from Galilee Acts 1. 14. and some from Jerusalem v. 15. 3. No particular Church had power Ecclesiasticall as this Church had power to choose an Apostle who was to be a Pastor over the Churches of the whole World as our brethren teach so Mr. Paget sayth well These Disciples who waited upon Christ such as Barsabas and Matthias were no members of the Church of Jerusalem and so what powâ—r had a particular Church to dispose of them who were no members of their Church 3. That which concerneth all must be done by all and that which concerneth the feeding and governing of the Church of the whole World must be done by these who represent the Church of the whole World but that Matthias should be chosen and ordained an Apostle to teach to the whole World concerned all the Churches and not one particular Church 〈◊〉 Therefore there was here either no Church which no man dare say for â—here is here a company of believers where there is preaching and Church government v. 15. 16. 26. or then there was here a Congregation which is against sense and Scripture or there is a Church Provinciall Naturall or Oecumenick call it as you please it is a visible Church instituted in the New Testament after the ascension of Christ and not a Parishionall Church Some answer this was extraordinary and meerely Apostolick that an Apostle should be ordained and is no warrant for a nationall Church now when the Churches of Christ are constituted But I answer this distinction of ordinary and extraordinary is wearied and worne to death with two much employment 2. Beza Calvin Piscator Tilenus Whittaker Chamier Pareus Bucanus professors of Leyden Walaeus VVillet P. Martyr Ursinus c. and all our Divines yea Lorinus the Jâ—suite Cajetan alledge this place with good reason to prove that the ordination and election of Pastors belongeth to the whole Church and not to one man Peter or any Pope Yea Robinson and all our Brethren use this place to prove that the Church to the second comming of Christ hath power to ordaine and exanthorate and censure her officers 2. We desire a ground for this that the Ecclesiasticall power of the Church which is ordinary and perpetuall to Christs second comming should joyne as a collâ—terall cause in ordination and election of an Apostle which ordination is extraordinary temporary apostolick see for this Pet. Martyr VVhittaker Bilson Chamier Pareus Beza Calvin Harmonie of the confessions Iunius Cartwright Fulk Ursinus Zwinglius Munsterus and Theodoret would have us to rest upon Apostolick demonstrations like this And Irenaeus speaketh against rectifiers of the Apostles in this Cyprian sayth the like 2 Acts 6. A Church of Hebrewes and Graecians together with the twelve Apostles is not a particular Ordinary Congregation and a governing Church choosing Deacons therefore they are a nationall Church though the first ordination of Deacons be meerely Apostolick and immediately from Iesus Christ yet the ordination of these seven persons was a worke of the Churches power of the keys Now let our Brethren speake if this was a Congregationall Church that meeteth ordinarily to the word and Sacraments such as they say the Church of Corinth was 1 Cor. â—1 18. So say I of the Church Acts 15. 22. called Apostles Elders and Brethren and the whole Church this could not be a particular Church for no particular Congregation hath Ecclesiasticall power to prescribe Decrees and Canons to all the Churches of the Gentiles and that this was done by an ordinary Ecclesiastick power that remaineth perpetually in a Church such as this was is cleare because our Brethren prove that the whole multitude spake in this Church from vers 12. Then all the multitude kept silence and therefore the multitude say our Brethren spake from v. 21. all the Church voyced in these Decrees and Canons say they 3. Sister Churchers keepe a visible Church-communion together 1. They heare the word and partake of the Seales of the Covenant occasionally one with another 2. They eschew the same excommunicated heretick as a common Church-enemy to all 3. They exhort rebuke comfort and edifie one another as members of one body visible 4. If one sister Church fall away they are to labour to gaine her and if she will not be gained as your Author sayth they tell it to many sister Churches if shee refilse to heare them they forsake Communion with her 1. Here is a visible body of Christ and his Spouse having right to the keyes word and seales of grace 2. Here is a visible body exercising visible acts of Church-fellowship one toward another Hence here a visible Provinciall and Nationall Church exercising the specifick acts of a Church Ergo Here is a Provinciall and Nationall Church For to whom that agreeth which essentially constituteth a Church visible that must be a visible Church You will say they are not a visible Church because they cannot and doe not ordinarily all meete in one materiall house to heare one and the same word of God and to partake of the same Seales of the Covenant joyntly but I answer 1. This is a begging of the question 2. They performe other specifick acts of a visible Church then to meete ordinarily to partake joyntly and at once of the same ordinances 3. If this be a good reason that they cannot be a Nationall Church because they meete not all ordinarily to heare the some word and to partake of the same Ordinances then a locall and visible and ordinary union joyntly in the same worship is the specifick essence of a visible Church but then there was no visible Nationall Churches in Iudea for it was impossible that they could all meete in one materiall house to partake of the same worship 4. These who for sicknes and necessary avocations of their calling as Navigation Traffiquing and the like cannot ordinarly meet with the congregation to partake joyntly with them of these same Ordinances loose all membership of the visible Church which is absurd for they are cast out for no fault 5. This is not essentiall to a nationall Church that they should ordinarily all joyntly meet for the same worship but that they be united in one ministeriall government and meet in their chiefe members and therefore our Brethren use an argument à specie ad genâ—s negativè a provinciall or nationall company of believers cannot performe the acts of a particular visible Church Ergo such a company is not a visible Church just as if I would reason thus A Horse cannot laugh Ergo he is not a living Creature or it is an argument à negatione unius speciei ad negationem alterius such a company is not such a congregationall Church Ergo it is no visible Church at all an Ape is not a reasonable Creature Ergo it is not an Ape 3. Conclu There ought to be a fellowship of
this honour 2 It is said if any VVidow have children or nephewes let them learne first to shew mercy at home and to requite their Parents Ergo the children or grand children of these VVidowes were to sustaine them and not to burden the Church with them and so they were poore Widowes and this 3. The Text clearely holdeth forth while the Apostle proveth that the children who are able are to helpe the Parent being a desolate Widow because v. 8. all are to provide for these of their owne house and to maintaine them in their indigence else they be in that worse then Infidell children who by natures love doe provide for their poore parents 3. This is cleare from v. 16. if any man or woman that believeth hath widows let them relieve them and let not the Church be charged that they may relieve them that are widowes indeed Ergo these widowes called also v. 3. widowes indeed did some way burden the Church with their maintenance and they were not to be layd upon the Churches stock to be maintained thereby except they were desolate and without friends But some may object if these widowes had a charge and did any worke or service to the Church as it is cleare from the Text v 9. they did in overseeing the poore and the sick were not wages due to them for their worke for the labourer is worthy of his hire the Scripture saith not if a Preacher have a father who is Rich and may sustaine his Son let not the Church be burdened with his wages but on the contrary the Preacher is to have his wages for his work as an hire ad modum debiti non ad modum eleemoâ—ynae as a debt not as an Almes I answer the reason is not alike of the preaching Elder and of the Widow for the pastors service requiring the whole man was of that nature that it was a worke deserving wages as any worke-man a dresser of a Vineyard deserveth wages 1 Cor. 9 7. or a plower or one that Thresheth v. 10. Therefore the Preachers wages is so wages that its debt not almes but a Widow of sixty yeeres being weake and infirme cannot acquit her selfe in such a painfull office as doth merit poore wages and therefore the reward of her labour was both wages and an almes Againe that this Widow had some charge or service in the Church I meane not any Ministeriall office for she was not ordained as the Deacon Acts 6. with imposition of hands I prove from the Text. 1. Because this Widdow was not to be chosen to the number or Colledge of Widowes except shee had beene 60. Yeares this is a positive qualification of a positive service as if it were an office for else what more reason in 60. Yeares then in 61. or 62. or in 58. or 59. if shee was a meere eleemosynary and an indigent woman or can godlinesse permit us to thinke that Paul would exclude a Widow of 50. or 54. or 56 Yeeres from the Colledge of Widowes who were desolate and poore nor 2. Would Paul rebuke the Widow taken into the society of these Widowes because shee married an husband except she had entered to this service and had vowed chastity nor is marrying the second time which is lawfull Rom. 7. 1. 2. a waxing wanton against Christ and a casting off of the first faith as the marrying of these widowes is called v. 11. 12. therefore this Widow had some charge and service in the Church 3. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let a Widow be chosen of such an age and not younger and with such morall qualifications as is required in the Deacon c. doth also evidence that it was an election to some service or charge as is she be of good report if she have brought up her children if she have lodged strangers if she have washed the saints feete which qualifications not being in a Widow poore and desolate cannot exclude her from the Churches almes and expose her to famishing for want this also doth Ambrose Augustine tract 58. in Ioan. Chrysostomus Theophylact. Hieronymus observe on this place It is not unprobable to me that Phaebe called a Deacon or servant of the Church of Cenchrea was such a Widow seeing she is Rom. 16. 1. expresly so called how shee came to Rome if shee was a poore Widdow and now 60. yeares old I dispute not seeing Gods Spirit calleth her so We can easily yield that VVidows of sixty yeares entring to this service did vow not to marrie againe so teach Cyprian l. 1. epist ad Pomponium Hyeronym contr Joviaâ— Epihan 48. The last Canon of the councell of Nice as Ruffinus l. 1. c. 6. saith denieth Widowes to be Church-officers because they were not ordained with imposition of hands Hyeronimus in c. 16. ad Roman saith Diaconisses in the Orientall Church had some service in Baptisme Epiphanius l. 3. tom 2. Heres 79. saith they were in the Church non ad sacrificandum sed propter horam Balnci aut visitationis quando nudatum fuit corpus â—â—lieris Constantine placed them amongst the Clergy to governe the Corps of the dead but Papists then have no warrant for their Nuns CHAP. 8. SECT 8. Of Election of Officers HEre the Author teaches that Election of Officers belongeth to the Church whose officers they are 2. That the Church of believers being destitute of all officers may ordaine their own officers and Presbyters by imposition of hands in respect that the power of the keys is given to the Church of believers Mar. 18. Answ. Election of Officers no doubt belongeth to the whole Church not in the meaning of our Brethren but that this may be cleared whether a Church without officers may ordaine Elders there be diverse other questions here to be agitated as 1. Whether the Church be before the Ministery or the Ministery before the Churches 1. Dist. There is an ordinary and an extraordinary Ministery 2. There is a mysticall Church of believers and a ministeriall Church of Pastors and flock 3. A Church may be so called by anticipation as Hos. 12. Jacob served for a wise or formally because it is constituted in its whole being 4. A Ministery is a Ministery to these who are not as yet professors but only potentially members of the Church 1. Concl. There is a Church of believers sometime before there be a ministeriall Church 1. Because a company of believers is a mysticall Church for which Christ died Eph. 5. 25. And such there may be before there be a setled Ministery As there is a house before there be a Candlestick because conversion may be by private meanes as by reading and conference yea a woman hath carried the Gospell to a Land before there was a Ministery in it 2. Adam was first and Evah by order of â—ature a Church created of God before there was a Ministery So Adams Ministery is founded upon a nature created according to Gods Image 2. Concl. A publick ordinary
provinciae cum iis orainare sibi comprovincales Episcopos quod si id facero negligat populus convocare debet Episcopos vicinae provinciae peterâ— sibi rectorem In the councell of Toledo it was ordained that the Bishop of Toledo might chuse in quibustibee Prâ—vinciis in any provinces about Bishops to be his successors salvo privilegio uniusâ—njusquâ— provinciae Cardinalls are forbidden to usurp to chuse a Bishop if the see vace in the time of a generall Councell this was enacted in the councell of Constance and Basil. The Abbot of Panormo saith it was obtained of the councell of Carthage to avoyde dissension that they should transfer their right to the Cardinalls So Almain and Gerson prove the equity of this by good reasons That wicked councell of Trent labouring to exalt the popes chaire did abrogate these good acts to the offence of many as the Author of the review of the councell of Trent sheweth nor should good men stand for Leo his abrogation of what the councell of Basil did in this kinde as may be seene in that wicked councell of Lateran wherein much other wicked power is given to the pope and his Legates by Iulius III. and Paul the III. and Pius the IIII. and Theodoret saith all the Bishops of a Province ought to bee at the ordination of a Bishop The ordination of the worthy Ambrose as hee himselfe saith was confirmed by all the Bishops of the East and West Cornelius Bishop of Rome was confirmed by the Bishops of Africa More of this may be seene in Zonaras In Theodoret the councell of Carthage and Petrus a Navarre who all witnes ordination of a Bishop was never done in the ancient Church by one single Congregation and these destitute of pastors and Elders The learned say that Gregory the VII or Hildebrand did first exclude the people from voycing in elections of pastors Illiricus sayth onely from the time of Frederick the XI about the yeare 1300 they were excluded from this power And though it were true that the election of Alexander the III. was made 400 yeeres before that by the Cardinalls onely without the peoples consent the Law and Logick both say from one fact no Law can be concluded Yea the election of Gregory the VII saith Vasquez was five hundred yeeres before that and like enough that such a monster and such a seditious head to the Lords annoynted to Henry the IIII as this Gregory was could violate Christs order Platina sayth so yet Bellarmine Suarez and others grant in the Apostles time it was so bâ—â— because it was a positive Law some say and others that it was a Church constitution not a divine Law the Pope might change it Yet the Jesuite Sanctius in his comment proveth it from Scripture Azorius sayth it should be common Law communi jure Krantius layeth the blame of wronging the people in this on Gregory the IX yea the councell of Bracare the second councell of Nice The councell of Constantinople 4 called the eight generall Councell the councell of Laodicea are corruptly expounded by Bellarmin Vâ—squez and others because 1. They forbid onely disorder and confusion 2. That all the multiude without exceptionosage gifts or sexes should come and speak and voyce at the election For in the councell of Antioch it is expressely forbidden that the multitude should be debarred And wee will not deny but a pastor may be sent to a Church of Infidels that knoweth nothing of Christ without their knowledge as Ruffinuâ— sayth that Frumentius was ordained Bishop to the Indians they knowing nothing of it Indis nihil scientibus neque cogitantibus Epiphanius writeth to Iohn Bishop of Ierusalem that hee had ordained Paulinianus a presbyter the people not consenting Gregorius ordained Augustine Bishop of England and sent him to them to teach them Anglis nescientibus And Gregorius II. ordained Bonifacius a Bishop to bee sent to Germany Germanis nihil de eare cogitantibus And thus Perkins if the Gospell should arise in America where there were no Ministers ordination might be wanting And why not say I election also in another case if as Petrus Martyr sayth well a woman may be a Preacher of the Gospell Yea and a Turke sayth Zanchius converted by reading the New Testament and converting others may baptize them whom hee converteth and be baptized where both ordination and election should be wanting and this may answer what Robinson saith for ordination by the people Nor did the people first begin to have hand in election in Tertullians time as Bellarmine saith nor yet that the people might love their Bishops nor yet by meere custome Conclus III. It is false our Brethren say that the calling of a Minister consisteth principally and essentially in election of the people for the Apostles were essentially pastors yet not one of them except Matthias was chosen by the people 2. If as our Brethren say the peoples after acceptance may supply the want of Election at first as Iacobs after consent to Leah made her his Wife yet all the pastorall acts of Word Sacraments and censures going before the after consent shall be null because he wanteth that which most principally and essentially is required in a calling And all baptized by him must be rebaptized And what if the people shall never assent and it is ordinary that hypocrites in hearts will never consent to the Ministry of a gratious pastor shall his acts of converting and baptizing be no pastorall acts and to the hypocrites no pastorall acts and shall all be Infidels who are baptized by him The people are not infallible in their choise and may refuse a man for a pastor whom God hath called to be a pastor election maketh not one a pastor in foro Dei then he shall be no pastor whom God hath made a Pastor because people out of ignorance or prejudice consent not to his Ministery Nor are we of Dr. Ames judgement that the calling of a Minister doth essentially consist in the peoples election for his externall calling consisteth in the presbyters separation of a man for such a holy calling as the Holy Ghost speaketh Wee finde no Church-calling in all Gods Word of sole election of the people and therefore it cannot be the essentiall forme of a right calling All the arguments of Doctor Ames prove that election is necessary to appropriate a made Minister to such a Congregation but concludeth not the poyn Qu. 5. From whence had Luther Calvin and our blessed Reformers their calling to the pastorall charge This question there is moved because of our Brethren who thinke 1. If ordination of pastors by pastors be so necessary for an ordinary calling to the Ministery and if Election of people be not sufficient though they want pastors and Elders then Luther and our Reformers had no calling
either the power of good counseling in these two Churches or their good counsels but do much confirme and strengthen them Object 7. It is absurd that there should be a Church in a Church and two distinct kind of Churches or a power above a power a Jurisdiction above a Jurisdiction a State above a State as Master and Servant and Father and Sonne so there is here a governing and a commanding Classicall Presbytery and a governed and commanded Classicall Church and in a politicall consideration formally different now where there bee two different States there be two different names Titles and Adiuncts as 1 Cor. 12. 28. GOD hath set some in the Church first Apostles secondarily Prophets So it is said Genesis 1. GOD made two distinct Lights a greater Light to serve the Day and a lesser Light to rule the Night But the Scripture maketh no mention of greater or lesser Presbyteries wee have the name of Presbytery but twice in the New Testament and in matter they differ not for these same Elders are the matter of both in form they differ not for the same combination and union is in all they differ not in operations for the superior hath no operations but such as the inferior can exercise for because a Pastor exhortâ—th a Pastor comsorteth we doe not make two kindes of Pastors if wee cannot finde a distinction betwixt presbyter and Presbyter how can wâ—e 〈◊〉 a distinction betwixt Presbytery and Presbytery Hath the Wisdome of Christ left these Thrones in such a confusion as by Scripture they cannot be knowen by Name Title Nature Operations And if there be a power above a power wee have to aâ—end to a Nation and so to subdite a whole Nation and their consciences to this Government and we are to put a Kingdome within a Kingdom Answ. A Church-Congregationall within a Church-Classicall is no more inconventent then a part in the whole an Hand in the Body and that is a lesser body in a greater and our Brethren call the people a Church and the Elders the Elders of the Church and what is this but a Church in a Church 2. A power above a power is not absurd exâ—ept it be a Church-power so above a Church-power as the Superior power be privative and destructive to the inferior as the Popes power distroyeth the power of the Chuâ—ch Universall and the prelates power destroyeth the power of the 〈◊〉 where of he is pretended Pastor But the power of the presbytery is Aâ—xiliarte and cumulative to helpe the Congregation not privative and destructive to destroy the power of congregations Secondly a power above a power in the Church cannot be denied by our Brethren for 1. In the Eldership of a â—â—â—gle Congregation the Eldership in the Court hath a power of Jurisdiction above a power of order which one single Minister hath to preach the Word and administrate the Sacraments for they may regulate the Pastor and censure him if he preach hereticall Doctrine is not this a power above a power yea two Elders in the Court have a power of Jurisdiction to governe with the whole prebsytery but the power of the whole presbytery is above the power of a part But to comâ— neerer The Apostles and Elders at Ierusalem met in a Synod have a power in dogmaticall poynts over the Church at Antioch and others and our Brethren say that the Church at Antioch might have in their inferiour Synod determined these same poynts which the Synod determined at Ierusalem her 's power above power Thirdly we doe not see how they be two or divers indicatures formally and specisically different in nature and operations for they differ onely in more or lesse extension of power as the reasons doe prove as the power of government in one City or Borough doth not differ formally from the power of the whole Cities and Boroughs incorporated and combined in one common Judicature and the power of two or three or foure Colledges doth not differ from the power of the whole combination of Colledges combined in the comm on Judicature of the Universities so here the powers of the inferior Judicatures do differ from the Superior onely in degree and in number of members of the Judicatures the policy divine is one and the same though the Superior can exercise acts of Jurisdiction different from the Acts of the inferior in an ordinary way such as are ordination of Pastors and excommunication where many Churches are consociated though where this consociation is not Ordination and Excommunication may be done by one single Congregation also to argue from the not distinction of Names Titles and Adjuncts of the Iudicatures is but a weake Argument because Congregationall and presbyterian provinciall and a nationall Church-Body make all one body and the inferior is but a part and member of the Superior and thefore it was not needfull that as Apostles and Prophets and the Sun the greater light by name and Office is distinguished from the Moone Gen. 1. the lesser light that Congregation and Presbyter should be distinguished by Names and Office and Titles in the Scripture for a Prophet is not formally a part of an Apostle but an Officer formally different from him and the Moone is not a part of the Sun as a Congregation is a part of the Classicall Church so Mat. 18. the Scripture distinguisheth not the people and Elders in the word Ecclesia Church as our Brethren will have then both meant in that place Mat. 18. Teil the Church Now we say as they doe to us in the like we are not to distinguish where the Law doth not distinguish But the Scripture sayth Mat. 18. The Church that the offended hath recourse unto is that Church which must be obeyed as a Judicature and spirituall Court but the people is neither a Judicature nor any part thereof And 2. Of that Church Christ doth speake that doth actually bind on Earth and loose on Earth and that by the power of the Keyes but the people neither as a part of the Court doth actually bind and loose on Earth by power of the Keyes 3. Christ speaketh of that Court and of that Church which doth exercise Church-power on Earth under the title of binding and loosing but we find not a Church in the face and presence of the people binding and loosing under the name of the Church in the Word of God Shall we use such an insolent signification of the word Church as the Word of God doth not use and Lastly I say of these of Corinth gathered together convened together in the Name of the Lord Jesus with the Ministeriall spirit of Paul and with the power of the Lord Iesus these cannot be the Church excommunicating before the people The Text destinguisheth not the Court of Elders who hath the power of Jurisdiction from the people and all these to whom he writeth and who were puffed up and mourned not for the scandall have no such power of Jurisdiction nor can the
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
Elders as well as the Apostles convened to consider about this matter and Act. 21. 18. 25. All the Elders of Jerusalem with James take on them these acts as well as the Apostles and they are the decrees of the Elders no lesse then of the Apostles Act. 16. â— 4. a derivation of the immediate impiâ—ing Spirit to â—â—â— Elders and by them as fellow-members of the Synod to the Apostles and a derivation of this immediat Apostolick spirit by the Apostles to the Elders to make them also infallible is unknowne to Scripture for one Prophet did not immediatly inspire another and one Apostle did not immediatly inspire another wee read not in the Word of any such thing and therefore it is said Act. 15. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when there had beene much disputing Peter sâ—â—d up All who interpret this place say even Papists not exâ—pted as Salmero com in 〈◊〉 Salmeron Lâ—â—mus â— Lorinus Cornelius a lapt Cornelius a lapide and others on the place that when there is not consultation and disputing on both sides to find out the truth but an absolute authoritie used by commanding the proceeding of the counceil is rash saith Salmeron now the Prophets were immediatly inspired without any consultation with men in delivering Gods will and they saw the visions of God as it is said And the Word of the Lord came to Jeremiah to Ezechiel to Hosea c. and bee said c. yea when a propheticall spirit came upon Baâ—â—m Num. 24. bee seeing the visions of God hee prophecied directly contrary to his owne carnall mind and to his consultation with Balâ—â—k now it is cleare that the Apostles what they spake by the breathings and inspirations of that immediatly inspiring Spirit is no lesse cannonick Scripture then the prophecies of the immediatly inspired Prophets who saw the visions of God and therefore 2 Pet. 1. 16 17 18 the voyce that the Apostles heard from heaven This is my beloved Sonnâ— in whom I am well pleased is made equall with the word of prophâ—cie and propheticall Scripture which the holy men of God spale â— they were moved by the holy Ghost v. 19 20 21. and 2 Pet. 3. 16. Pauls Epistles are put in the classe with other Scriptures v. 15 16. now all Scripture 2 Tim. 3. 16. is given by divine inspiration and 2 Peter 3. 2. puteth the words of the Prophets and Apostles in the same place of divine authority 2 Pet. 3. 2. That yee bee mindfull of the words which were spoken before by the holy Prophets and of the commandements of us the Apostles of the Lord and Saviour whence to mee this synodicall consultation is not Apostolicall but such as is obligatory of the Churches to the end of the world and a patterne of a generall Synod 6. This assembly is led by the holy Spirit as is cleare v. 25. 28. but this is not the holy Spirit immediatly inspiring the Apostles as Apostles but that ordinary Synodicall spirit to borrow that expression that is promised to all the faithfull pastors and rulers of the Church to the end of the world because the immediatly inspiring spirit comming on Prophets and Apostles in an immediate inspiration did necessitate the Prophets and Apostles to acquiesce and prophesie and to doe and speake whatsoever this spirit inspired them to doe and to speake but this spirit spoken of v. 28. doth not so but leaveth the assembly to a greater libertie because the assembly doth not acquiesce to that which Peter saith from Gods Word v. 7 8 9 10 11. nor doth the Assembly acquiesce to what Barnabas and Paul saith v. 12. but onely to that which James saith v. 13 14 15 16 17 18. but especially to his conclusion which hee draweth from the Law of nature not to give scandall and from the Scriptures cited by himselfe and by Peter v. 19 20. Wherefore my sentence is saith James c. and this clearely is the sentence of James as a member of the Synod v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an expression clearly insinuating that the judgement of James though it was not contrary to that which Peter Paul and Barnabas had spoken yet that is was somewhat diverse from them and more particular and the very mind of the holy Ghost which the whole Synod followed and therefore though Peter and Paul spake truth yet did they not speake that truth which did compose the controversie and this is to mee an argument that they all spake as members of the Synod and not as Apostles 7. The immediatly inspired Apostolick Spirit though it may discourse and inferre a conclusion from such and such premisses as Paul doth Rom. 3. 28. and hee proveth from the Scripture Rom. 4. 4. 5. 6. that wee are justified by saith without workes and 1 Tim. 5. 17. 18. and Act. 9. 22. Act. 24. 14. 17. and so doth Christ reason and argument from Scripture Matth. 22. 31. Luk. 24. 25 26 27. and so have both the Prophets and Apostles argued yet the immediatly inspired Spirit of God in arguing doth not take helpe by disputing one with another and yet doth not obtaine the conclusion in hand but here Peâ—â—â— and Paul argue from Scripture and they prove indeed a true conclusion that the Gentiles should not keepe Moses his Law as they would bee saved yet they did not remove the question nor satisfic the consciences of the Churches in their present practise for if James had not said more then the Churches had not beene sufficiently directed in their practise by the Synod and for all that Peter and Paul said the Churches might have eaâ—â—n meates offered to Idols and blood and things strangled which at that time had been a sin against the Law of nature and a great stumbling block and a scandalizing of the Jewes Except therefore wee say that the Apostles intending as Apostles to determine a controversie in the Church they did not determine it which is an injury to that immediatly inspiring spirit that led the Apostles in penning Scripture wee must say that Peter Paul and James here spake as members of an eccleâ—iasticall Synod for the Churches after-imitation 8. If the Apostles here as Apostles give out this decree then it would seeme that as Apostles by virtue of the immediatly inspiring spirit they sent messengers to the Churches for one spirit directeth all and by this Text wee should have no warrant from the Apostles practise to send messengers to satisfie the consciences of the Churches when they should bee troubled with such questions now all our Divines and reason doth evince that a Synod may by this Text send messengers to resolve doubting Churches in points dogmaticall for what the Apostles doe as Apostles by that power by which they writ canonick Scripture in that wee have no warrant to imitate them 9. I propounded another argument before which prevaileth much with mee The Elders of an ordinary Presbytery and Churches such as conveened at this Synod cannot be
collaterall actors with the immediatly inspired Apostles for the penning of Canonick Scripture but in this Synod not onely Elders but the whole Church as our reverend brethren teach were actors in penning this decre Act. 15. 28. Ergo this decree is Synodicall not Apostolick I have heard some of our reverend brethren say all were not actors in the decree pari gradu authoritatis with a like degree and equall authoritie every one according to their place did concurre in forming this decree I answer it cannot bee said that all in their owne degree saw the visions of God and all in their owne degree were immediatly inspired to bee penmen of Canonick Scripture for Paul in penning this The cloake that I left at Troas bring with thee and the Parchmenâ—s was no lesse immediatly inspired of God then were the Prophets who saw the visions of God and then when hee penned the 1 Tim. 1. 15. That Jesus Christ came into the world to sâ—â—â— sinners except wee flee to a Popish distinction which Duvallius and Jesuits hold that all and every part tota Scriptura and totum Scripturae is not given by divine inspiration because say they the Apostles spake and wrote some things in the New Testament as immediatly inspired by God as did the Prophets but they spake and wrote other things 〈◊〉 necessary with an inferiour and Apostolick or Synodicaâ—â— spirit which the Peâ—e and Church may decree in Synods to â—ee received with the like faith and subjection of conscience as if the Apostles had written them 2. You must say there was two holy 〈◊〉 the penning of the decree one immediatly inspiring the Apostles another inferior assisting the Elders or at 〈◊〉 diverse and most different acts of that same hoâ—y 〈…〉 way inspiring the Apostles and in a fallible way inspiring the Elders But with your leave Act. 21. 24. The ordinary Iâ—esâ—ytery at Ierusalem by that same Synodicall spirit by which they orâ—aine Paul to purifie himselfe doe ascribe to themselves this decree v. 25. 3. Wee deâ—ire a warrant from Gods Word of commixion of immediatly inspired Apostles as immediatly inspired with Elders assisted with an ordinary spirit for the pâ—â—ning of Scripture 10. Wee thinke the Presbytery of Jerusalem as an ordinary Presbytery Act. 21. 18. and contradivided from the Church of Jrusalem v. 22. The multitude must needs come together for they heare that thou art come did ordaine Paul to purifie himselfe and it is cleare Paul otherwise would not have purified himselfe and therefore hee did not by the immediatly inspired spirit purifie himselfe and obey their decree which was grounded upon the Law of nature not to scandalize weake beleevers v. â—0 21. and bt this same holy spirit did Paul with other of the Apostles write this decree as is cleare v. 25. 11. If the Apostles did all in this Synod as immediatly inspired by God then should the Synod have followed the determination of any one Apostle of Peter and Paul as well as of 〈◊〉 for the immediatly inspiring spirit is alike perfect in all â—â—s determinations but it is said expresly v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then it seemed good to the Apostles c. and so to 〈◊〉 and Peter and Paul to follow the sentence of James 〈◊〉 the rest of the Apostles now if James spake as an immediately inspired Apostle and not by vertue of that Synodicall Spirit given to all faithfull Pastors conveened in a lawfull Synod then should James have acquiesced to what Peter and Paul aid and not to what hee said himselfe and Peter should have acquiesced to what hee said and Paul to what hee said â—â— every inspired writer is to obey what the immediatly inspiring Spirit saith and then there was no reason why the Synod should rather acquiesce to what Peter and Paul said who spake of no abstinence from blood and things strangled then to what James said Ergo by the Apostles consequence v. 24. we gave â—â— such commandement that you must bee circumcised Ergo you should not bee circumcised so this consequence is good Peter and Paul speaking as Apostles gave no commandement in this Synod to abtaine from blood Ergo by the like consequence the Synod was not to command nâ— abstinence from blood which consequence is absurd Ergo they command not here as Apostles 2. The Synod should have been left in the midst to doubt whether shall wee follow Paul and Peter who speake and command nâ— abstinence from blood and things strangled oâ— shall wee follow James who commandeth to abstaine from blood and things 〈◊〉 for all here command as immediatly inspired Apostles and what the Apostles judge lawfull and command as Apostles that must the Churches follow and what they command not that by an immediatly inspiring Spirit they command not as is cleare v. 24. and that also must the Churches not follow therefore I thinke we must say they did not here speak as Apostles 12. These words v. 24. Some who pervert your soules say you must bee circumcised and keep the Law to whom wee gave no such commandement doe clearely hold forth what the Apostles as Apostles command in Gods worship that the Churches must doe what the Apostles as Apostles command not in Gods worship that the Churches must not doe whence they teach 1. That an Apostolicke commandement of any one Apostle without any Synod might have determined the question to what use then doth a Synod conduce Ergo certainly either the Synod was convened for no use which is contrary to Gods Word Act. 25. 2. 6. Act. 16. 4. 5. it served to resolve the controversie and edifie the Churches Act. 16. 4. They delivered them the decrees c. 5. And so the Churches were established in the saith and increased in number daily or then the Synodicall commandement and so the Synodicall spirit spoken of v. 28. must bee some other thing then the Apostolicall commandement and the immediatly inspiring spirit 2. The Apostles gave no positive commandement to keep Moses his Law as Apostles nay nor to keepe any part of it they did not as Apostles forbid before this Synod that the Gentiles should abstaine from blood and things strangled which were Mosaicall Lawes before this Synod yet now they give a commandement to keepe some Mosaicall Lawes in the case of scandall hence wee must either judge that now as Apostles they command in positive commandements the keeping of Moses his Law contrary to what they say for their not commanding to keepe Moses his Law is a commanding not to keepe it observe this or then their commandement here is but synodicall and so far binding as the case of scandall standeth in vigor which certainly a Synod may command and one Church may injoyne by way of counsell to another for otherwise as Apostles forbidding scandall which is spirituall homicide they forbid also eating of blood in that case when it stood indifferent 3. The Apostles saying To whom wee gave no such commandement they
Elders of Jerusalem for 〈◊〉 can Elders of one sister Church impose Lawes burdens â—28 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees Ch. 16. 4. upon sister Churches or hâ—w can they pen canonicall Scripture joyntly with the Apostles Some of our brethren say so much of those degrees that they obliged formally the Churches as Scriptures doe oblige the learned Junius saith well that the Apostles did nothing as Apostles where there was an ordinarie and established Elderyâ—â— in the Church therefore those Elders behoved to bee the 〈◊〉 of Antioch for Act. 17. v. 2. 〈…〉 Commissioners were 〈◊〉 from Antioch then Paul and 〈…〉 I thinke also the Churches of Cyria and 〈◊〉 〈…〉 there as well as Antioch and de jure 〈…〉 should have beene there The case was theirs every way the same with the Church of Antioch and their soules subverted v. 24. 6. Those who are named v. 22. Apostles Elders and the whole Church are called v. 25. Apostles and Elders and Brethren and elsewhere alwayes Apostles and Elders Elders including brethren or the whole Church v. 22. of some chosen men and brethren as Act. 13. 2. v. 6. Ch. 16. 4. Act. 21. 18. 25. 2. I desire to try what truth is here that this Synod but power and authoritie in points dogmaticall but no Church-power saith the seventh proposition of the reverend and godly Brethren of New England and no power of jurisdiction but the Church of Antioch had Church-power and power of jurisdiction to determine this cause and censure the contraveeners as our Brethren say But I assume this Synod tooke this Church-power off their hand and with the joynt power of their owne Commissioners sent from Antioch v. 2. v. 22. 23. determined both cause and controversie and it never returned to any Church-Court at Antioch as is cleare v. 25 26 27 28. Ergo this Synod had a Church-power 2. A power and authoritie dogmaticall to determine in matters of doctrine is a Church-power proper to a Church as is granted by our brethren and as wee prove from Act. 20. 29. This is a part of the over-sight committed to the Eldership of Ephesus to take heed to men rising amongst themselves speaking perverse things that is teaching false doctrine and if they watch over them as members of their Church for they were v. 30. men of their owne they were to censure them 2. If Pergamus bee rebuked Reâ—el 2. 14. 15. and threatned with the removing of their Candlesticke because they had amongst them those who held the doctrine of Balaam and the doctrine of the Nicolaitans hated by Christ himselfe and did not use the power of jurisdiction against them then that Church which hath power dogmaticall to judge of doctrine hath power also of jurisdiction to censure those who hold the false doctrine of Balaam and v. 20. Christ saith to Thyatira Notwithstanding I have a few things against thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou suffâ—â—â— that woman Jesabel which calleth herselfe a Prophetesse to teach and to seduâ—e my servants to commit fornication and to eate things sacrifâ—â—d to Idols Hence I argue what Church hath power to try the false doctrin of Jesabel and is blamed for not censuring her but permitteth her to teach and to seduce the servants of God hath also power of jurisdiction against her false doctrine this poposition I take to bee evident in those two Churches of Pergamus and Thyatira I assume but this Synod Act. 15. hath authoritie and power to condemne the false doctrine taught by subverters of soules teaching a necessitie of circumcision in the Churches of Syria Cilicia Antioch c. Act. 15. vers 23 24. Therefore this Synod hath power of jurisdiction 3. Every societie which hath power to lay on burdens as here this Synod hath v. 28. and to send decrees to be observed by the Churches as Act. 16. 4. and to send and conclude that they observe no such thing and that they observe such and such things Act. 21. 25. by the power of the holy Ghost conveened in an Assembly 25. and judging according to Gods Word as â— 7 8 9 10 11 12 c. these have power of juridiction to censure the contraveners but this Synod is such a societie Ergo it hath this power The Proposition is Matth. 18. 18. If hee refuse to heare the Church let him be to thee as a heathen and a publican nothing can bee answered here but because this Synod commandeth onely in a brotherly way but by no Church-power therefore they have no power of jurisdiction But with reverence of these learned men this is petitio principii to begge what is in question for the words are cleare a brotherly counsell and advise is no command no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no decree which wee must observe and by the observing whereof the Churches are established in the faith as is said of these decrees Act. 16. 4 5. To give a brotherly counsell such as Abigail gave to David and a little maide gave to Namaan is not a burden laid on by the commander but it is said of this decree v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemed good to the holy Ghost to lay no other burden on you Also we do not say that power of jurisdiction is in provinciall or nationall Synods as in the Churches who have power to excommunicate for 1. this power of jurisdiction in Synods is cumulative not privative 2. It is in the Synod quoad actus imperatos potius quam act us elicitos according to commanded rather then to elicit acts for the Synod by an ecclesiasticall power added to that intrinsecall power of jurisdiction in Churches doth command the Churches to use their power of jurisdiction rather then use it actually her selfe Let me also make use of two propositions agreed upon in a Synod at New England Their 3. proposition The fraternitie have an authoritative concurrence with the Preshyteny in judiciall Acts. 4. Proposition The fraternitie in an Organicall body actu subordinate id est per modum obedientiae in subordination by way of obedience to the Presbytery in such judiciall Acts 2 Cor. 10. 6. Now if here the whole Church of Jerusalem as they say from v. 22. was present and joyned their authoritative concurrence to these decrees there was here in this Synod an Organicall body of eyes eares and other members that is of Apostles Teachers Elders and people and so a formed Church by our brethrens doctrine â—â—gs Paul and Barnabas v. 2. being sent to this Synod by the Church of Antioch to complaine were sent to tell the formed and organicall Churches as it is Matth. 18 19 which is a good argument if not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle saith yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. If the Brethren here concurre as giving obedience to the Elders and the Apostles doe here determine as Apostles and Elders then the brothren in this Organicall body doe concurre to the forming of these decrees by way of obedience to the
his brother and therefore we doubt not but the Church hath jus law to excommunicate the Apostles in case of obstinacie and would have used this power iâ— Judas had lived now when the power of excommunication was in vigor but wee say withall de facto the suâ—position was unpossible in respect that continued and habituall obstinacie and flagitious and atâ—ocious scandals deserving excommunication were inconsistent with that measure of the holy Spirit bestowed upon those Catholick Organs and vessels of mercy but this exempteth the Apostles from act all excommunication de facto but is our brethren exâ—â—pt them a jure from the Law they transforme the Apostles into Popes above all Law which wee cannot doe Apostolick eminencie doth 〈…〉 neither Peter nor Paul to bee above either the 〈…〉 the 〈◊〉 Law or the positive Lawes gi 〈…〉 One doth wittily say on these 〈…〉 Matth. 8. 15. The Pope is either a 〈…〉 if hee bee a brother offending 〈…〉 complaine of him to the Church 〈…〉 bee no brother there 's an end 〈…〉 his father and never after this 〈…〉 〈…〉 in a Synod as Apostles doth not 〈…〉 in Apostolick acts could not use Sy 〈…〉 others 1. Because Daniel 9. 2. 〈…〉 understood by books the num 〈…〉 Lord came to Jeremiah the 〈…〉 Paul 1 Cor. 1. 1. and Timothi 〈…〉 and 〈◊〉 1 Thess. 1. 1. and 3. The 〈…〉 and yet â— ophâ—ts and Apostles were immedi 〈…〉 which they â—â—ote and spake Answ. 1. Daniel â—â—d the Prophecie of Jeremiah and the Pro 〈◊〉 the books of Moses and the Apostles read the old Testament 〈◊〉 and Paul read â—eathen Poets and citeth them Act. 17. 〈◊〉 Tiâ— 1. 12. and maketh them Scripture 2. But the question is now if as Prophets and immediatly inâ—â—â— Prophets and Apostles they did so consult with Scripture which they reade as they made any thing canoniâ—k Scripture upon 〈◊〉 medium and formall reason because they did read it 〈◊〉 it out of bookes and not because the immediate iâ—â—piration of the holy Ghost taught them what they should 〈◊〉 canonick Scripture Suppone a sentence of a â—eathen 〈◊〉 suppone this that Paul left his cloake at Troâ—s not the â—â—â—wledge of sense not naturall reason not experience none â—â— these can bee a formall medium a formall meane to make scripture but as thus saith Jehovah in his word is the formall reason why the Church beleeveth the Scripture to be the Word â—â— God so the formall reason that maketh Prophets and Apostles to put downe any truth as that which is formally canonicall scripture whether it bee a supernaturall truth as the 〈◊〉 was made flesh or a morall truth as Children obey your 〈◊〉 or a naturall truth as The Oxe knoweth his owner or an experienced truth as make not friendship with an angry 〈◊〉 a truth of heathen moralitie as mee are the off-spring of God or a truth of sense Paul lest his cloâ—ke at Tâ—oas I say the 〈◊〉 formall reason that maketh it divine and Scripturall truth is the immediate inspiration of God therefore though 〈◊〉 learned by bookes that the captivitie should indure seventi yeares yet his light by reading made it not formally Scripture but Daniels putting it in the Canon by the immediat actiâ—r impulsion and inspiration of the holy Spirit and though Matthew did read in Esaiah A Virgin shall conceive and beared Sonne yet Matthew maketh it not a part of the New Testament because Esaiah said it but because the holy Ghost did imdiatly suggest it to him as a divine truth for a holy man might draw out of the Old and New Testament a Chapter of orthodox truths all in Scripture words and beleeve them to bee Gods truth yet that Chapter should not formally bee the Scriptur of God because though the Author did write it by the light of faith yet the Propheticall and Apostolicall spirit did not suggest it and inspire it to the author I know some Schoolâ— Papists have a distinction here They say there bee some sepernaturall truths in Scriptures as predictions of things that tall out by the mediation of contingent causes and the supernaturall mysteries of the Gospell as that Achab shall bee killed in the wars the Messiah shall bee borne c. Christ came to 〈◊〉 sinners and those were written by the immediatly inspiring Spirit others were but historicall and naturall truths of fact as that Paul wrought miracles that hee left his cleake at Troas and these latter are written by an inferior spirit the assisting not the immediatly inspiring Spirit and by this latter spirit say they much of Scripture was written and from this assisting Spirit commeth the traditions of the Church say they and the decrees of Popes and councells and this holy Spirit though infallible may and doth use disputation consultations councells of Doctors reading but wee answer that what counsells determin by an assisting spirit is not Scripture nor yet â—m-ply infallible nor doth Daniel advise with Jeremialis writing what hee shall put downe as Scripture nor Paul with Sosâ—hâ—â—â—â— with Timothy and Silvamus what hee shall write as Canonick Scripture in his Epistles for then as the decrees of the coun 〈◊〉 at Jerusalem are called the decrees of the Apostles and Elders and this decree which commeth from the Apostles and Elders assemâ—led with one accord and speaking with joynt suffrages from the holy Ghost v. 7 8 9 10 c. v. 28. as collaterall authors of the decree is the conclusion of Apostles and Elders so also should the prophâ—cie of Daniel at least the first two verses of the ninth chapter bee a part of Daniel and a part of Jeremiâ—hs prophecie and Pauls Epistles to the Corinthians should bee the Epistle of Paul and Sâ—stheâ—es and his Epistles to the Colossians and Thessahâ—ianâ— the Epistles of Paul of Timothy of Silvanus whereas Sosthenes Timothy Silvanus were not immediatly inspired collaterall writers of these Epistles with Paul but onely joyners with him in the salutation The erring and scandalous Churches are in a hard condition if they cannot bee edified by the power of jurisdiction in presbyteries Object But it never or seldome in a century falleth out that a Church is to bee excommunicated and Christ hath provided Lawes for things onely that fall out ordinarily Answ. It is true wee see not how an whole Church can bee formally convented accused excommunicated as one or two brethren may bee in respect all are seldome or never deserted of God to fall into an atrocious scandall and wilful obstinacie yet this freeth them not from the Law as suppose in a Congregation of a thousand if five hundreth bee involved in libertinisme are they freed because they are a multitude from Christs Law or from some positive punishment by analogie answering to excommunication 2. The Eldership of a Congregation being three onely doth not seldome scandalously offend and are they under no power under heaven The people may withdraw from them saith the Synod of New England what then so may I withdraw
and the Churches of Antioch had here Commissioners for Antioch sent Paul and Barnabas with certaine other of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this must relate to Pastors and Elders if Syria and Cilicia had no Commissioners here as certainly they were oblieged to send Commissioners as well as Antioch seeing their case was one with Antioch v. 23. and they could not but heare of this Apostolick remedie to remove the scandall of false Doctrine and therefore their Commissioners were either here or then they were oblieged to bee here and here wee have the true essence of a Synod to wit a meeting of the Churches of Antioch and Jerusalem at Jerusalem to determine of this question But that the Church of Jerusalem did not determine all the businesse in a Presbyteriall way and that others had hand in it is cleare 1. Because Paul and Barnabas and others with them are expresly sent from Antioch to Jerusalem as Commissioners and Elders and here they reason and voyce as is cleare ch 15. v. 12. v. 22. v. 28. ch 16. 4. ch 21. 25 26. and the Acts and Decrees are ascribed to all the Apostles and Elders who were present at the councell ch 14. 4. ch 15. v. 22. v. 12. and amongst these were Paul and Barnabas with certaine others sent from Antiâ—b Act. 15. 2. and the Elders of Jerusalem Act. 21. 25. with the Apostles Act. 16. 4. 2. the reasons alledged are false for Act. 16. 4. Act. 15. 22. Act. 21. 25. the Acts and Synodicall Decrees are not ascribed to Elders of Jerusalem onely but to the Apostles who were not Elders at Jerusalem and to the Elders in Jerusalem Act. 16. 4. not of Jerusalem 3. It is no matter though it cannot bee proven that the Churches of Syria and Cilicis had no Commissioners there for first the contrary cannot bee proven secondly they ought to have had Commissioners here thirdly the Acts are sent to them conjunctly with Antioch and messengers to report the mind and sense of the Assembly as to Antioch v. 23. 4. It is but a groundlesse conceit to say that Paul and Barnabas came to the Synod as Commissioâ—â—â—s or as servants to receive information not as Elders to give their decisive voices because Paul carried himselfe in the assembly as Peter and James who were Elders in the assembly and they being Apostles the decrees are ascribed to the Apostles without any distinction Act. 15. 28. Act. 16. 4. And if Paul and Barnabas and Silas a Prophet of the Church at Antioch Act. 15. v. 32. with Judas v. 27. also a Prophet had beene onely Commissioners and servants of the Church at Antioch and not Elders and members of the Assembly how could they have voices in the Church or Congregation of Jerusalem for the messengers of one Congregation hath not place to voyce in another Congregation 2. It is said expressely It seemed good to the Apostles and Elders with the whole Church to send chosen men of their owne with Paul and Barnabas namely Judas surnamed Barsabas and Silas chiefe men leading men amongst the Brethren now I desire to bee resolved in two 1. how Judas and Silas were men of their owne company 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must relate to the Assembly to wit to Elders and Apostles by all good Grammar and how are they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Captaines and leading men amongst the Brethren which brethren are certainly these mentioned in the same verse Apostles Elders and the whole Church and these mentioned in the next verse 23. Apostles Elders and Brethren that is chosen men of this Assembly now it is evident that Judas and Silas were no part of Elders of the Church of Jerusalem but Prophets at Antiab v. 32. and members of that Presbytery spoken of Act. 13. 1 2. and Act. 15. v. 35. And what power then had the Assembly to send them and especially what power had the Eldership or presbytery of Jerusalem to send men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their owne company who were not men of their owne company therefore they were called chosen men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their owne company and leading men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Brethren because they were members of the Assembly and of that councell gathered together with one accord v. 25. and not because they were naked messengers of the Church of Antioch but Elders Prophets v. 32. and members of the Assembly v. 22. 23. And when as it is said Act. 16. 4. Act. 21. 28. These decrees are ascribed to the Elders in Jerusalem I answer they are not called the Elders of the Church of Jerusalem as Revel 2. 1. To the Angel of the Church of Ephesus v. 8. To the Angel of the Church of Smyrna and v. 12. of the Church of Pergamus and v. 18. and Act. 20. 17. but the Eders which were at Jerusalem assembled and this doth no more prove that all these Elders were onely the Elders of the Church at Jerusalem then it proveth that the Apostles were the Apostles of the Church at Ierusalem which no man can say yea by the phrase of Scripture used in other places it is cleare they were not the Elders of the Church of Jerusalem and for Act. 21. 25. The Elders of the Church of Jerusalem taketh those Decrees upon them not as if they made the whole Synod but because they were a considerable part of the Synod for it is cleare from the story Act. 15. that the Apostles and others were members of that assembly and therefore that v. 25. Wee have written and concluded c. must bee expounded wee as a part of the Synod have written c. and it is a Synecdoche and the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee includeth no Apostle but James whereas Peter Paul Barnabas Iudas Silâ—s and others Elders and Brethren were members of the Synod yea and as our Brethren say though to mee it is not probable the whole Church of Ierusalem from v. 22. c. 15. Object 7. They take away the scandall in a doctrinall way only declaring that they ought to abstaine from things scandalous Answ. The very delivering to Satan may thus bee called doctrinall because it is a Declaration that the mans sinnes are retained in heaven yet it is an authoritative declaration and if it bee meere doctrinall one Pastor and one Prophet might have done all which this venerable colledge of Apostles and Elders disputed reasoned and concluded Synodically A meere doctrinall power layeth not on burdens and Decrees Herodian calleth such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 senatusconsultâ—in and Budeâ—â—s a man excellently skilfull in the Greeke language saith the like of it and so doth the civill Law make it a statute of the Senate Object 8. The reason why Patel could not though hee was an Apostle determine this at Antioch was not because hee wanted Apostolick authoritie but because his Apostolick power was more questionable hee not having seene Christ in the flesh
nor being a witnesse of the life death and resurrection of Christ then the authoritie of James and Peter who werâ— eye-witnesses of Christs life doctrine and sufferings and saw him visibly ascend to heaven and the believers doubted if hee was an Apostle and the Synod was convened to have theresolution of the Apostles and so it was meerely Apostolicall Ans. Though I grant there beesome truth in this that Pauls Apostolick calling was now more question 〈◊〉 then the rest of the Apostles and I easily yeeld that these who disputed with him could not rest upon his authority yet I deny that hence wee can inferre no Synod for if the Apostles had convened in Synod to satisfie those who doubted of Pauls authoritie as an Apostle then they would have reterred the matter to James and Peter who to these beleevers were undoubtedly the Apostles of the Lord but if the Apostles had had no intent but to end the controversie in a mere Apostolick way and not intended a Synodicall and an â—clesiasticall and perpetuall remedy in such cases of controversies in particular Churches I shall not beleeve that the Apostles when they were to determine by a superior an Apostolick and infallible light they would have joyned with them the Elders as Act. 15. 16. to consider of the question and that the Church of Auâ—ioch doubting if Paul was an Apostle would have decreed to seeke a resolution from Elders and that in an Apostolick way for they sent to the Elders at Jerusalem for a resolution as well as to the Apostles Act. 15. 2. and judge yee if the Apostles being to determine infallibly as Apostles would joyne the falliblo and inferiour light of Elders v. 6. and Brethren v. 22. if tlloy had not had a mind to determine the question in a Synodicall way Object 9. But it is not cleare that in this act they either censure persons or doe any thing in order to Church-censure but onely exercise a naked doctrinall power Answ. A doctrinall power was in a higher measure in the Apostles then in all the Elders of the world who were all but fallible men and James and Peter to these beleevers who moved the question were undenyably Apostles and what doctrinall power could they seeke in the Elders to whose determination by intention both of Antioch ch 15. 2. and by the Apostles intention v. 6. the question is referred as well as to the Apostles if the matter was not to bee ended by a formall Synod 2. Nor can they deny a power of jurisdiction though there were no persons rebuked and censured in this Synod for the object of a juridicall power is not onely persons but things of order decencie circumstances questions of doctrine as is cleare Reâ—el 1. 14. 15. officers to be ordained Act. 6. 3 4 5 6. 1 Tim. 5. 22. 2 Tim. 2. 2 3. 3. Our brethren cannot deny but the sentence of non-Communion is a censure and a great one yea and of kindred and blood most neare to excommunication and that if any Churches should have refâ—â—sed those Canons by this Canon the Churches might have pronounced the sentence of non-communion against them and to pronounce this sentence is an act of government as properly so called as to pronounce the sentence of excommunication for it is the formall halfe of the sentence of excommunication Object 10. It seemeth that Apostles here determine as Apostles for they condenme the obtruders of circumcision because they taught these things without any Apostolick Commandement v. 24. They teach that you must bee circumcised and keepe the Law to whom wee the Apostles gave no such commandement Answ. This is no more a good argument to prove that the obtruders of circumcision did teach false doctrine and were not condemned by the Apostles and Elders Synodically then if one should say this is not a Synodicall decree of the Church because it is proven and made good by the Word of God for Synodicall decrees exclude not Gods word though they bee not formally Scripture for in some part of the Epistle the Apostles may well speak of themselves as distinguished from Elders and as Apostles and yet the assembly is an ordinary Synod and not an Apostolick meeting for if wee should argue thus the whole Church men and women v. 22. sent messengers to Antioch as the Church and not as Apostles our brethren would thinke it a weake consequence to inferre Ergo this was nothing but a Congregational not an Apostolical meeting Yet our brethren contend that the whole Church and single Congregation of Ierusalem did concurre in this meeting as consenters and having power also though not of jurisdiction but I wonder why our brethren should so contend that there was no power of censuring put forth in this Assembly seeing one of their speciall answers whereby they would prove that this it not a patterne of an ordinary Synod and such a Synod as wee contend for having power of jurisdiction is that this was an ordinary meeting of the Elders and Church of Ierusalem giving counsell and advise with the Apostles to the Church of Antioch but I am sure the businesse of not scandalizing did as much concerne the Church of Ierusalem and therefore in the Synod they ought to put forth power of jurisdiction if any of their members hearing that the Apostles contended that the ceremoniall Law did not lay a tie on the conscience of either Jew or Gentile in foro dei before Gods court as the places cited by Iames prove v. 15 16 17. Peter saith expresly that God now putteth no difference betwixt Iewes and Gentiles v. 9. but 〈◊〉 are saved through the grace of our Lord Iesus v. 11. should ab â—aine from blood to the offence of the weaker should not this Congregation all Church condemne such in ordine ad censuram in order to excommunication yea the Eldership and Congregation of Jerusalem here convened as our brethren say should have failed in this first Synod and also the Apostles with them if they neglected to exercise juridicall power over their owne Congregation in the case of scandall and a scandall as possible to them to fall in as the Gentiles and therefore either this assembly consisting of Apostles and of the particular Church of Ierusalem erred which wee cannot say or then they did exercise power in order to excommunication towards their owne Church and so there is some juridicall power put forth in this meeting Object 11. Though the Apostles in this Synod proceed by way of disputing and borrow light one from another it followeth not thâ—â— they goe not on here as Apostles yea though Peter and Paul dâ—e not say all the truth nor fall upon that which is the conclusion of the Assembly as I ames doth it doth not hinder but they are led in all these Synodicull debaâ—eâ— by the infallible and Apostolick spirit because some things are revealed to one Evangelist and to one Prophet which is not revealed to another Iohn the
they are called Apostles and Elders in or at Ierusalem Acts 16. 4. for another cause these were Elders from other Churches from Antioch no lesse then Elders of Ierusalem they onely sate in Synod at Ierusalem 2. All Ierusalem was not converted to the Christian Faith and therefore they may well bee tearmed Elders at Ierusalem as the Church at Ephesus at or in Thyatira 3. I deny that the Scripture speaketh any other wayes of the Elders of the Church of Ierusalem then of the Elders of other Churches 2. Those Elders ought to meete for the governing of the Church of Jerusalem for this was their duty Ergo they were one Presbytery 2. They did meet Acts 15. 14. to receive Paul and Barnabas and to heare what God had done by them for their edification and Acts 21. Paul goeth to Ierusalem and is received v. 15. by the Brethren but the next day v. 18. The day following Paul went in with us unto James and all the Elders were present and there the Elders doe presbyterially act for the removing of a Church-scandall v. 21. The believing Jewes were informed that Paul taught all the Iewes which were amongst the Gentiles to forsake Moses This was a publick scandall 2. The offended multitude were to convene v. 22. as plaintiffs 3. The Eldership ordaineth Paul to remove the scandall by satisfying the offended by purifying himselfe after the manner of the Jewes and it is cleare Paul should not have satisfyed the scandalized Iewes except Iames and the Elders had injoyned him so to doe 4. This the very course of a presbytery yea our Brethrens doctrine which a Congregationall presbytery would and doth take with any other person who doth give offence yea though it be taken and not given if the way of remedy be lawfull and expedient as this presbytery conceived Pauls purifying of himselfe to be and if any scandalizing person should be disobedient to the voyce of a Congregationall eldership such as our Brethren believe the Eldership of Jerusalem to be they would say they are to censure him and therefore if Paul should have beene disobedient to this he should have incurred a censure It is true Lorinus saith that Chrysostome and Oecumenius will have this to be a Counsell not a Synod to command Paul and they deny any Juridicall power here but v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mee it is They were gathered together Diodatus calleth them The colledge of the governours of the Church Beda saith there were foure Synods and hee maketh the Synod Acts 1. at the chusing of Matthias the first the second at the chusing of Deacons Acts 6. the third Acts 15. and this the fourth Acts 21. 2. The Text seemeth to mee to say it for as Acts 15. there was course taken for the Gentiles that they should abstaine from blood lest they should either scandalize or bee scandalized so the Eldership here taketh course that the infirme Iewes be not scandalized as is cleare v. 25. As touching the Gentiles which believe we have written c. and to me they seeme to do both Synodically some thinke that this fact of the Elders and Paul was not lawfull but how ever though it was not a generall councell a presbytery I take it to be taking course to remove a scandall from the weake Iewes in this place as they had by a Synodicall power removed it from the Gentiles Act. 15. It is objected by Master Mather that if a Church in an Island by Divine institution and so this first founded congregation at Jerusalem which did meete in Salomons porch had once an entire power of Iurisdiction within it selfe though in an extraordinary case 1. The case is ordinary as in the Dominion of Wales there is scarce a congregation to be found within twenty or thirty miles 2. Suppose the case were extraordinary and rare may they violate the ordinary rules of Christ for so some may thinke and say that though according to ordinary Rules Baptisms and the Lords Supper must be dispensed only by men and by Ministers yet in the want of these the one may be dispensed by a Woman or Mid-wife and both of them by such as are no Ministers Answ. We thinke a Ministery and Discipline more necessary to a Congregation in a remote Island or to the Church of Ierusalem before they increase to such a number as cannot meet for their numerous multitude in one Congregation then the Sacraments when there be no Ministers to dispense them 1. That the Church be so in the Island its alone may possibly be extraordinary but that in such a case they have the Word preached and entire power of Discipline whole and entire within themselves to excommunicate scandalous persons is not extraordinay when there be no consociated Churches whom excommunication concerneth that are in danger to be scandalized for it floweth connaturally from a Church to which agreeth the essence of a Church to exercise Jurisdiction over all its owne members if there be no more consociated with that Church that is by accident and an extraordinary exigence of Gods providence As a master of a Family is to do his duty to educate his children in the feare of God but if God take all his children from him by death he doth not transgresse the ordinary rule of educating his children in the feare of God when hee hath none This argument supposeth that a Congregation hath no power of excommunication at all either compleat or incompleat as the Mid-wife hath no power to Baptize at all either compleat or incompleat neither doth a Congregation transgresse any rule of Christ at all when it exerciseth entire power of censures within it selfe whereas there be no consociated Churches to share with it in that power A Congregation is capable of entire Jurisdiction because it is a Church But a woman in no case is capable of administrating Baptisme or the Lords Supper except shee were extraordinarily and immediatly inspired to be a prophetesse but for the exercise of entire power of Jurisdicton by a Congregation in a râ—mote Island I hope it hath no such need of immediate inspiration 2. There is no such morall necessity of the Sacraments as there is of the Ministery of the word and consequently of some use of the Keys where a scandalous person may infect the Lords flock For where vision ceaseth the people perish but it is never said where Baptisme ceaseth the people perish and therefore uncalled Ministers in case of necessity without ordination or calling from a presbytery may preach and take on them the holy Ministery and exercise power of Jurisdiction because the necessity of the Soules of a Congregation in a remote Island requireth so but I hope no necessity in any the most extraordinary case requireth that a Midwife may Baptize or that a private man remaining a private man may celebrate the Lords Supper to the Church without any calling from the Church But Mr. Mather if the power of Iurisdiction
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
a peoples Preacher when they have chosen him hee preacheth by vertue of his gift not by vertue of his office Answ. 1. Here are Socinian mysteries revealed Gerardus saith by this meane the Heretickes called Pepuziani permitted in the primitive Church to women the Ministery of the Sacraments And upon this ground the Socinians and Anabaptists proceeded that except a man would digge his Talent in the earth hee may preach though he have not a calling of the Church so doth Mr. Coachman make talents as judgement and utterance enough to constitute one a Minister whether he be called to the office or not And Gerardus setteth downe a good answer of Luther to the Argument God giveth talents but to those whom hee calleth therefore gifted men should in the use of their calling attend and accept the calling of God It may be the Church perversly set denyeth a calling to one who is gifted Then I say let him use his talent in private God reapeth not where he doth not sow 2. This is a wild saying A man is a Minister whether he be in office or not A ministery is essentially an office or a place that the Lord hath called a man unto else define what an officer is and how can he expone that Rom. 10. 14. how can they preach except they he sent if as our Divines doe then none are sent but such as are called to the office and this is against him if as Sâ—iniâ—ns say all gifted men are sent of God to preach then gifts essentially constituteth a sent man and what is a sent man â—ut a man called to the office 3. Preaching is accidentall to the office of a man that maketh court and the world his conscience it is true indeed but that preaching is accidentall to the office of a Pastor is Popish and Prelaticall for what is essentiall to the office to administer the Sacrament and consecrate the body of Christ Well said for the Popish cause Pope Eugenius in his decree and the councell of Florentine teach us that the essential forme of the office of the Priests is in these words receive power to offer a sacrifice in the Church for the living and the dead for saith Scotus and the Councell of Trent teach us that all the essentials of the Priesthood be in two â— In a power to consecrate Christs body and this is given in the last Supper 2. In a power to absolve a sinner so saith Meratius the Jesuite where the reader shall observe silence of preaching the word and Bellarmine saith the same Gulielmus Eslius saith the essentiall and most principall worke of the Priest is to offer Christs body and then to absolve from sinnes and this they have from their Master Aquinâ—s and further warrant for a Priest essentially dumbe you may find in Suarez And Vasquez doth collect from the fainzed Canons of the Apostles from Clemens his Epistles such a Priest I desire if preaching be accidentall to the office of a Pastor to know if feeding of the people Act. 20. 28. and â—eeding the flock Ezekiel 34. 2. be all in administring of the Sacrament It is strange if a watchman as as a watchman and by office should not preach and give warning Ezek. 3. 17 18. if an Ambassadour as an Ambassadour in Christs stead should not pray the people to be reconciled to God 2 Cor. 5. 20. if a Pastor as a Pastor should not feed the flocke with knowledge Jer. 3. â— 15. if as a workeman and a Minister he should not divide the word aright 2 Tim. 2. 15. if as a fisher he should not catch men but of this enough Lastly 1 Cor. 1. v. 17. Christ sent mee not to baptize but to preach Joh. 4. 2. Christ baptized none but was sent to preach Luk. 4. 43. Chap. 5. Sect. 3. The way of Church judging in New England VVE doe not saith the Author carry matters either by an over-ruling power of the presbytery nor by the consent of the major part of the Church but by the generall and joynt consent of all the members of the Church and we are of one accord as the Church of Christ should be Act. 2. If any disassent out of ignorance we labour to bring him to our mind by sound information 2. If by pride bee disassent the libertie of his voyce is taken from him If 3. the matter be difficill we seeke advice of sister Churches Answ. Unitie is much to be desired in the Church with veritie but your way we understand not Nor doe we in our Synods carry matters by the major and maniest voices because they are maniest nor because they are the the voice of men but because the thing concluded is agreeable to the word of God but what if the Church be divided and the people upon whose voyces principally the conclusion of the Church dependeth goe against both the truth and the Elders They answer These are miserable mistakes either to thinke that the people or Elders must needs disassent or that except they all consent there can be no rule I answer it is a miserable necessitie through the corruption of our nature not a mistake for Simon Magus and fortie like to him in a Church consisting of threescore must dissent from twentie whose hearts are streight in the truth You have no refuge here but let the maniest carry the matter to a mischiefe and the other twentie must separate and make a new Church presently Againe say I what if the Church differ They answer That ought not to bee nor will it bee if the Church will lay aside corrupt judgement and affections and if they attend the rule and depend upon Christ considering the promises made to the Church Jer. 32. 39. Zech. 3. 9. Matth. 1. 10. But if such a thing fall out as not often it doth if the Elders and major part consent and one disassent it is either of corrupt affection and pride and so he Ioseth his voyce or of weaknesse and then he is to submit his judgement to the Church Answ. But to beginne at your last if one out of weaknesse disassent he is to submit his judgement to the Church But I say what if forty out of weaknesse disassent from twenty may not that whole Church as well submit to a Synod as Act. 15. as one must submit his judgement to a Church the conscience of one should no more be fettered then the consciences of a whole Church 3. I grant the maniest should have Scripture but what if they say the Scripture yea and the Apostles are with them when there is no such thing as the case was Act. 15. 20. the wrong side alleadged Scripture and the Apostles commandement when the Apostles gave no such commandement should you not take Gods remedy to appeale to a Synod as the Apostolike Church doth Act. 15. 6. They answer in our Churches hitherto the major part yea all mind one thing as
matters darke and doubtsome Answ. We seeke a warrant from the word for this for Elders are present at the admission and choosing of officers as prime agents by authority not by way of naked counsell and advise Act. 1. 13. c. 6. 26. c. 14. 23. Act. 13. 3. 1 Tim. 1. 13. Manuscr The fourth way saith he is by gathering many Churches or their messengers in a Synod to examine and discusse either corrupt opinions or suspicious practises Here 1. the Magistrate is acquaint with our Assembly he being a nourishing Father of the Church 2. They meete in Christs name 3. The Elders declare their judgement in order and the reasons thereof 4. All may speake till the truth either be cleared and all either convinced or satisfied as Act. 15. 7. 5. If things be not fully cleared and if it seeme that the nature of them admit farther disquisition yea and difference of judgements without disunion of affections or prejudice of salvation each man is left to his Christian liberty and if any be otherwayes minded God shall reveale the same thing to him Answ. This Section being closed I have here two considerable points to be discussed the one anent the power of Synods the other anent the power of the civill Magistrates Quest. I. Whether or not Synods have authority by divine right to obleige the Churches to obedience in things lawfull and expedient For the fuller clearing of this grave question I would have these considerations weighed by the godly reader Consider 1. Canons of Councells may be thought to â—ye as authoritative Commandements or as advises and friendly counsells 2. An advise or counsell doth obleige and tye both for the intrinsecall lawfulnesse of the counsell it being for matter Gods word and also for the authority of the friends counselling because the first Commandement enjoyneth obedience to all our betters not onely inplace and officiall relation as to Kings Fathers Pastors c. but also to all above us in age gifts knowledge experience 3. Hence there is a superiority of dominion or jurisdiction and a superiority of reverence and endowments the former is the narrower inadequate and straiter subject of the fifth Commandement and both are considerable objects in this Commandement 4. All who as friends equalls brethren and indued with more grace experience and light doe advise and counsell good are superiors in so farre but it is a superiority of reverence not of jurisdiction for by this they who are aged and may counsell what is lawfull have not power to censure or excommunicate those who follow not their counsell Yet if David had rejected the counsell of Abigail disswading him from passionate revenge he had in that despised God unlessethe Prince or the High-Priest had given that counsell by way of command though there be degrees of Latitude in despising the one rather then the other 5. There is a difference betwixt hability to judge and right or power to judge a Presbyteriall Church may have right jus and ecclesiasticall Law to judge of a point to the judging whereof they want hability and therefore de facto it belongeth to a higher Synod where more learned men are though de jure the Presbytery may judge it 6. Though government of the Church by Synods be Gods positive Law yet upon the laid downe ground Christ hath given the keyes and power of Government to every visible Church the Government of united Churches by Synods is a branch of the Law of nature 7. Synods are necessary for the well-being of the Church and still are in the visible Church in more or lesse degrees for the authority of Synods consisting of fix onely differeth not in nature and essence from a generall councell of the whole Catholike visible Church Magis et minus non variant speciem And therefore if Synods be warranted by the word of God as no question they are there is no neede to prove by particular places of the word the lawfulnesse of every one of these a sessionall meeting of the Eldership of a single Congregation 2. A Presbytery or meeting of the Elders or Pastors Doctors of more Congregations 3. A Provinciall Synod of the Presbyteries of a whole province 4. The Nationall Assembly or meeting of the Elders of the whole Nation 5. The generall and Occumenick Councell of Pastors Doctors and Elders of the whole Catholick Church visible for all these differ not in essence but degrees and what word of God as Matth. 18. 16 17. proveth the lawfulnesse of one is for the lawfulnesse of all the five sorts of Synods 8. Grant the consociation of authorities in sundry Churches and you cannot deny the authority of Synods above particular Churches 9. Consociation of Churches to give advise and counsell is not Consociation of Churches as Churches but onely consociation of Christian professors who are obleiged to teach admonish and rebuke one another 10. There is a right of dominion and a right of jurisdiction as we shall heare anon Hence our first conclusion a generall councell is a Congregation of Pastors Doctors and Elders or others met in the name and authority of Jesus Christ out of all Churches to determine according to the word of God all controversies in faith Church-government or manners no faithfull person who desireth beeing excluded from reasoning and speaking Neither is the definition of Aâ—mâ—in and Gerson much different from this save that they thinke that councells are lawfully conveened if such and such onely as are of the Hierarchike order be members thereof which we thinke Antichristian 2. As also the Pope president here we disclaime Yet doth Almain confesse that a generall councell may be conveened without the Pope in three cases 1. when the Pope is dead either departing this life or civilly dead being excommunicated for any crime of heresie for the Apostolike Sea hath vaiked often two yeares together 2. When the Pope is averse and opposeth reformation 3. When time and place hath beene assigned for the next generall councell as was done in the councell of Basil and the Papists grant that Matth. 18. Tell the Church is a warrant for a generall councell 1. Because it is a meane for the saving of the spirits of all men even Pastors and Apostles in the day of the Lord. 2. Because Apostles though in prophecying and writing canonick Scripture when they were inspired could not erre yet otherwise they might erre and if Peter should have remained obstinate in his Judaizing Gal. 2. and resused to heare Paul or the Church hee was to bee excommunicated 3. By the Church Matth. 18. saith the Schoole of Paris cannot bee understood the Prelats of the Church onely because Christ did speake to Peter and saith Almain and Gerson Peter cannot bee both an acâ—user a witnesse and a Judge 4. There is a power of the keyes to bind and loose given immediatly by Christ to all the rulers of the Catholick or universall Church visible Ergo the exercise of this power though it
or Church assembly have any power to bind the Churches to obedience because these commandements and decrees of censure are but ministeriall and limited and in so farre onely of force as they have reason from the Word of God as you say 3. Conclusion There is an authoritative power in Synods whereby they may and doe command in the Lord the visible Churches in their bounds the whole Churches are subject to the ordinance and decree of the Church Act. 1. where with common consent of a Synodicall meeting Matthias is ordained an Apostle Ergo all the Churches are to take him for an Apostle This argument cannot bee repelled because the Apostles by their extraordinary power did choose Matthias Because 1. they themselves cite this place to prove the peoples power ordinary which is to indure to Christs second comming in calling and electing their owne officers and Elders 2. Almain a Papist alleadgeth the place with good reason to prove that a generall councell is above Peter or the Pope because Peter would not choose Matthias without consent of the Apostles and Church 3. If this was extraordinary that Matthias was chosen why then is the vow and consent of the Church sought for there is nothing extraordinary and Apostolick flowing from an Apostolick spirit which is concluded or done by the spirit ordinary of the Church of beleevers So also Act. 6. If the Apostles did not by the ordinary and Synodicall power of ordinary Pastors choose seven Deacons how doe they first require that the Churches of Grecians and Hebrewes should seek out seven men v. 3. and did ordaine them with the common consent of the whole multitude v. 5. Act. 15. A Synod of moe Churches give decrees which obliege the Churches v. 28. ch 16. v. 4. Ergo Synods have authoritie over the Churches Those who say this Synod is not a patterne for after Synods say farre aside for their reason is this was 1. An Apostolick Synod 2. the holy Ghost was here 3. the thing determined was canonick Scripture But this is a way to clude all the promises made to Pastors in the word when as they are first made to Apostles this promise Behold I am with you to the â—nd of the world and this I will send you the other Comforter who 〈◊〉 lead you in all truth cannot bee made to faithfull Pastors and the Christian Church that now is for it is certaine Christ is otherwise present with his Apostles then with his Pastors after them And that he gave them a tongue a spirit when they were before the councels and rulers as to Apostolick men as Act. 4. 8. 9 10. Act. 5. 29. as Christ promised Matth. 10. 19. 20. Luk. 21. 13 14 15. for they were full of the holy Ghost before rulers but by our brethrens doctrine it shall follow none of these promises belong to Pastors now adayes in the like because no pastors now are Apostles Surely this were to fetter and imprison many glorious promises within the pale of the onely Apostolick Church and because Christ ascending to heaven sent downe the Apostolick spirit to his Apostles to write and preach canonick Scripture it shall follow he fulfilleth that promise John 16. 13. to none now adayes because none have the Apostolike spirit in the manner and measure that the Apostles had Yea further it is canonick Scripture that the Apostles at the last supper did shew forth the Lords death till be come againe therefore it shall follow that we have no warrant to shew forth the Lords death till he come againe 2. But that the Apostles in an ecclesiastick way did determine in the Synod for our imitation and not in an Apostolike way is cleare by many evidences in the text as Act. 15. 2. Paul and Barnabas were sent commissioners to the Apostles and Elders about this question Paul as an Apostle needed not be sent to know more of the matter then he knew as an Apostle for as an Apostle he knew the whole mystery of the Gospel Gal. 1. 16. 17. Ephes. 3. 4 5. Ergo he was sent to the Synod as a Pastor and that as an ordinary Pastor 2. They came together v. 6. to consider of this businesse but as Apostles they needed not the help of a Synod Ergo they came together as ordinary Pastors for the Churches after imitation 3. There was much debating and disputing v. 7. about the matter 4. They set down their minds and sentences in order one after another as Peter first v. 7. 8. then Barnabas and Paul v. 12. then James v. 13. and to James his sentence the whole Councell agreeth v. 22. Now what the Apostles as Apostles and from an infallible Spirit do they doe it not by seeking light and help one from another 5. The Decree of the Councell is a thing that Apostles Elders and Brethren and the whole Church resolveth after much dispute v. 22. But all these especially brethren and the whole beleevers as our Brethren say doe not joyne themselves with the Apostles either to write canonick Scripture or to give their consent to the writing of it therefore they doe consent by a synodall authority for the after imitation of the Churches Also there bee reasons of moment for Synods and 1. if according to the Law of nature and nations no man can bee a Judge in his owne cause then are appeales from the Eldership of one congregation when they are a party to the accused person naturall and from a Session to the Presbyteries and Synods of many moe Elders But the former is reason nature Law of Nations Ergo so is the latter 1. It is best reason which hath most of Scripture Paul and Barnabas Act. 15. 1. 2. had no small disputation with those who said circumcision was necessary finding their parties could not be Judges They appeale to a generall councell at Jerusalem where were the Apostles and Elders The Church of the Grecians and the Church of the Hebrewes strive neither of them can judge other and both appeale to a higher judicatory to the twelve Apostles and their owne Churches meeting with them and there is the matter determined aâ—ent helping the poore by Deacons if the Judge doe wrong and one particular congregation shall oppresse one sincere and sound beleever what remedy hath the care of Christ provided for this that the oppressours may be edisied by Church censures and the oppressed freed and delivered by remedy of discipline of Christ whose it is to judge the poore of the people and to save the children of the needy Ps. 72. 4. Now it is knowne that Diotrephes doth sometime excommunicate and the evill seâ—vant ruleth all Hieronymus saith Arrians ruled all in the dayes of Constantius and Valens Basil saith we may say in our time that there is neither Prince nor Prophet nor Ruâ—â—â— nor oblation nor incense Athanasius and Vincentius Lirinent complain'd that it was in the Arrians times as with the Church and Prophets in the
plant soules who were non-converts and branches of the wild olive in Christ Jesus and to make new visible Churches but it is certaine that the Apostles as Apostles and as Pastors by vertue of their office converted obstinate sinners to the faith of Christ and planted them in a visible Church consisting of professors of the faith partly converted partly not converted but the pastors by your doctrine have no power as Pastors or by any Pastorall authoritie to plant the Gospell where it hath never beene that pastorall spirit is dead with the Apostles and in this contrary to all reason and sense and contrary to the Scriptures you make private Christians the successors of the Apostles to plant Churches and to convert soules and to make them fit materialls for the visible Church of regenerate persons for Pastors as Pastors and visible Churches as visible Churches doe nothing at all to the multiplying of Churches seeing Pastors and visible Churches as they are such by your doctrine are but nurses to give suck to those who are already converted but not fathers to convert them for private Christians or pastors as Christians gifted to prophesie not as Pastors doe multiply Churches and convert men to Christ as you teach now wee all know that nurses as nurses doe not propagate or by generation multiply people in the Common-wealth that fathers and mothers onely can doe your Churches have no ministeriall breasts but to give suck to babes who are already borne but wee see by your doctrine no ministeriall power of Pastors or Churches to send forth members to enter in a Church covenant or to enter in a new Church relation of a daughter or a sister visible Church if they send a number to bee a new Church your Pastors or visible Church did not multiply them it is presumed they were converts before they were members of the visible Church which now sendeth them out and if they bee multiplied in the bosome of your visible Church and converted they were not truely members of that visible Church before their conversion and also that they were not converted by any publike ministery but by private Christians gifted to prophesie who are the onely successors of the Apostles to plant visible Churches but what pastorall authoritie have you to send them forth to bee a new visible Church none at all they have as beleevers power to remove from you and because of multiplication to make themselves a new Church and this ministeriall power of making themselves a new Church they have not from you but from their fathers who converted them so that you make a visible Church within a visible Church but not a Church begotten or borne of a visible Church as a child of the mother and wee desire a word of God either precept promise or practise of such a Church multiplication mans word is not enough 2. Wee hold that the sending of the Apostles to all the world was not in it selfe that which essentially distinguisheth the Apostle from the now ordinary Pastor who is fixed to a single Congregation but the gift of tongues to preach to all the world upon the Lords intention to send the Gospel to all nations that as many as were chosen to life might beleeve was that which essentially differenceth the Apostle from the ordinary pastor together with a speciall revelation of God to goe to such and such people to Macedonia and not yet to Bythinia And now seeing these two are taken away the ordinary Pastors which now are have as Pastors a sufficient calling to preach the Gospel to all nations to whom by Gods providence they shall come and can understand their language whether of their owne Congregation or not Neither is a Pastor tied as a Pastor by Gods Word to one onely Congregation for then it should bee unlawfull for a Pastor as a Pastor to plant a new Church but shall it bee lawfull for private Christians to plant new Churches who are not the Apostles successors and yet it shall bee unlawfull for Pastors who are the undoubted successors of the Apostles to plant new Churches I would think that admirable doctrine for so you give to private Christians that which you make essentiall to the Apostles and you deny it to the undoubted successors of the Apostles to wit to Pastors But we hold a lawfull Pastor is a Pastor in relation to all the world with this distinction hee is by Christs appointment and the Churches a Pastor to all congregations to plant and water and preach but by speciall designation of Gods providence and the Churches appointment designed and set apart for such a determinate flock just as the Apostles in generall were made Pastors to all the world Matth. 28 19. Go teach all nations but by speciall revelation and Apostolick appointment Peter was appointed the Apostle of the Jewes Paul of the Gentiles Gal. 2. 9. yet Paul was a Pastor in relation to the Jewes and Peter also in relation to the Gentiles so by speciall revelation Act. 16. they are forbidden to preach the word in Bythinia and commanded to preach it elsewhere and for this cause pious antiquity as Morton observeth called some learned fathers Pastors of the World Athanasius is saluted Pontifex maximus as Russinus saith and Origen magister ecclesiâ—rum master of the Churches so Hieronymus and Cyprian totius orbis praeses Cypâ—ian the Bishop of all the world yea and Pope so Nazianz. Hilarius is called by Augustine insignis ecclesiae doctor a renowned teacher of the Church and Nazianzenus calleth Basilius the light of the word and Damascenus the light of the whole world and Theodoret saith Chrysostome is called totius orbis terrarum doctor the Doctor and teacher of the whole world all which titles saith evidently that antiquitie beleeved never a Pastor or Bishop not to bee a Pastor onely in relation to the one single Congregation whereof hee is Pastor but a Pastor in relation to the whole visible Church though by designation of the Church his ministery bee appropriated to one particular Church Thus it is cleare that our brethren deny all communion of Churches while they confine a visible Church to one onely single and independent Congregation subjected in its visible government to Christ Jesus immediatly and to no universall visible Church or Synod on earth Quest. II. Whether the Magistrate hath power to compell persons to a Church profession Anent Magistrates sundry things are questioned to make presbyteriall government odious And first our brethren complaine that our Churches are constitute by the authoritie of the Magistrate Robinson saith it was a presumptuous enterprise that people were haled against their will into covenant with God to sweare obedience to the protestant Faith being a profane multitude living before in grosse idolatry and that by the authority of the supreme magistrate for the commandement of the magistrate say they can make no members of the visible Church or of
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
Didoclavius answereth that then all that live holily should have stipend as workmen and certainly if Paul had spoken nothing of these who labour in the word and Doctrine yet the Text doth hold forth that these who rule well and doe not labour in the Word and Doctrine are worthy of honour for the comparative here or superlative degree doth well inferre the positive degree But 1. Ministers shall bee worthy of honor though they preach not 2. The arguments which I brought to prove and that undeniably that there be two sorts of Elders in the Text fight against this sense which inferreth that their is but one sort of preaching Elders here to whom double honor is due for two respects to wit holinesse of life and painfull preaching 3. Holinesse of life in all Gods Word is never expressed by well governing which is a worke of a publick Church-officer as is cleare Rom. 12. 8. 1 Thess. 5. 12. 13. holinesse of life is common to all private Christians yea and to women who cannot rule nor rule well Ob. 6. The Rulers here ought to have wages as workmen but your Elders have no wages Ergo your Elders are not in this Text. Answ. That is not concluded which is in question for the assumption should be but your Elders ought to have no wages and are worthy of no honour and the assumption is onely de facto they have none 2. This argument might prove that a noble man called to be a Minister if he should take no stipend were not a lawfull Minister and Paul then was no lawfull pastor at Corinth because hee refused stipend but stipend is due to both Pastor and Elder and in the case of scandall it is due to neither of them hic hunc Ob. 7. If there be two sorts of Elders here there must be two sorts of Bishops for Presbyter and Bishop are synonyma and one and the same as is cleare Tit. 1. 6 7. Acts 20. 17. They are called Elders and v. 28. Bishops But we cannot admit of two sorts of Bishops some to rule and some to preach that were Antichristian Answ. Though there be two sort of Elders here it doth not follow that there be two sorts of Bishops and it is not proved because Elder and Bishop are not proved to be synonyma from the alledged places genus species as a living Creature and a man are not synonyma but have different definitions Gladius ensis have the same definitions as a man and a discoursing creature are synonyma An Elder is a generall and a Bishop a sort of Elder and an Apostle is an Elder and so Peter tearmeth himselfe 1 Pet. 5. 1. an Elder â—uâ— Divines say that a preaching Elder and a Bishop are synonyma one and the same and synonyma non faciunt mumâ—rum as Gladius Ensis but they never taught that an Elder in general and a Bishop are synonyma and the same nor doe the places Acts 20. Tit. 1. prove it for if they be all preaching Elders to whom Paul preached at Ephesus Acts 20. as the Text seemeth to make them Acts 20 28 29. then the Elders that Paul called for v. 17. are preaching Elders and the same with Bishops v. 28. and Tit. 1. Paul willeth Titus to ordaine Elders that is both preaching ruling Elders and there he giveth an instance in preaching Elders or Bishops and sheweth what sort of men Bishops should be 2. If there be two sorts of Elders 1 Tim. 5. 17. then should there be two sorts of Bishops I distinguish the proposition then are there two sorts of preaching Bishops I deny the proposition in this sense but if the meaning be there be two species of Bishops or Overseers one ruling Overseers and another preaching Bishops we shall not contend for the word if we agree upon the thing though I much doubt if the ruling Elder in the Scripture come under the name of Bishop or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. This objection falleth under the stroake of the arguments proving that there be two sorts of Elders in this Text and how they can bee answered I know not Ob. 8. That office is not in Scripture whose Characters qualities and notes are not specified in Scripture as the Characters of a Deacon are 1 Tim. 3. and of a Bishop ibid. But the Characters qualites and notes of a ruling Elder are not in the Scripture Ergo c. Answ. 1. I deny the major proposition for then because the Scripture saith not an Apostle should be blameles the husband of one wife vigilant sober and thus and thus and an Evangelist should be thus and thus and a prophet should be thus and thus qualified therefore Apostles Evangelists Prophets are not in Scripture It is true these were but temporall offices yet it is enough to take off and breake the argument for these temporary â—ffices must be no lesse warranted by the word except they be unlawfull then the offices that are of perpetuall indurance 2. I distinguish the major proposition That office is not in Scripture whose characters are not in Scripture neither in one particular place expresly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not true for baptism in no one place is so expresly set downe in Scripture from all its Characters in particular as is the Supper of the Lord which is described Mat. 26. Luk. 22. Mark 14. 1 Cor. 11. in the Elements sacred actions prayer consecration words of institution efficient forme end gesture c. Yet is baptisme for that not excluded from the classe and number of Gods ordinances and seales or that office is not in Scripture whose Characters are not in Scripture nether in divers places of Scripture nor by good consequence and lawfull analogy with other its fellow offices that I yeeld willingy but now the assumption is false for as baptisme by analogy is described in many of its Characters as prayer consecration of the Elements end c. when the Supper of the Lord is described making a just proportion betwixt baptisme and the other Sacrament and by other places of Scripture so is the ruling Elder in his characters described when the Bishop his fellow-officer is described 3. The assumption also is false for the ruling Elder is described out of this Text. 1. negatively that hence is gathered by strong consequence as is said that he is an Elder who laboureth not in the Word and Doctrine 2. Hee is described affirmatively for an office is sufficiently described when the specifick acts thereof are set downe as a man is described when wee say hee is a Creature who doth discourse and make use of Reason so is this Elder described when wee say it is his office to rule well 1 Tim. 5. 17. hee is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a government which Christ hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituted in the body 1 Cor. 12. 28. and he is Rom. 12. 4. an Organ and member of Christs body whose office it is to rule
in man or in some specifick nature of Birds and Beasts now God is sayd to place these governments in the body 1 Cor. 12. 28. even as the Eye and Eare and Hand are seated in the body 1 Cor. 12. 16 17 18. Now as a generall Eye or an Organ in generall is not placed in the body but such a determinat Organ an Eye an Eare an Hand a Foot so neither hath the wisdome of Christ appointed a governor in generall and left it to the Churches discretion to specifie what this governour shall be whether a Prelate a Pastor a ruling Elder but as God hath not set Teachers in the body in generall but hee hath placed such and such species Apostles not Popes Evangelists not Cardinalls so must hee have determined such and such Governors ruling Elders rather then a certaine Creature named a Diocesan prelate an uncouth beast in the holy Scripture A very Jesuite Salmeron saith by the two Elders hee meaneth 1 Tim. 5. 17. apertè sermonem esse de presbyteris Episcopis of Elders and Pastors and with that of Ambrosius which wee all know to be ruling Elders who were out of use in the Church by the negligence or rather by the pride of preaching Elders forte Doctorum dâ—sidiâ aut magis superbiâ and we are not to thinke Chrysostom was ignorant of his mother Tongue and hee findeth 1 Tim. 5. 17. two sorts of Elders in this place and a popish Expositor Estius porrò manefeste Colligitur ex hac sententia fuisse etiam apostolorum tempore quosdam in ecclesia presbyteros qui benè praeessent duplici honore digni essent nec tamen labotarent in verbo Doctrinâ neque id hodierni sectarii negant and all the haeresie that he layeth on Calvin in this point is that Calvin maketh these lay-men And Estius maketh a question what these Elders were whether they be the Cardinalls which the pope hath or the Canonicall Elders which their Bishops use as councellors in grave matters or Elders which rule well and labour not in the Word and Doctrine such as were in the Apostles time or rather such as did help the Bishops in offering sacrifice and in administrating the Sacraments or if they be such as rule the people but cannot preach such as Alipius and Valâ—rius were in Augustines time so Estius knoweth not what these Elders bee but inclineth to make them elders to the Apostles in the administration of the Sacraments Ob. 14. But Rom. 12. 8. the Apostle speaketh of divers gifts as v. 6. having then gifts differing according to the grace that is given to us whether prophecy let us prophecy c. Ergo the Apostle doth not speak of divers offices 2. One and the same man may both teach and exhort and therefore Pastor and Doctor are not here differenced 3. The Deacons office shall be here described by the interjection of the ruling Elder but the two acts of the deacon which is to give with simplicity and to shew mercy with cheerefulnesse and which is an insolent order therfore the Apostle doth not here ennumerate divers offices Answ. There is no better consequence in this to say he speaketh of divers gifts Ergo he speaketh not of divers offices then to say he speaketh of divers faculties and habilities in the naturall body as of an hability of seeing hearing Ergo hee acknowledgeth not divers members with divers offices as the Eye to see the Eâ—re to heare yea the contrary is rather a good consequence and the Text is cleare that he speaketh of divers offices v. 4. for as we have many members in one body and all members have not the same office So we being many are one body in Christ and every one members one of another Yea the Text holdeth forth these five to us to be distinctly considered 1. That the Church is one body organicall having divers members 2. That there be divers gifts of the spirit in this body as is cleare Rom. 12. v. 3. 4 5. 3 That there be divers offices and places and functions in this body which the Apostle excellently divideth into two generalls according to the necessities of the members of Christs body Now in generall this necessity is two fold one respecting the soule and for this hee hath ordained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prophecy and for the bodily necessity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministery and Service v. 6. and v. 7. and these two having set downe in abstracto hee commeth to divide them in concreto according to their severall offices and functions which be foure in the Text. 1. The Teacher or Doctor v. 7.  2. The Exhorter or Pastor v. 8.  3. The ruler or governing Elder also â— 8.  4. The Distributer who is to shew me â—â— on the poore or the Deacon also v. 8. Then 4 the Apostle doth set downe the severall specifick actions and operations of these offices and that againe two wayes 1. in generall 1. Prophecying v. 6.  2. Ministering v. 7. 2. He setteth down the operations and specifick actions of the foure offices in particular as 1. Teaching in the Doctor v. 7.  2. Exhorting in the pastor v. 8.  3. Ruling in the Elder v. 8.  4. Distributing and shewing mercy in the Deacon v. 8. Then 5 he setteth downe the manner and holy qualification of these operations and exercises of their offices and that also two wayes 1. In generall 2. In the foure particulars in generall 1. In Prophecying but how according to the proportion of Faith v. 6.  2. Ministering and how By being given or addicted to Ministering v. 7. 2. He setteth them downe in foure particulars as 1. The Doctor or Teacher is to be in or given to Teaching v. 7.  2. The pastor is to be in Exhorting Sedulous and painefull v. 8.  3. The ruling Elder to rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diligence v. 8.  4. The Deacon is to distribute and shew mercy on the Sick poore imprisoned stranger distracted in simplicity in Chearefulnesse v. 8. Also though it be true that one and the same man may both teach and exhort and the comparison of the naturall body doth not in all things hold for one member cannot both be the eye to see and the eare to heare but both are here a sort of eye to the Church yet hath Christ made the Pastor and the Doctor different It is needlesse to dispute if they differ in nature and if it be a confounding of Christs order that one be both when Christ hath given gifts for both to one man for first the VVord of God doth difference them secondly we know that many have gifts to teach who are but dull and weake to perswade and worke upon the affection as is observed amongst the Fathers Augustine excelled in teaching and disputing Chryostome in exhorting Salmeron observeth that there Thomas Aquinas was eminent in informing the understanding and Bonaventura excellent for moving
Text beare that the Elders set up a Court before the Eyes of all the people and delivered such a man to Satan so as this is called the head of Elders and people as our Brethren teach and here they distinguish where the Scripture distinguisheth not Fourthly if the Scripture give to us Thrones really different though names and titles cannot be found more then we find expresly and in words two Sacraments three Persons and one God Christ Iesus in two Natures and one Person then have we what we seeke but wee have these different in the things themselves as Acts 2. 46. wee have a Church meeting in an House for Word and Sacraments as Acts 20. 8. and a Congregation in Corinth meeting in an House 1 Cor. 11. 20. 1 Cor. 14. 23. and consequently here must bee some power in this meeting to order the worship of God this single meeting is to rebuke those that sinne openly and to hinder Women to preach in the Congregation and to forbid by the power of the Keys that two speake at once because God is the God of order to borbid Doctrine that edifieth not and speaking Gods Word in an unknowen Tongue c. 2. There is an Eldership 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City in Ephesus in Ierusalem who met for Jurisdiction Acts 21. 18. who layd hands on Timothy 1 Tim. 14. 14. in Antioch Acts 13. 1. 3. There is a meeting of a provinciall Church in Galathia where there are many Churches as may be gathered from Acts 5. 9. 10. who were to purge out the scandalous and false Teachers who leavened all others and who were Gal. 6. 1. to restore with the spirit of meekenesse any fallen Brother and 4. There a map and patterne of a generall Synod warranting both a nationall Church-meeting and an Oâ—cumenick councell And the like may be gathered from that Synod Acts 1. and Acts 6. where these universall guides of the whole Christian World to wit the Apostles were and did exercise Jurisdiction by ordaining of Officers and though instances of these could not be given in Scripture there is a morall ground and warrant for it 1. Because joynt power of Jurisdiction are surer and better then a lesser and dispersed power For if the Keys be given to the Church visible not to this or this little Church as meetting in a private House Acts 2. 46. Acts 20. 8. The division or union of this power the extension of it must be squared by the rule of most convenient edification and it cannot stand with edification if it be given to one Congregation onely The God of nature for conserving humane societies hath given the power of government originally not to one but to a multitude for one onely is not in danger to be wronged and oppressed in a society but a society is in this danger therefore hath God given this power to a multitude and a multitude is the formall object of policy and government and cannot but be dâ—ssolved where Lawes and Government are not So the God of Grace must have given a power of government to a society and multitude of little Churches for a multitude of Congregations is a multitude and therefore this society and consociation cannot subsist except Christ have provided a supernaturall government for it It is not reasonable that some say a morall institution is not an institution for Magistracy is both morall and a Divine institution that God have a certaine day for his service is both morall and also a Divine institution all institutions are not meerly positive as some suppose such as is that the last day of the week be the Sabbath that Bread and Wine be signes of Christs Body brâ—ken and his Blood shed for us So supposing that Christ have a visible Church it is morall that shee have power of government also in so farre as shee is a Church Yea power of government upon this supposition is naturall or rather con naturall so by the same ground upon supposall that Christ have in a Nation a multitude of consociated Churches who for vicinity may either edifie encourage comfort and provoke â—re another to love and good workes they submitting themselves to the Lawes of Christs policy or may scandalize one another as many consociated Churches in Galathia were bent to bite devâ—ure and consume one another Gal. 5. 15. it is morall yea and con-naturall that they be under a Divine policy externall Nor is it more agreeable to the Wisdome of Christ that a multitude of consociated Churches in one Land should be left to the Lawes of nature and Christian brother-hood and be loosed from all Lawes of externall policy then that the just Lord who intendeth the conservation of humane societies should leave every man to the Law of nature and not give them a power to set up a Magistracy and to appoynt humane and civill Lawes whereby they may be conserved And I thinke we should all say if God had appoynted every great Family yea or every twenty Families in the World to be independent within it selfe and subordinate to no civill law to no power to no Magistracy without that independent little incorporation that God had not then appoynted a power of civill Policy and civill Lawes for the conservation of mankind and the reason should be cleare because in one Shire Countrey Province and Nation there should be a multitude to wit ten hundred ten thousand independent Kingdomes subject to no Lawes nor civill policy but immediately subordinate to GOD in the Law of nature and when these ten thousand should rise up and with the Sword devoure one another and one society independent should wrong another the onely remedy should be to complaine to God and renounce civill communion with such Societies that is traffique not with them doe not take or give borrow or lend buy or sell with them but it is unlawfull to use any coercive power of naturall or civill reparation to compell them to doe duty or execute mercy and Judgement one toward another now seeing grace destroyeth not nature neither can there be a policy independent which doth contradict this maxime of naturall policy acknowledged by all in all policies civill naturall supernaturall God intending the conservation of societies both in Church and State hath subjected all Societies and Multitudes to Lawes of externall policy but so it is a Multitude of little Congregations is a Multitude and a Society Then it must follow that government of independent little bodies under no coactive power of Church censures must want all divine institution and so be will worship For these it shall be easie to answer the obloquies of some saying that a nationall Church under the New Testament is Judaisme Hence say they a nationall Religion a nationall Oath or Covenant is like a World-Church a Church a huge body as big as the Earth and so if some Augustus should subdue the whole VVorld to himselfe with the Sword Hee might compell the VVorld to bee
Elders â— Presbyters and by the same reason the Elders concurre by way of obedience to the Apostles for as the Elders as Elders and above the fraternitie so the Apostles as Apostles are above the Elders but then I much wonder how the acts are called the decrees of the Apostles and Elders joyntly Act. 16. 4. and how the Elders of Ierusalem doe ascribe those decrees to themselves Act. 21. 25. and how all the assembly speake as assisted by the holy Ghost Act. 15. 28. Shall wee distinguish where the Scripture doth not onely not distinguish but doth clearly hold forth qualitie and an identitie But some object that the holy Ghost v. 28. is the immediatly instiring Apostolick Spiritâ— and so the Apostles must here concurre in giving out those decrees as Apostles not as ordinary Elders 1. Is Peter and Paul alledge Scripture and testimonies of Gods Spirit in this Syned as Elders not as Apostles then they reason in the Synod as falliâ—â— men and men who may erre but that is impossible for if they 〈◊〉 Scripture as men who may erre the Scripture which they alâ—â—dge 〈◊〉 be fallible Answ. Though the Apostles here reason as Elders not as Apâ—stâ—â—s I see no inconvenience to say they were men who might â—re though as led with the holy Ghost they could not erre in this Syned following the conduct of the holy Ghost as is said â— 28. though the holy Ghost there bee onely the ordinary holy Ghost given to all the Pastors of Christ assembled in Gods name and the authoritie of Iesus Christ yet in this Act and as led by this Spirit they were not fallible neither men who could erre for I see not how ordinary beleevers as led in such and such Acts by the holy Ghost and under that reduplication can erre for they erre as men in whom there is flesh and a body of corruption and therefore though both Apostles and Elders modaliter might erre as Logick saith Apostaâ—â—s err are est possible yet de facto in this they could not erre being led by the holy Ghost v. 28. and the necessitie of their not erring is not absolute but necessary by consequent because the Spirit of God led them as v. 28. But the reason is must weake if they might erre Ergo the Scripture they alledge might bee fallible for though hereticks alledge Scripture and abuse it and make it to bee no Scripture but their owne fancie while as they alledge it to establish blasphemous conclusions yet doth it no way follow that Scripture can bee fallible or obnoxious to error but onely that abused and aâ—â— applved Scripture is not Scripture Object 2. If ever the Apostles were led by an infallible spirit 〈◊〉 to bee in a matter like this which so much concerned the 〈◊〉 and consciences of all the Christian Churches amongst the Gen 〈◊〉 Eâ—go in this Synod they could not bee led by a fallible spirit but â—â— an infallible and so by an Apostolick Spirit Answ. I conceive the spirit which led both Apostles and Elders in this Synod was an infallible Spirit but Ergo an immediatly inspiring and Apostolick Spirit it followeth not yea the holy Ghost of which Luke doth speake v. 28. as the president and leader of this first mould of all Synods and so the most perfect Synod is never fallible no not in the meanest beleever and it were blasphemy to say the holy Ghost in any can bee obnoxious to errour and I thinke de facto neither Apostles nor Elders could erre in this Synod because de factâ— they followed the conduct of the holy Ghost without any byas in judgement but it followeth not 1. that the men could not erre because the holy Ghost leading the men could not erre as wee answer Papists who produce this same argument to prove that generall councells and so the Church must be infallible 2. It followeth not Ergo this holy Ghost was that immediatly inspiring and Apostolick Spirit leading both Apostles and Elders which is the question now in hand Object 3. This is a patterne of all lawfull Synods then may all lawfull Synods say It seemed good to the holy Ghost and to us if therefore the men might erre the leader to wit the holy Ghost might erre which is absurd Answ. It followeth onely that all lawfull Synods should so proceed as they may say It seemed good to the holy Ghost and to us and there is a wide difference betwixt Law and Fact all are lawfull Synods conveened in the name and authoritie of Christ and so by warrant of the holy Ghost speaking in his Word but it followeth not as Papists inferre and this argument proveth that therefore all which de facto those lawfully assembled Synods doe and conclude that they are the doings and conclusions of the holy Ghost and that in them all they may say It seemed good to the holy Ghost and to us 2. The consequence is false and blasphemous that if all lawfully conveened Synods may not say It seemed good to the holy Ghost and us that therefore the holy Ghost is fallible and may erre but onely that men in the Synod following their owne Ghost and spirit can say no more but it seemed good to our Ghost and spirit and cannot say it seemed good to the holy Ghost and to us for an ordinary Pastor lawfully called and preaching sound doctrine in the power and assistance of Gods spirit doth speake in that act from the holy Ghost and yet because in other acts wherein with Nathan and Samuel hee may speake with his owne spirit see with his owne eyes and light it followeth not that he is infallible or that the holy Ghost is infallible Object 4 Is the Apostles did not conclude in this Synod what they 〈…〉 an Ap sâ—a â—â—k spirit it shall follow that the holy Ghost 〈…〉 15. 28. is not that same holy Ghost of which Peter 〈◊〉 2 Pet. 1. 21. But holy men of God spake as they were moved 〈◊〉 Ghost and if so that holy Ghost which spake in the Pro 〈◊〉 〈◊〉 not also speake in the Apostles Answ. I see no necessitie of two holy Ghosts 1 Cor. 12. 4. Now 〈◊〉 â—â—â—â—ersities of gifts but the same Spirit there be divers acts of the same holy Ghost and I willingly contend that the Synodicall acts of Apostles and Elders in this Synod though comming from the holy Ghost assisting them as Elders in an ordinary Synod v. 28. are different from the acts of that same holy Ghost as immediatly inspiring the Prophets and Apostles in prophecying and penning canonick Scripture and yet there bee not two holy Ghosts for Paul did not beleeve in Christ by that same spirit which immediatly inspired him and the rest of the Apostles and Prophets to write canonick Scripture â— meane it is not the same operation of the Spirit because Paul by the holy Ghost given to all the faithfull as Christians and not given to them as canonicall writers or as Apostles or immediatly inspired
principles for sometime they say the Apostles gave out this decree as Apostles and sometime there is nothing here done by a meere doctrinall power such as Paul had over Peter or one single Pastor hath over another now it is sure that Paul had no Apostolick power over Peter and that one Pastor have not Apostolick power over another 2. When our brethren say here that the Apostles as Apostles by an infallible spirit gave out this Decree they doe in this helpe the Papists as Bellarmine Becanus Grâ—â—rut and in particular the Jesuit Lorinus who saith decrâ—um authenticum cujus inspirator spiritus sanctâ— and so saith Cornelius a lapide visiâ—m est nob is inspiratis decretis a Spiritu sanctus therefore saith hee the councell cannot erre and so Salmeron and Cajetan say and expresly Stapleton saith this Apostosack definition flowed from the instinct of the holy Ghost observandum saith Stapleton quanta habenda sit ecclesiae definienth authoritâ—s hence our brether here must yeeld either that all Synods are infallible as Papists say this Synod the patterne of all Synods being concluded by an Apostolick spirit could not erre and so neither can councells erre or they must with Socinians and Arminians say there is no warrant for Synods here at all And certainly though wee judge our brethren as farre from Popery and Socinianisme as they thinke wee detest Anti-Christian Presbytery yet if this Synod bee concluded by an Apostolick spirit it is no warrant to bee imitated by the Churches and wee have no ground hence for lawfull Synods Whittakerus Calvin Beza Luther and all our Divines do all alledge this place as a pregnant ground not of Apostolick but of ordinary and constant Synods to the end of the world and Diodatus good to the holy Ghost because they did treat of ecclesiasticall reders concerning the quietnes and order of the Church wherein ecclesiasticall authoritie hath place the Assembly used this tearme it seemed good to us which is not used neither in articles of faith nor in the commandements which meerely concerned the conscience and to shew that authoritie was with holy reason and wisedome there is added and to the holy Ghost who guided the Apostles in these outward things also 1. Cer. 7. 25. 40. 2. If our brethren meane that the Elders and brethren were in this Apostolick and immediatly inspired Synodicall determination not as collaterall penners of Scriptures joyned with the Apostles but onely as consenters and as consenters by power of an ordinary holy Ghost working consent in them more suo according to their capacitie as ordinary Elders 1. They yet more helpe the Papists because they must say onely Apostles and so onely their successors the Prelates had definitive voices in this Synod the Presbyters and Brethren did no more then Papists and Prelates say Presbyters did in generall councells of old and therefore the Presbyter is to subscribe Ego A. N. Presbyter consentiens subseribo whereas the Prelate subscribed say they Ego A. B. Episcopus definiens subscribo wee crave a warrant in Gods Word to make an Apostle or a Prelate a Synodicall definer having a definitive voyce and the Elder Brother or Presbyter to have a consultative voyce for here all the multitude if there was a multitude present doe make Synodicall decrees by consulting and consenting yea all the nation may come to a nationall Synod and both reason dispute and consent because matters of doctrine and government of the Church concerneth all therefore all have an interest of presence and all have an interest of reasoning and 3. by consequent all have an interest of consenting yea of protesting on the contrary if the Synod determine any thing against the Word of God If they say there is a threeford consent in this Synod 1. an Apostolicall 2. a second Synodicall agreeing to Elders as Elders and a third that of the people or a popular What a mixt Synod shall this be but 1. then as the Epistle to the Tlxssalonians is called the Epistle of Paul not the Epistle of Silvanus and Timotheus though Silvanus and Timotheus did consent so these dogmata or decrees should not be called the decrees of the Apostles and Elders as they are called Act. 16. 4. Act. 15. 6. Act. 21. 25. but onely the decrees of the Apostles seeing the Elders did onely consent and had no definitive influence in making the decree by this doctrine as Silvanus and Timotheus were not joynt pen-men of Scripture with Paul 3. When as it is said the specification of actions must not bee taken from the efficient cause but from the formall object and all that a done in this Synod might have beene done by a single Pastor I answer wee doe not fetch the specification of this rebuke and of these decrees from the efficient causes but from the formall object for an Apostle might his alone have rebuked these obtruders of circumcision and made this decree materialiter for Paul did more his alone then this when hee wrote the Eâ—istle to the Romans but yet one Pastor could not have Synodically rebuked and given out a decree formally Synodicall laying an Ecclesiasticall tie on moe Churches then one there is great ods to doe one and the same action formally and to doe the same action materially and I beleeve though actions have not by good logick their totall specification from their efficient cause yet that ordinances of God as lawfull have their specification from the efficient causes in part our brethren cannot deny For what made the difference betwixt Aaron his fire offered to the Lord and Nadab and Abihu their strange and unlawfull fire that they offered to the Lord but that the on fire had God for its author the other had men and the like I say of Gods feasts and the feasts devised by Jeroboam else if a woman preach and administrate the Lords Supper in the Church that preaching and sacrament administrated by her should not have a different specification and essence if wee speake morally or Theologically from that same very preaching and celebration of the Supper performed in the Church by a lawfull Pastor it is as I conceive of the essence of an action Synodicall I say not its totall essence that it cannot bee performed by one in a Church-way and with an ecclesiasticall tie but it must be performed by many else it is not a Synodicall action and it is true that Paul Rom. 14. and 1 Cor. 8. 10. hath in substance the same Canon forbidding scandall which is forbidden in this Canon prohibiting eating of meats offered to Idolls and blood in the case of scandall but I pray you is there not difference betwixt the one prohibition and the other yea there is for Rom. 14. 1 Cor. 8. 10. it hath undenyably Apostolick authoritie here it hath onely Synodicall 2. There it is a commandement of God here it is a Canon of the Church 3. There it commeth from one man here from a
Divine saw visions and heavenly mysteries which none of the rest of the Apostles saw nor could write in their writings and Canonicall Epistles yet it doth not hence follow that James Peter Jude and Paul in their canonicall writings and Epistles were not immediatly inspired It is enough to make the Apostles in their writings infallible Apostles and immediatly inspired if that which they write bee the infallible truth and canonick Scripture though every Apostle write not all canonick truth now what the Apostles setteth down in this Synod is Scripture and the object of our faith and written for our instruction so something was revealed to James which was not revealed to Peter and Paul in this dispute but it followeth not Ergo what Peter and Paul spake they spake it not by immediate revelation and what they spake is not Scripture Answ. 1. The strength of my argument is close mistaken for I did not argue simply from the Apostles borrowing light one from another to prove they act not here as Apostles but as Elders neither did I argue simply from this James saith more then Peter doth Ergo Peter is not immediatly inspired in what hee saith for I grant the Apostles borrow â—ight from the Prophets and their writings one saith and writeth what another saith not and cannot write and yet all are immediatly inspired in what they write But I argued thus when ever the Apostles are consulted with to resolve a question as Apostles do conveenâ— Synodically intend to resorve the question if the Apostles in that case or any one of them come short of the resolution do not see the conclusion they intend to see but in so sarre as they are helped on by another in a way of disputation in that they doe not act as Apostles but the case is so here 1. all were consulted with Act. 15. 2. 2 all intended to resolve the question and did meet together for that end to resolve it fully v. 6. 3 yet divers of the Apostles as Peter Paul and Barnabas see not the resolution fully that they aimed at but determine the question imperfectly and so as if Iames had beene absent or if hee had seene no more in resolving the question then Paul and Barnabas and Peter said which was onely that the Law of Moses was not to bee kept by either Iew or Gentile upon the Necessitie of salvation but that both Jewes and Gentiles are saved by the grace of Jesus Christ if James I say had seene no more then this the consciences of both sides had not beene satisfied and the question not resolved but the Jewes should have gone on in a totall abstinence from all ceremonies which because of the indifference of the ceremonies was then dangerously scandalous and spirituall homicide and the Gentiles should freely have eaten blood meates offered to idols and things strangled which also was scandalous in a high measure to the weake Jewes and so the matter should have beene worse after this Synod and the controversie hotter the fire bolder and the scandall more dangerous then it was before the Synod which I cannot beleeve that the Apostles as Apostles could have done So wee know Nathan to have spoken as a man and not as a Prophet when being consulted with by David anent the building of the Temple and purposing and intending fully to resolve the question yet resolved it amisse and quite contrary to the mind of God now what the penmen of holy Scripture intended to write as Scripture that they fully wrote and no more and what they wrote not that they intended not to write but leave it to others of the penmen of the holy Ghost because the immediatly inspiring holy Ghost consulted with and intending to resolve such a canonick truth cannot misse in his blessed intention And also the Elders at Jerusalem were consulted with to resolve the question as well as the Apostles as is cleare Act. 15. 2. Now if the Church of Antiech had beene minded to referre the resolution to the Apostles as infallibles Apostle they would never have referred it to the Elders whom they knew could erre as well as themselves nor would the Elders have joyned as fellow-disputers with the Apostles as Apostles as they expresly doe v. 6. for that is as you would say some countrey men of ordinary spirit destitute of all propheticall light concurred with Esaiah to see the visions of God And it is as if David as king counsell at God whether the men of Keilah would deliver him up to Saul had consulted with God and with Abiathar and some foure or five Elders of Keilah voyd of all propheticall spirit whether the men of Keilah should deliver him up to Saul or no for these Elders of Jerusalem and Antioch and other brethren were as voyd of an Apostolick spirit as the Elders of Keilah were of a Propheticall spirit It were a vaine action for the Elders to joyne themselves as joynt-disputers and fellow-resolvers of the controversie with the Apostles for the fellow-resolvers were to seeke resolution at the Apostles who could as Apostles infallibly resolve them 2. What the Apostles set downe is Scripture and is the object of our faith and written for our instruction Ergo the Apostles did give it forth in the Synod as Scripture it followeth not I may preach Scripture and that which is the object of faith and written for our instruction Ergo I preach it as an Apostle by an Apostolick spirit it followeth not for so if the Elders had spoken Scripture which is written for our instruction the Elders should have spoken it by an Apostolick spirit which is manifestly false and so if the Elders of Corinth 1 Cor. 5. should have proven in their Presbytery that the incestuous person should bee delivered to Satan from Matth. 18. they should have spoken that in the presbytery by an Apostolick Spirit all which are manifestly false The holy Ghost by Luke did make it Scripture formally but that the Apostles spake it as Scripture by an Apostolick spirit because it is the object of our faith that Luke did insert it in the Canonicall history is no more hence proven then one might inferre that Gamaliel by the immediate inspiration of the Spirit spake the oration that hee uttereth to the councell of Priests and Pharisees Act. 5. 34 35. c. for that is formally made Scripture by Luke his inserting of it in the Register of Scripture yea the words of Satan Matth. 4. by that reason behoved to bee spoken by divine and immediate inspiration but the truth is wee are not to take what Peter speaketh from the Prophet Amos Act. 15. v. 16. to bee Scripture because Amos spake it in the Old Testament but because Luke by immediate inspiration saith that Peter uttered these words from the Prophet Amos. Immediate inspiration maketh any saying Scripture and not the Apostles historicall relating of it out of the writings of the Prophets though the sayings of the Prophets as
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
Latine 3 A direction is put on the Prophets on these who speake with Tongues that they be not children in understanding and that they be in malice as children but as concerning understanding men v. 20. which agreeth well to Prophets as they are ordinary Pastors 4 What more ordinary then the comming together of the whole Church for prophecying v. 23. 24. and convincing of unbelievers aâ— 25. 5 the Prophets are to be limited to a way of speaking to edification as he who speaketh with Tongues who must speake by an Interpreter or then be silent in the Church v. 27. 28. 6 These Prophets aâ— our ordinary Prophets must speake orderly and that but one at once to eschew confusion v. 29. 7 What they speake is to be judged and put under censure for the whole Colledge must judge v. 29. 8. 8 And as the women are here put under a rule when to speak and when to be silent v. 34. 35. So are these prophets all which and divers other rules doe regulate our ordinary Prophets which clearely saith to me that this is a patterne of a Colledge of ordinary Prophets under that same policy and rules of policy as the ordinary Colledge of Pastors at Corinth and 3. To this Colledge agreeth a power dogmaticall of judging and censuring the Doctrine of the Prophets delivered 29. let the Prophets speak two or three and let the other judge This is not a power of judging that every Christian hath For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Piscator doth relate to the Prophets who are to judge But as I take it a propheticall judging which may by good anology warrant the juridicall power of a presbytery to judge and examine these who preach the word that there creep not in false Teachers into the Church And for Ephesus The huge number of Believers and yet making one Church Rev. 2. 2. saith that Ephesus was a presbyteriall Church as many circumstances evince Acts 19. for 1. Paul established twelve men Prophets who spake with Tongues and prophecied To what end did Paul set up twelve Labourers at Epheseus with diverse languages but to establish divers Assemblies did they all meet dayly in one house with Paul to heare him and turned silent Prophets themselves when they were indeed with the gift of Tongues to speake to the edification of Assemblies of divers tongues It is not credible 2. And v. 10. Paul continued here for the space of two yeares and was this for one competent number who did all meet in one private house how can this be credible 3. All that dwelt in Asia heard the Word of the Lord Iesus both Jewes and Greeks then in great Ephesus there behoved to be more then one Congregation 4. The great miracles done by Paul v. 11. 12. to admiration of all and to procure the imitation of false Prophets 5. The name of the Lord Iesus was magnified by the Iewes and Greeks that dwelt at Ephesus 6. There behoved to be a great work of God when great Ephesus turned to the faith It is 1. Remarkable that Christ the wisdome of the father directed his Apostles to the most famous Cities to cast out their nets for conquering of soules to Christ as in Indea they came to Samaria and to great Jerusalem in Syria to Antiochia in Grecia to Corinth in Italy to Rome in Asia the lesse to Ephesus now the Scripture is cleare the Apostles that ever we read planted but one Church as is cleare in one City in Ierusalem in Antiochia in Corinth in Rome in Ephesus and observe the basis and prime principle of our Brethrens independent Churches doth all ly upon this meer conjecture that the Lords Grace did restrict and limit the fruits of the triumphing Gospell in the hands of the Apostles the conquerors of the World to Iesus Christ that they planted but in the greatest Cities they came to and they appoynted Elders in every City onely one poore single Congregation as a patterne of all independent Churches and this consisted of no more then could meet conveniently in one House for Word Sacraments one Lords Table and one Ecclesiasticall Church court for censures Certainly this Church being a patterne to all instituted Churches could not exceed the number of a thousand men or two thousand Believers and this is a greater number by some hundreds I am sure then can make a competent Church-meeting and I hope no man could say we erred if we should now make eight or ten thousand one Congregation in ordinary as our Brethren say the first Congregationall Church of Jerusalem waâ— Bâ—t 2. This City was the mother City and flower of Asia 2. It was noble because of Diana's Temple the length whereof was foure hundred and twenty five foot the breadth two hundred and twenty foot the pillars were an hundred and twenty seven the height of every pillar was sixty foot Amongst which there were thirty pillars most curiously carded Others say they were an hundred and thirty seven pillars made by severall Kings the Temple was built by all Asia for the space of two hundred and twenty some say fourty yeares It was inlarged by Alexander And thither came all Asia the lesse to the Temple of great Diana For they had no other Religion here dwelt the proconsull of Asia as saith Philostratus It abounded with artes and Sciences Philosophers and Orators Chrysostom saith that in it were Pythagaras Parmenides Zeno Democritus it was compassed with excellent Cities and noble for Asiatick commodities see Plinius and Alexander Neopolitanus Ignatius highly commendth it from the purity of the Gospell All this I relate not as an unpertient digression but to shew that the Gospell behoved to be more mighty here then that Paul set up but one single Congregation and an Eldership congregationall only Acts 20. 28. v. 36. 37. Especially consider what Beasts Paul fought with at Ephesus for here were many Jewes who opposed him 2. All the multitude by the instigation of Demetrius avowing that their Diana was the goddesse not only of Ephesus but of all Asia yet God made the word so mightily to prevaile for v. 10. Paul remaining there by the space of two yeares all that dwelt in Asia heard the word of the Lord both Jewes and Greeks I aske how it could stand with Pauls universall commission to preach to Iew and Gentiles 1 Cor. 9. 20. 21. as an Apostle to â—emâ—ine neere three years at Ephesus for one single congregation and the erecting of one Congregationall presbytery 3. We see how zealously mad they have been on their Religion when they had such a curious Temple for Diana And 4. Demetrius and the crafts had their living by making silver shrines to Diana And 5. What power of the Gospell it behoved to be which made their learned men who used curious arts to submit to the Gospell and bring their Books and burne them before all men and the sums of these Books extended to a great
the new sense of our Malignant Divines should bee black policy not sound Divinity if any Ierimiah or Prophet should say amend your wayes and turne to the LORD with all your heart and put away your Idolls and your strange Gods providing the King will goe before you and command you so to doe Hence I say that 's a poore Court-argument of Parasites for Kings Wee never read of any Reformation of Religion in Israel and Judah but when holy and zealous Kings commanded the Reformation Ergo the Reformation begun in Scotland without the consent of the Supreame Magistrate and a Reformation now prosecuted in England against the Kings will is unlawfull To which I desire the Malignant Divines to receive these answers for Justifying the zeale of both Kingdomes in their Reformation 1. It is a question if they question not the Reformation according to the substance of the action that is if they are not offended that the Queenes Masse the popery of Prelates and Divines under their wings and their Arminianisme and Socinianisme should be abolished or if they condemne not the Doctrine but question onely the manner of abolishing such Heterodox stuffe If the former be said iâ— is knowen never Malignant Prelate or other had grace by Word or Writing to entreate his Mâ—jesty for a Reformation and this is enough for the former If they meane the latter they bee very like the Pharisees who when they durst not question the Doctrine and Miracles of Christ they onely questioned the manner of doing And sayd by what authority doest thou these But because they are joyned to the Papists side and fight under their banner It is most evident it galleth their stomacks that Popery Atminianisine and Socinianisme are cryed downe else the manner of doing a good worke and such a necessary worke as Reformation would not have offended them so highly as to move them to kill the people of GOD an error in the circumstances of a good worke is very veniall to Papists and Arminians 2. Let them give to us since they argue from a practice a warrant of any such practice where a whole Land went on in a Negative Reformation without the Prince Ergo Negative precepts by this logick shall lay no divine obligation on us except it bee the Kings will to forbid that which GOD forbiddeth then suppose Episcopacy and the Ceremonies were the Idoll of the Masse established by a standing Law it should bee unlawfull for the Kingdomes to forbeare and abstaine from Idolatry except the Kings Law forbid Idolatry What were this else but to say we are obliged to obey Christs will but not except with a Reservation of the Kings will 3. This is an argument Negative from one particular in Scripture and therefore not concludent For it is thus Reformation without the King wanteth a practise in the Scâ—ipture Ergo it is unlawfull it followeth not except it want Precept Promise and Practise for the argument Negative from Scripture is onely undeniable in this sense And in this sense onely pressed by our Divines against Papists And therefore it is like this argument Purgatory is not commanded in this Chapter Idolatry is not forbiâ—den in this Commandement Ergo neither Purgatorie nor Idolatry is forbidden in Gods Word So let the adversaries give me a practise in the Word of God where a Brother kept this order of Christs three Steps Mat. 18. First to reprove an offender alone Secondly before two or three witnesses Thirdly in case of obstinacy to tell the Church and to these adde that the man was by the Church to be reputed as an heathen and a Publican And I hope because such a practise we doe not read yet it followeth not that it is unlawfull So where read you a Man forgiving his Brother seventy seven times Ergo it is unlawfull to forgive him seventy and seven times Where read you that Christ and His Apostles and the Christian Church in the New Testament raised Warre and Armies either to defend or offend but I hope Anabaptists have not hence ground to inferre then must all Warres be unlawfull to Christians for wee can produce warrantable precepts where we want practise Fourthly where it is said Kings onely are rebuked for not removing high places and Kings onely are commended because they are removed therefore none should reforme but Kings This followeth no wayes but onely Kings by Royall authority should reforme but it followeth not Ergo the people without the King are not obliged to reforme themselves in their manner for I am sure that the people should all universally resolve and agree never to sacrifice in the high places and accordingly to practise And to sacrifice onely in the place which the Lord had chosen to place His Name there at GODS expresse Law commanded Deuteronomy 13. 23. Deuteronomy 12. 14. 18. Deuteronomy 16. 2. 7. 11. 15. Deut. 31. 11. had beene a removall of the high places and a warrantable Reformation though the King should have by a standing Law commanded that they should sacrifice in the high places for the people are rebuked because 2 Kings 17. 11. They burnt Incense in all the high places 2 Chronicles 33. 17. Hosea 4. 13. and a Chronicles 20. 33. the reason why the high places were not taken away is For as yet the people had not prepared their Hearts unto the GOD of their Fathers If then not Sacrificing in the high places was the peoples duty they were to remove the high places in their place and so farre to reforme without the KING yea suppose the KING command the contrary the people ought to obey GOD and the Parliament may by GODS Law abolish Episcopacy popish Ceremonics and the popish Service though the KING consent not upon this ground that those he the high places of England for the which the Wrath of the Lord is kindled against the Land Fifthly the adversaries may read 2 Chronicles 15. 9. That the Strangers out of Ephraim and Manasseh and Simeon gathered themselves together to Asa without the consent of their KING and did enter in a Covenant to seek the Lord God of their Fathers Sixtly the Pastors of the Land are obliged to preach all necessary truth without the KING and accordingly are to practise what they preach now Reformation is a most necessary truth they are then to reforme themselves and Religion without the KING for the Word of GOD not the KINGS will is the Pastors rule in preaching and hee is to separate the pretious from the vile that hee may be as Gods Mouth Jeremy 15. 19. and Ezekiel 2. 7. Thou shalt speake my words unto them that was the Doctrine of Reformation not the KINGS words vers 8. But thou sonne of man heare what I say to thee yea Pastors are to preach against Kings and their sinnes 1 Kings 13. 1. 2. 3. Jer. 1. 18. Ier. 26. 10 11 12. Seventhly if no Reformation can be without the KING 1. People are not to turne to the Lord and repent thâ—m
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
and Paul tooke Titus and Timothy with him often for helping the worke of the Lord. The next Scripture saith Robinson is 1 Pet. 4. 10 11. As every man hath received the gift so let him minister as good stewards of the manifold graces of God if any man speake let him speake as the oracles of God Answ. This saith with us for private Christians are not stewards who gave them the keyes Yea 1 Cor. 4. 1. it is a word of office and it is not given to Ministers not in office as Beza observeth well he setteth downe one generall that the Ministers be ready to distribute and then two species 1 Preaching Ministers that they speake the Oracles of God 2. Serving Ministers Elders and Deacons that they minister out of the habilitie that God giveth them and the place is against private Prophets Robinson alledgeth Revel 11. 3. I will give power to my two witnesses and they shall prophecy a thousand two hundreth and sixtie dayes clothed in sackcloth The Clergie men are not onely witnesses against the Antichrist In the Antichrists raigne no Church officer aâ— anâ— officer witnesseth against him but all for him as both having their authority from him and binding themselves to submit their doctrine to his censure The persons indeed that were officers even Masse-Priests Monkes and Friers witnessed some of them against him but so did not their office something was extraordinary I acknowledge in respect of the then prevailing order and in respect of their degree of gifts and graces but no extraordinary and miraculous gift of prophecying and Brightman exponeth the two witnesses to bee the holy Scriptures and assemblies of the faithfull Answ. The two witnesses saith Junius are the Ministers for number few and for place contemptible so saith Couper and Paraeus induceth many paires of witnesses as in Bohemia John Hus and Jerome of Prague An. 1415 1416. in Saxonie Luther and Melancthon in Argentine Bucer and Cariton in Helvetia Zwinglius and Oecolampadius in France Farell and Calvin and these were Pastors in office We need not stand upon the number of two but because two is the least and fewest number the witnesses were two But first there is no reason to fetter and restrict the Text to witnesses and Martyrs out of office excluding the Ministers and Prophets in office and to inferre thence that gifted persons in a constitute Church are the ordinary Ministers of conversion 1. These two witnesses did prophecie in the midst of Popish Babylon where God had no visible Church They did upon a particular exigence being called thereunto as the Martyrs of Christ to give a witnesse for Christ against Antichrist and they sealed the truth with their blood but the consequence is null a Martyr at the stake though no Pastor may give a confession of his faith to the persecutors as Stephen did Therefore a gifted person not in office may ordinarily preach in the Church I would not buy such logick with a rotten nut 3. Many women were witnesses and Martyrs and gave a testimony against Antichrist Ergo women may preach in the Church what vanitie is this 2. Also if those witnesses had an extraordinary measure of gifts and graces to beare witnesse to the truth it followeth not Ergo Christians gifted with an ordinary measure of the Spirit are ordinary Prophets for the conversion of soules 2. Though these witnesses were only unofficed Prophets yet the prophecying ascribed to them after they arose from the dead will not inferre that unofficed Prophets are ordinarily to preach for the rising againe of slaine Prophets is not to be exponed of the raising againe of the persons of unofficed Prophets to preach but it is to be exponed of the rising againe of the buried Gospel which in the ministery of faithfull Pastors and in other new Martyrs Pastors and others arose againe from the dead with the Spirit and power of these Martyrs and that buried truth that was in former times persecuted by Antichrist did now revive againe to the wondering of Babylon for the intent of the Spirit is to show that the Gospel and true Church slaine and buried shall arise againe within a short time as three dayes and a halfe 4. It is vaine that he saith none of the Clergy witnessed and prophecied against Antichrist he is not versed in the Churches history who teacheth so for Monkes and Fryars were Ministers though their office unlawfull and as Ministers of Christ. Luther Melancthon and thousands other gave testimony against Antichrist Robinson addeth Revel 14. 6. Where an Angell flyeth in the midst of heaven that is in the visible Church having the everlasting Gospell to preach to them that dwell on the earth and to every nation and kinred That is God raised men in the midst of popery not miraculously inspired for you can show me no such who preached the Gospel not by vertue of an office The office of a Friar Monk or Massâ—-Priest is no ministery of Christs appointment and when they gave their clearest testimony they were almost all excluded out of Rome and so in respect of their personall gifts and graces they were Angels of God in respect of their office they were Angels of Antichrist Answ. 1. There is no reason to reject the interpretation of Junius that this Angell was a type of the servants of God who opposed Popery after the times of Bonifacius the eight as Cassiodorus the Italian Arnoldus de villa nova Occam Dante 's Petrarcha Ioannâ—s de Rupe the Franciscan Wickliff And Pareus refers the type to Wickliffe Marsilius Patavinus Petrarcha Our country man Napper exponeth it of Luther Melancthon and Calvin in the seventh age Anno 1541 and it is false that they were all excommunicated and though the accident of their office to be a Monke a Fryar was Antichristian yet the ministery it selfe was of Christ and by it they did preach against Antichrist as they did validely baptize for I hope they did not baptize as unofficed Prophets Lastly this Angel did not preach in the visible Church but in the midst of Popery and therefore doth not prove it is lawfull in a true visible constituted Church for gifted Prophets out of office to bee ordinary Preachers Robinson much urgeth the place 1 Cor. 14. 1 Because the Apostle speaketh of the manifestation of the gifts and graces common to all as well brethren as ministers ordinary as extraordinary 2. Hee speaketh of the fruits common to all edification exhortation and comfort compared with 1 Thess. 5. 11. 14. and of that which at all times remaineth amongst the Christians to wit love Answ. The cohesion of this Chapter with the former is cleare charitie should be followed because so excellent Therefore cover gifts which are most conducing to love and edification and that is to prophecie he proveth excellencie of prophecying above others and teacheth in this Chapter the right ordering of publick Church meeting Now Robinsons Argument is
bee sometimes physice impossible because of the corruption of mans nature there being bloody warres in Christendome yet it is morally lawfull for many things may bee inconvenient through mans wickednesse and so hic nunc not expedient which are morally lawfull 2. Conclusion Every particular Pastor hath a power though unproper of dominion and authoritie even out of a Synod about the Acts of preaching and determining truth according to the word of God as Jer. 1. 10. See I have this day set thee over the nations and over the kingdomes c. 1 Tim. 6. 17. Charge them that are rich that they bee not high minded c. 2 Tim. 4. 1. I charge thee before God and the Lord Jesus Christ who shall judge the quick and the dead c. So any Pastor hath power of dominion and authoritie over a Synod and Paul as a Pastor might preach even before the councell at Jerusalem passed their Synodicall determination Act. 15. that circumcision was not necessary and that to obstaine from things strangled from blood and fornication was necessary and lawfull yea and in preaching truth the Pastor is subject to no Synod But the Pastor hath not full power of jurisdiction about his acts of preaching necessary truth 1. Because the Church may for just causes deprive him from preaching 2. Because hee cannot use the censure of excommunication against those who refuse to receive his true and necessary doctrine without the Church joyne her power of jurisdiction with him 3. He his alone cannot in a Synod determine ecclesiastically and in an authoritative Church power that same truth which as a Pastor hee determined and with the power of pastorall dominion hee pressed upon the consciences of the Church yea of the whole Synod because one man is not the Church or Synod and James his alone Act. 15. v. 15. could but say Wherefore my sentence is that yee trouble not them which from among the Gentiles are turned unto God though this was the very word of God which James as a Pastor even as an ordinary Pastor might have preached in the name of God yet is it not the decree of the Church which the Churches is to keep Act. 16. 4. while it bee determined by the Church An example wee may have possible not unlike to this A man hath a power of dominion over his owne proper lands and goods to use them in God for his owne use but the supreme magistrate and Parliament hath a dominion of jurisdiction in a judiciall sentence over those same lands to forfeit them for crimes committed against King and State or this may cleare it Samuel hath a power immediately from God to annoint David King and in this hee is not subject to the suffrages of the tribes of Israel hee hath a power of dominion here but suppose wee that Samuel live till Gods time when all Israel shall crowne David King at Hebron Samuel as a part of the Assembly of Israel his alone without the suffrages of Israel could not make him King at Hebron Hence wee may see how weake the assertion of our brethren is who say That Synods should have power to bind the Churches say they wee see not Bellarmine indeed holdeth so But orthodox writers hold that the sentence of councels is but a certaine inquisition of the truth and a ministeriall and limited sentence so that the decree of a councell is of as great force as the reason thereof so saith Amesius and Junius But certainly this is a meer mistake of our brethren as if they were not orthodox writers but conspirers against the truth with Bellarmine who hold the authoritie of Synods The essentiall end to speak so of Synods is unitie and the eschewing of schisme and wee doubt not but Peter Paul James had in their Sermons and doctrine determined that same veritie to wit that the Law of Moses and ceremonies was a yoak not to bee laid upon the Christian Churches yet it was not a decree for unities sake and fuller authoritie binding the Churches to observe these as Act. 16. 4. while it was determined in a Synod Act. 5. 24. 25. But truely wee hold nothing in this common with Jesuites and Papists for wee condemne not that in Bellarmine that hee holdeth that lawfull Synods for of such wee dispute with him do bind the Churches to obedience in God to their decrees not because they say it but because they say it authoritatively from Gods Word authoritie of Synods no orthodox writers deny authoritie officiall as the representative Church of Christ they have He that heareth you heareth mee hee that despiseth you despiseth me Where two or three are gathered together in a Synod say our Divines I will bee amongst them But authoritie objective they have not so as what they say because they say it therefore the very matter object and thing said by them is no lesse the Word of God then if the Prophets and Apostles by divine inspiration had said it at least it is not infallibly true because they say it for that wee disclaime and it is that authoritie of Synods which Bellarmine and Papists hold Councells saith Bellarmine and Scripture are both infallible and the Jesuits of Rhemes and Lorinus the Jesuite said councells are infallible the holy Spirit is there present Gratian said all the decretall Epistles of Popes and the Canons of the Councells are of equall authoritie with the Scriptures and their Gregorius said hee received with the same reverence and authoritie the foure generall Councells the foure Evangelistâ— it is certaine saith Suarez that a Councell is an infallible rule of faith and Turrecremata saith the same It is certaine saith Bailius Councells are â—â— the Oracles of God to us in difficulties so saith Cajetanus Canus and Gregorius de Valentia wee hold the authoritie of Councels but ascribe to them as much power over the conscience as there is reason in them from Gods Word and no more But 2. This is a weake reason councels have no power to command obedience because their Canons and Decrees are of no more force then they have reason from Gods Word For 1. Friends brethren equals by that have no warrant to rebuke because their rebukes have but as much force as they have reason from the word of God for the reason is alike in both lawfull Pastors cannot command obedience in the Lord your independent Congregations cannot command that which bindeth the Church to obedience because the word or a commandement of a Pastor or your independent Church is onely a commandement ministeriall and limited and hath as much force as there is reason in it from the Word of God yea the Church of Corinâ—h hath not then the power of the Lord Jesus to excommunicate the incestuous person nor the Church of Thyatira to cast out and condemne Jezabell the false prophetesse nor do these commandements of the Synod
by the dominion of free-will but this is Pelagianisme and Arminianisme and Papists and Pelagians will needs examine the inclinations powers and motions of the soule which goe before the wills consent or arise in us without the wills consent from all subjection to a Law that so originall sinne may bee no sinne because as Pâ—â—agius said it is not voluntary and concupiscence when the will joyneth no consent to it is no sinne yea so the unbeleefe and ignorance of fundamentall points as they remaine in the mind shall bee no sinne 3. If this bee no sinne we are not to pray for illumination to see either the truth on the one side nor on the other and what actions wee doe according to these opinions in things not fundamentall wee doe them not with any certaintie of faith or any plerophorie but blindly or doubtingly and so sinfully which is expresly condemned Rom. 14. 13. and is expressely against that full assurance of faith that wee are to have in those very actions which in their owne nature are indifferent as is evident Rom. 14. 14. I know and am perswaded by the Lord Jesus that there is nothing uncleane of it selfe â— 5. Let every one bee fully perswaded in his owne mind 4. If they be not sinnes then are none to bee rebuked for these opinions no more then they are to bee excommunicated for them and though any erre in points not fundamentall they are not to bee rebuked yea nor to bee convinced of them by the light of the word 2. If they bee sinnes then when they are publickly prosested they must scandalize our brother but there bee no sinnes which scandalize our brother but they are susceptible and in capacitie to bee committed with obstinacie Every sinne sub ratione scandali is the subject of Church-censure Yea Iâ—m 16. 17. Every one is to bee avoyded who causeth divisions and 〈◊〉 es contrary to the doctrine which the Church hath learned of the Apostles and every one who walketh disorderly 2 Thess. 3. 11. and 〈◊〉 not the commandement of the Apostles is to bee excommunicated 〈◊〉 hee bee ashamed v. 14. but opinions contrary to the Apostles doctrine in non-fundamentalls are not fundamentalls and if they bee professed cause divisions and offences contrary to the Apostolik doctrine for many non-fundamentalls are the Apostles doctrine 3. What ever tendeth to the subversion of fundamentalls tendeâ—â—â—◠〈…〉 to the subversion of faith and so doth much truly scandalizâ—anâ— bring on damnation that Christ hath ordained to be removed out of the Church by Church-censures but erroneous opinions in points not fundamentall and in superstructures being professed and instilled in the eares and simple mindes of others tend to the subversion of fundamentalls as having connexion by just consequent with fundamentalls and doe scandalize and bring on doubtings about the foundation and so bring damnation Ergo erroneous opinions in points not fundamentall must be removed out of the Church by Church-censures The proposition is cleare he that falleth in a publicke scandalous sinne is to be delivered to Satan both for his owne sake that he be not damned himselfe but that 1 Cor. 5. 5. to the destruction of the flesh the spirit may be saved in the day of the Lord and so also for others because a little Leaven leaveneth the whole lump v. 6. The assumption is proved by dayly experience for corruption in Discipline and Government in the Church of Rome brought on corruption in Doctrine and the same did we find in the Churches of Scotland and England 4. Fundamentalls are no other thing then that which the Apostle calleth Heb. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first principles of the oracles of God and ch 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrine of the Principles of Christ which are laid as foundations as ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying the foundation againe c. Then non-fundamentalls must be such superstructures as are not the first Principles of the Oracles of God and are not the Doctrine of the Principles of Christ. But the Apostle will not have us to fluctuate and doubt as Skeptickes in a Pyâ—rhonian Vacillation and Uncertainty in these which he calleth the superstructures 1. As is evident by his words 11 Of whom we have many things to say and hard to be uttered but you are dull of hearing 12. For when for the time yee ought to be teachers yee have need that one teach you againe which be the first Principles of the Oracles of God and are become such as have neede of milke and not of strong food 13. For every one that useth milke is unskilfull in the word of righteousnesse for he is a babe 14. But strong meate belongeth to them that are of full age even those who by reason of use have their senses exercised to discerne both good and evill Chap. 6. 1. Therefore leaving the doctrine of the beginning of Christ let us goe on unto perfection not laying againe the foundation of repentance from dead workes c. Whence it is more then evidently apparent to any intelligent mind 1. That when he saith they ought to be teachers of others he cannot be thought to meane that they should teach fundamentalls onely to others because he would have them to be capable of the food of such as are stronger and have their senses exercised to discerne good and ill and will have them carried on to perction now fundamentalls are expressely the foode of babes which bâ—â— neede of milke c. 6. v. 12. and not the foode of the stronger if then they ought to teach superstructures and non-fundamentalls to others they cannot teach and exhort privately for of such he speaketh these things whereof they have no certainty of faith and which they beleeve with a reserve as ready to reject them to morrow upon second thoughts for what we teach to others those as I conceive we are oblieged to speake because we beleeve Psal. 116. 10. 2 Cor. 4. 13. and those we are to perswade because we know not with a reserve but with certainty of faith the terror of the Lord 2 Cor. 5. 11. If it be said teachers now are not oblieged to know all that they teach now to be divine truths with such a certainty of faith as Prophets and Apostles who were ledde by an infallible Spirit for our private exhorting our publick Sermons come not from a Spirit as infallible as that Spirit which spake and wrote canonick Scripture for we may erre in exhorting in Preaching in writing but the pen-men of canonick Scripture were infallible I answer the pen-men of Scripture when they did speak and write Scripture were infallible de jure de facto they could neither erre actually and by Gods word they were oblieged not to erre and in that they were freer from error then we are who now succeed them to preach and write but what God hath revealed in his word whether they be fundamentalls or superstructures doth obliege
our opinions learned and holy men yea and whole Churches may looke beside their booke and be deceived and these we take not to be the subject of a sworne confession of faith and here we grant a non liquet on both sides and doe allow some graine weights of reserve to persons and Churches to retract in those things but hence it is badly concluded that we beleeve these non-fundamentals of discipline for which we have certainty of evidence from Gods Word with a reserve and with a loosnesse of assent and credulity to beleeve the contrary to morrow for so the same argument should militate against the certainty of faith in some fundamentals for a person yea any particular Church may erre in denying the resurrection of the dead as some did in the Church of Corinth and Christs Disciples though true beleevers doubted of his rising from the dead John 20. 9. Peter and the disciples doubted of Christ dying for the losed world Mat. 16. 21 22. Luke 24. 25 26. and because any true beleever may fall in that temptation and weaknesse as to deny all the articles of faith taken divisively for they may deny this or this article fundamentall though I doe not thinke a regenerated person can deny the whole systeme and body of fundamentals collectively it shall follow by this argument that regenerated persons and particular Churches are to beleeve some fundamentals with a reserve and keeping roome for light to beleeve the contrary and so if this argument be good wee have no certainty of faith in beleeving any one fundamentall article its alone Nor can Nathan or Samuel have certainty of faith in beleeving their owne prophecies flowing from the immediate inspiration of the Spirit but they are to beleeve them with a capacity to receive the faith of the contradicent prophecies because Nathan had no certainty of faith in commanding David to build the Temple and Samuel had as little certainty in pronouncing Eliah to be the Lords annoynted Another doubt against this is That if any out of weaknesse and meere tendernesse of conscience deny some superstructures which are indeed scripturall truths they are not to be counted hereticks because out of weaknesse not out of obstinacy they erre nor to be censured with excommunication or censures of Church or Magistrate and therefore in these we are to beleeve truths with a reserve and to tolerate the contrary minded if they agree with us in fundamentals Answ. That this may be answered 1. The object of these opinions would be distinguished 2. The persons weak or strong 3. The manner of refusing instruction or of admitting light of meere weaknesse or of obstinacy For the first if the matter be faultlesse or light as eating meats or not eating meats in time when they are meerely indifferent and the person weake and scarce capable of disputation he is to be tolerated and not received into knotty and thorny disputations about things indifferent for so Paul Rom. 14. is to be understood when he will not have the weake taken in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Michael strove with the Angel disputing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the matter concerne an institution of Christ and our necessary practise in a Church and the party be not weake It is a question what maketh obstinacy and what tendernesse and weaknesse Turrecremata saith he who is ready to yeeld to light is not obstinate Scotus grosse ignorance Canus saith affected ignorance maketh obstinacie Malderus saith that grosse ignorance may leave a man ready to yeeld to the information of the Church Alphonsus a Castro saith better he is obstinate who 1. defendeth an opinion against the Scripture or saith he which is his error against the definition of a generall Councell or of the Pope 2. Who being admonished doth not amend 3. Who seeketh not resolution from the learned with a purpose to render himselfe truths captive 4. Who sweareth that he shall adhere to the end to that opinion By the light and knowledge of the holder of the opinion it may be collected whether he seeketh truth and is ready to yeeld himselfe and his understanding thereunto and except the point be fundamentall it can hardly be judged heresie if the point may be holden without any scandall or breach of peace much tolerance is required where error seemeth to be a temptation to holy men but finall tolerance and unlimitted where the party is of great knowledge and hath sway in the minds of many to prevaile to draw others after him is harder Object But hee that serveth God in these is acceptable to God Rom. 14. 18. and if a man judge some doctrine to bee error though it bee no error yet to him that so judgeth it is error if hee suffer death for that hee judgeth truth hee suffereth for righteousnesse being truth in his judgement and therefore libertie of conscience is to bee given to all sects Christ would not forbid a man that preached in his name to preach though hee did not follow him Mark 9. 38. Luk. 9. 50. The best way to hinder Sects is to reâ—ute them by the Scriptures and not to set decrees of Synods to others because that is done already by Christ and his Apostles for Gods judgement shall still bee on you while you establish Christs Jubilee and freedome of consciences Luke 4. 18. Answ. Let none thinke that these bee the words of our brethren but of a certaine Anabaptist and of Arminians and Socinians who object the same for Paul Rom. 14. 18. hee that serveth God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to bee understood as the context teacheth us that is that they relate the words going before v. 17. hee who serveth God in righteousnesse in peace in joy of the holy Ghost the meaning is not that hee is acceptable who serveth God in following the inditement of his light and conscience because it is his conscience for then some should please God in sinning against God But it is a point worthy our consideration what tie and obligation an erroneous conscience layeth on men hence with correction these considerations 1. The true cause why an erring conscience obliegeth to abstinence from the fact in the case of error and misrepresentation of conscience is 1. Because conscience is the nearest divine principle of our morall actions and standeth in the roome of God and therefore hee who doth any thing against the very erroneous ditement of conscience is hence convinced to have a perverse will to sinne against the majestie of God because hee who should beleeve usury to bee theft though we should suppose with Calvin and other great Divines usurie to bee in some cases lawfull should yet take usury hath a theâ—teous will in that and doth steale 2. Because the oblieging Law of God is not applyed to our actions at all but by the interveening actuall use of our conscience see Pirerius 2. Consideration In the question whether an erroneous conscience doth obliege
determinations on the contrary for it was certaine that the Word of God had refuted the necessitie of circumâ—ision and of observing Moses his Law as Peter James Paul Act. 15. doe strongly prove from the Word of God and the word of God condemned the eating of things strangâ—â—â— and of things sacrificed to Idolls in the case of scandall therefore none of sound judgement will inferre that the determination of a Synod such as is Act. 15. 22. is not necessary yea because the bookes of Moses condemned the Sadduces in their Epicurith opinion of denying the resurrection of the dead I hope it is not for that superfluous for Christ out of Moses his writings to determine and prove Matth. 22. that the dead must â—iâ—c againe you may by as good reason say nothing should bee determined in preaching nor in writings because all these are already determined in the Word by the Lord his Prophets and Apostles this shall close evert all ministery as Sâ—inians doe especially now after the cannon of the Scripture is closed for they use the same very arguments against the necessitie of a ministery because now the Gospell is fully revealed there is no necessitie of a sent ministery as was in the Apostles time so teach Andr. Raddeccius Smalcius and the Arminians And lastly it is a vild abusing of Scripture to say that the accept thâ—e yeare of the Lord of which Christ speaketh Luk. 4. 18 1â— is that Jubilee yeare of libertie of conscience to all sects of Papists Arminians Socinians Anabaptists c. 1. Because a libertie of hereticall and blasphemous opinions of God his nature worship and Word cannot bee the acceptable yeare of the Lord which Christ as Mediator came to proclaime Esa. 61 2. 5. for that is licence not libertie Christs acceptable yeare Fsiy 61. is the spirituall Jubilee of remission of sinnes and eternall redemption proffered in the Gospel and really bestowed upon the meeke the broken hearted the captives the prisoners the mourneâ—s in Ziâ—n and those whom Christ is sent to comfort and to clothe with the garments of praise but hee is not sent to comfort Macedonians Sabellians papists Socinians c. because they are Sectaries and doe adhere to their rotten and false grounds of divinitie for then libertie of conscience should have beene a mercy purchased by Christs death and Arius should obtaine by Christs death a power to bee an Arian and to deny the divinitie of Jesus Christ. 2. In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ultio a revenging is an allusion to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naeham consolatus est for this yeare was to the beleevers Nechama or consolation and to unbeleevers Nekama a revenge or a vengeance which cannot sort with sectaries 3. The acceptable yeare is as Paul expoundeth it 2 Cor. 6. 2. the acceptable time of the Gospell and the day of salvation and as Hugo Cardinalis expoundeth it well the time of the fulnesse of grace under the Gospel and that which is called Esay 49. 8. the day of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratson the day of good will and so Beda Toletus Cyrillus and the Jesuit Salmeron and Glossa Ordinaria expoundeth it faith and salvation Procopius the day of the Lords incarnation as Hieronymus expoundeth the day of vengeance opposit thereunto to bee the day of damnation and Lyra the yeare of Christs suffering in which Christ is pleased with mankind Quest. III. Whether the Jesuited Lysimachus Nicanor and the Author of the Survey of Discipline doth with good reason impute â—â— the Church-Government of the reformed Churches the eversion of the 〈◊〉 Magistrates power â—n matters ecclesiasticall There came to the light of day a night-peece of darkenesse Anno 1640. A Pamphlet by one Lysimachus Nicanor acting the person of a â—esuite but better resembling â— is nature against our blessed Reformation imputing to us Treason to Kings as the Popish author of the Survey had ledde the poore man both of these as Jesuites doe raile against Calvin Beza and the Geneva-discipline as Becanus Suarez Uasquez Bellarmine Greâ—serus and other their Doctors and teachers doe leade them That I may adde to what I have said before I desire the reader to eye and consider these distinctions 1. Paraeus teacheth that there is a double Church-power one internall and proper as to preach hinde and loose to administrate the Sacraments c. This is not in the Prince and there is another improper and externall which is exercised about Church-matters and Church-officers and this distinction is grounded upon that saying of Constantine the Emperour to the Bishops as Eusebius relateth it 2. An externall power about matters ecclesiasticke is three-fold 1. A power of order and jurisdiction about the externall or rather in the externall acts of the Church which are visible and incurreth in the 〈…〉 as to preach baptize and these as saith that learned and worthy preacher at Middleburgh Guliel Apollonii doe properly pertaine to the spirituall and proper Church-government and without controversie doe not belong to the Prince 2. A power externall about Church-matters which is objective in respect of the object sacred or ecclesiastick but improperly and by a 〈◊〉 enely ecclesiasticke and essentially and in it selfe politick such as we hold to be the Magistrates power in causing Church-men doe their duty in preaching sound doctrine and administrating the Sacraments â—cording to Christs institution and punishing hereticks and false teachers 3. Some have devised a mixed power ecclesiastick as Henric. Salcobrigiensis whereby the Prince is the head of the Church and hath a nomotheticke and legislative power in things ecclesiasticall and this is not onely objective in respect of the object ecclesiasticall but also subjective in respect of the subject ecclesiasticall in respect that the Prince by vertue of his civill office as a King may ordaine Prelats and make Lawes in Church-matters Distinction 3. There is a twofold power in a King one in a King as a King this is alike in all and ordinary regall coactive whether the King be a Heathen a Turke or a sound beleeving Christian There is another power in a King as such a King either a King and a Prophet also or as a Propheticall King and this extraordinary power was in Solomon and David to write Canonicke Scripture and to prophecie and is not properly a Kingly power or there is in a King as such a King even as a Christian beleeving King an other power ordinary indeede but it is not a new regall power but potestas executiva a power or a gracious hability to execute the Kingly power that he had before as a King so Christianity addeth no new Kingly power to a King but onely addeth a Christian power to use inlarge and dilate the Kingly power that he had before Distinction 4. The Magistrate as a Magistrate is a politicke head and ruler of the Common-wealth but as
clearely insinuate that their commandement as Apostles de jure should have ended the controversie but now for the edification and after-example of the Churches they tooke a Synodicall way 13. The way of the Apostles speaking seemeth to mee Synodicall and not given out with that divine and Apostolicall authoritie that the Apostles may use in commanding it is true they use lovely and swasory exhortations in their writing but this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a decree not an exhortation now James saith 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set downe as his private opinion with reverence to what Peter and Paul saith and v. 7. Peter when many had disputed and spoken before him standeth up and speaketh and v. 12. Barnabas and Paul after the multitude is â—â—nt doth speake which to mee is a Synodicall order and the whole Synod v. 28. say It seemed good to us They answer 1. Consociated Churches have some power in determining of dogmaticall points but this is no power of jurisdictim The seventh Proposition to which almost all the Elders of New England agreed saith The Synod bath no Church-power but the cause enimeth with the Church Corpus cum causa the Church-body and the cause which concerneth the Church-body doe remaine together â—nd therefore quaestio defertur ad Synodum causa manet penes eccleiam the question is brought to the Synod the cause remaineth with the Church Another Manuscript of Godly and learned Divines I saw which saith That the ministeriall power of applying of the rules of the word and Canons to persons and things from time to time as the occasions of the Church shall require pertaineth to and may be exercised by each particular Church without any necessary dependance on other Churches yet in difficill cases wee ought say they to consult with and seeke advise from presbyteries and ministers of 〈◊〉 Churches and give so much authoritie to a concurrence of judgements as shall and ought to be an obligation to us not to depart from any such resolutions as they shall make upon any consideration but where in conscience and hence our peace with God is apparently concerned Answ. I perceive 1. That our brethren cannot indure that a Synod should bee called a Church but 1. I verily thinke that when Paul and Barnabas Act. 15. 1 2. had much dissention with those who taught you must bee circumcised after the manner of Moses that the Church of Antioch resolved to tell the Church that is the Synod while as they fall upon this remedy v. 2. They determined that Paul and Barnabas and certaine other of them 〈◊〉 goe up to Jerusalem unto the Apostles and Elders about this question that is that the Church of Antioch when the subverâ—ers of soules would not heare their brethren of Antioch did tell the Synod convened at Jerusalem that is according to our â—viours order Maâ—â—â— 18. 17. they did tell the Church and my reason is if the Church at Antioch could not satisfie the conâ—câ—enâ—es of some who said you must bee circumcised else you cannâ—x in saved they could not nor had they power in that cast not to goe on but were obliged to tell the Synod that is the Church whom it concerned as well as Antioch for if they had sent the matter to the Synod as a question not as a cause proper to the Synod or Church then when the Synod had resolved the question the cause should have returned to the Church of Antioch and been determined at Antioch as in the proper court if that hold true the question is deserred to the Synod the cauâ—e remaineth with the body the Church but the cause returned never to the Church of Antioch but both question and cause was determined by the Synodicall-Church Act. 15 v. 22. 23 24. and the determination of both question and cause ended in the Synod as in a proper court and is imposed as a commandement and a Synodicall Canon to bee observed both by Antioch v. 25 26 27 28 29. and other Churches Act. 16. 4 5. Ergo either the Church of Antioch lost their right and yet kept Christs order Matth. 18. 15 16 17. or the question and cause in this case belongeth to a Synod 2. It is said expresly â— 22. It pleased tâ— Apostles Elders and the whole Church to send chosen men of their own company to Antioch c. What Church was this the whole Church of â—â—leevers or the fiaternitie at Jerusalem say our brethren but with leave of their godlinesse and learning no say â— 1. What reason that the Church of all beleevers men and women of Jerusalem should de jure have beene present to give either consent or surfrage there because it concerned then practise and conscience but I say it concerned as much if not more the conscience and practise of the Church of Antioch if not more for the cause was theirs say our brethen and cause ad corpus say they quaestio ad synodum and it concerned as much the practise and conscience of all the Churches who were to observe these decrees Act 16. 4. 5 Act. 21. 25. yet they were not present If the multitude of â—â—leevers of Jerusalem was present because they were 〈…〉 to the Synod whereas Antioch other 〈…〉 were nor off were not present but in their commissioners then I say the Church â—â— the multitude of Jerusalem whose commidicâ—â—â—s were here 〈◊〉 I say the multitude was present â—uely de 〈◊〉 not 〈◊〉 nor was there more law for their presence then â—or all other Churches who also in conscience were obliged to obey the councells determinations but I deare a warrant that the fact of the Synod such as was sending of the decrees and Commissioners with the decrees to Antioch should bee â—â—â—â—ibed to the multitude of beleevers at Jerusalem who by no Law of God were present at the Synod and by no Law of God 〈◊〉 more consent then the Church of Antioch and were present 〈◊〉 〈◊〉 and by accident because they dwelt in the 〈◊〉 where the Synod did sit therefore say I the 〈◊〉 Church in the whole Synod 2. By what Law can Jerusalem a sister Church have influence or consent de jure in sending binding Acts as these were as is cleare v. 28. Ch. 16. 4 5. Ch. 21. 25. to the Church of Antioch for this is an authoritative sending of messengers and the Canons to the Church of Antioch as is evident v. 2 2. 3. It is utterly denied that the Church of Jerusalem I meane the multitude of beleevers could meet all at one Synod 4. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. which is said to hold their peace is referred to the Apostles and Elders met Synodically v. 6. and is not the multitude of beleevers 5. Where are these who are called Elders not Apostles they are ever distinguished from the Apostles as Act. 15. 2. v. 6. v. 22. Act. 16. 4. Act. 21. 18. 25. â—are is no reason that they were all
miracles are a part of the Gospel and written that we should beleeve Joh. 20. 30. and they prove that Jesus is the Sonne of God Ergo This man being no Prophet preached the Gospel Answ. 1. This will not conclude the Question 1. One man published one single miracle wrought upon himselfe which is a part of the Gospel onely 2. And upon a particular occasion did show what things the Lord had done for him 3. He is commanded to publish it to his friends and domesticks onely Matth. 5. 19. Go to thy house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thine owne friends and show them what the Lord hath done for thee Hence from this narrow antecedent a vaste and broad conclusion is drawne Ergo it is lawfull because this man published one particular of the Gospel for any gifted man to preach the whole Gospell because one man did it upon a miraculous occasion to his friends Ergo all gifted men may prophesie the whole Gospel to all the Churches ordinarily it is a vaine consequence 2. Because hee published one particular upon a particular exigence therefore any gifted man may ordinarily and weekly and daily Preach for the conversion of soules 3. Because hee published one miracle to his friends in a private way therefore any gifted man may preach the whole Gospell in publick to all the Church truly here is a weake reason 2. It is most like that this man was an intruding Prophet like the Separatists Prophets for he requested that hee might be with Jesus and bee made a Disciple to preach the Gospell as Calvin Marlorat Bullinger expone it but Jesus suffered him not Now if Christ had commanded him to be a Prophet as Robinson will have him he should have granted what he sought Lastly the man did more then Christ commanded for Mark. 9. 20. Hee published it in Decapolis throughout all the citie whereas Christ had limited the publishing thereof to his friends and house onely Robinson saith Luk. 10. The Seventie Disciples preached and yet they were men out of office I answer 1. The Seventie Disciples were Pastors in office 1. Satan by their ministery fell from heaven as lightning v. 19. Christ saith Behold I give you power to tread upon serpents Luk. 10. 1. After these things the Lord apponted other Seventie and sent them out here is a cleare calling they confirme their doctrine by miracles and casting out of devills as the twelve Apostles 2. Christ sent out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also other Seventie Ergo as hee gave a calling to the Twelve so hee did to these Seventie and the same paâ—â—orall commission is given to them Behold I send you c. Luk. 10. 3 4 5 6. 3. The Seventie are called workmen sent out to the Lords harvest Luk. 10. 2. and the same is said of Shepheards in office Matth. 8. 36 37 38. to whom wages are due as to Pastors in Office 1 Cor. 9. 13 14. Gal. 6. 6. 1 Tim. 5. 17. 3. It is said by Christ of these Seventie He that heareth you heareth me he that despiseth you despiseth me Ergo they were Ambassadors in Christs stead as Pastors in office are 2 Cor. 5. 20. The Samaritane woman saith Robinson Job 4. 28. Preached and many of the Samaritans beleeved because of her v. 39. and without preaching of the word of God none can beleeve Rom. 10. 14 15. If a woman may teach without the Church then may a man teach in the Church Answ. 1. A woman may teach 2. In a non-constituted Church where there is no salvation and they worship they know not what Joh. 4. 22. 3. A woman may occasionally declare one point of the Gospel that Maries Sonne is Christ but hence it followeth not Therefore 1 a man 2 in a constituted Church 3 may ordinarily preach the whole Gospell to the Church in publick a weake sparre for so vast a roofe 2. He abuseth the place Rom. 10. 14. and would hence prove that a woman or any gifted teacher is a sent Preacher by whom faith ordinarily commeth for otherwayes who dare deny but faith commeth by reading and just as the Catechise of Raecovia exponeth the place Rom. 10. 14. to evert the necessitie of a sent ministery so doth Robinson expone the place Robinson Act. 8. 1 2 3 4. Act. 11. 20 21. All the Churches were scattered abroad except the Apostles and those who were scattered preached every where the Gospell Ergo Disciples out of office may lawfully preach the Gospel Answ. Whether these of the scattered Church who preached were the Seventie Disciples as learned Divines thinke I dispute not But that they were Prophets out of office the Text saith not But that they were extraordinarily gifted Prophets who preached I conceive the text doth insinuate for it is said Act. 11. 21. The hand of the Lord was with them the very word which is Ezek. 3. 14. The hand of the Lord was strong with me 2. In a scattered and dissolved Church gifted persons may prophesie Ergo in a constituted Church gifted persons are the ordinary and onely Ministers of conversion though they bee never called to the office it doth no wayes follow Robinson saith it is not reasonable to think that they were all extraordinary Prophets and that if they were immediately inspired there had beene no need of so speedy sending of Barnabas from Hierusalem to Antioch with supply though he were a man full of the holy Ghost for â—â— were such Prophets as well as â—ee Ephes. 2. 20. and 3. 5. Answ. Wee doe not affirme that all and every one of the Church even women and children were extraordinarily gifted but whether their gift was ordinary or extraordinary the Text doth not say that they were Prophets out of office and the Law of disputing saith Affirmanti incumbit probatio the hand of God was with them as it useth to bee with Prophets 2. They travelled as farre as Phenice Cyprus and Antioch preaching the word of the Lord this is that which the Apostolick planters of Churches did as Master builders laying the foundation of Churches and Calvin calleth them Ministers planters of the Gospel Nor is it like that Prophets not in office would so travell and preach the Gospel to the Gentile â—s and Calvin saith singulari Dei impulsu hoc factum and that many were turned unto the Lord. 2. Barnabas saw the grace of God in them 3. And exhorted them that with purpose of heart they would cleave unto the Lord Ergo there was grace and a profession visible of cleaving to the Lord before Barnabas came and so a founded Church and if it had beene done by gifted Christians of ordinary gifts and wanting the spirit of Prophecy the work had been the more illustrious and it would not have beene concealed yea and helpe in so great an harvest by Barnabas an Apostolick man was very needfull the number being so great of those who were converted to the faith seeing the great Apostles sought helpe