yet it s not hence evinced to be a power not given of Christ for eâ—ification for by our Brethrens grant three thousand are added to the Congregationall Church of Jerusalem Acts 2. and to this Church of three thousand and a hundred and twenty Christ hath given the ordinary power of the Keyes as to the first subject though through occurences of providence and the corruption of mans nature some of these suppose a thousand through sicknesse pest danger of persecution and sinfull separating from the assembly of Saints could not hic nunc meet in one house to exercise joyntly all the acts of that power which our Brethren say is given to them by Christ they cannot say therefore Christ never gave to this whole Church consisting of three thousand and a hundred and twenty any such power Thirdly there is a great difference betwixt the power given ad esse simplictèr to the being of a Church and the power given ad benè esse tantùm onely to the well-being 2. Great difference also there is betwixt ordinary power to be exercised constantly and ordinarily because of neerer consociation of the Churches in those things that concerne that Church in particular suppose a presbyteriall or Congregationall Church and a power to be exercised but more rarely not ordinarily because of the lesse communion visible and great locall distance of Churches as it falleth out in the whole visible Church Now from this First The ordinary power of Jurisdiction because of neerest vicinity and contiguity of members is given by Jesus Christ to one Congregation in an Isle 1. Because that Church is a Church properly so called though it be not a perfit and complete Church I say it is a Church properly so called Because 1. It is a little City and a little Kingdome of Jesus Christ having within it selfe power of the Word and Sacraments and that is a Church and hath the essence of a Church to which agree the essentiall notes of a visible Church Now preaching of the Word and Administration of the Sacraments are essentiall notes of a visible Church But I say it is not a compleate and perfit Church in the latitude of visibility for Churches are lesse or more visible according as they have lesse or more visible communion for visible communion constituteth a visible Church Now a Congregation in a remote Island hath a lesse communion visible with other visible Churches then conscciated visible Churches have 2. It is not compleate and perfit in its operations because in case of doubts of conscience touching government and practice and dogmaticall poynts it wants the joynt authority and power of Jurisdiction needfull for the well-being of a Church which it should have if it were consociated with many other Congregations so as wee say an hand with five fingers is a compleate hand but it is not a compleat organicall body but a part of the organicall body of a man so is a Congregation a Church wanting nothing of the being and essence of a Church yet is it incompleate because it is a part or member of a Presbyteriall Church and not being consociated wanteth that which belongeth to the well being of a compleat visible Church For visibility of a Church must have a latitude because it is an accident or adjunct of an organicall politick body which is totum integrale Secondly the ordinary power of ordinary Jurisdiction in a more perfit way because of ordinary and perfiter consociation is given to the Presbyteriall Church as to the proper subject in the constant and ordinary exercise of Discipline because contignity being the foundation of visible externall government the Presbyteriell Church of Ierusalem Ephesus Corinth Antioch and Rome is a perfit compleat consociaâ—d body To which the power of ordination exauthoration or deprivation of Pastors of excommunication in a constant and ordinary way doth belong For this is a principle of Church-policy Every politick body of Christ hath power of Church government within it selfe But a Presbyteriall church is such 2. This is a received maxime also Quod tangit omnes ab omnibus suo more tractari debet VVhat concerneth all should be agitated by all according to their degrees of concernment but excom nunication of a person in a consociated Church concerneth all the consociated Churches in a Presbytery all are scandalized all may be and are in danger to be leavened with the infectious lumpe And here it is to be observed that as preaching of the Word is an essentiall note of the visible Church and agreeing to the visible Church as necessary ad esse simpliciter to the very being of a visible Church For if the word as Preached and some way promulgated be not in such a society we cannot call it a visible Church so Discipline is a note of the visible Church and necessary ad bene esse and it cannot be a Ministeriall Church in a good condition exercising acts of edification if the wall of Discipline be broken downe and meeting in one place for Word and Sacraments is but accidentall for a Ministeriall Church If the Word be preached and the Sacraments administrated in sundry Congregations though not in a Presbyteriall Church all convened in all its members
the Juridicall and Court-operations actions and proceedings of the catholick universall Church impedited And therefore this of our Saviours tell the Church is necessarily to be applyed to all Churches and Courts of Christ even to a catholick councell though Christ gave instances in an offended Brother who is to tell the Church But I am sure tell the church is not to be restricted to a vocal personall complaining of one brother against another in the face of a single Congregation For if the offence be committed before the Sun at noon-day in the seeing and hearing of the church either congregationall or presbyteriall as some may and one do by word and writ openly blaspheme God in this case Christs affirmative command tell the church doth not in conscience oblige one man to come and deale with the delinquent in private and then if he repent not before witnesses then to tell the church so as one sinneth if he tell not the church for here Gods providence disposing of the notoriousnesse and publicknes of the scandall doth tell the church and yet I hope our Brethren could not deny but this Text doth wâ—â—â—â— that such a publick offender who scandalizeth many Churches should be excommunicated by this place Mat. 18. from which I gather the weakenes of what is said for the independency of churches from Mat. 18. Ob. 1. Here we cannot understand the Church universall 1. Because he would not say where two or three are gathered in my Name I will be in the midst of them for two or three cannot represent all the Churches comprehended under the catholick visible Body of Jesus Christ. Ans. This is an argument from the lesse to the more If I be present would our Saviour say where two or three though they be but two or three I will far rather be present in the assemblies of the Church Nor can the words stand according to the letter strictly according to our Brethrens mind that two should be a Church for there should be Pastors and Elders and Christian witnesses two at least and the accused Brother here 2. two or three and brother and brother are not to be taken as singular men only but as two or thee men or Churches who as they may be offended 1 Cor. 10 32. so may they give scandall and offence so may three foure of consociated Congregations give the offence and that publickly what hath Christ provided no remedy against scandals in his whole Kingdome but only for scandals fallen out in the single persons of a small Congregation consisting of ten 20 100. or 200. only when these little congregations offend sister Congregations they are left to the immediate judgement of God This is wonderfull Ob. 2. The christian magistrate as a nursing father is to punish those who offend and hath power to command Churches to confesse offences done to sister Churches and command Church censures as excommunication to be used and Christs power to be put forth in practise according to the will of Jesus Christ. Answ. Yet doth it follow that the Apostolick Churches the succeeding Churches to them under the ten bloudy persecutions when Magistrates were enemies to Christ and his church that the Churches wanted spirituall meanes to gaine fallen and scandalous churches 2. Christ hath provided an Ecclesiasticall power to remove scandalls betwixt church and church for the Magistrates power is civill and put forth by the Sword and by carnall weapons Christs 〈◊〉 in this Mat. 18. 19. s to remove scandalls and gaine soales v. 15 for heare thee thou oâ—st gained thy Brothe The Sword of the Magistrate is not ordained to gaine soâ—les to Repentance That 〈◊〉 who careth for the part of a visible church doth he not far rather care in a spirituall way for the whole 3. What can the Magistrate command here the Eldership of a Congregation turnâ—â— Hereâ—icks and scandalous to sister Churches and infecteth then Toâ— Magistrate commadeth that Church censures be used 〈◊〉 them as you say who should use them not a sister Church 〈◊〉 is offended She hath no power not the Eldership themselves offending Christ never ordained that a church should excommunicate her selfe not the people Who gave them power And the major part of them turneth scandalous Also Christ nere hath left nâ—re neâ—y but let them grow till Harvest so say Aâ—abaptists Ob. 3. Christ here speaketh for a present and constant removing of scand 〈◊〉 Brother and Brother of one congregation A cathalick 〈◊〉 of the whole visible Church is far off â—nd cannot be 〈◊〉 Answ. That he speaketh of a present and constant remedy only and of no remedy against the scandall of whole Churches is deâ—ed He speaketh of all remedies to gaine any offenders persons or churches Ob. 4. Then should an universall councell of the whole world be absolutely necessary if in some cases we must tell the whole catholickchurch Ans. Neither doth that follow generall councels are neither necessary to the being nor to the well-being but only to the best being of the catholick church and if the catholick church enjoyed its best-being to which it hath jus and due right that is a perfit Reformation in doctrine and discipline then should generall councell be necessary for the keeping of this best being And this rule of Discipline given by Christ supposeth a particular Congregation right constituted say our Brethren else this rule cannot be necessarily kept So say we that it may necessarily be kept in the catholick church it supposeth the catholick church to be reformed but Christs church must sayle with a second wind when she cannot have a first Ob. 5. Refusing communion with sister Churches in case of scandâ—ll is as effectuall a way for edification as authoritative excommunication of congregations by Presbyteries Answ. Excommunication of Congregations is a possible not an ordinary supposition but our grounds proceed when the members of one sister-sister-church offendeth another if there be no presbyteriall power superiâ—r to both that may take order with them then hath not Christ in the ordinary supposition of ill administration of the Eldership of a particular Congregation provided an ecclesiastick way to remove scandalls out of His Kingdome 2. non-communion is no more then I may do to a brother who offendeth me 2. it is not so efficacious as a binding and loosing ratified in Heaven 3. It hath not that speciall promise of Christs church presence walking in the midst of the Golden candle-sticks 4. It is a secret condemning of the Wisdom of Christ in the institution of excommunication that the spirit may be saved in the day of the Lord 1 Cor. 5. 4. that some may learne not to blaspheme 1 Tim. 1. 20. as if excommunication which is a publick authoritative meane were superfluous if a private and brotherly non-communion be sufficient and as efficacious a meane of edification as Christs mean Ob. 6. Either must you complaine to a presbyteriall provinciall and nationall Church before you complaine to that
matter concerne them but we aske if the whole people of Israel were obliged by vertue of Divine Institution to be present in the gates of the City when the Judges did sit there and judge as our brethren therein say by a Divine Institution the people are to be present and to consent yea and have an honour above consenting say they so as if the people be not there to have their share of excommunication in their way then is Christs order violated because the Church cannot be said to excommunicate and bind and loose on Earth whereas the Elders onely without the people do only bind and loose and excommunicate and the Elders say they without the people are not the Church nor can be called the Church and so the acts of the Elders judging and separated from the people are null because not acts of the Church seeing the alone Elders are not the Church by this reason the Judges could not judge in Israel except all Israel had been present to consent for all Israel are bidden to execute judgement in the morning both the Rulers and people 2. All the thousands in Ierusalem which made up many Congregations were not nor could they and the whole Congreations of Aâ—tioch Syria and Silicia who were all concerned in conscience no lesse then Ierusalem be present and that by obligation of a Divine Institution and therefore that Church and that whole Church Act. 15. 22. can be no other then the whole representative Church And so we say both here and Act. 15. the Church representative exerciseth jurisdiction without the people if people were present it was by vertue of no Divine Institution so as if they had not beene present the decrees could not have been called the decrees of the Church and certainely the comparison of the eye which seeth not but as united to the body if it be strictly urged may well prove that the Elders if the people be not present even all and every one whom it concerneth câ—â— no more exercise jurisdiction or decerne that a scandalous person can be excommunicated then an eye can see when it is plucked out of the head Object 15. Divines bring an argument from Math. 18. by â—â—â—logy and proportion from particular congregations to prove Naâ—iâ—nall and generall Synods of the whole Christian world Ergo they suppose that a particular Church is the measure and patterne and first Church which hath power of excommunication Answ. Parker and some few enclining to our brethrens mind doe so but Divines understand by a Church a Presbyteriall Church which they make the measure and patterne of Assemblies Object 16 Here is a particular Church because here is an offended brother who is a member thereof This particular Church hath Elders this particular Church is a whole Church 1 Cor. 14. if the whole Church come together Jam. 5. Send for the Elders of the Church It cannot be that the sickâ— person is to send for the Elders of a Presbyteriall Church that are so farre removed from the sicke man Answ. An hand with five fingers is a whole hand but not a whole body a Congregation is a whole Church in its owne kind whole for those things that concerne it selfe but not whole and compleat for all jurisdiction If Iames should bid send for all the Elders this consequence should have some colour Object 17. A Presbyteriall Church can be an offending Church but this Math. 18. is for an offending brother if thy brother sinne against thee c. Answ. Christ giveth an instance onely in an offending brother but the doctrine is for the curing of an offending Church also for all persons to be gained Thou hast gained thy brother We are to gaine Churches even as we are not to offend Churches 1 Cor. 10. 32. Object 18 There are no Church-censures meant here Christs scope is to resolve a case of conscience how farre we are to goe on with an offending brother before we behave our selves to him as to an heather â— It is said if thy brother sinne against thee Ergo it is a private offence not a publique Church-scandall that deserveth excommunication Answ. Christs purpose is to shew how we may gaine to repentance an offending brother Thou hast gained thy brother And he will have us use both publique and private meanes to gaine him 2. It is such a sinne as must be told to the Church when obstinacy to the Church is added and therefore at length it is a publique scandall and so deserveth excommunication Ob. 2. Reprove him that is convince him but is it not reproving to be brought before the Church must I reprove every one who offendeth me even the King it is a mans glory to passe by an offence and Salomon for biddeth us to over-heare our servant cursing us Answ. God hath made every man his brothers keeper and we are not to suffer sin in our brother but in any case to rebuke him Lev. 19 17. the King is not every mans brother whom he is to use familiarly as the brother meant of here though Kings should be rebuked by their Nobles and by Pastors 2. We are to passe over offences that is to forgive those that sin against us and not to be too curious to know who reproacheth us as Salomons meaning is to be taken and to be willing to forgive and yet to labour to gaine our brother by rebukes one act of love fighteth not with another Ob. 3. Tell the Church is not meant of a Christian Church but he speaketh of a thing present but there was no Christian Church as yet Answ. It followeth not it is a rule especially for time to come though Christ speake after this manner as if it were a thing present Ob. 4. It is not much that the word Church signifieth onely in this place a company of godly men witnesses of the mans offence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely once Joh. 3. the wind 2. Christ spake in the Syriak and Gnedah Psal. 22. Gnedah a company or many Buls have compâ—ssâ—d mâ— 1 San. 19. a company of Prophets Gnedah The meaning is if he be not convinced by the testimony of two rebuke him before many Answ. It is not like that seeing in the Chapter preceding he sâ—ake of the Church as of a company to whom the Keys of the Kingdome of Heaven were given and that here he speaking of a Church which hath authoritative power to bind and loose that Christ hath any such â—nsolent meaning of the word Church as onely to note many Christians 2. The Syriak is not the Originall but the Greeke Ob. 5. The witnesses spâ—ken of here are not witnesses of the offences but of the reproofe and therefore there is nothing here of a judiciall procâ—s Answ. Yea but these witnesses are witnesses both of the reproote and of that obstinacy for the which the mans sinnes are bound in Heaven Ob. 6. Let him be to thee as an Heathen He saith not let him be to
all of one Church of one Religion Answ. The terme Nationall-Church is not in the Word of God but I pray you in what sense can the Iewish-Church bee called a Nationall-Church I conceive not because of the typicall and ceremoniall observances that put a Church-frame on the whole Nation for if so then the name of a Nationall Church or a nationall Religion cannot by envy it selfe bee put in the reformed Churches or on Church of Scotland which hath suffered so much for Iewish and Romish Ceremonies But if the Jewes were a Nationall-Church because they were a holy Nation in profession and God called the Nation and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church externally called to grace and glory and the whole Nation commensurable and of equall extent then all Christian Nations professing the true Faith and the Gentiles as well as the Iewes Then the believing Iewes of Pontus Asia Cappadocia and Bythinia as Augustine Eusebius Oecumenius Athanasius doe thinke that Peter wrote to the Iewes yea and the Gentiles as many interpreters with Lorinus Thomas Lyra and others thinke are yet 1 Pet. 2. 9. an holy Nation and so a Nationall Church and there is no more reason to scoffe at a Nationall Church in this sense then to mocke the holy Spirit which maketh but one Church in all the World Cant. 6. 9. as Cotton Ainsworth and other favorable witnesses to our Brethren confesse And if the Gentiles shall come to the light of the Jewish Church and Kings to the brightnesse of of their rising Esai 60. 3. if the abundance of the Sea shall be converted to the Iewes true Faith and Religion And the forces of the Gentiles shall come to them vers 5. and if all flesh shall see the revealed glory of the Lord Esai 40. 5. and the Earth shall bee filled with the knowledge of God as the Seas are filled with Water It is most agreeable to the Lords Word that there is and shall be a Church through the whole World you may nickname it as you please and call it a VVorld-Religion a VVorld-Church As if the lost and blinded World Ioh. 2. 16 17. 1 Joh. 5. 19. 2 Corin 4. 4. were all one with the Loved Redeemed Pardoned and Reconciled World Ioh. 3. 16. Ioh. 1. 29. 2 Cor. 5. 19. as if wee confounded these two Worlds and the Religion of these two Worlds And if this World could meet in its principall lights neither should an universall councell nor an Oath of the whole Representative Church be unlawfull but enough of this before And what if the World bee subdued to the World and a World of Nations come in and submit to Christs Scepter and royall power in his externall government are the opposers such strangers in the Scriptures as to doubt of this Reade then Esai 60. 4. 5. c. 60. 11 12 13 14 15 v. 4. 5 6 7. Psal. 2. 8 9. Psal. 72. 8. 9. 10. Esai 54. 3. Esai 49. 1. Esai 45. 22. 23. Psal. 110 1 2 3 4 5. and many other places and there is a Kingdome in a Kingdome Christs Kingdome and his Church lodging in a Worldly Kingdome and Christ spiritually in his power triumphing over the World and subduing Nations to his Gospell Object 8. If Classicall Presbyters be not Elders in â—elation to the classicall Church and so to all the Congregations in it yee must forsake all these places where it is said the Elders of Jerusalem the Elders of Ephesus the Angels of the seven Churches which is absurd if they be Elders to all these Churches then 1. All those people in those Churches must submit their consciences to them and their Ministery as to a lawfull ordinance of God 2. All the people of those Churches must have voyce in election of them all 3. All these people owe to theâ—s maintenance and double honor 1 Tim. 5. 17. for if the Oxes mouth must not be muzlâ—d but he must be fed by me and my corne he must tread my corne and labour for me These Churches cannot all meet in one to ordaine and chuse all these Ministers and to submit to their Ministery Answ. The Elders are Elders of Ephesus and Elders of Jerusalem not because every Elder hath a speciall pastorall charge over every Church distributively taken for it was unpossible that one Congregation of all the converts in Ierusalem extending to so many thousands could all beare the relation of a Church to one man as their proper Elder who should personally reside in all and every one of those Congregations to watch for their soules to preach to all and every Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season and out of season But they are in cumulo called Elders of Ephesus in that sense that Kings are called the Kings of the Nations not because every King was King of every Nation for the King of Edom was not the King of Babylon and the King of Babel was not the King of Assyria yet amongst them they did all fill up that name to be called the Kings of the Nations so were the Elders of Ierusalem in cumulo collectively taken Elders of all the Churches of Ierusalem collectively taken and as it followeth not that the King of Edom because hee is one of the Kings of the Nations is elected to the Crowne of Caldea by the Voyces of the States and Nobles of Caldea so is it not a good consequence such a number are called the Elders of the Church of Ierusalem therefore the Elder of one Congregation at the Easterne Gate at Ierusalem is also an Elder of a Congregation of the Westerne Gate Nor doth it follow that these two Congregations should submit their consciences to one and the same Elder as to their proper Pastor to whose Ministery they owe consent in Election Obedience in submitting to his Doctrine and mainetenance for his labours all these are due to him who is their owne proper Pastor the as Caldeans owe not Honour Allegiance Tribute to the King of Edom though the Kingdome of Caldea bee one of the Kingdomes of the Nations and the King of Edom one of the Kings of the Nations But if indeede all the Kings of the Nations did meete in one Court and in that Court governe the Nations with common Royall authority and counsell in those things which concerne all the Kingdomes in common then all the Nations were obliged to obey them in that Court as they governe in that Court but no farther and when the people doe consent to the power of that common Court â—â—citly they consent that every one of these shall bee chosen King of such and such a Kingdome and promise also tracitly Obedience and Subjection to every one of the Kings of the Nations not simply as they are Kings in relation to such a Kingdome but onely as they are members of that Court so the Congregations acknowledging and consenting to the classicall Presbytery doe tracitly chuse and consent to the common charge and care that every Pastor hath as hee
neerely because as I sayd before the more universall the Church visible is the externall visible Communion is lâ—sse even as when the number of a Family is cut off by the Sword of the Magistrate the matter first and more intimately and more neerely concerneth the Family whereof hee is a Member yet it doth also concerne the Common-Wealth of which also hee is a Member A Finger of the right Hand is infected with a contagious Gangren it is to bee cut off yet the cutting-off concerneth more neerely the right Hand then it doth the left Hand and the whole Body For the contagion should first over-spread the right Hand and Arme and Shoulder before it infect the left Hand and the whole Body though it doe not a little concerne the whole Body also So though actuall Excommunication concerne all the Churches of the Presbyterie yet it doth more neerely concerne the Congregation whereof hee is a Member 2. The pronouncing of the sentence being edificative it is a fit meane to worke upon others but calling and trying of witnesses and Juridicall decerning of a Man to bee Excommunicated requiring secrecies yea and some scandals and circumstances of Adultery Incest Pestiality requiring a modest covering of them from Virgins young Men Children and the multitude wee have no warrant of GOD that they should bee tryed before the whole multitude nor are acts of Jurisdiction for their excellency to bee brought forth before the people but for their neerenesse of concernment and use of edification Object 12. The people are to consent yea they must have a power and some thing more than a consent in Excommunication Ergo they are all to bee present The antecedent is proved 1. Because they were not puffed up they did not keepe the Feast they did not dostaine from eating with the incestuous person onely by consent 2. Others not of that Church did excommunicate by consent 3. It is said v. 12 doe yee not judge them that are within Answ. If you will have them to excommunicate the same way that they doe other duties you may say they excommunicate the same way that Pastors and Elders doe and if they Judge vers 12. as the Elders doe either all the people are Judges and where are then all the governed if all bee governours or then hee speaketh in this Chapter to the Churches-Iudges onely 2. There bee degrees of consent these of other Churches have a tacite and remote consent the people of the Congregation are to heare and know the cause and deale in private with the offender and to mourne and pray for him Object 13. The highest and double honour is due to him who laboureth in the word 1 Tim. 5. 17. but if the Presbyteriall Church be the highest Church it shall not have the double honour for it is onely the governing Church Answ. Highest honour is due in suo genere to both And this is as if you should compare obedience and honour that I owe to my Father with that which I owe to my grand-Father 2. Paul 1 Tim. 5. 17. compareth Elders of diverse sorts together as the Ruling and Teaching Elder here you compare Pastors to bee honoured in respect of one act with themselves to bee honoured in respect of another act and this might prove I am to give more honour to my Pastor for preaching in the Pulpit then for ruling in the Church-Senate Object 14. The Congregation is the highest Church for it hath all the Ordinances Word Sacraments Jurisdiction Ergo there is not any Presbyteriall Church higher which hath only disciplinary power Answ. There is a double highnesse one of Christian Dignity 2. Another of Church-prehemenency or of Ecclesiasticall authority indeed the Congregation the former way is highest the company of Believers is the Spouse and ransomed Bride of Christ. But the Eldership hath the Ecclesiasticall eminency as the Kings heire and Sonne is above his Master and Teacher one way yet the Teacher as the Teacher by the fift Commandement is above the Kings Sonne as the Teacher is above him who is taught And so is the Case here Object 15. The Arguments for a Classicall or Presbyteriall Church do much side with Prelacy for you make many Lords ruling and not teaching Answ. Let all judge whether the independent power of three Elders accountable to none in a Church-way but to Iesus Christ onely as you make your little Kingdomes on Earth be neerer to the Popes Monarchy and especially when there is but one Pastor in the Congregation then the subordinate Government of fourescore or an hundred Eldersâ— sure I am three Neighbours are neerer to one Monarch then three hundred 2. One Monarchicall Society is as tyrannicall Antichristianism as one Monarchicall Pastor 3. If wee made many ruling and dominering Lords you should say something but wee make many servants endued onely with Ministeriall power onely to teach and rule and to bee accomptable to the Church your Eldership in this agreeth with the Pope that though they deliver many Soules to Satan yet no Man on Earth can in a Church-way say What doe you ACT. XV. A Patterne of a juridicall Synod THat the Apostles in that famous Synod Act. 15. did not goe on by the assistance of an immediately inspired spirit and by Apostolick authority but onely as Elders and the Doctors and Teachers assisted with an ordinary spirit to me is evident from the course of the context 1. Because Act. 15. when a controversie arise in the Church â—â— Antiochia Epiphanius saith as also Hieronymus by Câ—â—mbus and others touching the keeping of Moses his Law especially the Ceremonies except they would bee losers in the buâ—nesse of their salvation Paul could not goe as sent by Amiâ—h to submit that Doctrine which hee received not from flesh and blood but by the revelation of Jesus Christ Gal. 1. 12. to the determination of a Synod of Apostles and Elders for who would think that the immediatly inspiring spirit iâ— Pâ—ul would submit himselfe and his Doctrine to the immediately inspiring spirit in Paul Peter Apostles and Elders therefore Paul and Birnabas come as sent to Jerusalem not â—â— Apostles or as immediately inspired but as ordinary teachâ—â— Therefore saith Diodatus Not because these two A◠〈…〉 were every wayequall to the rest in the light and conduct 〈◊〉 Spirit and in Apostolicall authority Gal. 2. 6. 8. had any 〈◊〉 instruction or of confirmation but only to give the weake 〈◊〉 who had more confidence in Peter and James and in the Church at Jerusalem and to stop false doctors mouths and to estaâ—â—â—â— by common votes a generall order in the Church Hence when a controversie ariseth in the Apostolicke Church and the Controversie is betwixt an Apostle as Paul was and others and both sides alledge Scripture as here both did out of all controversie there is no reason that the Apostle Paul who was now a party should judge it and when a single Congregation in the like case is on two
they are registred in the bookes of Old Testament bee formally Scripture yet as cited by the Apostles they dâ—e not become Scripture except these saying bee cited tali modo that is by the influence of the immediatly inspiring holy Ghost which influence onely maketh formally any saying to bee Scripture Object 12. If the Apostles did not in a Synod with the Elders dispute and voyce as Apostles it should follow that as Apostles they did plant Churches but after the Churches were planted they ceased to bee Apostles and did all as ordinary Elders which is most incongrâ—oâ—s for then should they descend from an infallible to a fallible spirit Answ. The Apostles did onely use their Apostolick power when there was need of it as God worketh not miracles but in some necessitating exigence of second causes and what they could doe by an ordinary power when the Churches were once constituted they did not attempt to doe by their Apostolick power and though their Apostolick power was in them as a habit yet the exercise thereof was rather under the dominion of an extraordinary and immediate rapt and influence of God then under the mastery of their owne free-will I would aske why the Church of Antioch no doubt most lawfully Act. 15. 2. did send to seeke resolution at the fallible spirit of Elders and also as our brethren teach at the infallible spirit of the Apostles and why did they not from their infallible and Apostolick spirit seeke out and choose seven men to bee Deacons but remitted to the fallible spirit of the multitude who are not infallible or Apostolick in their choise both the nomination and election of these seven men but the Apostles did much honour the Churches of Christ in cooperating with them and in doing most things with their consent that by example they might interdict dominion and assert a ministeriall power and make Christ most Monarch-like in the government of his spirituall Kingdome nor did they put off or interdict themselves nor forfeit their Apostolick power after Churches were constituted but used their Apostolick power at the Commandement of that great King exalted Jesus Christ whose Catholick Ambassadours they were as God immediatly moved them Object 13. Paul exercised the power of the Keyes of knowledge upon Barbarians and might have preached to Indians and did presâ—h to the scefling Athenians Ergo hee might exercise power of jurisdiction over them and judge those who are without it is no consequence and against the word of God 1 Cor. 5. 12. Yea Paul by this power dogmaticall rebuked the Athenians Act. 17. 22. I perceive that in all things yee are too superstitious yet Paul had no power to excommunicate the Athenians Mr. Mather Answ. I deny not but there is great odds betwixt a concionall rebukinâ— by way of preaching which may bee and is alwayes performed by one and a juridicall rebuking by a power juridicall of the Keyes which is performed onely by a Church-sâ—ciâ—tie now it cannot bee denyed but the rebuking of men because they subverted soules v. 24. is not a meere concionall rebuking which may bee performed by one 1. it is a rebuking v. 24. 2 it is a rebuking performed by many by a whole Synod v. 6. v. 22. 3 It is performed by a politicall societie and body having a dogmaticall power to judge and determine in a doctâ—inall way as our brethren say and consequently as wee say having a juridicall power v. 25. It seemed good unto us being assembled with one accord to send chosen men unto you c. which is undenyably a politicall body an assembled company as v. 6. met about a question which concerneth the Churches of Christ as is cleare v. 2. v. 6. v. 23. c. 16. 4 5. c. 21. 25. compared with v. 22. hence a businesse of doctrine which troubleth the Churches of Antioch c 15. 2. and of Jerusalem v. 5 6 7 8. and Syria and Cilicia v. 23 24. must bee a Church-businesse in respect of the subject 2. The question is a Church-question in the matter of practise it conoâ—rneth the consciences of the Churches in the point of taking and giving offence in a Church-societie as this doth v. 19. That yee trouble not them which amongst the Gentiles are turned unto God and v. 28 29. compared with 1 Cor. 10. 24 25 26 27 c. Rom. 14. 14 15. this was a Church-â—candall or publick offence as touching the matter materia quâ—nt 2 The forme and manner of deciding the controversie was a publick Church-way by the Word of God Act. 15. so 〈◊〉 proveth v. 7 8. 9. and James v. 15 16 c. maketh good 4 The efficient causes and agents in the question are 1. Church 〈◊〉 v. 6. Apostles and Elders 2. Church-officers conveened Church-wayes in a Church-body or societie v. 6. c. 15. and The Apostles and Elders came together in a Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which cur brethren acknowledgeth doth 1 Cor. 5. 4. note a formall Church-assembly to consider of this matter and â— 25. It seemed good to us being assembled with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very word Church is not wanting though with reverence of others it seemeth not to bee the multitude seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing so generall must have its signification from the action and end for which the meeting is intended as before I said as is cleare v. 22. It pleased the Apostles Elders and whole Church 5. The action they performe when they are met in a politicall body is to decide a Church-controversie that troubled many Churches Act. 15. 2. v. 23 24. 6 The end is the peace and edifying of the Churches as that the Churches of the Gentiles bee not troubled with needlesse ceremonies as James saith v. 19. and the good of the Churches v. 29. from which if you keepe your selves yee shall doe well c. 16. 4. And â—s they went through the cities they delivered them the Decrees to 〈◊〉 v. 5. so were the Churches established in the faith Consider 〈◊〉 is the happy end and fruit of this Synod The establishâ—â—â— of the Churches Therefore have our brethren without reason I speake with reverence of their learning and godlinese denied the word Church to bee given to a Synod or a meeting of Elders which to mee is cleare Act. 15. v. 6. The 〈◊〉 sending is the Eldership of Antioch the Church receiâ—â—â— v. 4. is the Eldership at Jerusalem and cannot conveniently bee exponed of the whole and numerous thousands that â—â—eâ—ed at Jerusalem the rebuking cannot then bee meerely â—â—â—â—inall by the power of the keyes of knowledge which is exercised by one nor are the Apostles and Elders here considered as meerely Preachers and Teachers in the Act of teacher for why then should they not bee formally a Church and a Church-assembly as our Brethren say if they bee an assembly meeting for preaching the Word for the exercise of the keyes of Knowledge in the hearing of a multitnde
hand in it 2. The formall acts of a politicall Congregation not fixed are one and the same in nature and essence with the formall Church-acts of a fixed Congregation For 1. the Word and Sacraments are one and the same 2. their acts of government in rebuking accusing and joynt consenting to deliver to Satan an incestuous man are one and the same whether the Congregation bee fixed or not fixed shew us a difference But it is said they are different in a politicall or in a Church-consideration 1. Because this determinate Congregation is to subject their consciences in the Lord to this fixed Eldership whom they have called and chosen to bee their Elders and not to the ministery of any others as 1 Thess. 5. 12. Know them that labour amongst you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not those who are over others and that are over you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and are over you in the Lord not over others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and admâ—nish you not others and 2. The Pastors are to feed such a flocke over which the holy Ghost hath set them Acts 20. 28. and they are to feede the flocke amongst them 1 Pet. 5. 2. not any other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore Pastors are fixed by the holy Ghost to a fixed congregation 3. Pastors are not rebuked by the Spirit of God for remisse exercise of jurisdiction and Church-power but over their owne fixed Congregation not because they doe not exercise their power over other Congregations over which they are not and for whose soules they do not watch as is evident in the severall rebukes tendered by Christ to every Angell or Eldership of the seven Churches in Asia Revel 2. c. 3. where every Angel and Church is rebuked for their owne omissions towards their owne fixed and particular flocks Answ. The places doe not come up to prove fixed Congregations in the Apostles times for 1. wee deny that the Church of Thessalonica was one single fixed Congregation or the Church of Ephesus either and farre lesse can the Churches of Pontus Galatia Cappadocia Asia and Bythinia to which Peter writeth and whose Elders 1 Pet. 5. 1. 2. hee exhorteth to feede the flock of God bee one fixed Congregation nor doe they prove that fixed Congregations were though I thinke it not unprobable that when Phebe Rom. 16. 1. is called a Deacâ—nisse of the Church which is at Cenchrea that there were fixed Congregations at that time but many things not without apparent strength of much probabilitie may bee said by the learned on the contrary 2. The Eldership of Ephesus I dare not call the Eldership of one Congregation farre lesse of one fixed Congregation and they are all commanded to feed the flocke over which the holy Ghost had set them and no other Church that is most true But how doe our brethren inferre a fixed Congregation at Ephesus from thence farre lesse I think can they in ferre that the formall Church-acts of a fixed and a not fixed Congregation are different in nature and therefore if we can show that in the Apostolick Churches they had many Congregations though not fixed under one common Eldership which did feed them in common with Word Sacraments and Discipline as is clearely proved then have wee a patterne of a Presbyteriall Church 3. The Elders of Ephesus and these Elders 1 Pet. 5. 1 2 3. had all of them a burden of the soules amongst them and over which the holy Ghost had set them and they had not a burden and charge in particular of others as watching in particular for the soules of others but how fixed Congregations are hence inferred I see not for I may have with other six Pastors a Pastorall burden and charge to watch for three Congregations according to my talent and strength though I bee not a fixed pastor to all the three collectively or to any fixed one distributively so as all the omissions of my six fellow-labourors shall bee laid to my charge in the Court of the Judge and Lord of all if I do what I am able which I demonstrate thus 1. That morall obligation of conscience which did obliege the Apostles as Pastors of the Christian world which was to bee converted is not temporary but perpetuall and morall and did obliege the Apostles as Christians Therefore this morall obligation did lie upon the Apostles to feed the Catholick fiocke of the whole Christian world over which the holy Ghost had set them just as the Elders of Ephesus Act. 20. 28. are commanded to feed the whole flock of God which is at Ephesus now I aske if every single Apostle is to make a reckoning to God for the soules of all the Christian world 2. If Peter must bee answerable to God because Paul by negligence should incurre the woe of not preaching the Gospell 1 Cor. 9. 16 3. If upon this morall ground of an obligation lying on the Apostles to feed the Catholick flock of the whole world amongst which they were for the most part by speciall commandement of Christ to preach to all nations Matth. 28. 19. to every creature Mark 16. v. 15. If I say the Apostles bee tied to plant Churches in such determinate quarters and fixed kingdomes of the habitable world and if the dividing of the world into twelve severall parts and large parishes to the twelve Apostles bee juris divini of divine institution I believe this can hardly bee proved by Gods Word 2. Where there bee six Elders in a Congregation supposed to bee independent every one of the six are oblieged in their place to feed the whole flocke over which the holy Ghost hath set them and that by the commandement of God Act. 20. 28. 29. 1 Pet. 5. 1. as our brethren teach but I hope by these places no humane logick would inferre nor could our brethrèn collect that 1. every one of these six should by divine institution bee set over each of them the sixt determinate and sixt part of that Congregation 2. That every one of the sixt were not to give a reckoning for the whole Congregation and did not watch for the whole Congregation according to his Talent 3. That one might not be accused even one Archippus possibly at Colosse Col. 4. 17 for his owne particular neglect to the whole flock though others were also joyned with Archippus who fulfilled their part of their ministery Col. 2. v. 5. yea we justly aske if all the Elders of Thyatira were guiltie of remisse discipline against the false Prophetesse Jezabell and if all the Church of Sardis did become sleepie and secure and had a name that they were living and yet were dead though the Eldership under the name of the Angel of the Church bee indefinitely rebuked Revel 2. 20. c. 3. 1 2 3. 4. yea it is like to mee that seeing the Lord Jesus commendeth the one for love service faith patience Revel 2. 19. and the other that c. 3. 4 they had a few names that had
of these congregations as where there is not a head of a Family and members there is not a Family and so you prove not Jerusalem a presbyteriall Church over many fixed and formed Churches as they are in Scotland and if the Apostles were pastors in a circular and fluid way to many congregations every one was a pastor to many congregations and so elected by many congregations which is absurd Ans. 1. Fixed or not fixed cannot vary the essence of the government 1. The Priests Levites and Prophets teaching in the wildernes from place to place and the people by war scattered to sundry Tribes doth not make these meetings not to be under the government of the great Sanedrim more then if the meeting made a fixed Synagogue divers members and dverso heads in one Family occasioned by death and pestilence diverse Souldiers and new Commanders in a Regiment diverse Inhabitants yea and weekly altered rulers and watchmen in a City doth not infer that that family Regiment and City is not under one government of the City one of the whole army and one parliamentary law of the whole kingdome no more then if all were fixed in members and heads 2. Churches their persecution may have both members and teachers removed to a corner and altered yet they remain the same single Congregation having the same government 3. Officiating in the same word seales censures by Peter to day and by Andrew to morrow though members also be changed is of the same species and nature even to the worlds and if we suppose the Church of Ierusalem to be one Congregation induring a patterne these sixteen hundred yeares members and officers must be often altered yet it is one Congregation in specie and one single Church in nature though not in number and the government not altered through the fluidity and alteration of members and officers as it is the same Parliament now which was in the raigne of King Iames though head and members be altered fluidity and alteration of rulers and members must be by reason of mortality accidentall to all incorporations and yet their government for all that doth remaine the same in nature if these same Lawes and Government in nature by these Lawes remaine CHAP. 4. SECT 5. Why we doe not admit the Members of the Churches of Old England to the Seales of the Covenant Quest. I. VVHether the Seales of the Covenant can be denyed to professors of approved piety because they are not members of a particular visible Church in the New Testament Our Brethren deny any Church Communion and the seales of the Covenant Baptisme to the children of Beleevers the Lords Supper to beleevers themselves who come to them from Old England because they be not members of the particular Congregation to which they come and because there is no visible Church in the New Testament but one particular Parish and all who are without a particular Parish are without the visible Church and so are not capable of either Church censures or the Seales of the Covenant because 〈◊〉 have right to the seales of the Covenant but onely this visible Church We hold all who professe faith in Christ to be members of the visible Church though they bee not members of a visible Congregation and that the seales of the Covenant should not be denyed to them And for more full clearing of the question let these considerations be observed First Dist. All beleevers as beleevers in foro Dei before God have right to the seales of the Covenant these to whom the Covenant and body of the Charter belongeth to these the seale belongeth but in foro Ecclesiastico and in an orderly Church-way the seales are not to be conferred by the Church upon persons because they beleeve but because they professe their beleeving therefore the Apostles never baptized Pagans but upon profession of their faith Second Dist. Faith in Christ truely giveth right to the seales of the Covenant and in Gods intention and decree called voluntas beneplaciti they belong onely to the invisible Church but the orderly way â—f the Churches giving the seales is because such a society is a professing or visible Church and orderly giving of the seales according to Gods approving will called voluntas signi revelata belongeth to the visible Church Third Dist. The Church may orderly and lawfully give the seales of the Covenant to those to whom the Covenant and promises of grace doth not belong in Gods decree of election Fourth Dist. The Church may lawfully adde to the Church visible such as God addeth not to the Church invisible as they may adde Simon Magus and the Church may lawfully cast out of the visible Church such as Christ hath not cast out of the invisible Church as the Church may excommunicate regenerate persons for scandalous sinnes Fift Dist. Then the regenerate excommunicated have right to the seales of the Covenant as they have to the Covenant and yet the Church doth lawfully debarre them hic nunc in such a scandalous case from the seales of the Covenant Wee hold that those who are not members of a particular Congregation may lawfully be admitted to the seales of the Covenant First Because those to whom the promises are made and professe the Covenant these should be baptized But men of approved piety are such though they be not members of a particular Parish The proposition is Peters argument Act. 2. 38. Secondly Those who are not Members of a particular Church may be visible professors and so members of a visible Church Ergo the seales of the Covenant belongeth to them Thirdly The contrary opinion hath no warrant in Gods Word Fourthly The Apostles required no more of those whom they baptized but profession of beleefe as Act. 10. 47. Can any forbid water that these should not be baptized who have received the Holy Ghost as well as we Act. 8. 37. If thou beleevest with all thy heart thou mayest he baptized no more is sought of the Jaylor Act. 16. 31. 34. The Authour saith To admit to the Seales of the Covenant is not an act of Christian liberty that every Christian may dispense to whom he pleaseth but an act of Church power given to the Ministers to dispense to those over whom the Holy Ghost hath made them overseers but we have no Ministeriall power over those of another Congregation and who are not members of a particular Congregation Answ. First To dispense the Seales to whom we please as if mens pleasure were a rule were licentiousnesse not Christian Liberty There may be a communion of benefits where there is no communion of punishment Beneficia sunt amplianda Secondly It is false that Pastors have no Ministeriall power over those who are not of their Congregation for if so all communion of Churches should fall for Letters of recommendation from other Churches whereof they are Members cannot make Pastors of New England to have a Ministeriall power over those of another
because their calling is ordinarily traffiquing and so not consistent with a membership in a setled congregation are they I say without not to be edified by the censures of the Church but left to the immediate judgement of God this is contrary to Gods Word and an insolent interpretation and I find iâ— not in your place of Amesius They reason from inconveniencies Hence say they Church assemblies shall be confused meetings if all out of Church membership â—e admitted Answ. If by confused meetings you meane meetings of sound beleevers and hypocrites then Christs Kingdome compared to a draw-net wherein are good and bad are confused meetings and unlawfull which none can say but Anabaptists But if you meane meetings of these of your owne Congregation and strangers of approved piety these are not confused meetings but you begge what is in question and utterly abolish all Communion of Churches They adde the Church shall endanger the propbaning of the Seales and want a speciall meanes whereby their grace and piety shall be disâ—erned if without respect of their Church estate men be admitted to the seales for their owne testimony is not enough also how can they be of approved piety who against light refuse to professe subjection to the Gospell by an orderly joyning themselves with some approved Church when they have opportunity seeing Church-fellowship is an action of piety required in the second Commandement and this meane of tryall hath beene so blessed that many approved men have beene after tryall found light to others and to their owne consciences Answ. Meanes of discovering sincerity or hypocrisie would be warranted by Gods word and meanes of eschewing the prophaning of the Seales also Simon Magus was not so tryed yea when Peter found him in the gall of bitternesse we sinde not that he cast him out of the visible Church in respect his sinne was not that publikely scandalous as to offend the whole Church 2. We grant that strangers are not rashly to be admitted to the Seales but you prove them not to be of approved piety because they will not sweare your Church-oath and your discipline as the onely true way and in so doing you say they refuse Church-fellowship commanded in the second Commandement but this is to be proved and not to be nakedly averred by you they beleeve and can give evidences of their beliefe so should by the word of God be admitted to the Seales Act. 10. 47. Act. 8. 37. Act. 16. 14 15. ver 31 32 33. 1 Cor. 11. 38. you deny them the Seales as iâ— they were dogges and unworthy prophaners of the Seales onely because they cannot sweare to your Church-government which you cannot prove from the word of God 3. You deny them to be of approved piety who will not joyne to an approved Church you meane your owne onely But you adde if they have opportunity but what if they want opportunity then the strong hand of God deharreth them their seed from the Seales of Grace now if any be to traffique by Seas and to travell to farre Countries in a lawfull calling he is legally uncleane and incapable of the Seales to himselfe or his seede for he cannot in Conscience and through necessity of his lawfull calling sweare your Church-oath for he must sweare to observe the manners of his fellow-members to edifie them by exhortation consolation rebuking to joyne himselfe in an eternall Covenant to that visible Church yea never to remove thence except the Congregation consent so your oath obligeth him to all these now this is impossible because of his lawfull calling and because he cannot be a Church-member for ever while he traffiqueth in his lawfull calling the comfort of the Lords supper is denyed to him and Baptisme to all his seede and that by a strong hand of providence without any fault in him shew us a warrant from the Law and the Testimony where any are to be debarred from the Seales of the Covenant and that ordinarily where sicknesse and some other Physicall impediments doth not occurre where there is no morall unworthinesse or guiltinesse in the persons debarred Will you debarre all from Church-comforts the presence of Christ in his Church the comfort of his walking beside the Candlestickes and his influence in the word Preached the power of the keyes the rebukes of the Saints their exhortation and private comforting of sinners the comforts of the Ordinances of Baptisme and the supper of the Lord because a strong hand of providence in a lawfull calling doth perpetually debarre them 4. You say your trying of Church-members is a meane blessed of God to try many mens sincerity I answer Unlawfull meanes as the persecution of Tyrants may have this successe what then is it a lawfull meane 2. I would Gods name were here spared it is not a meane blessed of God it chaseth away many from the net of the Gospell and the Pastorall care of the Shepheards and is not a conquering way to gaine Soules John Alasto say they in the dayes of Edward the sixth would bapize none but such as were members of that Church and therefore pâ—â—paned this question to the Fathers Are these infants that you 〈◊〉 the seede of this our Church that they may lawfully be Baplized Answ. John Alasto had reason because of some present abuse some indifferent Atheists infidels in heart refused to joyne to either Churches either Protestant or Papists and sought Baptismeto their children in either Churches as they might have it and therefore was that question proponed to the Fathers but it proveth not your point Alasto excluded the Children of Atheists who would joyne to no Church as his words cited beare Ergo approved Christians and their seede are to be excluded from the Seales of the Covenant How weake is your reasoning If the Rechabites say they the Posterity of Jethro shall live in the â—idst of the Common-wealth of Israel some of them prove true beleeters as Jonadab the sonne of Rechab yet if they shall refuse to take bold of the Covenant of Israel to become Prâ—selytes it is no sinne for Israel to withold the Passeover from them circumcision from their Children Answ. You might have proved your point a nearer way many legally uncleane and yet sound beleevers because of leprosie for no sinne were debarred from the Seales amongst the Jewes but have you any law to debarre any from the Seales of the Covenant of grace under the New Testament and that ordinarily for no sinne 2. Calvin thinketh their Vow not lawfull Bucanus Polyander and Willet think it the lawfull Vow of the Nazarites commanded Numb 6. What then If by Gods Law of the Nazarites they abstained from wine and the Passeover God is above his owne Law Ergo you may debarre men from the Seales under the New Testament for no sinne it doth not follow 3. How prove yee they abstained from the Passeover being so divine a Law might not their Vow suffer
to holy actions performed by Gods enemies nor is our externall communicating with them a saying Amen to the wicked manner of receiving the seales this is most unreasonable and cannot be proved by Gods word But Robinson will prove that in this place 2 Cor. 6. the Lord forbiddeth communion not onely with evill workes of wicked men but with their persons and that he commandeth a separation not onely reall but personall 1. Because saith he the Scripture hath reference to the yoaking of the unbeleevers in marriage as the occasion of spirituall idolatrous mixture which he reproveth now this joyning was not in an evill or unlawfull thing but with the wicked and unlawfull persons Answer If the man had formed a syllogisme it should be a crooked proportion if Paul allude to the marriage with insides then as we are not to joyne with Pagans in lawfull marriage so neither with scand â—â—ous Christians in lawfull worship This connexion is gratis said and we deny it But as we are not to marry with Pagans so not to sit in their Idoll-Temple and to be present in their Idoll-worship else we were not to admit them or their personall presence to the hearing of the word contrary to your selves and to 1 Cor. 14. 24 25. So if because we are not to marry with them we are not to be personally present with them at the receiving of the Sacrament neither at the hearing of the word nor are we to be baptized because Simâ—n Magus and many Hypocrites are baptized 3. Locall separation from Idoll-worship in the Idoll-Temple we teach as well as Robinson but what then he commandeth locall and personall separation from all the professors of the truth in the lawfull worship of God this we deny to follow 2. The very termes saith Robinson beleevers unbeleevers light darknesse Christ Belial doe import opposition not of things only but of persons also for things sake so the faithfull are called righteousnesse light and the ungody darknesse and so not onely their workes but their persons are called Answer 1. We deny not opposition of persons and separation locall from persons in Idoll-worship at an Idoll-Table but hence is not concluded personall separation from wicked men in the lawfull worship of God 2. This is for us we are to separate from the persons because the worship is unlawfull and Idoll-worship and therefore the contrary rather followeth iâ— the worship were lawfull we would not separate for remove the cause and the effect shall cease 3. The Apostle saith he forbiddeth all unlawfull communion in the place but there is an unlawfull communion of the faithfull with the wicked in things lawfull as with the excommunicated idolatrous 〈◊〉 or my other flagitious person in the Sacraments prayers and other religious exercises and the Iewes were to separate themselves 〈◊〉 from the manners of the Heâ—then but even from their â—ersâ—s â—zr 19. 1. 2. and 10. 2 3. Nehem. 9. 10. 28 30. And Paul 〈◊〉 the Corinthians 1 Cor. 5. for having fellowship not onely in â—â— persons inâ—est but with the incestuous person whom therefore they 〈◊〉 â—urge out and to put away from amongst themselves verse 5. â— 13. Answer It is true there is an unlawfull communion of the faithfull that is overseers and guides of the Church to whom God hath committed the keyes of the Kingdome of Heaven with excommunicated persons in that they retaine one worthy to be excommunicated in the bosome of the Church but communion with the Church in the holy things of God is not hence concluded to be unlawfull because the guides of the people communicate with that Church where the excommunicated person is suffered it is the sinne of the Church-guides that an excommunicated person is not cast out and that he is suffered to communicate at the Lords Table and to profane â— in not discerning the Lords body but it is not the sinne of either guides or the people to communicate at one Table with the excommunicated person or him that deserveth to be excommunicated for not casting out is one thing and to communicate with the excommunicated in the true visible Church is another thing the former is a sinne not to use the power that Christ hath given but to communicate with the excommunicated person is not a sinne but a remembring of the Lords death at Christs commandement for one sinne maketh not another sinne to be lawfull or to be no sinne to deliver one unto Satan is to debarre one from the Lords Supper and to repute him as a Publican and to judge him not worthy of the communion in the holy things of God with the Church but this is not to repute the Church or guides or members as Publicans and Heathens and as not worthy of Church-communion with the man who is cast out we see the Church of Corinth rebuked for not excommunicating the incestuous man but not forbidden to come and eate the Lords Supper with him and these who came and did eate their owne condemnationâ— 1 Cor. 11. yea they are commanded to come to the publike meeting Ergo it is one thing not to excommunicate the scandalous a sinne and another thing to communicate with the scandalous which is not a sinne directly nor forbidden at all Though Paul have an allusion to the Lords separating of the Jewes from all other people yet it followeth not that we are to separate from the wicked men and unrenewed professing the truth that way first because there was a typicall separation in marriage with Canaanites if the Jewes should marry with the Canaanites the marriage was null and the Moabites and Ammonites ought not to enter in the Temple 2. The Jewes are to separate from the manners of Heathen and from the persons of strange wives yea and to put their wives of the Canaanites after they had married them away from them in token of their repentanee because the marriage was not onely unlawfull but null as is cleare Ezra 9. 1 2 3. Nâ—hem 9. 1 2. And this was a peculiar Law binding the holy seed but doth not inferre the like separation of Christians for 1 Cor. 7. 11 12. it is not lawfull for a Christian to put away a Pagan wife or for the beleeving wife to forsake the Pagan husband and therefore that Jewish separation cannot inferre a separation from the persons and worship of unbeleevers and it is true that Paul commandeth to cast out the incestuous person and to separate him from the Church but it followeth not therefore the Church was to separate from the publike worship because he was not cast out 4. Saith Robinson the Apostle injâ—yneth such a separation at upon which a people is to be esteemed Gods people the Temple of the living God and may challenge his promise to be their God and to dwell amongst them and to walke there and as for the Temple the stoneâ— and timber thereof were separated from all the trees of the Forest and set together in comely
would plant the Lords vâ—neyard with such impes or gather unto the Church flagitious persons drunkards iâ—â—esâ—tous persons or such as denied the resurrection Answ. 1. Paul never insinuateth in one letter that these wicked persons marred the constitution and matter of the visible Church but onely that they marred the constitution of the invisible Church that being bought with a price they should give their bodies to harlotry and that in denying the resurrection they denyed the Scriptures and turned Epicures who said Let us â—aâ—e and drinke for to morrow we shall die but there is nothing to insinuate separation from the Church as false in the constitution 2. Paul doth not plant wicked men as impes in the Lords Vineyard they plant themselves in the roome of true members of the Church invisible and as the redeemed of God when they are not so indeed and this sort of planting is given improperly to the pastors But if you understand by planting the casting out of the draw-net of the word of the kingdome preached and the inviting of as many to come in as the Pastors doe finde Matth. 22. 9. 10. even good and bad this way it is the mouth of truth and not a prophane mouth that Pastors invite professors to come in and bee members of the visible Church though their act of inviting have no kindly influence in the hypocrisie of their profession who are invited To professe the truth is good and laudable and to deny it before men damnable and to invite men to this profession of the truth is good and laudable also And wisedome sendeth out her maidens and by them inviteth simple ones and fooles to professe the truth and to come to the visible Church Prov. 9. 4. Prov. 1. 20 21. but Pastors doe not plant drunkards and flagitious persons in the visible Church but the Apostolike Church calling to her communion Simon Magus Act. 8. but doth not plant them as hypocrites but as externall professors Mr. Coachman saith It is no wrong to leave the carnal multitude as it was no hurt to Jehosaphat when Elisha in his presence protested against Joram as one betwixt whom and God hee would not intercede Answ. Put case Jehosaphat be a Church visible worshipping God aright you wrong his societie if you leave the shepheards tents where Christ feedeth amongst the Lilies till the day breake because there bee foxes in these tents and wicked persons Is it not saith he sweeter to converse with the Godly then with the ungodly Is not the presence of faithfull Christians sweeter when one commeth to powre out his prayers and offer his oblation then the society of carnall men Answ. This will prove it is lawfull to separate from Pharisees preaching the truth in Moses his chaire the contrary whereof you were Sect. 4. Pag. 10. because it is sweeter to heare the word with the Godly then with the ungodly We have not found saith Coachman the honorable name of Christians or godly men given to liars swearers c. no comfort no priviledges belong to them in that state it belongeth not unto them but unto us to build the house of the Lord Ezra 4. 3. Answer Yea God bestoweth the priviledges of externall calling unto good and bad even to those who preferre their lusts to Christ Matth. 22. 9. Luk. 14. 17 18 19. 2. The place of Ezra is corrupted for those were the open adversaries of Judah and Benjamin v. 1. and were not the Church at all 3. Onely Pastors are publicke and authoritative builders of the Church not private Christians The wicked saith he have the things of this life above the godly Ergo they should not be invested in the highest prerogatives above the godly also it is a presumption to say to any carnall man This is the body of the Lord that was given for thee Answer It is the cry of a stone to reason thus this argument is as much against Gods providence as against us for God sendeth to Capernaum and Bethsaida the priviledge of Christs presence in preaching the Gospel and working miracles yet they are an unworthy people 2. Pastors of the separation give the body of Christ to lurking Hypocrites are they not herein presumptuous also They object To live in the want of any of Gods ordinances is not lawfull as Matth. 28. 20. 2 Chron. 30. 8. Cant. 1. 7. 8. so saith Robinson A man is not onely bound in his place to admonish his neighbour but also to see his place be such as be may admonish his brother a calling absolutely tying a man to the breach of any of Gods Commandements is unlawfull and to be forsaken Answ. Seeing affirmative precepts tye not ad semper and Christian prudence is to direct us here there be some in Church communion whom we cannot without palpable inconveniences rebuke The Ministers of New-England in their answer to the nâ— question say such as are not free servants or sonnes may stay in paroch Assemblies in Old England so as they partake of no corruptions and live not in the want of any ordinances they meane wanting the Lords Supper through their default now to separate from the Lords Supper because of the wickednesse of the fellow-worshippers is their default which is against Robinson yet we see not how masters or fathers should separate from Christs true Church more then servants or sonnes 2. Not to admonish in some cases is not a breach of a Commandement nor living besides scandalous persons in a Church or for any to abstaine from the seales because such be in the Church except we would goe out of the world for Robinson presseth alwayes personall separation no lesse then Church separation Robinson There is the same proportion of one member sinning of a few of many of a whole Church now if one brother sinne and will not be reclaimed he is no longer to be reputed a brother but a heathen Ergo so are we to deale with a Church though there be a different order the multitude of sinners doe no wayes extenuate the sinne Answ. 1. Then may a whole Church by this reason be excommunicated which our brethren deny 2. There is the same proportion to be kept when one sinneth and when a whole Church sinneth but by observing due order one may admonish a private brother but not any one or many private persons may admonish and proceed after our Saviours order against a whole Church in a Church way in respect they are still inferiour to a whole Church sister Churches and Synods are to keepe this order with one particular Church that is incorrigible for private persons have relation of brotherhood to private persons and the relation is private and Churches have Church relation to Churches and the relation is publike Nor are whole Churches to be excommunicated while God first remove the Candlesticke as we see in Rome and the seven Churches in Asia 2. It is considerable 1. If the whole Church be obstinate and incorrigible or some few or
required no calling of the Church to make one a Lawfull minisâ—er And your Arguments they have and you have their Arguments to evert all ministerie and order of calling of pastors so teach the Arminians and so Episcopius disp 26. thes 4. 5. Necessitatem missionis jam cessare dicendum est ac pâ—inde fas licitumve esse homini Christianâ— non tantum in magno necessitatis casu aut in enormi ecclesiae defectione sed quovis etiam tempore vâ—rbum divinum docere si ad docendum sit idoneus qui doari vâ—lunt id serio obnixè postulant So doe the Socinians Aâ— lr Roddeccius in not is in lib. Smiglecii pag. 3. Confitemur olim â—â—lâ—sie ministros vocari potuisse imo vocatos fuisse nunc etiam vocâ—ri posse in vero id quod olim factum est hodie fieri potest ad mâ—nus ministrorum requiratur hoc vere perpetuo quaeritur Catâ—ch siâ— Raccoviensis cap. 11. 305. 306. Cum per hujusmodi ex praesâ—ripto Apostolicae doctrinae constituuntur in his duabus rebus praest â—ut vitae innocontiâ ad docendum aptitudine propter ejusmodi constitutionem apud omnes authoritatem suam merito in venire debent Smaleius in refut thes D. Frantzii parte 2. disp 4. pag. 377. Hoc enim in questione est an hujusmodi constitutio sit prorsus necessaria ad constituendum verbi dei ministrum hoc autem nos negamus nihil enim tale quod caput reiest in descriptione eorum quae ad episcopum constituendum requiritur nec uspiam judicatum vel levissime videmus cum qui talis sit postea vocari mittiab aliquo debere imo posse aliquem per se munus tale concupiscere vel affâ—ctare manifeste scriptum legimus Theoph. Nicolaid in refut tract de miss ministrorum cap. 10. pag. 80 87. 88. Munus docendi non tam est honos quam labor laborem autem semper sumere liâ—et hâ—ores non item pag. 91. Docet Paulus rectâ— id fieri posse unumquâ—mque munus docendi aggredi mâ—do ad id aptus sit quod aggredi cogitat vel cupit Quest. II. Whether or not all gifted persons may preach the Word of God publikely and ordinarily for the gathering in of soules to Christ though they be destitute of all officiall authoritie or Church calling to that ministery Our brethren hold all gifted persons not in office may ordinarily preach publikely So teach Mr. Robinson in a Treatise intituled The peoples ple t for prophecying the Arguments of which booke I shall shortly discusse Hence these considerations 1. Distinct. There is one power of publike preaching in a Church not constitute and another in a Church constitute gifted persons in extraordinary cases where a Church is not planted may publikely preach but the case is otherwise in a Church constituted 2. Distinct. Pastors not onely as gifted men but as Pastors are â—illed of God for the conversion of soules and the visible Church is Christs visible kingdome and visible society to make persons members of the invisible Church of the first borne 3. Dist. Publike preaching as it is the ordinary meane of saving such as beleeve is proper and peculiar to the Church both subjectively as being onely in the Church and objectively as being onely exercised on the Church members perse but upon Pâ—gans by accident 4. Dist. There is a call to an habituall and ordinary propheâ—ying here is required not onely a calling by gifts but also a collation of authoritie to the office either immediately by God or mediately by the Church and there is a call to some particular or occasionall acts of exhorting as the Martyrs and Stephen are called to give consession of their faith and a King in battell to exhort his army or a Prince his Subjects to piety and to this latter there is no other call required but the place and profession of the exhorter though hee bee not by office a Pastor 5. Dist. There is a formall calling of the Church as the laying on of the hands of the Elders and a virtuall and interpretative calling or tacite approbation of the Church when learned men of eminent gifts not in office do write Commentaries Sermons on Canonick Scriptures and tractates resuting heresies to this the tacite approbation of the Church is required but these have not ordinary pastorall care nor are they the ordinary converters of soules to Christ as the pretended Prophets of Separatists are 6. Dist. Gifted Christians may occasionally admonish warne rebuke and exhort one another 1. privately 2. without any Pastorall care of soules as they are a Church but onely as they occasionally converse with them 3. Excommuni officio charitatis by the Law of nature charitie tying one member to helpe another 4. Not authoritatively by speciall office but all authoritie here is from the word occasionally spoken The Pastor is to preach 1. Publikely 2. To the Church as the Church 3. With a pastorall obligation to all alike whether he converse daily with them or not 4. Not onely by the tie of common Charitie but by a vertue of a speciall office 5. With authority both objective from the word and officiall from his charge 6. And is obliâ—ged to separate himselfe for this charge allanerly as a watchman who must give an account in a speciall manner to Jesus Christ. Our brethren hold that the ordinary and established way in the Church of Christ to the end of the world is that all that are converted are made fit materialls for the visible Church by private Christians as gifted of God to preach publikely and to gather a true Church to Christ. 2. That none unconverted as they are such are under any pastorall care of Christs officers 3. That Pastors as Pastors doe convert none but onely confirme those who are already converted and that if Pastors shall convert any to Christ it is by accident as we say with Aristotle Musicus curat aegrotum a Musician cureth a sick man which he doth no wayes as a musician for Pastors doe convert as gifted persons and not as Pastors and conversion of soules is no proper Church-worke but accidentall to Pastors But that none can take on him lawfully to preach the Word publikely in the established and ordinarily approved way of Christ for the conversion of soules but he who is not only gifted but also called thereunto by God and his Church I prove 1. Argum. If faith come ordinarily by hearing a Pastor sent of God and such Pastors as are called messengers with good newes and watchmen not onely gifted but also instructed with authority of office then are not gifted persons because gifted called of God to be ordinary converters of soules But the former is true Rom. 10. 14. for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of these the Prophet saith Isa. 52. 8. Thy watchmen shall lift up the voyce And it is thus confirmed That Gospel which is the power
and Jeremiah had prophecied yet not being sent of God they should have beene false Prophets and after the Spirit is entered unto Ezecbiel ch 2. 2. and so he is gifted yet is there another sending v. 3. then said the Lord unto me c. And might I pray you Baruch have preached all his Master Jeremiahs Prophecies But I thinke that should not have made him a Prophet yea and Christ in whom was all fulnesse of gifts and grace Job 1. 16. Col. 2. 9. yet tooke not on him to be a Priest of the New Testament till he was called of God as Aaron Heb. 5. 4 5. Job 1. 18. and Calvin Musculus Gualter expone the Prophets and Pastors prophecying peace Isa. 52. to be the Prophets who not onely were gifted to preach but sent with speciall authority to prophecie the peoples deliverance out of Babylon And lastly by this also have the gifted Prophets a calling of God to administrate the Sacraments because if to be gifted be to be sent of God certainly they are gifted to administrate the Sacraments no lesse then to preach and so saith the Arminians with their Socinians as Socinus and Smalcius If they say Christ requireth a particular Minister to the Sacraments but not so to the word I answer to pastorall preaching he requireth also a peculiar minister as our brethren teach from Act. 20. 28. 1 Pet. 5 4. 5. but to teaching by vertue of a gift any gifted man is sufficient the same distinction may as well hold that there is a pastorall administration of the Sacraments and a common administration of them by vertue of a gift yea and Gerardus observeth well that to the calling of the ministery belongeth the administration of the Sacraments as a speciall part thereof 1 Cor. 12. 29. Ephes. 4. 11. Jam. 3. 1. 7. yea and if ministers bee stewards 1 Cor. 4. 12. are they not dispensators of the Sacraments by their office as of the Word 5. Robinson giveth for shame a sort of calling to the unofficed Prophets to wit that the Church requireth them if they have a word of exhortation to speake on as Act. 13. But 1. not his Church but the rulers required Paul and Barnabas to speake 2. The Rulers knew them to be Apostles and Pastors by office for there were Prophets there Chap. 14. 1. but the Apostles would have none to preach as Pastors by office but such as are proved and authorized by the Elders 1 Tim. 3. 10. ch 4. 14. 1 Tim. 5. 22. 2 Tim. 2. 2 3. 3. This calling of the Church is onely for orders cause in the constitute Church but a thing not necessary by divine institution and so the Socinians So Smalcius teach us that the Churches sending and calling in the Apostolick Church was a custome 〈◊〉 decorum arbitramur saith Smalcius u◠id observaretur and and so saith Andr. Raddecius and the Arminians have also the same distinction But this place approveth not that every by person so to speake might preach in the Jewes Synagogues 2. Argum. If Christ ascending on high led captivitie captive and gave gifts unto men some to be Apostles and some Pastors and Doctors and that for the gathering of Christs body and if some not all are Prophets 1 Cor. 12. 29. then hath God appointed Pastors in office to bee the ordinary gatherers of soules in to Jesus Christ and if this bee not said when hee ascended on high hee made all private Christians de jure preachers to edifie publikely the whole Church and if any bee not gifted it is their owne fault for they are obliged to bee such 3. Argum. He who Matth. 10. 42. contradistinguisheth the prophet and the righteous man as different persons and having different rewards he doth not acknowledge a righteous man to be a Prophet hoc ipso because he is a righteous man But Christ doth contradistinguish them v. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Ergo Christ acknowledgeth them to differ Now if a righteous man hoc ipso because hee is a righteous man and a member of the Church should exercise these same specifice acts with a Prophet that is if hee should publikely preach to convert soules he should by this place bee a Prophet and the reward of a Prophet should be given to the receiver of the righteous man yea and more then the reward of a Prophet in respect he is both a righteous man and a Prophet 4. To all Prophets a speciall promise of Gods assistance and presence is made in the word as Jerem. 1. 18 19. Matth. 28. 20 Luk. 21. Verse 14. 15. Act. 9. Verse 17. But to these who are not prophets by office there is no such promise in the word Ergo 5. All that are sent of God as ordinary converters of soules from the kingdome of darkenesse to the kingdome of Jesus Christ must seeke out fit words as the Preacher did Eccles. 12. 11. 12. hee must convince and judge the hearer and make manifest the secrets of the heart as 1 Cor. 14. 24 25. he must cut the word aright as a Timothy 2 Tim. 2 15. he must give every one of the house meate in due season Matth. 24. 46. he must know and try the wayes of the people Jerem. 11. 18. When he seeth the sword comming he must warne the wicked to turne from his evill way Ezech. 3. 18 19. Hee must watch for soules as one who is to give an account Heb. 13. 17. Hee must exhort the people to bee reconciled to God and this hee must pray and request in Christs stead 2 Cor. 5. 20. And hee must give himselfe wholly to reading 1 Tim. 4. 15 16. And not intangle himselfe with any 〈◊〉 calling 2 Tim. 2. 4. All these cannot be done by Prophets not in office And all these are duties of Pastors in office and to ty private Christians who are commanded to attend their owne callings were unreasonable and repugnant to the Word of God The proposition is cleare no man can preach but hee who must give himselfe to reading and must watch and speake to the present case of the hearers but especially such Preachers as are the onely ordinary converters of soules to Christ must give warning that the unrighteous die not in his sinne now to say that all these were duties incumbent to merchants artificers fashioners carpenters cloathiers were to mocke the word of God and to say these and these onely were the gatherers of a Church and Kingdome to Christ were unknowne Divinity 6. All Prophets are set downe in Christs roll of lawfull officers 2. The rules and canons for the right exercise of their ministery is set downe especially seeing these pretended prophets are presumed to be the greatest part of the visible Church 3. The onely ordinary gainers of
that Ezra the Scribe Nehem. 8. and the Levites Chap. 8. 〈◊〉 9. which Robinson citeth without warrant did instruct and â—each the people Robinson And if it were not saith he the received order in Israel of old for men out of office to speake and teach in publicke how did Scribes Pharisees and Lawyers teach publickly among the Jewes of whom yet many were not Levites or Churchmen but indifferently of any tribe Phil. 3. 5. and how was Iesus admitted to dispute in the Temple with the Doctors Luk. 2. 46. and to preach in the Synagogues Matth. 9. 35. Luk. 4. 16 17. and how were Paul and Barnabas desired if they had any word of exhortation to say on Act. 13. 14. 15. For the rulers acknowledged Christ and Paul for no extraordinary Praphets but onely admitted them to the use of their gifts Answ. 1. It is great ignorance if you thinke Scribes Pharisees and expounders of the Law were not Prophets because they were not of the Tribe of Levi for Priests behooved onely to bee of the Tribe of Levi but Prophets as Ieremiah and others were extraordinarily raised up of God out of any tribe as Calvin well observeth and all versed in Scripture and that they were teachers in office is cleare Matth. 23. 2. They sit in Moses his chaire v. 13. 14. c. and the office of teaching though abused is also ascribed by Christ to the expounders of the Law Luk. 11. 46. and what is said of Pharisees in taking away the key of knowledge is said of them v. 52. 2. Christs asking of questions and that when hee was 12. yeares of age all wondering at his learning Luk. 2. 42. was no act of prophecying and granting it had beene the practise of the Iewish Church to admit a child of twelve yeares to preach in the Temple and to admit hand over head tradesmen and all to prophecy in the Temple it is an Argument from their corrupt practise à facto ad jus and no more a rule for the preaching of fashioners cloathiers mariners in the Temple then the Jewes their taking up stones in the Temple to stone Christ and it is knowne that Christ did not publickly prophesie in the Synagogues till he was baptized as all the learned thinke and while his name and fame spread abroad that a great Prophet was arisen Luk. 3. 21 22 23. Luk. 4. 14 15 16. Yea and the Pharisees knew him to be a teacher sent of God Ioh. 3. 2. And all the people tooke him to be a Prophet and therefore the rulers feared to apprehend him and his doctrine and miracles got him the name of a Prophet sent of God and Paul and Barnabas were known to be teachers in office else the rulers would not have desired a word of exhortation for they did not invite strangers promiscuously to prophesie and this you onely say but doe not prove and is more for us nor against us Robinson alleadgeth a place out of Ieremiah 50. 3. 4. where it is said That Israel and Iudah in a spirituall conference shall incourage â—â—â— another as Calvin saith to repentance and to joyne themselves to the true Church which is nothing for publicke prophecying for thus much private Christians yea all that feare God women not excepted may doe in Christian conference as is cleare Zach. 8. 21. Mal. 3. 16. Psal. 42. 4. Esa. 2. 1 2 3. Heb. 3. 13. Heb. 10. 23 24 25. The fourth place which he bringeth is Matth. 10. v. 1. â— 6. Christ sent out the twelve Disciples to preach the Kingdome of â—eaven to the lost sheepe of the house of Israel but they were not Apostles or Preachers in office till his resurrection but onely Apostles elect as you say the major elect For 1. they received not commission till after Christs resurrection Ioh. 20. 22. 23. Matth. 28. 19 20. 2. The least in the kingdome of God is greater then Iohn Baptist for the Christian Church began not properly till his resurrection and the Apostles being members of the Church of the New Testament they could not be Apostles in office before Christs death except an adjunct be before the subject and an officer before the incorporation whereof he is an officer 3. They were ignorant of many mysteries of Christ his death resurrection nature of his Kingdome Matth. 20. c. which was unbeseeming Apostolick dignitie to the which the highest degree if infallible revelation was requisite 4. How did they returne as non-residents to remaine with Christ till his death 5. Ephes. 4. 11. Christ till he ascended on high and not till then gave some to be Apostles c. Hence it must follow that the Disciples were Prophets not in office and so did preach all this time Answer 1. I answer these frivolous reasons 2. I prove they were Apostles or at least Prophets in office before Christs death and resurrection And 1. They received not ample and largest commission to go and preach to all nations before Christs resurrection Matth. 28. 19. that is true but what then Therefore they received no commission as Pastors in office to preach to Israel not to the Gentiles or Samaritans it no wayes followeth yea the contrary a calling to a Pastorall charge they had Matth. 10. 5. These twelve did Iesus send out and commanded them saying Goe c. And these directions and canons which concerne watchmen 1 Tim. 3. are fully set downe Matth. 10. when they receive both gifts v. 1. and authoritie and a calling v. 5. and speciall instructions v. 7 8 9 10. how they should discharge and acquit themselves in their ministery the like whereof is never given to lay-Prophets I must crave leave to use this word To the 2. I answer That it is false that Christ died and lived a member of the Iewish Church onely he received the Sacrament of baptisme as a member of the Christian Church as hee was circumcised and keeped the Law of Moses to testifie hee was a member of Jewish Church and it became him to bee a member of both Churches who was to make of two one people Ephes. 2. 15. And it is false that the Apostles were adjuncts of the Christian Church as Apostles invested in their full Apostolike dignity to preach to all the world they were parts and members not adjuncts of the Catholick visible Church of Christians when Pastors are called adjuncts of the visible Church it is cleare that they are made but accidents of the visible Church so that the Ministery is not simply necessary to the visible Church which is the wicked doctrin of Arminians Episcopius Socinus Nicolaides the Anabaptists taught the same as saith Gastiâ—s But though the Apostles as invested with full Apostolick authority be members of the Christian Church and the New Ierusalem bee founded upon their doctrine Ephes. 2. 20. Revel 21. 14. yet this hindereth not but as called Apostles and officers limited to preach to losed Israel onely
Matth. 10. 5 6 7. they were members of the Jewish Church and called Apostles To the 3. I answer ignorance of fundamentall points not fully proposed and revealed if there bee a gratious disposition of saving faith to beleeve these when they shall be revealed such was as in the Lords Disciples Matth. 16. 16 17. Luk. 12. 32. Luk. 22. 28 29. may well stand with the dignitie of young and as yet limited Apostles Matth. 10. 5 6 7. who had not yet received the holy Ghost in that measure Act. 1. 8 9. that was requisite for Apostles in their full Apostolicke charge and made infallible pen-men of Canonick Scriptures sent to preach to all the world To the 4. I answer They were not non-residents because they returned to reside with Christ after they had casten out devils Ioh. 4. 1 2. which your lay-Prophets by your owne confession cannot lawfully doe not to bee idle but to learne more and to be eye and care witnesses of the doctrine life death resurrection and ascension to glory of Christ 2 Pet. 1. 16 17 18. 1 Joh. 1. 1 2 3. Matth. 26. 37 38 39. Luk. 24. 50 51 52. Joh. 20. 19 20. Act. 4. 20. which was necessary that they might preach these things to the world Nor is a Pastor in his studie attending reading as 1 Tim. 3. 15 16. though he be not then teaching a non-resident To the 5. I say when Christ ascended unto heaven Ephes. 4. 11. He gave some to bee Apostles c. but that gifting of Apostles is not to restrict the institution of Apostles to the precise time of his ascension for you grant that after the Lords resurrection and before his ascension they were ordained Apostles Matth. 28. 19. Joh. 20. 23. but the full sending of the holy Spirit to Apostles Evangelists Pastors and Teachers is ascribed to his ascension as a speciall fruite of his ascension Act. 1. 8 9. Joh. 16. v. 7 8 9. and therefore is their sending called an effect of the holy Spirit For the second point Giving and not granting that the Apostles were not Apostles till after the resurrection yet will it not follow that they were lay-Prophets or Prophets out of office for they might have beene Pastors in office though not Apostles in office for there were beside these others in the Jewish Church else where were Scribes Pharisees Lawyers Doctors all sitters in Moses his chaire They were not Apostles sure what were they then all teachers out of office No If then I prove that the Apostles were teachers in office though it were granted that they were not Apostles as in the fulnesse and plenitude thereof they were not till Christ arose from the dead I prove as much as taketh this argument for lay-prophets out of their hands But that they were not non-officed teachers but called Apostles or Pastors I prove 1. Argum. Judas was chosen one of the twelve and an Apostle Ergo farre more were the rest I prove the Antecedent 1. Act. 20. Let another take his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his charge 2. v. 17. He took part with us say they in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this ministery 3. Matthias v. 25. was chosen in that place and Apostleship from which Judas fell Now Lay-Prophets have no officiall Episcopacie no Ministery nor can any chosen in their place said to bee chosen to an Apostleship Ioh. 6. 7. Have not I chosen you twelve this choosing was to an Embassage saith Cyrill Augustine Euthymius and all our Divines with them 2. Matth. 10. 2. These are the names of the twelve Apostles v. 5. he send them What power he giveth to them in respect of al the world to remit and retaine sinnes Iob. 20. that hee giveth to them toward the house of Israel v. 11 12 13. under the name of offered peace Magis minus non variant speciem Mark 13. 14. Mark 3. 14. hee ordained twelve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee made twelve to be with him which he might send to preach Luk. 9. 1. and he called the twelve and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be sent them hee tooke them from their fishing and made them fishers of men and Matth. 10. 10. hee calleth them workmen worthy of their hire private Prophets are not gifted nor sent nor taken from their callings nor are they workmen deserving stipend for that is due to Prophets by office 1 Cor. 9. 13. 14. Gal. 6. 6. 1 Tim. 5. 17. 3. Those who have power to dispense the seales of grace and to baptize are not private or unofficed Prophets but sent of God and in office as Matth. 28. 19. 1 Cor. 1. 17. and Robinson granteth this and so doe Separatists teach But the Disciples of Christ before his resurrection baptized Ioh. 4. 2. 4. Those who were witnesses of the life miracles doctrine of Christ and preached the same and confirmed it by miracles were pastors 5. Those who were twelve selected men chosen Luk. 6. 13. named Apostles Mark 9. 35. Mark 10. 32. Luk. 8. 1. to whom the keyes of the kingdome were given Matth. 18. 17 18 19. Matth. 16. 19. are not unofficed men 6. This is a Popish opinion and to be suspected for Papists to advance Peter to a Popedome will have him no Apostle while after the resurrection for Bellarmine saith Imposition of hands is essentiall to holy orders and that the Apostle ordained no Presbyters while Christ was risen and made the Apostles and gave them the holy Spirit The Councell of Trent hinteth at the same opinion Bellarmine saith the Apostles were made Priests at the last Supper to sacrifice Christs body but not Presbyters till after that when they received the holy Ghost and Cardinall Hosius Martinus Ledesma Petrus a Soto say the Disciples are made Apostles Ioh. 21. Toletus saith they had power before this time to preach but not to forgive sinnes in the Sacrament of pennance while now And Cardinall Cajetan saith here was first the Sacrament of pennance ordained and it is true Cyrillus and Chrysostome say that Iohn 21. Soli sacerdotes onely Pastors by this place have power to forgive sinnes but not by this place onely for they say that Matth. 16. power is given Joannes de Lugo the Popes Professor at Rome teach that Joh. 21. the Apostles first received this power And jayne with him Suarez Thomas Sanchez Aegidius Coniuk and Vasquez though as good as they say the contrary as Panormitanus a late Schooleman Avila and Sylvester and John Bishop of Rochester writing against Papists and their Popes power of dethroning Kings saith how could the Apostles who are examples of good order preach and baptize if they were meere Layicks and not Pastors while after Christ was arisen from the dead Robinson citeth Luk. 8. 39. Christ biddeth the dispossessed man gâ—shew what great things the Lord had done for him and hee went and preached it now
or any where in the which all the people did actually judge rule and command and so was meerely popular But the Word of God giveth a reall superiority to the Pastors and Church guides over the people in the Lord as Jer. 1. 10. So I have set thee this day over the Nations and over the Kingdomes to roote out and to pull downe and to destroy and to throw down to build and to plant here is a reall authority given to Jeremiah onely by his office of his prophecying without any power of the seales or sacrificing or judging or governing which was the part of the Tribe of Levi of which Tribe Jeremiah was not Matth. 10. v. 40. He who receiveth you receiveth me Luke 10. 16. He that heareth you heareth me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me John 13. 20. 2 Cor. 10. 8. For though I should boast something of the authority which the Lord hath given us for edisication and not for your destruction I should not be ashamed 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ and of the Stewards of the mysteries of God John 20. 23. Whose soever sinnes yee remit they are remitted and whose sinnes yee retaine they are retained 2 Cor. 5. 18. And he hath given to us the word of reconciliation 20. Now then wee are Ambassadours for Christ 1 Cor. 12. 28. And God hath set some in the Church first Apostles secondly Prophets c. Eph. 4. 11. And he gave some Apostles c. 1 Thes. 5. 12. And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you Heb. 13. 17. Obey them that have the rule over you and submit your selves for they watch for your soules as they that must give an account Acts 20. 28. Take heed therefore unto your selves and to all the flocke over which the Lord hath made you Overseers to feed the Church of God which he hath purchased with his owne bloud 1 Pet. 5. 2. Feed the flock of God which is among you taking the over-sight thereof not by constraint c. 1 Tim. 3. 2. A Bishop then must be blamelesse c. 4. One that ruleth well his owne house c. 1 Tim. 5. 17. Let the Elders that rule well be counted worthy of double honour v. 21. 28. 2 Tim. 2. v. 1 2 3 4 5 6 7. Tit. 1. 9 10 11. 2. The Lord in his house putteth a difference betwixt the Feeders and the flocke the Governours and the governed those who are over the people in the Lord and those who are under them in the Lord the Overseers and Watchmen and the City over which they watch the Stewards and the family therefore there must be a peculiar authority in those who are Elders 3. The flock is to obey heare follow in the Lord to have the Elders in high estimation to submit to their doctrine to receive them as Christ Ergo some authority they must have 4. The Lord hath given to them an over-sight Act. 20. 28. and hath committed to them a ministery 2 Cor. 5. 15. hath put them in his worke and ministery 1 Tim. 1. 12. 5. God will seeke an account of the bloud of the lost at their hand Ezech. 3. 20. Heb. 13. 17. and God giveth a reward for the discharge of their office 1 Pet. 5. 4. 2 Tim. 4 8 Matth. 24. v. 45. 46. Ergo they must have a place of authority over the people which the people have not 6. The proportion betwixt the priesthood in the Old Testament and the ministery of reconciliation which is more excellent and glorious 2 Cor. 3. 7 8. requireth the same Now the Lord in a peculiar manner choosed the Tribe of Levi Deut. 33. 8 9. Esay 52. 11. Num. 3. 12. v. 45. ch 8. v. 6. Separate the Levites to me ch 18. 23. Josh. 3. 3. 1 Chron. 15. 2. Josh. 14. 3. 8. But let our Author speake what peculiar authority or what singular acts of authority are due to the Elders above the people The Church saith he exerciseth severall acts of authoritie over the Elders 1. In calling and electing them to office and ordaining them in defect of the Presbytery I answer 1. Calling and electing are not to be confounded electing is no act of authority but that the people calleth and ordaineth the Elders wanteth example in the word of God and therefore the Author addeth that the people ordaineth the Elders in defect of their Presbytery that is where there is no Presbytery then in case of extraordinary necessitie and where the Church is not constituted they are to ordaine the Elders but in a Constitute Church the power of ordination is in the Presbytery Ergo ordinarily the people doe not exercise this authoritie over the Elders 2. The Church of beleevers saith the Author sendeth forth the Elders for the publick service of the Church as the whole Church of Jerusalem sent forth chosen Ministers with letters of instruction to Antioch and to other Churches Act. 15. 22. Now the Ambassadour is not greater then he that sent him but usually inferiour Joh. 13. 16. Answ. 1. I deny not but a Church of beleevers in the least Congregation is greater then any Pastor or number of Pastors as they are such for the Pastors are servants for the Church and meanes for the end and lesse and inferior in respect of Christian dignity but this is not the point wee doe not now dispute of Christian dignitie one redeemed soule in that respect is of more worth then a thousand Pastors as they are but meere Pastors but because the Church sendeth the Elders the Elders are a part and a great part of the visible Church which also send themselves but it proveth not the Peoples Church authority as they are contradistinguished from Elders to be superior and above the authority of Elders for here the comparison must not be betwixt one or two Elders and the Church including all the people and the rest of the Elders but the comparison is betwixt spece and spece the office and dignitie and authoritie of the Elders as Elders and the people as people and the Church of Jerusalem was not a Parishionall but a Presbyteriall Church consisting of many Elders and Congregations now we deny not two Elders to be inferior in authoritie to the whole Colledge of Elders and people and so there is no authoritie of the people above the Elders from this proved 2. Morton answereth Papists in the like argument that sending proveth onely that those who are sent are not superiors to those who sent them for the Father sent his Sonne into the world 3. Saith the Author if an Elder or a whole Eldership erre the Church may call him or them to account and in case of obstinacie excommunicate them for it is not reason that Elders should want the medicine of excommunication to save their soules
Nazianzen which is not against their authoritie and true fulnesse and he speaketh of the councells of his time and it is not to bee denyed but Panormitan saith well dictum unius privati est praeferendum dicto papae si ille moveretur melioribus rationibus veteris novi Testamenti and Augustine saith latter councells may correct older councells and Petrus de Monte under Eugenius complained that there was no godly and learned Bishops in his time to determine truth in a Synod when Doctors Professors Bishops and all have sworne obedience to the Pope to their Occumenick councells and to the wicked decrees of the councell of Trent as the Bull of Pius the fourth requireth But before I say any thing of the second question anent the magistrates power I shall close the other wayes of communion of sister Churches CHAP. 6. SECT 5. Three other wayes of communion of sister Churches A Fift way of communion saith the author is by helping and contributing to sister Churches Prophets and Teachers when they are in scarstie as Act. 11. 29. Rom. 15. 25. 26. Ans. This way of communion we acknowledg but we see not how this communion can stand wiâ—hout the authoritie of Synods if Churches bee not united in one visible body they cannot authoritatively send helpe of teachers one to another and this is a direct acknowledgement of a visible union of more Churches in one visible body for the Church of Jerusalem authoritatively sent Pastors Paul and Barnabas as Pastors to the Gentiles you will have them sent as gifted men and that they are not Pastors while they bee ordained and chosen by these Churches to which they goe A sixt way of communion saith hee is by admonition if a sister Church or any member thereof bee scandalous wee are then to send Elders to warn them to call Archippus or any other Elder to take beed to do their dutie if the Elders or Church bee remisse in consuring wee are to take the helpe of two or three Churches moe if yet that Church â—eare not wee are to tell a Congregation of Churches together or if the offence bee weightie wee are to withdraw the right hand of fellowship from such a Church and to forbeare all such sort of exercise of mutuall brotherly communion with them which all the Churches of Christ are to walke in one towards another Answ. You acknowledge that same order which Christ commandeth Matth. 18. to gaine a brother is to bee kept in the gaining of scandalous Churches But 1. What warrant have you of the two first steps of Christs order against scandalous Churches and to omit the third judiciall and authoritative way when sister Churches turne obstinate Christs order for gaining the scandalous is as necessary in the third as in the former two 2. Why doe you allow the third in a sort for if the sister Church will not bee admonished you will have her rebuked before moe sister Churches that are conveened that is before a Synod is it because you thinke there is more authority in a Synod then in one sister Church then you thinke there is authoritie in a Synod for by good Logick wee may inferre the positive degree from the comparative and there is no other reason why the matter should come before a Synod for all in a Synod wanteth authority and power to censure as you thinke yet to complaine to a Synod is an acknowledgement of the authoritie of a Synod as Christs order saith Matth. 18. 17. If hee neglect to heare them tell it to the Church 3. What is the withdrawing of brotherly communion from obstinate sister Churches but as Amesius saith well excommunication by proportion and analogie Ergo say I in this a Synod hath a Synodicall authoritie over the Churches within the bounds of the Synod by proportion for who can inflict a punishment of a Church censure by proportion answerable to excommunication but a Church or a Synodicall meeting which hath the power of the Church by proportion Amesius would prove that a particular Church cannot bee excommunicated because a Church cannot bee cast out of communion with it selfe for then she should bee cast out of herselfe But this argument with reverence of so learned and godly a man proveth onely that a particular Church cannot excommunicate herselfe which I grant but it concludeth not but a particular obstinate Church may bee excommunicated out of the societie of all sister Churches who meeting in a Synod in the name of Jesus Christ have power to save the spirits of sister Churches in the day of the Lord and are to edifie them by counsell and rebuking as the Author granteth and why not by an authoritative declaring that they will have no communion with such an obstinate sister or rather daughter Church Wee have never saith the Author been put to the utmost extent of this dutie the Lord hitherto preventing by his grace yet it is our dutie The Church Cant. 8. tooke care not onely for her owne members but also for her little sister that had no brests and would have taken care if having breasts they had been distempered with corrupt milke if the Apostles had a care of all the Churches 1 Cor. 8. 11. is that spirit of grace and love dead with them ought not all the Churches to care for sister Churches if not virtute officii by vertue of an office yet intuitu charitatis for charities sake Answ. That you have never beene put to these duties to the utmost will never prove that the government is of God for Corinth Ephesus Pergamus Thyatira which were glorious Churches by your owne confession were put to a necessitie of the utmost extent of these duties yea it proveth your government to bee rather so much the worse because Christs government is opposed by secret enemies in the Church 2. You make the spirit of love in a pastorall care over other Churches to bee dead because none have any pastorall care over any other Churches but the particular Congregation over which they are Pastors and pastorall love to unconverted ones as pastorall you utterly deny The last way of communion saith the Author is by propagation or multiplication which is as the Apostles had immediat calling from God to travell through the world and to plant Churches so have particular Churches given to them immediatly from Christ the fulnesse of measure of grace which the inlargement and establishment of Christs kingdome doth require that is when the Bee-hive a parishionall congregation is surcharged they have power to send forth their members to enter by Covenant in Church-state amongst themselves and may commend to them such able gifted Ministers as they thinke may bee Ministers in that young Church Answ. 1. This way of inlarging Christs kingdome is defective 1. It sheweth the way of inlarging the number of invisible Churches and multitudes of converts into new incorporations but doth shew no way how to
Bucanus Zanchius Perkinsius Daneus Bullingerus the Professors of Leiden teach All that can be said commeth to this that Hereticks should not bee punished 1. Cyprian saith to Demetrius that hee was greater then his Gods because he revenged the wrongs done to his Gods and that it was a shame for him to hope for helpe from the Gods which hee behooved to defend Answ. This proveth that the false Gods of Demetrius were but false Gods because they were not able to revenge the wrongs done to themselves as the true God who made the heaven and the earth can doe but nothing against the punishing of the Hereticks for then it should follow that blasphemy against the holy Ghost and no sinnes should bee punished for all sinnes are injuries done to God and therefore neither Magistrates nor parents nor doctors yea nor the Church should use any rod either corporall or spirituall against subjects children or scandalous persons because God can revenge his owne quarrell yea excommunication is a revenging of a wrong done to God 2. They object the Apostles way was to watch against Hereticks Act. 20. 29. 31. and Rom. 16. 17. to esâ—hew them 2 Tim. 2. 25. the servant of the Lord must bee gentle Answ. This is objected by Gerardus as also because they may bee converted Ergo they are not to bee killed Christ would not have fire comming downe from heaven to destroy the Sa 〈◊〉 for afterward they were converted but wee thinke not any should be put to death for simple heresie as Musâ—uâ—us and Whittaker teach they are to bee instructed censured rebuked eschewed but though Ananias and Saphira might bee converted Peter strake them with death and Paul did right in â—iking Elymas the Sorcerer with blindnesse Act. 13. because he laboured to turne away Sergius Paulus from the faith these were extraordinary judgements but yet they doe well prove that where the Magistrate is armed with authority hee ought to inflict bodily punishment upon the seducing hereticks so it hee done as Augustine saith Animo corrigendi non vindicandi See Beza Professors of Leyden and what Elias did by an extraordinary power in killing Baals Priests that Achab the then supreme Magistrate should have done 3. They object that it is contrary to the meeke spirit of Christ in the New Testament that any should bee punished for heresie and that it is proper to enemies of the truth and Antichrist so to doe as their practise declare Nestorius being made Archbishop of Constantinople said to the Emperour I will give thee heaven O Emperour if thou with free the earth of hereticks Dioscorus compelled with armed souldiers the Bishops to subseribe to the heresie of Entyches Eudâ—xius the Arrian obliged Valens the Arrian Emperour to root out 〈◊〉 orthodox professors The Turke in his Alcoran commandeth to kill all who obey not his law Answ. The sword is expressely given by God Rom. 13. to Christian Magistrates and this is not against the meeknesse of Christ no more nor to deliver to Satan or to curse and excommunicate Apostats with that great curse called Anathâ—ina Maranatha 1 Cor. 16. 22. And though Hereticks and Mahomet teach that Hereticks as also they teach that manslayers adulterers paricides should die the death it followeth not that we are not to teach the same Fourthly The parable of letting the Tares grow while the day of judgement is alleaged It is true Chrysostome saith that many innocent persons are killed in the rooting out the tares by bloody warres Chrysologus saith Neither Matthew the publican nor Paul should have beene comerted if the Sword had beene used and Augustine seemeth to call the tares haereticorum falsitates and Theophylact Zizania sunt haereses But I answer Christ exponeth the tares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syriace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza filii illius improbi Erasmus diaboli the children of the devill and Theophylact addeth Zizania sunt hâ—reses vel malae cogitationes and Gerardus perverteth Theophylact for he extendeth the tares not onely to Hereticks but also to wicked men to Matthew who was a publican but not a Heretick properly And first the field is the world of the visible Church where the seed of the Word is sowne and it must bee meaned of all scandalous persons in Christs visible kingdome so all shall bee spared and there shall neither bee use of the Magistrates sword nor of the Church discipline in the Church as Anabaptists expone the place 2. There should not so much as rebukes and threatnings beene used but wicked men should bee permitted to grow while the day of judgement that the Angels root them out Now it is knowne that the power of the word preached hath rooted out some tares because it hath converted them 3. Hereticks are not all things which offend the incestuous Corinthian offended also 2. Onely Hereticks are not such as worke iniquitie there bee others also in the visible Church as our brethren expone Revel 22. 15. nor are onely hereticks to be cast out in the furnace of fire where there shall bee weeping and gnashing of teeth 3. Nor are onely the good wheat those who are orthodox and opposite to hereticks who shall shine as the Sunne in the kingdome of their father p. 42. 43. except wee would say that all sound in the faith and holding no hereticall doctrine shall shine in the firmament as the Sun 4. The casting out of Hereticks out of the visible Church by excommunication is a rooting of them out of the field of the visible Church Let more of this be seen and considered in those who have written thereof as in Gâ—rardus loc cit Beza de puniend Haeret. Bellarm. de laicis c. 21. Costerus Enchirid. de moriâ—us haereticor Pelr. Gregorius lib. 12. de repub c. 4. Suarez de tripl virtut theolog disp 18. sect 2. Gregorius de Valent. 〈◊〉 3. disp l. q. 10. punc 6. Jus Canonicum C. Quid autem dist 49. Meiser lib. 4. de legibus sect 1. â— 10 11 12. Lipsius l. 4. 〈◊〉 c. 2. Coâ—â—d Bâ—unus l. 3. de haeretic c. 13. Paulus Windeck lib. de exsâ—irpandis haeretic APPENDIX A further consideration of compelling or tolerating those of contrary Religions and Sects in the Church WEe still hold as is already said that Christian Magistrates cannot compell Pagans to embrace the Christian faith Nor can the Church in a Church-way compell Pagans or Jewes comming to remaine amongst us Christians because Pagans are to bee gathered to a Church by the preaching of the Word and by that way that the Apostles planted Churches which was by the sword of the Spirit only as Matth. 28. 19 20. 1 Cor. 2. 1. 2. 2 Cor. 10. 4 5 6. But the argument which the Jesuit Tannerus other Papists bring for it I judge most weake for they will not have them compelled to the faith because 1. faith is a voluntary and
free act 2. because it is a supernaturall worke of God and so they are not under the stroake of the Magistrates sword for freewill in supernaturall acts is alike uncogible and free from all externall violence in both those who are baptized professors within the bosome of the visible Church and in Pagans and the truth is neither the Magistrate nor the Church can censine opinions even erronious in fundamentall points as they are opinions for no societie no humane authoritie can either judge of or punish the internall acts of the mind because as such they are indeed offensive to God but not offensive or scandalous to either Church or Commonwealth and so without the Spheare of all humane coercive power nor is Titus Tit. 1. To rebuke gainesiyers v. 9. that they may be sound in the faith v. 13. but in so farre as that faith is visible and as it commeth out of perverse mouthes which must be stopped v. 11. Also punishments either civill or ecclesiasticall do no other wayes worke upon the mind and heart but by a morall swasory influence for it is a palpable contradiction that freewil can physically be compelled therefore here saith Philip Gamacheus there is no need of an Emperours sword but of a Fishers Angle Let it goe then which is taught as a truth in this point by Covarruvias e Gregori de Valent. Gamacheus Tannerus Malderus that Princes have neither from the Law of nature or from any divine Law a coercive power over the faith of Pagans nor is Scotus in this to bee heard that the same divine law obliegeth all Princes and the Churches that did lie upon Israel to destroy the Cansanites Yet may it bee lawfull in some cases indirectly to force them in their false worship as Molina saith against Alphonsus a Castro if they kill their innocent children to their false Gods because it is lawfull to defend the innocent neither is that to bee regarded as a sufficient reason that these Infants doe not consent that they should bee defended because as Malderus saith it is lawfull to hinder a man who is willing to kill himselfe from unjust violence against his owne liâ— 2. It is lawfull as saith Aegidius Conin k Lorca Aquinas and Cajetanus to compell Pagans to desist from violent impeding of Pastors to preach the Gospell to some amongst them who are willing to heare because in that they are injurious to the salvation of those who are appointed to bee saved and doe manifestly hinder the Gospels progresse which the Church is so farre as is in her power to propagate even as her prayer is let thy kingdome come 2. Nor doe we thinke that Princes may compell Pagans who are under their dominions to the faith without foregoing information of their conscience or that simply they may compell them to embrace the faith except that here Princes have greater libertie indirectly to force them because they being now living as wee suppose in a visible Church they may infect the Church and therefore here should bee an indirect hindering of the exercise of their false religion in so farre as it is infectious to the Church of God ne pars sincera trahatur for to this by a certaine proportion the power of excommunication given to the Church by Christ may lead us 1 Cor. 5. 6. and if wee must live by Lawes and not by examples Paul the fourth his suffering of the Jewes Synagogues at Rome and their ancient feasts which faith Malderus of themselves are not evill is no law to us yea but to Christians it is a falling from Christ and his grace nor is Rome who tolerateth Jewith religion nor the edict of Honorius and Theodosius our warrant 3. Nor can wee beleeve that no other sinnes in opinion concerning God his nature attributes worship and Church-discipline except onely such as are against those points which are called fundamentall and the received principles of Christianitie should bee censurable by the Church or punishable by the Magistrate 1. Because Jesus Christ Mat. 18. ordaineth that every sin against our brother or a Church 1 Cor. 10. 31 32. in which the delinquent shall continue with obstinate refusall to heare the Church should bee censured with excommunication But there bee divers opinions concerning God his nature attributes worship and Church-discipline which are not against points fundamentall which being professed are sinnes against our brother and the Churches Ergo many opinions not against points fundamentall if professed are censurable by the Church and punishable by the Magistrate I prove the proposition because Christ Matth 18. maketh no distinction and exception of any sinne but saith universally v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thy brother trespasse against thee c. and wee can make no exception against an indefinit and Catholick statute and ordinance of Jesus Christ. I prove the assumption because there bee many scandalous points of Arminianisme Pelagianisme of Poperic anent Church government traditions the power and â—fficacie of grace circumciâ—ion forbidding of marriages and of meates which are doctrines of devills comming from such as have consciences burnt with an hot Iron 1 Tim. 4. 1 2 3. many points of Anabaptisme Antinomianisme Socinianisme and of divers other sects are not points fundamentall because many no doubt are glorified who lived and beleeved in Christ and died â—gnorant of either opinions either on the one side or the other yet being professed preached and maintained especially wilfully and obstinately do wonderfully scandalize our brethren and the Churches Nor can I say that such as beleeve that marriage of Churchmen is unlawfull and defend it as many holy and learned men in Popery did and died in that error if otherwise they beleeve in Christ and the like I say of Chastising the body and abstaining from such and such meates which yet are doctrines of devills and offensive to our brethren 1 Tim. 4. 1 2 3. can bee points fundamentall so as the holding of these must bee inconsistent with saving faith Some doe yet maintain that circumcision is lawfull and yet beleeve all points fundamentall shall wee say that such are damned and wee read Gal. 5. 2. Behâ—ld I Paul say unto you that if yee bee circumcised Christ shall profit you nothing 2. Opinions in points not fundamentall are either sinnes forbidden by Gods Law or they are not sinnes the latter can by no reason bee asserted because God hath in his word determined all controversies not fundamentall as well as fundamentall therefore it is necessary necessitate praecepti by vertue of a divine precept that â—ee beleeve that to bee true what God saith in his Word therefore the not beleeving of it must bee a sinne and a transgression of a Divine Law 2. If it bee no sinne it must bee because the mind is under no Law of God except in so far as the minde is ruled and led
a Christian he is a member of the Church 5. The Kings power as King in things ecclesiasticke is not serviâ—e and meerely executive as the Churches servant to put their decrees in execution but it is regall princely and supreame 6. The object of the Kings power is not simply a peaceable life and externall peace of humane societies but also honesty and godlinesse but to be procured by a civill politicke regall and coactive way by the Sword of the secular arme as the object of the Church power is honesty and godlinesse to be procured by a ministeriall ecclesiasticall and spirituall power without any forcing of men by externall power 7. The end of Kingly power de jure by Gods right and divine Law exintentione Dei approbativâ is godlinesse but the end of Kingly power according to its essence and de facto is a quiet life though it attaine not Godlinesse as it doth not attaine that end nor can it attaine it amongst Pagans and yet there is a Kingly power in its essence whole and intire amongst Pagans where there is no godlinesse or Christian Religion 8. There is in Heathen Kings a regall and Kingly power to establish Christian Religion and adde regall sanctions to Christian Synods though there neither is nor can be during the state of Heathen Paganisme any Christian Religion there this power is essentially and actu primo regall yet as concerning execution it is vertuall onely 9. There is a difference betwixt a royall command under the paine of 〈◊〉 punishment with a royall power to punish the contraveners 〈◊〉 ecclesiasticke and a nomotbeticke power to make Church Lawes 〈…〉 hath the former power but not the latter 10. If the royall power be of that transcendent and eminent greatnesse as to make Lawes in all things belonging to Church 〈◊〉 and so as Camero must be heard saying that the â—ing is the supreame ruler and Church-men be as servants and instruments under him and doe all in the externall government of the Church by vertue of the Kings supreame authority the King is not much honoured by this for they must say that the King in the Physitian giveth dregs to the sicke in the Plow-man laboureth the earth in the fashioner seweth and sâ—aâ—eth garments whereas Paraeus who without reason also giveth to the Prince a nomothetick power in Church-matteâ—s doth except some things that the Prince cannot doe sometimes for want of right and law other sometimes for want of knowledge sometimes because it is against the dignity of his Majesty as in sordid and base arts 11. The power of governing the Church of the Jewes though it was ordinarily in the Priesthood the Sonnes of Aaron whose â—ippes did preserve ex officio knowledge Mal. 2. yet as the Prophets were raised up by God extraordinarily to teach they 〈◊〉 by that same extraordinary power did governe and therefore though the Kings of Israel were not Priests yet without doubt some of them were Prophets and as Prophets they did prophecy and as Prophets determine many things of Government by that same extraordinary power by which some of them to wit David and Solomon did prophecy and pen Caâ— niâ—k Scripture 12. There is one consideration of abuses and heresies manifestly re 〈◊〉 to Gods word and another of those things that are ordinar◠〈◊〉 〈◊〉 In the former there is no neede of the Churches ministeriall power of condemning them and therefore Ezechias Josâ—as Asa â—â—osaphat did manifestly by the light of nature and Gods word 〈◊〉 abuses and Idolatry in Gods worship without the Churches 〈◊〉 seeing the Church representative was guilty of these cor 〈◊〉 us themselves but in the latter seeing the Kings place is to com 〈◊〉 and compell by externall force and bodily punishments and it is the Churches part to teach inserme binde and loose therefore the King can make no Church Canons Hence our first conclusion The Christian Magistrate as a Christian is a member of the Church but as a Magistrate he is not formally a member or part of the Church 1. Because he is neither a Pastor Doctor Elder nor Deacon as is cleare to any for these offices were compleate in the Church without the Magistrate Ephes. 1. 11. else Christ ascending to heaven should have given Kings for the edifying of his body Neither is hee as a Magistrate a part of the company of beleevers 1. Because then all Magistrates as Magistrates should bee professors of the faith which is knowne to bee false 2. Because the Magistrate as such is the head of an externall politick civill societie not of Christs body 2. The Magistrate as a Magistrate wanteth such things as essentially constituteth a member of the Church as a Magistrate onely hee hath neither baptisme profession nor faith because then heathen Magistrates should not bee Magistrates the contrary whereof the Word of God saith Jeremiah in Gods name commanded to obey the King of Babylon and Paul commanded to pray for Kings and heathen Magistrates 1 Tim. 2. 1. Hence let us have leave to deny these Hee who is the Churches nurs-father is the Churches father and a part of the family 2. Whose office it is to cause all in the visible Church to professe the truth obey God and keep his Commandements hee is a member of the Church 3. Hee who is a keeper and preserver of Law and Gospell by his office hee is by his office a member of the Church For the first hee is a father metaphorically and doth by an externall coactive power and by the sword nourish the Church and therefore is not the Church nor a part of the Church ex officio by his office as the nurs-father is not the child nor a part of the child whereof hee is nurse-father and this and both the other two are to bee denyed because the Magistrate doth neither nurse the Church nor cause the Church doe their dutie nor desend the Law and Gospell by any power that is intrinsecally Church-power but by the sword and coactive power which in no sort belongeth to Christs kingdome as a part thereof either as it is internall and invisible or externall or visible which is not of this world Joh. 1â— 36. 3. By no word of God can Salcobrigiensis and Weemes prove that the Magistrate as the Magistrate is a mixt persen and his power a mixt power partly civill partly ecclesiastick for â—â— the ruler commeth in amongst the ordinary Church-officers â— m. 12. Ephes. 4. 11. 1 Tim. 2. 2. which the Word of God doth â—â—ver insinuate and hee should no lesse watch for soules as â—â—e who is to give an account to God then other Church-officers Heb. 13. 17. for the Magistrates office may bee performed by himselfe alone hee himselfe alone may use the sword in all things which hee doth as a Magistrate as is cleare Rom. 13. 1. and 1 Pet. 2. 13. 14 the King judging his alone and the Kings deputie sent by him judging his alone is to
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
and prayed for as King by the people of God at Jeremiahs expresse commandement 3. So a pagan husband becomming a Christian should by that same reason acquire a new husband-right over his wife contrary to the 1 Cor. 7. 13 14 15. the Captains or Masters who of heathens become Christians should obtaine a new right and power over their Souldiers and Servants and they should come under a new oath and promise to their Captaines and Masters 4. If the heathen King have onely temporall Kingly power he had no power as King to take care that God were worshipped according to the dictates of the Law of nature and Law of nations had power to punish perjury Sodomie parricid as sins against the Law of nature and the heathen King should not by office and Kingly obligation bee oblieged to be a keeper and a defender of the tables of the Law of nature which is against all sense But if the power which a heathen King becomming a Christian King acquireth be onely a Christian power to use for Christ the Kingly power that hee had while hee was a heathen King then a heathen King jure regali by a regall right is the head of the Church though hee bee a Woolfe and a Leopard set over the redeemed flocke of Christ yea though hee bee the great Turke hee is a Pastor called of God the Church though for his moralls hee bee a Woolfe and a hireling yet by office and Law hee is a feeder of the flocke Talis est aliquis qualem ius offiâ—ii requirit And certainly it is impossible that a heathen King can bee a member of the true Church hee wanting both faith and profession which doe essentially constitute a Church-membership if it bee said hee is ex officio by his office a member that is nothing else but hee ought to bee a member of the Church so all mankind are members of the Church for they are oblieged to obey Christ and submit to him upon the supposall of the revealed Gospel and the heathen King is no otherwise a member by the obligation regall that layeth upon him as King yea when the Gospel is preached and the heathen King converted to the faith hee is not a member of the Christian Church as a King but as a converted professor and so Christianitie maketh him not a Kingly head of the Church but what essentially constituteth him a King that also constituteth him a Christian King Christianitie is an accidentall thing undoubtedly to the office of a King 2. They doe no lesse erre who make the King and the Church officers collaterall Judges in Church matters so as with joynt and coâ—quall influence they should bee Canon makers 1. Because perfect Synods are and have beene in the Apostolick Church without any influence collaterall of Christian Magistrates as being against their will and mind who were Rulers of the people as Acts 1. 14 15. Acts 2. 46 47. Acts 4. 1 2. Acts 6. 1 2 3 4. Acts 15. 6 7 8. c. 2. What the Church decreeth in the name of Christ standeth valid and ratified in Heaven and Earth Matth. 18. 17 18. Joh. 20. 21 22. whether the Magistrate assent to it or not so that he hath not a negative voyce in it by any ecclesiastick power for Christ saith not What yee bind on earth in my name shall be bound in Heaven except the Magistrate deny as a collaterall Judge his suffrage Now if he be a collaterall Judge by divine institution no Church act should be valid in Christs Court without him as excommunication not in the name of Christ or performed by those who are not the Church but onely in civill offices is not excommunication also what ever the Magistrate doth as the Magistrate he doth it by the power of the sword Ergo if he take vengeance on the ill doer as his office is Rom. 13. 3. 4. his acts are ratified in Heaven though the Church as collaterall Judges say not Amen thereunto 3. The coactive power of the King and the Ecclesiasticall power of the Church differ as carnall and spirituall spirituall and not spirituall of this world and not of this world and are not mixed by the Word oft as Joh. 18. 36. 2 Cor. 10. 3 4. 2 Tim. 2. 4. and therefore it in one and the same Church constitution the King and the Church be joynt and coequall Judges and joynt definers the constitution must both be injoyned under the paine of bodily punishment which the Church whose weapons are not carnall cannot command and under the paine of Church censures as suspension rebukes and excommunication the King must command Now the Canon should neither be an Ecclesiasticall nor yet a civill Canon but mixt for the Canon makers injoyneth with powers and paines which are not due unto them nor in their power Now to make a Law saith Feild is to prescribe â—â—aw under the paine which the Law-maker hath power to inflict but neither hath the Church the power of the sword 2 Cor. 10. 3 4. Joh. 18. 36. nor hath the King by Gods â—aw the power of excommunication See Calderwood And one and the same Law should be backed both by a carnall and worldly power and not by a worldly and carnall power 3. The King as King must have a mixt power halfe kingly â—â—â— halfe ecclesiastick and by the same reason the Church must have a mixt power partly Ecclesiasticall and partly civill and this were to confound the two kingdomes the kingdome of this world and the spirituall kingdome of Christ which is not of this world Joh. 18. 36. condemned by Anselmâ— and Hilarius and Bernard and Augustin Put if they say that every one hath their influence partialitate causae non effâ—cii according to the nature of causes then is not one and the same Church constitution from both King and Church See Apollonius But the Kings Canon is civill the Churches Ecclesiasticall and every one of them without another perfect in their one kind See what the learned Gerson Bucer and Amesius saith further to adde light to this point Those who maintaine a third that the Church Canons hath all the power of being Church Lawes from the King and all Ecclesiasticall and oblieging authority from him and that they have onely some helpe of consulting power from the Church are grosser Divines See Joan. Weemes for so the King is the onely Canon maker and the Church-men giveth advice onely as the Kings Proclamation speaketh having taken 〈◊〉 counsell of our Clergy we command such a worship â— and so the Canon runneth it seemeth good to the holy Ghost and the King as the Canon speaketh Acts 15. 2. the King is made an Ecclesiasticall and ministeriall Prâ—acher to expone publikely the Scriptures to the Church of God for all lawfull Church Canons are but Ecclesiasticall expositions of Gods Word and so the Emperours and Christian Kings are the onely lawfull Canon
makers and definers in Oecumenick Councels and Bishops and Pastors and Doctors have all a meere power of advising and counselling which certainely all Christians on earth sound in the faith except women have O whither are all the tomes of the Councels Oecumenick nationall and provinciall evanished unto 3. Kings justly by this are made Popes and more then Popes for Kings onely have a definitive voyce in councells whereas Papists give a definitive voyce to all the lawfull members of the councell no lesse then to the Pope Weemes hath a distinction to save the Kings invading the Church-mens place while as hee giveth to Pastors a ministeriall interpretation of Scripture in the Pulpit and to the King a decretive and imperiall power of interpreting Scripture in the Senat. But 1. there is no exposition of the word at all imperiall but onely ministeriall by the Word of God except that imperiall interpretation that the Pope usurpeth over the consciences of men and this is as Bancroft said that the King had all the honors dignities and preheminencies of the Pope as Calderwood observeth and yet Edward the sixth and Edward the eighth would neither of them take so much on them What difference betwixt a Sermon made by the King in the Senat and the Pastor in the Pulpit It is that same word of God preached only the Kings is imperiall and so must bee in his owne as King the Pastors ministeriall in the name of Christ the distance is too great The administration of the Sacraments may be imperiall due to the King also as a pastorall administration is due to the Pastors 4. In the government of Church there is nothing set downe of the King but of Pastors to feede the flocke Act. 20. 28 29. to edifie the body of Christ Ephes. 4. 11. to rule the house of God 1 Tim. 3. 2 3 4. 16. to feede the sheepe and Lambs of Christ John 21. 14 15 16. and alwayes this is given to Pastors and Elders I know that Kings are nurs-fathers to feed edifie and watch over the Church causatively by causing others so to doe but this will not content the formalists except the King command and prescribe the externall worship of God Tooker Bancroft Whitegift Laâ—celot Andreas Salcobrigiensis have a maine distinction here That Pastors and Elders rule the Church as it is an invisible body by the preaching of the word and administration of the Saâ—raments and of this government the foresaid places speake but as the Church is a politick visible body the government thereof is committed to the King Bancroft said all the externall government of the Church is earthly and Wâ—iâ—eâ—gyft and Bancroft two grosse Divines made for the court say tâ—e externall government of the Church because externall is â—â—spiâ—â—tuall and not a thing belonging to Christs externall kingdome â—aith Bilâ—â—n but this is 1 false 2. Popish 3. Anabaptisticall 4. â—yrannicall False 1. Because externall and vocall preaching and a visible administration of the Sacrament in such an orderly way as Christ hath instituted is an externall ruling of Church members according to the â—aw of Christ as King an externall ordaining of the worship is an externall ordering of the worshippers according to the acts of worship thus ordered as sense teacheth us but the externall ordaining of the worship to preach this not this to celebrate in both kinds by prayer and the words of institution and not in one kind onely is an externall ordering of Gods worship therefore as Kings cannot administrate the Sacraments nor preach so neither can they have the externall government of the Church in their â—ands 2. The feeding of the flocke by Pastors set over the Church by the holy Ghost Act. 20. 28. includeth the censuring by discipline even the grievous Woolves entring in not sparing the flocke but drawing disciples after them vers 29 30 31. and therefore Pastors as Pastors are to watch and to try those who say they are Apostles 〈◊〉 not but doe lie Râ—vel 2. 2. by discipline so this externall â—eâ—ding is externall governing committed to Pastors whereas inward governing is indeed proper to Christ the head of the Church 3. What doe not the Epistles to Timothy containe comman dements about externall government to bee kept inviâ—â—able by Timothy not as a King I hope but as a Pastor even 〈◊〉 the appearing of our Lord Jesus Christ 1 Tim. 6. 14. and this taketh away that poore shifâ— that the externall government of the Church as Tookerus saith was in the Apostles hands so long as persecuting Magistrates were over the Church but now when the Magistrates are Christians the case is changed but the government of all suâ—â— as Timothy is must bee visible externall and obvious to men as 1 Tim. 2. 1 2 3 4. 3. 1 2 3 4. â— 16. 1 Tim 5. 9. 1 Tim. 5. 19 20 21 22. 2 Tim. 2. 1 2 3 4. 2 Tim. 3 5. all which must bee kept untill the comming of Christ 1 Tim. 5. 21. 1 Tim. 6. 13. 2 Tim. 4. 1 2. 4. If externall government were in the Kings power then were it his part to rebuke publikely to excommunicate and to lay on hands upon the Timothies of the Church all which are denied by the formalists and are undoubtedly the Churches part as the Church Matth. 18. 17 18. 1 Tim. 5. 19 20 21 22 1 Tim. 3. 14. 1 Tim. 1. 20. 1 Cor. 5. 2 3 4 5. 5. Parker proveth well that the keyes are Christ as Kings ruling in word and discipline 2. This is popish for so doth the Papists teach as Stapleton and Becanus that the Pope quo ad externum infiuxum according to externall influence of visible government is head of the Church and Christ according to the internall influence of the spirit is the head of the invisible body of Christ and here the King is installed in that externall government out of which our Divines by Scriptures have extruded the Pope which is a notable dishonor done to Kings and as Parkerus observeth Joan. Raynoldus answereth that from two offices of the head which is to give life and influence of motion to the members and also to guide and moderate the actions externall of the body wee cannot make two heads and because the King hath some civill government about the Church wee cannot make two heads over the Church Christ one and the King another under him 3. This is Anabaptisticall for because the visible government of the Church is externall wee are not to cut off all necessitie of the ministery to feed and rule with ecclesiasticall authority and because the Prince is gifted and a Christian to give all to him for a calling there must bee from God for the King to governe the Church of Christ by Lawes and prescribing externall worship therein for Christ hath left Ephes. 4. 1 Cor. 12. 1 Tim. 3. men to bee feeders and governours of his Church by office whose it is to bee
answerable for soules Heb. 13. 18. 4. It is tyrannicall because it putteth power into the Magistrates hand to take from the Church that inbred and inâ—rinsecall power of externall and visible government over her selfe and members which all civill incorporations by instinct of nature have and the Magistrate as such not being a member of the Church hath a headship even being a heathen Magistrate over the redeemed body of Christ. 2. By this reason the Lord Jesus as King hath no Pastors in his name to use the â—â—ves of his kingdom by binding and loosing for discipline being an externall thing say they is not a part of Christs kingly power but the King as Christs civill vicar hath this power but I say all acts of Christ as hee is efficacious by the Gospel to gaine soules are acts of Christ as powerfull by the Scepter of his Word and those who are his instruments to exercise these acts are subordined to him as King of the Church but Church-men by an externall ecclesiasticall power delivering to Satan and externally and visibly casting out of the Church that the spirit may bee saved in the day of the Lord are instruments subordined to Christ who is efficacious to save spirits by excommunication and to gaine soules by rebukes Gregorius Magnus saith those to whom Christ hath given the Keyes of his kingdome by these hee judgeth and why is this word the word of his kingdome the Scepter of his kingdome the sword that commeth out of his mouth by which hee governeth his subjects and subdueth nations so called but because Christs kingly power is with those whom hee hath made dispensators of his Word 9. Conclusion Nor hath the King power of ordaining Pastors or depriving them or of excommunication 1. All these are acts of spirituall and ecclesiasticall power 1 Tim. 3. 14. 1 Tim. 5. 22. Act. 6. 6. Act. 13. 3. Act. 14. 23. Tit. 1. 5 6. and flow from the power of the keyes given by Christ to his Apostles and their successors Matth. 28. 18 19 20. Mark 16. 14 15 16. Joh. 20. 21 22 23. Hence I argue to whom Christ hath given out his power as King of the Church Matth. 28. 18 19. power of the keyes Matth. 18. 18. Matth. 16. 19. and a commandement to lay hands and ordaine qualified men for the ministry and those who by the holy Ghosts direction practised that power by ordaining of Elders these onely have right to ordaine Elders and their successors after them but Apostles and their successors onely are those to whom Christ gave that power and who exercised that power as the places prove 2. Ordination and election both in the primitive Church of the Apostles was done by the Church and consent of the multitude Act. 1. Act. 6. 2 3 4. 5 6 c. but the civill Magistrate is neither the Church nor the multitude 3. Ordination is an act formally of an ecclesiasticall power but the Magistrate as the Magistrate hath no ecclesiasticall power Ergo hee cannot exercise an act of ecclesiasticall power 4. If ordination were an act of Kingly power due to the King as King then 1. The Apostles and Elders usurped in the Apostolick Church the office and throne of the King and that behoved to bee in them an extraordinary and temporary power but wee never find rules tying to the end of the world given to Timothies and Elders of the Church anent the regulating of extraordinary and temporary power that were against the wisedome of God to command Timothy to commit the Word to faithfull men who are able to teach others as 2 Tim. 2. 2. and to set downe the qualification of Pastors Elders Doctors and Deacons to Timothy as a Church man with a charge to keepe such commandements unviolable to Christs second appearing if Timothy and his successors in the holy ministry were to bee denuded of that power by the incoming of Christian Magistrates 2. The King by the laying on of his hands should appoint Elders in every citie and the spirits of the Prophets should bee subject to the King not to the Prophets as the word saith 1 Cor. 14. 32. 5. Those who have a Church power to ordaine and deprive Pastors must by office try the doctrine and be able to 〈…〉 sayers and to finde out the Foxes in their hereticall wayes and to rebuke them sharpely that they may bee sound in the faith but this by office is required of Pastors and not of the King as is evident 1 Tim. 3. 2. 2 Tim. 2. 2â— Tit. 1. 9 10 11. It is not enough to say it is sufficient that the King try the abilities of such as are to bee ordained and the bontgates of hereticall spirits to bee deprived by Pastors and Church men their counsell and ministery and upon their testimony the King is to ordaine and make or exauthorate and unmake Pastors because 1. so were the King a servant by office to that which Church men shall by office determine which they condemne in our doctrine which wee hold in a right and sound meaning 2. He who by office is to admit to an office and deprive from an office must also by office bee obliged to bee such as can try what the office requireth of due to bee performed by the officer nor is it enough which some say that the ignorance of the King in civill things taketh not away his legall power to judge in civill things and by that same reason his ignorance in Church matters taketh not away his power to judge in ecclesiasticall matters for I doe not reason from gifts and knowledge that is in the King simply but from gifts which â—xâ—fficio by vertue of his Kingly office is required in him It is â—â—ue as King hee is oblieged to read continually in the book of the Law of God Deut. 17. and to know what is truth what hereâ—ie in so faâ—re as hee commandeth that Pastors preach sound doctrine and that as a Judge hee is to punish heresie Some say hee is to have the knowledge of private discretion as a Christian that hee punish not blindly I thinke hee is to know judicially as a King 1. Because hee hath a regall and judiciall knowledge of civill things even of the major proposition and not of the assumption and fact onely Ergo seeing hee is by that same kingly power to judge of treason against the Crown the civill State by which he is to judge of heresie to punish heresie it would seeme as King hee is to cognosce in both by a kingly power both what is Law and what is fact 2. Because the judgement of private discretion common to all Christians is due to the King as a Christian not as a King but the cognition that the King is to take of heresie and blasphemy whether it bee heresie or blasphemy that the Church â—â—â—â—eth heresie and blasphemy is due to the King as King because hee is a civill Judge therein and if the Church
had a nomothetick power in Church matters used not the advise of Divines nor the rule of the written word but as a Prophet immediately inspired of God gave Lawes to Gods people and prescribed a Law to Aaren and to the Priest-hood Now if rulers have such a power of defining Lawes they neede not follow the rule of Gods word But how shall they prove that Moses gave the Law to the people and the Priesthood as a King and not as the Prophet of God inspired immediately of God For if Moses his Law came from the ordinary power of Kings as it is such then commeth Moses Law from a Spirit which may erre for the ordinary Spirit to Kings is not infallible but with reverence to Kings obnoxious to erring God save our King 5. It is a Princes part by office to defend Religion and to banish false Religion and to roote out blasphemies and heresies Ergo he ought to know and judge by his office of all these But if he be to use the sword at the nodde onely of the Church without knowledge or judgement he is the executioner and lictor of the Church not a civill Judge Answ. In a Church right constitute we are to suppone that the Lawes of Synods are necessary and edificative and that the Magistrate is obliged by his office to adde his sanction to them not by an unfolded faith and as blind but he is to try them not onely by the judgement of discretion as a Christian for so all Christians are to try them but also saving the judgement of some Learned by a judiciall cognition as he tryeth civill crimes which he is to punish but his judiciall cognition is onely in relation to his practise as a Judge to authorize these Lawes with his coactive power not to determine truth in an ecclesiasticall way under the paine of Church censures Neither doe I beleeve that the Magistrate is not subordinate to the Kingdome of Christ as mediator but subordinate to God as Creator onely Though some Divines teach that there should have beene Kings and supreme Powers in the world though man had never fallen in sinne and a Saviour had never beene in the World and so that Kings are warranted by the Law of nature and Nations and not by any Law evangelick and mediatory yet we thinke with reverence this argument not strong for generation and creation and multiplication of mankind should have beene in the World though never a sinner nor a Saviour thould have beene in the world yet are creation generation and multiplication of mankind by our divines Junius Trekatius Gomaras Calvin Beza Melancthon Polanus Rollocus and many others and with warrant of the word of God made meanes subordinate to the execution of the decree of predeâ—tination to Glory which decree is executed in Christ as the meane and meritorious cause of salvation purchased in his blood What heathen Magistrates as Magistrates know not Christ the Mediator Ergo they are not means subordinate to Christs Mediatory Kingdome It followeth not For by Christ the wisedome of God Kings doe reigne though many of them know him not As they are created by Christ as the second person of the Trinity though they know not the second person of the Trinity It is their sinne that they know him not 2. It is objected The Magistrate is not given to the Church under the New Testament by the calling of Christ as an exalted Saviour as all the gifts instituted for the government of the mediatory Kingdome are instituted for that end Ephes. 4. 11. but it is instituted by God as governer of the World rewarding good and ill Rom. 13. 1. 6. Answ. Neither is creation a gift of Christ as exalted mediator therefore it is not a meane leading to the possession of that life purchased by the mediators bloud it followeth not For the Magistracy is a nurse-father of the redeemed spouse of Christ with the sincere milke of the word I meane a formall meane procuring by a coactive power that the Church shall be fed and it procureth not onely the Churches peace which respecteth the second Table of the Law but also godlinesse which respecteth the first Table of the Law 1 Tim. 2. 2. and Ephes. 4. 11. there be reckoned downe onely officers which actibus elicitis by formall elicit acts procureth the intended end of Christs mediatory Kingdome Not all the offices which procureth edification any way Such as is in civill Governours who are to see that the body of Christ be nourished and grow in godlinesse for that is an essentiall and specifick act of the Churches nurs-father 3. It is objected Magistracy compelleth men to the observance of Gods Law Deut. 17. and doth not immediately of it selfe by spirituall gifts of the evangell produâ—e its effects But all the mediatory Kingdome of Christ and the Government thereof of its selfe and its owne nature produceth the saving effects of the evangelâ— by vertue of its institution as faith repentance and salvation Answ. A Magistracy as a Magistracy of it selfe concurreth but in a coactive way for producing of peace honesty and godlinesse and serveth to edification but I grant not in such a spirituall way as a Church-ministry therefore it is not a meane subservient to the end of Christs mediatory Kingdome It followeth not It is not a spirituall meane Ergo it is not a meane The consequence is null and it is false that all the meanes of Christs mediatory Kingdome are of their owne nature spirituall for that is to begge the question for the Magistrate procureth that the Church be fed he punisheth blasphemers that others may feare and so abstaine and so be edified though the way be coactive yet is it a way and meane appointed of God as the nurse-father is a meane for the childs nourishing though the nurse-breasts be a more subordinate meane immediate meane 4. It is objected The Magistrate is not the Lords Ambassadour and minister in name of the Mediator Christ as the Minister is but it is extron â—call to the government of Christs Mediatory Kingdome and 〈◊〉 helpe onely to those things which concerne the externall man Answ. Hee who is called God and so is the vicegerent of God is Gods Ambassador politick commanding in Gods name but in another way then a preaching Ambassador commandeth and though Christ as Mediator may attaine to his end without the King as many were edified in the Apostolick Church where the civill Magistrate contributed no helpe and was rather an enemy to the kingdome of Christ and so Magistracy may bee called accidentall to Christs mediatory government but if this bee a good argument to prove that Magistracie is not subordinate to Christs mediatory kingdome then Oecumenicall and provinciall Synods consisting onely of Church men shall be no meanes subordinate to Christs kingdome because Christs kingdome may subsist in one Congregation without a provinciall assembly and circumcision is no meane subordinate to that kingdome in the Jewish
Church because that mediatory kingdome substisted fortie yeeres in the Jewish Church in the Wildernesse without circumcision yea and Apostles and Evangelists are no meanes subordinate to that kingdome because Christs mediatory kingdome subsisteth now without these officers 2. Neither is it true that magistracie conferreth no helpe to this kingdom but in these things which concerne the externall man for in a politick and coactive way the Magistracy taketh care by commandements that the Church bee fed with the pure Word of God onely this proveth that magistracie and Church ministery have two different objects and the way of proceeding of these two states the one carnall and with the sword Joh. 18. 36. Rom. 13. 3 4. the other spirituall to the manifestarion of the truth to the conscience 2 Cor. 4. 1 2. Psal. 110. 1. 2. Esâ—y 11. 4. Heb. 4. 12. which we grant to be true 5. It is objected Christ himselfe performed all the parts of his mediatory kingdome and all the functions thereof in his owne person and by his disciples while hee was on earth but hee refused all civill Magistracy and did inhibit his disciples thereof because it is not contained under the administration of his mediatory office as subordinate thereunto Answ. Christ refused magistracie not because it is not subordinate to edification which is the end of Christs mediatory kingdome but because it is not compatible with his spirituall kingdome in one and the same person and therefore this is a caption à non causa pro causa in one and the same person and subject the civill and the Ecclesiasticall power are inconsistent and incompatible that is true Ergo in the kind of lawfull meanes these two powers are unconsistent and uncompatible I deny it to follow for both royall power and Church power concurre for the producing of one and the same end to wit edification and obedience to both Tables of the Law but after different wayes carnall and spirituall I thinke it most considerable that though the Prince may by a coactive way command that same which a Church Synod may command in an ecclesiasticall way yet differeth these same powers in their formall objects because the King commandeth that which is good religious decent in Gods worship as a thing already taught and determined judicially either expressely in Gods Word or then by a pastorall or Synodicall determination and that not by way of teaching informing the mind exponing the Scripture or by pastorall dealing with the conscience as oblieging to a Church Liturgie and ceremonies as one who intendeth formall edification and faith repentance and obedience to God but the King commands that which is good and extra as it is already taught and expounded and as it is an imperated act of externall worship or mercy and justice done by a coactive power Hence the Magistrates power is not to edifie formally but to procure that edification may bee 2. The Magistrates power is Lordly the Churches power is onely ministeriall 3. The Magistrates power may bee in one to wit in the King the Churches power of the keyes is in the Church 4. They differ in formall objects as hath been said Now to obviate what the Jesuite Lysimachus Nicanor saith wee are no wayes of Papists mind in the matter of the Magistrates power for Papists 1. exclude Kings and Emperours from any medling with Church matters Charles the fift was upbraided by Paul the third the Pope of Rome because hee did as became a Prince ordaine meetings conferences and assemblies for composing of differences in Churches matters not giving the power of conveening councells onely to the Pope comparing his fact to the attempt of Uzzah who put his hand to the Ark and to Câ—rah Dathan and Abirams conspiracie against Moses yea and Nicolaus the first in his Epistle to Michael the Emperour denyeth that Emperours are to bee present in Synods except in generall Synods where both Church men and laicks are present wee teach that the Magistrate is as the hand the ministry as the eyes and both are to concurre for the spirituall good of the body of Christ. 2. Papists will have the Magistrates so to defend the faith as they have not power to judge not as Christians with the judgement of descretion what is right or wrong but they must as blind servants execute what Prelates decree yea and see non prâ—priis saith Henr. Blyssemius sed alienis Episcoporum ac pâ—aelatorum suorum oculis videre not with their owne eyes but with the eyes of their Prelates yea and the Magistrate should not read the Scripture say Papists and Nicanâ—rs brethren the Jesuits expresly contrary to Gods Word Deut. 17. 17. Hee shall read in the booke of the Law all the dayes of his life Joshua 1. 8. but onely beleeve as the Church beleeveth and this is blind obedience that they require of Princes this faith or obedience wee thinke abominable in all men as in Princes Of old Popes and Prelates were subject to Kings and Emperors as wee teach from the Word of God Rom. 13. 1. and 1. wee teach against the Jesuit Lysimachus Nicanor that his Prelates should not invade the King and civill Magistrates sword and be civill Judges as Popes and Prelates are against which writeth Tertullian Origen Hilarius Chrysostome Ambrosius Augustinus The author of the Survey saith that if every Eldership be the tribunall seat of Christ what appellation can bee made there from to either provinciall or generall councell and hee meaneth that there can bee no appellation to the King seeing the Presbytery in Churches causes is as immediatly subject to Jesus Christ and the highest Judicature on earth as the King is Gods immediate vicegerent on earth nearest to Jesus Christ in civill causes I answer the cause that is meerely ecclesiasticall as the formall act of preaching and ecclesiasticall determining of truth in Pulpits and the determining the truth in Church assemblies in an ecclesiasticall way in Synods and the excommunicating of a scandalous person are immediatly subject to Jesus Christ speaking in his owne perfect Testament and these causes lie not at the feet of Princes to bee determined by them as Kings but in a constitute Church they are to bee determined by the ordinary Church assemblies and in this place there is no appeale from the Presbytery to a King but it followeth not that there can bee no appellation from a Presbytery to a provinciall or to a nationall assembly 1. Because though every Presbytery bee the tribunall seate of Christ yet it is but a part of the tribunall seat of Christ and such a part as may easily erre and therefore appellation may bee made from the weaker and the part more inclined to erre to the stronger and maniest or the whole who may more hardlier erre and that is not denied by this author who dare not deny but they may appeal from a Bishop who doth and may misleade
on of the hands of the Elders 1 Tim. 4. 14. 2 Tim. 2. 2. but by the authoritie of the Patron who doth nominate the man and may charge the Presbyterie by Law to admit him minister of such a flock Nor is it enough to say that the Patron doth present to such a benefit onely and doth leave all the ecclesiasticall part to the Church and the officers thereof for this would say something if the Patron were tied to the Churches free choise whereas the contrary is true that the Church is tyed to the Patrons free election of the man but this is nothing because the Patron being but one man onely and so the Church can have no lawfull proprietie right and dominion over the rents of the Church for Christ is onely Lord and proprieter and just titular of all rents dotted for the maintenance of the ministery and under Christ when the place vaiketh the rents recurre to the Church as the proper proprieter under Christ as the goods of Ananias and Saphira are the goods of the Church after they had given them in to the publick treasurie of the Church Ergo the Patron can give no right to any person to bee presented and ordained for no man can give to another that title and right which hee hath not in himselfe If it bee said hee may give in the Churches name as the Churches Patron those goods which are mortified to the Church well then is the Patron in the act of presenting the representative Church and hath the Churches power Ergo hee is but the Churches servant in that and to doe at the Churches will and the Church is the first presenter this is a new representative Church that wee have not heard of 2. This is against the nature of the Patrons office whose it is when hee foundeth and buildeth a Church to reserve the right of patronage to himselfe and never to give that right to the Church Ergo by his owne authoritie and not in the Churches name hee giveth title to the benefice to the Pastor of Minister 3. The Church hath not power to alien ate and dispose to one particular man those goods which are given to God and to his Church so as that one hath power in Law to dispose those goods to any without the Churches consent as the Patron may doe The Church may dispose and give power to one man to doe certaine actions in the Churches name but yet so as the Church retaineth power to regulate that her delegate or commissioner in these acts and to correct him in case of aberration but the Church hath no power over the Patron as Patron to limit him in the exercise of his power for the right of Patronage is his by birth he may sel it for mony to another to a Papist to an excommunicate person to a Jew or an enemy of the Church as hee may sell his lands and houses and hath a civill right thereunto under his Majesties great Seale therefore the patron doth here proprio suo jure by his owne proper right present and give title and Law to the Church benesice and doth not present in name of Church or as having from the Church a power 3. What ever taketh away an ordinance of Christ that is not lawfull but the power of Patrons taketh away the ordinance of Christ and the free election of the People because the people have power to choose out of many one fittest and most qualified for the office as is cleare Act. 6. 3. Act. 1. v. last Act. 14. 23. because the man chosen should bee one of a thousand as Didoclavius or Calderwood saith in that learned Treatise called Altare Damascenum Nor can it be said saith that learned Author that the Church may transferre her right of presenting to a Patron for that is in effect to transferre her power of election but that saith hee the particular Church cannot doe except by the decrce of a gener all assembly neither can that right bee transferred over to a generall assembly especially a perpetuall and hereditary right because as saith Cartwright it is a part of that libertie which is purchased by Christs blood which the Church can no mâ—re alienate and dispose then shee can transferre or dispose to another her inheritance of the kingdome of God to the which this libertie is annexed thus he 4. The discerning of the spirits and the knowing of the voyce of Christ speaking in his called servants is laid upon the flocke of Christ whose it is to elect but not upon the Patron which may bee a Heathen and a Publican and as such is no member of the Church 5. Every humane ordinance not warranted by Christs Tostament and abused to sacriledge rapine delapidation of Church-rents and Simoniacal pactions with the intrants into the holy ministery is to bee abolished and is unlawfull but the right of patronages is such as experiences teacheth to many and lamentable The proposition is above cleared 6. That calling in part or in whole which giveth no ground of faith and assurance of a lawfull calling to the Ministers entry to that holy charge cannot belawfull but the calling to the ministery by the good will and consent of the Patron as Patron is such Ergo. The proposition is cleare every lawfull meane and way of entry unto that calling is warranted by a word of promise or precept or practise the calling by the patrons consent hath neither word of promise or precept or practise in the Word and stayeth not the conscience of the man of God that hee did not runne unsent but a man is never a whit the more staid in his conscience that hee is presented by a Patron to the tithes and parsonage and vicarage of such a Congregation It is but a cold comfort to his soule that the Patron called him 7. What ever priviledge by the Law of nature all incorporations have to choose their owne rulers and officers this Christ must have provided in an eminent manner to the Church but all cities societies incorporations and kingdomes have power to choose their owne rulers officers and members as is cleare by an induction of all free colledges societies cities and republicks Ergo this cannot bee laid upon a Patron see for this also Amesius Guliel Apollonius who citeth that of Athâ—nasius Where is that Canon in the Word that the sent Minister of Christ is sent from the Court or the Princes Palaâ—e As concerning the other two this author condemneth Lands dedicated to the ministery because the New Testament speaketh nothing of such Lands Answ. This speaketh against Glebes of Ministers but the New Testament speaketh not of Manses or houses or of moneys for Ministers yet a wage wee know is due Matth. 10. 10. 1 Cor. 9. 8 9 10. Gal. 6. 6. and the Levites were not to bee distracted from the most necessary worke of the Tabeâ—â—acle and service of God more then Ministers yet they had Lands and Townes
pless myster c. 37. z Anast. in â—ergio a Sig. de regâ—â— Ital. l. 5. b Anast. in Lev. 4. c Platin. in vit Lâ—on 1. d Grets in exa myst pless c. 39. e Grets Ibid. f Onuphr l. de pontis et cardin in praefat g Concil Pisanum An. 1411. h Concil Constan Genebraid Chron. ad Anno. 901. per annos sere 150. a Ioanne sciliceâ— 8. ad Leonem 9. Pontifices circiter qâ—â—quaginta â— virtute majorii desecerunt apostatiei verius qua Apostolici The Monk Mantuanus l. de Calam Romae templa sacerdotes altaria sacra coronae Ignis thurâ— preces coelum est venale Deusq i Athanasius Ep. ad Solitar Alphonsus a Cast. adversus haereses l. 2. c. 4. k Tertullian adversus praxean c. 1. l Tom. 2. Concil Art 13. m Bell. de pon Ro. l. 4. c. 8. n Hyerom in catalog in Acac. o Alphonsus â— Câ—str l. 1. c. 4. p Erasm. prae fat ad Jrenae l. 5. q Maldon in Joan. 6. c. 14. r Reginald in Calvino-Turk l. 2. c. 5. s Vsserus de Eccles. Christ. suc c. 6. p. 158. t Gret ad Petr. Pilichd p. 309. u Reinerus x Calvin Ep. 298. ad Waldenses Ep. 244. ad Tolonos y Gret in exam 〈◊〉 c. 5. z Thuanus Hâ—jlor l. 5. a Magdeburgenses â—ent 12. c. 8. p. 1206 1207. b Sanderus de visibil Monarch l. 7. An. 1198. c Coccius Thesau tom 1. l. 8. Art 3. d Parsonius de tribuâ— Anglie conversionib p 2. c. 10. e Usser de câ—r eccles suc c. 6. p. 158. 160 161 162 〈◊〉 f Serarius 〈…〉 5 g Ioan Wendelstonus p 〈…〉 decâ—et peâ—t h Usser de Eccles. Christ. Sâ—c stabil c. 7 p. 195. i Albericus cassâ—â— in Chrom l. 3. c. 33. k Sigâ—nius de regm Italic l. 9. Au. 1059. l Thuand 3. p. 214. m Autâ—n de dom Archi Spalatens l. 2. sect 2. c. 2. n Voetius disp caâ— papat l. 3. sect 2. p. 634. o Josephus Antiq l. 15. c. 3. p Tolet. com in Ioan. 11. q Cajetan 16. r Maldonat s Ianson can t Calvin u Marlorat x Muscul. com in Ioan. y Rollocus z Bullinger a Augustinus contra advers leg pro. l. 3. c. 4. vencrunt a seipsis non missi b Clem. Alex. Strom. 1. Non missi a Deo c Brentius bumanarum traditionum doctores d Beza in loc e Rolloc com ib. a Calvin Inst. l. 4. c. 15. Sect. 20. Epst. 326. b Beza libel quest de baptism c Riveâ—â—s in Cathol Orthod â—om 2. tract 2. q. 7. d Bellarm. de baptism c 7. e Maldonat com in Ioann c. 6. v. 33. f Gretser in cas conscien q. 4. de baptism p. 17. 18. seq g Cajetan com in loan 3. h Toletus in 3. An. 3. i Robins Iustific p. 276 277. a Robinson Iustif. p. 316. b Page 317. Way of the Church of Christ in N. E. Cap. 9. Sect. 9. a Rodger Catechism part 2. art 6. p. 176 177. a Augustin contr Crescom l. 1. 6. 29 de baptis l. 7. c. 51. contr donatiâ— coll 20. b Cyprianâ— l. Eph. 6. c Gregror hom 11 12 35. in evang d Chrysost. in Psal. 39. l. 3. de sacerd e Nazianzen orat 1. in Julia. f Eusebius de â— praep evang l. 6. c. 18. g Hierom contr Pelag. Luciser dialog Way of the Churches of Christ in N. E. Ch. 3. Sect. The Way of the Churches in N. E. Ibid a Anâ—ibaptist in coloquio francolaâ—â—ns b Pareus com ib. c Cajetan com d Bullinger com e Calvin com ib. Barow discov of a false Church The Author objecteth Ib. a Parkerus de polit l. 1. 6. 14. p. 41. The Author ibid. Ibid. a Aâ—olog c. 9. Can. necessit of separat c. 4. sect 3. p. 175. a Robinson 〈◊〉 â—6 It is true that our divines say that it is one the same church which is both visible and invisible and that visibility is an accident of the church but they then speake of the Catholick visible Church but if we speak of a particular visible Church in this or that place all in such a Church as they exist are either holy or prophane but neither is holinesse nor prophanes essentiall to a church visible as visible a Robinson Justi separat p. 97. a Robinson Ibid. 97. a Arm. Antip. p. 60. b Corvinus ep ad Wallachros p. 19. c Remonst in script Synod art 2. p. 256. in apolog c. 9. sol 105. d Socinus contra puticum c 10 sol 32â— e Tertullian contra Marcionem O caâ—es c. Si Deus bonus praescius futuri potens cur hominem possus est lahi f Robins p. 98. a Robinson p. 98. â—id Page 98. Robinson Justif. of lepat p. 99. a Luk. 7. 29. 30. b John 15. 18. 19 20. c Acts 2. 41. 42. d Act 20 28. e Rom. 1. 8. f Phili. 1. 3. 4 5. g 1 Thes. 1. 2 3. 2 Ep. 2 3. h Mat. 13. 47. 48. i Mat. 22. 9. 14 k Mat. 13. 36 37 38. l Mat. 3. 12. a Corvinus contra Molm. c. 27. b Aâ—n Antip. p. 72. 73. c Grevincho contra Amâ—sium p. 8. 9 14. 15 21. d Episcop disp 6. Thess. 1. 2. e Socinus praebet Theol. c. 22. f. 139. f Smalicus resp ad 4. par resu Smigles c. 28 s. 259. g Ostorodius Iustit c. 36 37. sect 2. a Robinson ib. p. 104. b Page 103. c Jer. 2. 21. d Rom. 1. 7. b Robinson Justis 212. a Robinson Iustis p. 164. a Hieron in dialeâ— advers Lucifâ—rian b Iohn Ball answer to Can p. 98. c Bellarm. de sacrific li c. 26. d Gratian. decret c. 1. q. 1. c. 32. 32. e Nazianz. Orat. 40. f August consess ar S. g Apol. c. 1. h Apol. c. 2. i Apol c. 9. a Apol. c. 11. b Peter Coachman cry of â— stone sect 7. p. 16. 17. Mat. 13. The Church of heâ—rers is called the visible kingdome v. 41. Exod. 20. Heare O Israel Ez. 33 31. they sit before thee to heare the Word as my people a Beza an in loc Calvin com in loc c Bulling com in loc d Marlorat in loc e Iodocâ—s vullichius in loc f Robin 249. a The way of the Churches ch 1. sect 1. pâ—op 3. a Suarez toâ— 5. ad tert part Thom. de censur disp 5. sect 1. de excom not 3. b Soto 4. d. 22. q. 1. c Adrian de clavibus q. 3. ad 1. d Alanus de sacrif Misse l. 2. c. 3. f Innocentius 1 1 1. de excom g Navar. c. 27. n. 18. h Turrecrem câ—si quis Episco 11. quest 3. i Richard in 4. d. 18. sect 7. q. 2. k Anton. 3. part tit 24. c. 76. l Concil Araus 11. q. 3. m Augast in Joaâ— tractat 5. and epist. 77. n 1 Cor. 5. 11 12 o The way of the Churches cap. 3. sect 3. p Robin justif of separat p. 248. q Coachman
soules to Christs kingdome and visible Church even to the second comming of Jesus Christ. 4. Seeing the Lord doth so often complaine of idle Pastors of dumbe dogges by whose sleeping soules are losed Now this Argument for the proposition seemeth most reasonable In the old Testament Priests Levites Prophets and all the edifying officers are set downe there and so are the officers and canons anent their government set downe in the New Testament Eph. 4. 11. 1 Cor. 12. 28. 1 Tim. 3. 2 Tim. 2. Act. 2. 17 18. Ioâ—l 2. 28. Act. 20. 28. But no such things are written in the old or new Testament of gifted Prophets not in office 7. All lawfull officers have power authoritatively from Iesus Christ to remit and to retaine sinnes by the preaching of the Word But Preachers out of office have no such power Ergo Preachers out of office are not lawfull Preachers The proposition is Ioh. 20. 21. The assumption is evident for where are they sent as the Father sent his Sonne Christ and that promise is made onely to the Apostles and to their successors Prophets without office are not the successors of the Apostles Robinson saith the commission there given is peculiar to the Apostles onely and confirmed by the miraculous inbreathing of the holy Ghost and by them to be dispensed principally to unbeleevers of all which nothing is common to ordinary officers but else where this power is given to the whole Church Matth. 16. 17. 1 Cor. 5. 2 Cor. 6. 6. Yea to every faithfull brother Matth. 16. 18. Ch. 18. 15. Luk. 17. 3. This is that which Anabaptists teacheth as Chemnitius saith and the very doctrin of Ostorodius Nicolaides Socinus but except the miraculous inbreathing of the holy Ghost there is nothing here peculiar to the Apostles onely for the loosing and retaining of sinne is nothing but binding and loosing of the sinnes and this is nothing but the forgiving and retaining of sinne by the preaching of the word and censures of the Church and that binding and loosing Matth. 16. is not given to the whole Church of beleevers for the Text saith no such thing but power of the keyes is given to Peter that is to the Church-guides the successors of Peter 2. Authoritative power of forgiving of sinne is not Matth. 18. said to bee ratified in heaven but onely when the Church doth bind and loose and forgiving Luk. 17. is betwixt sister and sister who have not power to bind and loose in heaven 8. All Prophets are either ordinary or extraordinary as is cleare in Gods Word extraordinary now are not in the Church and the ordinary Prophets now are not gifted to preach the Word except as Timothy from their youth they have beene trained up in the Scriptures and have learning sciences knowledge of the tongues if he would bee a man able to teach others 2 Tim. 2. 3. 1 Tim. 3. hee must meditate reade and give himselfe wholly to these things 1 Tim. 3. 15 16. and so must leave his calling contrary to the Apostle his commandement 1 Cor. 7. 20 21 22. 1 Thess. 4. 11. Ephes. 4. 28. but if hee have a gift for publicke preaching he is to separate himselfe for it seeing a gift is a token of Gods separation Quest. III. Whether the Arguments of Mr. Robinson for the pâ—ophecying of private persons not in office doe strongly conclude I shall set them downe in order and discusse them If a Bishop must be apt to teach then he must be tryed before he beâ— admitted to the office Ergo while be is oâ—t of office he must prophecie Answ. This Argument concludeth not the Question for by as good reason the sonnes of the Prophets or young Prophets who behoved to exercise their gift as 1 Sam. 10. 5. 2 King 2. 7. 2 King 4. 1. 1 King 20. 35. before they bee fully received as Prophets must be prophets and officers not in office differing from Prophets in office even as their lay Prophets are different from Pastors but an apprentise of a trade is not a different tradesman from the master to whom hee serves as apprentise but he is onely different from him in degree But their Lay-Prophets are tradesmen not sonnes of the Prophets not ayming at the pastorall charge but ordinary officers for converting of soules and doe differ from Pastors as those who are non-Pastors differ from Pastors Robinson If the Lords gifting of Eldad and Medad Numb 11. 29. with the spirit of prophecying inabling them to prophecy and made them extraordinary Prophets why should not by due proportion an ordinary gift inabling a man to an ordinary prophecy serve also to make him an ordinary Prophet Now Moses in wishing that all the people were Prophets wisheth as well the use as possession of the gift Answ. The Jewes say that Eldad and Medad were of the 70. Elders upon whom was powred part of that spirit of prophecy that was on Moses and they say they were written in the 70. papers but not elected because they drew the papers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex but it is not like Joshuâ— would have envied if they had beene now Judges or that Moses would have likened them unto the people However prophets they were But both the Antecedent is false and the consequence nulle for if you meane by the Lords gifting of Eldad and Medad a naked and a bare revealing to them of the visions of God without an impulsive commandement from God setting them on action to prophecie this impulsion is an authoritative sending and calling the antecedent is false for that gifting of them onely made them able but not formally authorized Prophets but if the gifting of them did include both the gift and the command of God to use the gift as certainly it did now the consequence is null for the naked giving of an ordinary gift except God by himselfe and now by the authority of his Church command the use of the gift no gifted man because gifted is by and by a Prophet but he must have a commandement ecclesiasticke now to preach as Eldad and Medad had impulsive commandement to prophecy and if any be gifted by an ordinary way as Eldad and Medad was extraordinarily then they are to be thrusted out to the pastorall calling and none but a fleshly man will envie them Robinson 2 Chron. 17. 7. Jehosâ—aphat sent his Princes to preach or teach in the cities of Iudah and with them the Levites so the 70. Interpreters so Pagnine so Ierom and the English translation Ergo Princes are Prophets not in office who may teach Answ. 1. Doctor Alexander Colveill my reverent colleague and as learned so well experienced in the Hebrew saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noteth the accusative case and is to bee read And he sent the Princes as Buxtorfius noteth Thesaur l. 1. e. 12. and this Chaldaisme