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The Rev. I.1. Goodsir FR.LC.
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R611
THE
Due right of Presbyteries
OR,
A PEACABLE PLEA,
FOR THE
GOVERNMENT OF THE
Wherein is examined
Church of Scotland,
1. The way of the Çhurch of Christ in New England,?? Brotherly
tquality, and independency, or coordination^ without fubjection $f
one Çhurch to anotherm
2,Their apology for the said Government, their Answers to thirty
andtwo Questions are considered,
3. j Tr#4tir* for a Church Covenant is di/cuſſed.
4.The arguments of hluRobinson in his justification of separation
are discovered.
Ç. His TreatiscJcalled,The peoples Tlea for the exercise of prophecy,
is tryed.
6. Divee late arguments against presbyteriall government) and the
fowsr of synods are discussedshe power of the Prince in matters eccle-
fiastical nwdefily considered,& divers incident controverfiesrejclved*
By SAMUEL RUTHERFORD Professor of
Divinity at Saint Andrewes. 1000-4611
CAN.T. 6. 10.
Who is sue that Xooklth forth as the mornings faire as the Moone^ cleàre as
the Sun.ana terrible as an Army with Banner?
בְּלָךְ יָפָה רַעיָתִי וּמוּם אֵין בָּךְ
LONDON,
Printed by E. Çriffin, for Richard Whittaker,and Andrew Crook and
are to be fold at their Shops in Pauls Church^Tar4y 1644.
BX
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English-Hanford
2-7-1923
690
269
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TO
The most Noble, and Potent hord Archbald
Marquesse of Argile>ov& of His MajESTIEs
honourable Privy Councell, wiíheth
Grace^Meïcy and Peace.
Ho kpoweth (mofi Noble and potent Lord)
how glorions it is* and how praise-worthy^
when the mighty, and these who are (a) cal- (a)Pfal.47.gi
led The shields of the Earth, and the
Cedars of Lebanon cast their shadow
over the City of God? Airie wits and
רב־פְעָלִים
brokçn Jpirits chafe fame, hut fame and glory fôâiï chafe
him^ who is (as the spirit of God fpeakçth} 717 a
Sonne of courage, and one who hath done (b)many acts (b)$am.a$.f.
for the Lord. The followers of Christ are the sonnes of Nobles 20.
(c) All blood is of one colour, holineffe maketh the
(c)Omnis Jan.
difference. Fortuna vitrea est^ tum cum fplendet, fran-guis concolor.
giiur.Things we reji on here be made of crijiall glajfe^ while Franc.Petrarch.
they glister, they are broken. IHures tegìt fortuna, quam Pfal.84. 11.
tutos facit. The world may cover mentit cannot make them
secure. But the Lord is a Sun and a Jhield.What bath Jefus
Christ on Earths which he loveth^ as he doth his Church?
Whdt a created peece is the trm Church? (d) A wo- (d)Revel,1 2.1,
man clothed with the Sunne, and the Moone under
A 2
her
417307
The Epistle Dedicatory.
her feet5 and upon her head a Crowne of twelve
(c) 2 Cor.8,23. Starres. Her very servants are the (e) glory of Chriſt.
Tet is this poore woman in Brittajne, crying, travelling
in births pained while fhee be delivered^ because of the ido-
latry of the Land, and cur defection and apojlacy praíîì*
fed7 countenanced, tolerateU in both Kingdowes. Many
graves, many Widowes^and the Land turned into a field of
blood are the just fruits of many Altars^ of Maffe-idcdls^
pf Bread worjhip; of many inventions of me^^ let them
have a namç and fiourish in the House of the Lord, and
let them b^ wriitëk with the living in ]gruQk\zm mhe
contribute help for the desired birth of the manchild*
Prelacy and Popery wither, as in a Land of droughts ex~
cept they be planted beside Rivers of blood; but the Lord
fhall build his own Jerufalem,
Tour honour may justly challenge this little expression
ôf my obliged respects to your Lordship, I acknowledge it it
little, though it may have somenfe* Etiam capiïíus u-
nus habet umbram fuam; one haìre cafteîh its owne
shadow. Jmpotency to pay debt layeth not upon any the
note of unthankftlnejsè, except it be impotency of good
will. If Ibe not a debter for will^ I âm nothing* And
this i owe^ and this Church and Nation may divide the
sum with me for which vijking to yowe tordfhip all riches of
Qracey J stand obliged*
Your Lordships fervent at ali:
dutîfull observance in
Christ Jesus,
Samuel Kutherfurd.
G
JA
ક
To the Reader.
incar.lib.1.c.4.
incurrere, fecun-
are.
Here be two happy thing9 (worthy
T Reader) as (a) one sayth, The (a)caffiam, de
one is not to erre, the other is to ef- primum est et
cape from the power of error. Times wombe rores penitus non
bringéth forth many truths, though truth dum bene repudi*
be hot a debter to Time, because Time
putteth new robes on old Truth; But truth is
Gods debter5and oweth her being to him only.
It is a great evil under the Sun, and the fickneſſe
of mans vanity, that the name of holy men
should be a web to make garments of for new
opinions, but the errors of holy men have no
whiteneíIè,nor holineíìe from men. And it is a
wrong that mens praise ſhould be truths pre-
judice,and mens gaine, truths losse. Yet I hall
heartily desire that men herein observe the
art of deep providence, for the Creator com-
mandeth darknes to bring forth her birth of
light, and God doth fo over-aw, with a wife
super-dominion, mena errors, that contrary
A 3
to
To the Reader.
1
to natures way,from collision of opinions, re-
fulteth truth;and dilputes,as strickçn f)int,cast
fire for light, God raising out of the dust ahd
aihes of errors a new living truth. What
mistakes, errors, or heresies have been anent
Church government, that vigilant and never
(lumberingwifdome of Providence, hath
thence made to appeare the found doctrine
of Gods Kingdome. So here Satan ihapeth,
and God feweth, and maketh the garment. Er
ror is but dregs, by the artifice of all com-
paifing Providence, from whence are distilled
strong and cordiall waters. And what Anti-
christ hath conceived for a Hierarchy and hu-
mane ceremonies, hath put Christ in his twq
witnesses in Brtttaine to advocate for the truth
and native simplicity of his own Kingdom.
But I heartily desire not to appeare as an
adversary to the holy, reverend, and learned
Brethren who are sufferers for the truth, for
there be wide marches betwixt striving, and
disputing. Why should we ſtrive? for wé be Bre-
thren, the Sonnes of one father, the borne
Citizens of one mother lerufalem. To dispute
is not to contend. We strive as we are carnal!,
we dispute as we are men, we war from our
lufts
{
Tô thé Réader»
/«/fo(6)we dispute from diversity of star-light, (b)James 4. x.
and day-light.We^knerlê is nòt wickednesse,
a roving of wit mufÉ not be deemed a Rebel-
lion of will, a broken inginne may part with a
dead child, and yet be a Mother of many
healthy children. And while our reverend
and deare Brethren,steeing the coast of Egypt,
and Bdbylóns wicked borders, aym to fhore
upon truth, wind may deceive good Sailors,
naturallland-motions (as when heavy bodies
move downward, toward their own (clay
Couhtrey Jare upon a straight line. Bût Séa-
motions òf failing are not by right lines, but
rather by Sea-circles. We often argue and
difpute, as wë faile. Where grace and weighs
of Scripture make motion, we walke, in
a right line,t#ward God. But where opinion,
a meflengcr only sent to ípié the Land of lies,
and truth, ufurpeth to conduct us, what mar.
veil then we goe about truth, rather then
lodge with Truth. Anà Chrift his Kingdome,
Scepter, Gàoty, Babylonj fall,be the máteriall
object of oginions, on both sides; And yet the
word of God hzth a right lith, that cannot
suffer division. In Gods matters there be not,
as in Grammar, the positive and ?omparative
degrees
To the Reader.
degrees, there arc not here, truth, and more
true,and most true. Truth is iu an indivisible
line, which hath no latitude, and cannot ad-
mit offpleeting. And therefore we may make
use of the Philosophers word, amicus Socra-
tes, amicus Plat?, fed magis amica Veritas.
Though Feter and Paul bee our beloved
friends , yet the truth is a dearer friend:
The Sonnes of Babylon make out-cries of di-
visions and diversity of Religions amongst
us,but every opinion is not a new Religion.
}
But where shall multitude of Gods be had,
for multitude of new wayes to Heaven, if one
Heaven cannot centaine two Gods, how ihall
all Fapijis be lodged after death?what Astro-
nomy ihall teach us of millions of Heavens,
for Thomifis, Scotijts, Franciscans, Domi-
nicans^ Sorbonifts ?&c.
But I leave off, and beg from the Reader:
candor and ingenuous and faire dealing, from
Formalists,men in the way to Babylon, I may
wish this, I cannot hope it. Ware-well.
Tours in the ^prd,
S. R.
A Table of the Contents
of this Book.
A Company of believers profeffing the truth and Meeting
in one place every Lords day, for the worshipping of God,
is not the visible Church endued with minifieriall power*
P.1.2, 3.& feq.
The hgys of the Kingdome of Heavet Utt not committed to the
Church of Believers destitute of Elders,
p.7,8.
The keys are given to Stewards by office, p.13, 14, seq.
The places, Mat, 18. and Mat.\6fufry difcujsed iy evidence of
the text) and tejiimpnies of fathers, and modern writers,
p.i49i55ï63î7.scq,
power minifieriall of forgiving fins, belongeth not to private,
Christians,as M. KohinÇon^and others imagine,p.20.21.feq
Private Christians, by no warrant of Gods Word-pot in office,
can be publrck perfons warrantai)' exercising jndiciall acts
of the keysi
p. 26,27,28.& feq.
Who so holdtth this, cannot decline the meere popular govern-
fomt of Moxellius, and ojhers,
p«a8»
These who have the minifieriall power by office3 are not the
Chirch builded on the Rock
The place Col.^17* fay to Archippus,difcuffed,
p.29
p.26,27.
The keys not given to as many^as the Gofpell is given unto\ s

i% DBitísqp faith,,
p.28,2g.feq.
There
A Table of the
*
}
}
There is a Church-affembly judging, excluding the people as
judges, though not as bearers and confenters, P*ì2*3&
Reasons why our Brethren of New England allow of Church*
censures to the people,examined,
P:33,34,35, 36.
P.36,37. feq.
P.36,37,38.
There is no neceffity of the perfonall presence of all the Church
in all the acts of Church censures,
The place, 1 Cor. 5.exppunded,
Hom ferre Lictors may execute the sentence that it given out^
without their xonscienc^ an£ knowledge* p.^ï^^.sçq.
A speculative doubt tnent the aB^ maketh not a doubting
çonfcience? but onely a practicall doubt anent the Law,
P. 431
Ignorance vincible and invincible, the former may bee a
question of JaU, the latter is never a question of Law.
P.43,44,45.
The command of superiors cannot remove $ doubting con*
s
ie ictx*
P-45d4^
The conscience of a judge,as a man, and as a judgçp not one a^d
the fame,
p.46,47.
The people of the Jewes not judges, as Ainswortb supposeth,
P.48,49.
That there is under the New Teft^mepí, a provinciall and
natíonall Cburchy
P-50.51. feqf
A diocestan Church farre differint from a provincials Church,
* P. 52, 53.
The placcy Acts 1.21, proveth the power of a viſible catholick
Church,
P: 54.55.
The equity and necessity os a Catholics visible Church,
P-55-56,57,58.
p. 58,59.
How the Catholick Church is vistble,
The Jewish and Christian Churches wert of one and the fame
visible constitution,
p.éàjói^2
•X elemjh Church wat a congregationdll Church, p.61.62.feq,
Excom*
Contents of this Book.
Excommunication in the Iewijh Church,
p*62.6^,6^,6$.
Separation from the Jewijh, and the true Christian Churches
both alik$ unlawfully
p.68.6p*
The lewife civilstte and the Church diffèrent, p*6S.69,17.
Separation from the Church for the want of some ordinances
how far lawfull,
P.71,76,73:
A compleat power of excommunication bow in a Congregation,
and how not,
p. 76.77*
How all are to jojne themselves to some visible Church.;
p.78.79,80.
p.80.
The flace, 1 Cor.5*12 considered,
That all without are not to be understood of all without the lists
of a parijhional! Church,
ibid & 81.82*
That persons are not entered members of the visible Church,by
a Church-covenant,
p. 83,84,85,80,87.seqf
That there is no warrant in Gods word, for any fuch covenants
ibid.in seq#
Tht manner cf entering in Cburch ftate in New England^
p.pi.92*
Tbe place, A&t.7,37,38. is not for a Church-covenant* ibid.
The ancient Churth knew no fuch Church-Covenant, p*97. ^8.
No Church-Covenant in England,
p.98.99.
Nor ofold, the places Genes. 17.7. Exod, 19.Ç. Acts 7.3K
favour not the Church Covenant, p.ioo. 101, 102,
p.i04,io5.seq.
The exposition of Deut# 29. given by our Brethren favours
much the glojse of Arminians and Socinians,w* a Church-
p.192.103.104.105.
A Ckurch-€Ovenant not the ejfintiall forme of a visible Church,
P.113, 124.
The plxcc, í Ghro.9.15*2 Chro,ioà.speak not for a Church-
Nor Deut. 2910.
Covenant,
covenant.
p.m♦1Ta*
Nor doth Nehemiahs Covenant ch.10,plead for it, the place
a 2
of
A Table of the
of Efai. 56. alledgtd for the Chur^h-covenant dijckj/ed,
The place Eztch.20.37.confidered,
And the place, Jer. 50. 5.
And the place, Efay 44.5.
P112.113.
p 114.115.
p.115.16.
p.116.117.
The place, 2 Cor.11.2. violently handled to speak far this
Church-covenant-
p 118. 119. fq.
A passage of Instine Martyr, with the ancient tuftomt of bap-
tizing, vindicated,
p.121.
P. 121.
John Baptists baptising vindicated^
The place Acts 5. and of the rest durft no man joyne himfilfe
to them^&c. wrcnged and put under the hxminian gloffe,
p.123.124.
the preiended mnriagz betwixt the Pastor rnd the Chnrch, #0
ground of a Church-covenant, and is 4 popish error,
p.I27.!28.
Power of election of Pastors not effentiall to a Pastorall relati~
on, p. 128, 129.
It is lawfull to fweare a platforme of a confession #f faith,
p. 130, 131, 132. feq.
Our Brethren and the Arminiao arguments on the contrary
are diffilved,
Pastors and Doctors ho& differenced^
Ofruling Elders,
p.136,137,138.
P.140.
p.141.142.
And the place, 1 Tim. $♦ 17. farther confidered^ the place
l Tim. J. 17* Elders that rule Well examined,
p. 141, 142, J%>ejpecially, 144, 145,seq*
Arguments against ruling Elders answered, p.152418.seq.
The placer, I Cor. 12.18.Rom. 12.8 diffuffed and vindicated
p. 154.155,156,157.feq.
Of Deacons,
The place Acts 6. for Deacons diſcuſſed,
The Magiftrate no Deacons
p.159.160.feq.
P.1 61,1 62.
p.161,162,
Deacons
ì
Contents of this Book.
Deacons inftitated,
Deacons are not to preach and Baptize,
OfWiddowes,
2. p. 163.364. feq.
p.165, 166, feq.
p.172.173,174.
How the Church is before the Miniftery, and the Miniftery be-
fare the Church,
p.182.183.
p.184.185.feq.
p.175 176,177.
The Keys and power of ordaining Officers not committed to the
Church of believers deftitute of Elders, p. 185.1818).
Robinſons reaſons on the contrary, fiding with Arminians
• and Socinians, (whoevert the neceffity of a Miniftery) are
diffolved,
"No Ordination of Elders by a Church of onely Believers, but by
Elders,in a conftituted Church,
Ordination and Election differ,
Corrupt rites of the Romish Church added to ordin uton deftrey
not the nature of Ordination, though ſuch an Ordination be
unlawfullyet is not invalid and null, p.185.187,188,
The various opinions of Romaniſts anent Ordination, ibid.
Election way ſtand for Ordination,in cafe of neceffity, p. 187.
Of the fucceſſion of Paftors to Paftors,
p.185.186.
Calling of Paftors Seems by our Brethrens way not neceſſary,
ibidm
p.200
Arguments for Ordination of Elders by a Church of onely Be-
lievers diffolved,
p.189.190,191 feq.
Believers, becauſe not the fucceffors of the Apostles, have not
power of Ordination,
p.192.193.194.
The Keys, by no warrant of Gods word, are given to Paftors
as Paftors, according to the Doctrine of our Brethren,
p. 197.feq.
They fide with Socinians who afcribe Ordination to fole Be
lievers,
Election belongeth to the people,
p.200.
p. 201. 202. feq.
In the ancient Church this was conftantly taught, till Papist's
did violate Gods Ordinance,
a 3
P.203.
Elections:
A Table of there
Election of a Paſtor not effentiall to his calling,
effentiall to his calling,
p.205.
The calling of Luther how ordinary, and how extraordinary,
The way of the
Churches of
Chrift in New
A
p.2c5,206,207.feq.
The effence of a valid calling,
p.208.209.
How it may be proved by humane teſtimonies that the now vi-
fible Church hath been a visible Church fince the dayes of the
Apostles,
P.229. 230. & feq.
Since the long continuance of the Waldenfes,p.235,236.feq.
A calling from the Papifts Church as valid, as Baptifme from
the fame Church,
p.237, 238.feq.
p.239.240.
p.241.
Robinſons arguments are removed,
Of addition of members to the Church,
What fort of Profeffors, whether true or jeeming believer's dot ef-
Sentially conftitute a visible Church; divers confider-
able diſtinctions anent a vifible Church, p.ib.242.243,feq.
The inviſible, not the visible Church the prime fubject of
the Covenant of grace, and of all the priviledges due to the
Church,and of all title,claime and intereft in Jefus Chrift,
and how by the contrary doctrine our brethren imprudently
fall into a greffe poynt of Arminianisme, p.244.*455246,
247,2^8.seq.
The invisible Church h§th properly right to the scales of the Co-
·venantjnr brethren in this poynt joyrì éiib Papists whom
otherwise they sincerely hate^ p. 242,2053i5 i. feq.
What sort of profession doth constitute a visible Chfach p.356.
Thui Christ hath provided no Pastors as Pastors, for convert-
ing of fonlet and planting visible Churches, is holden by our
brethren,
P.256.
The arguments of our brethren for a pretended CkurcA of visible
Saints.not only in profeſſion, but alſo in fome meafure of
truth and sincerity, as the author faith, are difolved,
}
p.256.257,258.
England, c. 3. Robinſons arguments at length are difâufed, p.268.269,feq
felt.
The
Contents of this Book.
P. 356.
The Lords aJding to the Ckurch invifible, w ule for our ad-
ding,
The places Mat 22,& Mat. 13 of the man without his weddings
garment comming to the feast, and of the 4aret in the
Lords Field difcuffed,
p.261,262.263.
The typical Temple no ground for thii pretended vifible Ckurcb
Nqr tbe place^ 2 Tim.3.5.
Nor Rev 22,15,without are Dogi,
And of diverfè other peaces and persons
Ordinary and profeffed hearing is
p. 263,264.
P. 161.
p.267.268.
at length, in feq.
Church Communion,
P. 268,269,270, & feq,
p.272,273,274 feq.
Excommunicated persons not wholj out off from the visible
Church,
Sundry distinctions therianenP collected out of the Fathers
and Schoolemen,
Some Separatists deny that the regenerated can be excommuni-
cated, as Robinson; feme fay onely the Regenerated are.
capable qf excommunication, as Pejer Coachman,
p.277,278,279-282.
P 279,280,2^1.
Of the diverse forts of excommunication and the power thereof
p. 282,283,295.
The rtifon w%y Papifis debar not the excommunicated from.
hearing the word,
P*?75*276.
How the Seals are due to the visible Chnrcby only in foro
Ecclefiaftico properly, mankan na
p.281..
In what ài$trse considerations the word preaçhed is a note of
the vifible Church,
p.283,234.feq.
P:301
The difference betwixt nota and fignum,
And nota actu primo & nptificaii?a? and nota acta focun-
do5 and noiificansç san
p. 285.
Arguments of Robinson and others answered^ p.286.287.
Whether difcipline be a note of the true church,diuerfe diftincti
ons
A Table of the
1
ons theressent,
The order of Gods publics worſh p,
·P.287, 188.
P-228.
Of the Communion of the viſible Catholik Church, p.29.290.
The Minifiery and Ordinances are given principally to the
guides of the Catholick Church, and to7 ûnd f^r the Catholick
Church,
P₁ 289,290,291.
ibid 292:
༔
And not to a Congregation only,
Congregations are parts of a Fresbyteriall Church, p. $93,294.
Christ principally the head of the Catholics Church and fecon-
darily a Spouse, Head,Lord, King of a praticular Congrega-
P.295.
tion,
The excommunicated is cajl out of the Catholick visible Church
P.295,296.
A sifter Congregation doth not excommunicate consequenter
only, but antécédenter also,
V^-S^M
How ?resbyteria$ Churches excommunicate not by pamer
derived fiom the Catholick vifible Church,
p.299,300.*
P.300,301.
of the power as the Gatholick jijthle Church,
A Congregation in a remote Ile bath power of Juriſdiction,
p.302.
P.302,303.
A Preshytetiall Church is the first and principall fubject of the
Ordinary power of ^urifdiction,
What power generall councetts have and hom neceffary% P.3.04.
Power of excommunication not in a single Congr^g^ti^n ofi^
feciated with other Churches,
Synods or councels cccafionall, rather then ordinajy,
7
* P.205,206.
P+307.
A Congreg&ttonal Churchjoow it is by divine right, p.307 308
Tell the Church, Mat.18.notrefarained to afingle Congre-
gation only,
Pa310, 31.
The place (Mat.18.17- Tell the Church) confidered,
23 mp 310 3113 19:31:3. feq..
An appeale from a Church that hath lawful.påwer, V.P.3151
A
}
A
Contents of this Bòoke
A représentâtwe Churchy
P. 3f6?
the power of a single Congregation, p %20,321,322,
Matthew 18. Tell the Church, eft abliJheth a Church-Cpnrt,
p.322,323,324.
What relation ofEldership do the members of the clajficaB Pres-
bytery beare to the whole Presbyteriall Churchy and to all the
congregations thereof, p.325,326,3275328 32?.& seq.
They have power 0/ governing all Congregations in shofe
bounds, and not power of Pastorall teaching in every one of
them?
ibidem
Oneroufnesie of ruling many Churches,whereof the Elders of the
clajJicall Presbytery are not Pastors^ no more then the one-
roufnejje of advising that is incumbent to fifter Churches,
P♦33332,333.
The power of Presbyteries Auxiliary5 not destructive to the
power of Congregations^
p 3344335.
A Church-congregational! within 4 Church Presbyteriall,
P-336,337>338.
Entire power of government in one Congregationall Church
Against nature, and the order of grace,
A Httionall Church no ludaifme, but Chrifiian^ p»3425343.
P.340,341.
How Paftors are Pastors in relation to theft Congregations,
on,
A
And thutches whereof they are not froper Pastors,
P.344 345⋅
P.244,345,346.
The place, 1 Cor. ^.considered) if it can prove that all the mul-
titude have an interest of presence in all a£fr of Iurifdicti-
P.348,349,350.
The place Acts 1$. for a lawfull Synod considered at lengths
Acts 15, p.355,356,357,358,359,360,361,362.& feq.
All the requisites of a juridical! Synod here, p-355>366^357#
The apostles did not act in this Synod, 4s Apoftlet,
P. 358,359,360.3^i,36298 £cq,368.369,37^
b
Tfa
Á Table of the
3
The power of this Synodnot doctrinall onely, but also jutidi-
call,
The Church Acts 15.22. Jeemeth to be a Synodicall Church,
p.365,366,367.
P.345,347.
If the Apostles as infallible did reason in this Synod,
P. 371,372.
P.373.374-
ibidem
How the Holy Choji if in all lawfull Synods,
And what Holy Ghost is meant,
This Synodnot a company of counsellors, p.381,383,384..
Church sower intrinfecally in every part of the Church and not
derived either by ascending or descending^ p>^8^584.
Which is the first Church, and Jive necessary diftinctions,
thereanent>
p. 384,385,386,
tresbyteriall government warranted by the light of nature*
P. 386,387.
Power of censures in this Synod,
p> 388, 389.feq.
Acts of this Synod could not hive been performed by any one
man,
p.387,390,391.393.
Reasons proving that tie Apojilif affed in this Synod as A-
postles are removed,
P. 39X5592,523.
A power to act Churck-a&ts cannot want a power of censuring
the contraveners,
p.396.
Bow the decrees Acts 15.bind all the Churches, p-398,399*
What was in question Acts 15.
The Apostles proceeding by way of disputing not by apostolic\
infallibility in this Synod,
The question Acts 15.a Church question,
P.403·404•
P.406,407.feq.
p. 410, 411,
The synagogue of the Iewès a compleat Church though all the
Ordinances of God were not there,
P.414)415.
The power of an Oecumenick Sfnod above a nationall Church*
what it is,
P. 416,417,418.
There is a vifible Catholick Church, 1 Cor.12. p.418,419,420.
The Church of Heruſalem was a Presbyteriall Church,p.426
427,428. (The
Contente of the Booke.
The Cbtrch of Jerusalem an ordinary Christian Church,
P.429,4309431,432.
Afresbyteriall Church after the dispersion, P438.439*
the Apostles exercised acts of * clafsicall presbytery as ordinal
ry Elders, Acts 6.
p 440.444. seq.
The féales not to be denied to approved profejfors, though they
be not members of a parifhionall Church, p.185,1B6 seq.
Whether the inviftblt ór visible Church hath right to the
Seales,
P. 188.
The visible Church of the Jewes', and the visible Chureh of the
Gentiles of one and the fame nature and ejfentiall conftitu-
p. 191.
p192.
tion,
p.190,191,162.
Whether for every (tnne of ignorance there was need of a sacri-
fice*
Arguments to prove that only members of a parifhionall Church
are capable of the feades dissolved,
Nofiring hand of providence, such as necessary absence from
the congregation, as traffiquing, but onfy mor&llimpedi-
ments maketh men uncapable of the Sealeti p* f97>i$8«
The place, 1 Cor. $,12. concerning these who ore without, ágain
difcuffkd,
P.200,201.
Paftors doe warrantably performe paftorall ails in other con-
gregationsjhen their own,
The place, A&s 20.28.diſcuſſed. p.
P.204,205.feq.
206,207.
The congregation make and unmake Pastors, by our Brethrens
Doctrine ex opere operate,
20758deq«
4*guwe&tJ of our Brethren hereanent dijfolved, p.208*
That persons are received into the visible Church by Baptifme^
diverse diftinctions hereanent,
The efficacy of the Sacraments handled,
A fourefold monfideration of Sacraments.
P.210,211,212,213.
p.202.
P.212,213.
The error of Papists making Saçraments phystcall instruments,
the error çf Arminians, Bocinians and of our Brethren,
b 2
making
A Table of the
making tkem naked signes,
Of Sacràmentall grace,
Argument* of our Brethren removed,
p.212.213.
p.214..
p.605,6oá 607.
T&e mind of Socinians5*&e difference of a Sacrament and a ci*
vìll fiale most considerable, p.21^^16,217,218,219,22®.
In what case separation is lawfull,
Fundamentalls Fundamentalls,
P.221.
p.221.
Of fnndamentals, fuperjtrn£fnres circa rundamentalia,/^/i^/
dfow* the foundation,
P-221,222«
Matters of Faith,and poynts fundamentall different, p. 222.
Ignorance of Gods matters have a threefold consideration,
Ignorante of fundamentals,
Knowledge of fundamentals how necessary,
What are fundamentall poynts,
p.222.223.
ibidem
P.223.
P.223.
How lewes nnd Papifts have all fundamentals, and how nptr
p.230,23*.
the error of Papists hereanent, tbat the Churches determinati-
on maketh fundamentals,
p. 224*
Nine considerable diftinctions anent fundamental poynts^con»
taining diverse things anent fundamentals,p.224,225.&seq,
Our Brethren ignorant of the nature of a visible Church,
p.23l5232.
Neither believing, nor unbelieving éffentiall to the viftbfe
Church,
ibidem
Robinioos arguments for separation found light and empty,
P.232.233.feq.
The place 2 Cot.é.l^fully vindicated, p*233,234*seq.
By evidence of the place, fathers and prottftant divines^ ibid.
The place Iobn 17*6,7,8. fully vindicated, Robinfon bis in-
) terpretation borrowed from Arminias, and other places
andreafons discussed at length, p«246*247*248.feq.
Eight diftinctions anent separation^
p.253,254, & seq.
Infant*
Contents of this Book*
ibid.
Infants of vistble professors are to be bjptized, p.255,256 feq„
Arguments on the contrary dissolved^
What right to bapfifme the child hath from parents, p. 257scq.
Conversion of joules an Ordinary suit of a sent Ministery9
p. 266, 267,268.feq.
Rom, 10.14.how shall they preach except they be sent^difcusec^
diverse fending acknowledged by cu* brethren, p.269. feq.
No warrant for the preaching tf gifted personmot called by the
Church in a constituted Churchy Six distinction* there*
anent)
´p. 272,273.feq.
Socinians deny the necessity of a fent Minister,
Robinson expoundeth the place Rom.10.14 as Socinians da
ibid.& 275 27692773278,
+
P. 27.1.
Robinsons arguments for preaching of unofficed Prophetsy
dnswered, as from Eldsi and Medad,
£.281,282.
p.282,283.
And 2 Chro. 17.7 from the Hebrew Text and R. Jarchi Sa-
lomon his exposition cleared,
And Jehoihaphat his Sermon, how Kings may exhorts
p.284 285.
P.286,287.
p.290.
That Chfist's disciples before his Refurrection and the seventy
disciples were not unofficed preachers,
And other placés,
As Joh.4.2B.Luk.8.?9.Act.8#i,2.3* p. 291.2^23293.feq.
Andx Pet.4.10.11. Rev.1.3. Rev.14.6. fully vindicates
p.294,295,2963297.
That there be no ground for unofficed Prophets, 1 Cor» 14,
p.297,2983299. seq.
The place Heb.5.11. vindicated all objeffions from 1 Corių.
of Kobiû(on,particularly discussed, and found empty and
most weake,
p.297,298,299,feq.
Mr. Coachmans arguments dissolved, P.305,306,307.feq.
Thé way of Chureh judging in independent congregations
examined,
That there be no peculiar authority in the Eldership, for which Elders.
b3
P.308,309; Authority of
they
A Table of the
}
Magiftrats
power in mat-
ters Ecclefiafti-
call.
9
they can he said to be over the people in the Lord^ according
to the doctrin of independency #f Churches,and their fix ways
of the Elders authority confuted^ p.311,312,313,314, 3J5. feq»
that independency doth evert communion of fijier-Churches,
and their ſewen wayes of Churches^communion refuted from
their own grounds\
p.324,325,326.f£q.
The divine right of Synods^ Ten distructions thereanent,
P.331,332. feq.
P.336.
The definition of a generall of Oecumenick Synod, p.332.333
The place Acts 15 farther considered$
P*334*335.
Synod snecejfàry by natures Lam,
Papists no friends to councells,p.336,337,338.feq.340,341.
Three ways of communion of fister^churches according to the
doBtrin of independent Churches confuted^ P.346,347.feq
How the magistrate hath power to compell persons to tfa pro-
feffion of the truths
F'352,373*seq«
Six difttnctions thereanenty
p 3525353.
The Magifirates power over a people Baptized^and over Pagans
who never heard of Christ,in this poynt of Coaction to proses
fionjiot alike,
P'353>35435?*
The magistrates compelling power terminated upon the exttr-
nail a3*>not upon the manner of doing, fincereiy, or hypo
critically,
The magistrates power over kcreticks,with fundry diftinctions
P.355,356.
P.356,3575358.seq.
thereanent,
Socinians judgement and Anninians hereanent,
A farther consideration of compelling^ or tolerating diverfi
Religions,
P.359,360,
p.361,362.
p.362.
Some indirect forcing lawfully
Erroneous opinions concerning God and his worship though
not in Fundamentalls cenfurable,
P 363 364
Diverſe non Fundamentalls are to he believed with certainty of
Faiih
Contents of this Booke*
fdttki and the non-believing of them are finnes puniſh.uble,
p. 365 366 367 leq.
anent,
Arguments on the contrary dissolved and the place Philip.
3.15. cleared^
p 316, & seq.
How an erring cotfcience obligeth, p<378,379,380,381 ſeq.
Arguments en the contrary answered, p 383,3§4. seq.
The Princes power in Church affairs; Te» dìstinUtions there-
p. 391,392.39}•
How the Magiftrate is a member if the Churchy p.^9,393.
Tfo Prince^ by kit Royall office, hash a speciall hand in Church.
affaires.
P. 393>394*
The intrinficall end of the Prince is a fupernaturall good
to be procured by the Sword and a coactive power\ and not
only the extemail peace of the State^ Spalato refuted,
P<396>397>398. feq*
How the Magistrate is subordinate to Chrifis mediatory King-
dome9
p 4025403,4C45seq.
The ordinary pmer of the Prince is not Synodicail teachings
or making Church-Lawes,
P.4°3,4Q4,405>4c6.feq»
The influence of the Princes civill power in Church-Canons>
p. 409.4103411 seq.
The government of the visible Church spirituall, and not
à formall part of the Magistrates officey p.417,418. feq.
The power of Ordination and Deprivation not a part of the
Magistrates Office^
P.4^7*428,seq.
Instances from David, Salomon, ^z?chiah,&c.anfwered>
and our Doctrine and Iefuites differenced^ p. 438,439.seq*
Difference betwixt the Princes commanding Church-duties,
and the Churches commanding these fame, p.4i7,4i8?seq.
The Kings ordinary power to make Church-hawes examined^
P.438,439>44°-seq.
The intrinfeeatlend of the Magistrate a jupernaturall good^
P* 442, 443>446>447>448*
the
À Table of the
The Ptpes pretended power over Kings, protestants contrary to
to Papists herein, what ever the author or Popish libeller
of the survey, and the night Author of Treason Lysimachus
Nieanor say on the contrary^ p'449»450,45,452. feq.
The way of Reformation of Congregations in England, accor-
ding to the independent way^examìned^
p-4577458.
The originall of Church-Patronages,
And how unwarrantable by Gods Word,
Other wayes of Reformation of England according to the way
of independent Churches modtfily considered, as about
maintenance of Ministers, and replantihg of visible
Churches there*
P- 4%4 465>46é.seq.
}
P.459.
P.462,463.
T
Errata.
He Author could not attend the Presse, therefore pardon errors of the
Printing; Observe, that the Author was necessitated to make some occa-
fional! addition to the mids of this Treatise which occasioned -variation of the
Figures of the Pages, and therefore stumble not,that when the Booke commerh
to page 484 the next page not observing due order, is page 18f. 186 and so forth
to the end of the Treatise^page ío.ritle of the page 60, &c. page fi, 6a. é4« dele
vot;anà for,not of tte fame eßentiall frame, c. read of the fame effentiall frame, &c.
page 484>linc i*,Cnurcbes their persecution, read Churches through their perse
cution, for page *2$ read 209.for page 259. read 269.for.p.484.r.p.498.
1
CHAP. I.
53,833
THE
Way of the Church of Christ
In
NEW ENGLAND,
Measured hy the Golden Reed as the
SANCTUARY.
Or,
The way of Churches walking in brotherly equa-
lity and independence^ or coordination without sub-
jection of one Church to another, examined and
measured by the Golden Reed of the Sanctuary.:
Propositions concerning the supposed Visibility and Consti-
tution of independent Churches, examined.
CHAP. I. SECT. I.
PROP. I.
!
He Church which Christ in his Çoffell bath in~ The way of
ftituted, and to which he hath committed the the Churches.
keys of his Kingdome^ the power of binding and
loosing^ the ables and Seales of the Covenants
the Officers and fanfares of his Church, the
Administration of all his publick worship and
Ordinances, is, cœtus fidelium , a company of Believers.
B
meeting
2
CHAP.I.
The Constitution of
meeting in one place, every Lords day, for the administration
of the holy ordinances of God to publick edtfication* I Cor, 14.
23. 1 Because it was a company whereof Peter confessing and be-
lieving was one, and built on a rock^ Mat«l6,a8. 2 Such as
unto whom any offended brother might complaine^ Mat.l8, 17.
3 S&ch as is, to cast out the incestuous Corinthian, 1 Cor. 5»
Which cannot agree to any diocefian, provinciall, or Nationall
affemblie.
Anf. From these we question.
Quest, 1* If a company of believers and faints builded by
faith, upon the rock Christ, and united in a Chinch-Covenant,
he the only instituted viftble Church of the New Testament, to the
which Christ hath given the k$ys :
- t
Let thefe considerations be weighed*
I. Dist. The nwtter of an instituted visible Church .* one
things and the instituted visible Church is another^ as there bt
ods betwixt stones and timber, and an, house made of stones and
timber*
2 Dist. It is one thing to govern the actions of the Church
and another thing to governe the Church, the Moderator of any,
Synod^doth govern the actions of the Synod, but he is not for that
a Goversour, Ruler, and Castor óf the Synod. Or^ ordering actions^
and governing men are hiverfe things*
3» Dist# A th\ng hath first its constituted and accomplished
being in matters forme, efficient and finall causes% before it can
^per for me these òftraiio&s and actions that flow from that be-
ing so constituted * Church must be a Church, before any
Minifteriatl Church actions can be performed by it.
4» Dist. It is one thing for a company to performs the alti*
ens of a Church mysticali and redeemed of Christ, and another
thing to performe actions minifteriall of a Church instituted
and ministeriall.
1. Concl. A company of believer* professing the truth is
the matter of the Church,though they be saints by calling and
builded on the rock, yet are they but to the Church inftitu
ted, as ſtones to the house. 2. Because they cannot performe
the actions of a constituted Çhurch9 till they be a con-
Tylen. Syntag.
difp.14. de Eccl. ftituted Church, 3. Our Divines call men externally called,
Trelcat.loc. 16.
art. I.
the
SECT.I.
3
indesende^t Churches is difcuſſed.
the matter of tbe viftble Churchsso Trelcatius, Ti/enus, profeffbrs dzs.i.Thef. 19.
of Lcjdsn; PiscatoT) Bucanus^ so sey our brethern.
Profeff. leyd.
Church 44.hef.34.35
Pifcator dif. 23.
Divines, n.15, 16.
2. Concil. Ordination of Pastors3and election of Officers, nop pur. Theol
adminiflration of the scales of grace, and acts of
censures, are holden by Çod's Word5 and by all our
actions of a ministerial! and an instituted visible Church,and Bucan. loc. 4
ifso, according to our third distinction^
îuest. 7.1.5.
Anſwer to
Queſt. 2.
It is a wonder how a company of Believers united in
Church-Covenant,cannot performe all these, for they are
united, and so a perfe& Churchy and yet cannot administrate
the Sacraments: for though they be so united, they may Way of
want Tafiors,who oneiy can performe these actions, as this the church.
Treatise sayth, and Robinson and the Confession. And it is Ch. sect,com-
no leífè wonder that Officers and Rulers who are to feed^ and pare with,
governe the Flock, are but only accidents and not parts, not chap. 2.
Robin. Iuftific.
integral members of a constituted Çhurch: no perfect
Corporation maketh its owne integrall parts or members, Çonseff Separ
a perfect living man doth not make his owne Hands, art.tfi
Feete, or Eyes, the man is nót a perfect one in all his mem-
bers/if all the members be not made with himjbut Officers by
preachiag make Church-members.
3. Concl. The visible Church which Çbrift instituted in
the Gospel is not formally a company of believers meeting,
for publick edification, by common and joynt consent, as
this Author sayth. 1. The instituted Church of the New
Testament is an organicall body of diverse members, of
eycs,eares3feete, hands, of Elders governing, and a people
governed. ï Cor.12.14,15.Rom.12.4,5,6. A&t. 20.28.
But a company of believers, meeting for publick edi
fication by common consent, are not formally such a bo*
dy; for they are a body not Organicall, but ail of one
and the same nature, all believers and faints by calling,
and are not a body of Officers governing, and people gover-
ned $ for they are, as they are a visible Churchy a single
uncompoHnded body, wasting Officers, and are as yet tQ
choose their Officers: and all thus combined are not Officers,
Rom» 10. 14. How Jhall they preach except they be sent?
I Cor,ï2.2?. Are all Apostles? are all Prophets? we justly
B 2
cen-
pag. 106.
4
CHAP.I
The Constitution ofindependent, &c.
Bell de Ecclli.
3. cap.2.
;
censure the Papists, and amongst them* Bellarmine, who
will scarce admit an essentiall Church of bslievérs, but ac-
knowîedgeth other three Churches beside, to wit, a repre-
fentative Church of their Ciergy onely,excluding the Laickes
(as they call them) 2 A consistoriall Church of Cardi
nails* 3* A virtual! Churchy the Pope who hath pieni*
tude of all power in himselfe, against which our writers Cal-
vin, Beza, Tilensis,Iunius, Bucanns, professors of Leydens
Whittak*r »illet doe dispute;so the other extremity can hard-
ly be maiotainedj that there is an instituted, visible, mi-
nisteriall Church to which Christ hath given the keyes of
the Kingdoms of Heaven, exercising Church actions, as to
ordaine, and make and un«make Officers and Rulers with-
out any officer at all. The major of our proposition i* grant-
ted by our brethren^who cite, 1 Cor.lt. Rom.i2, Acts 20^
âS. To prove a single Congregation to be the onely visible
Church instituted in the New Testament. Nothing can be
faid against this, but a Church of Governours and People
governed is an instituted visible Church; but there is an in*
stituted visible Church before there be Governours, but íùch
an instituted Church we cannot read of in Gods Word,which
doth and may exercise Church acts of government without
any Offi:crs at all.
2. That company cannot be the Church ministeriall in-
ftituted by Christ in the New Testament, which cannot meete
All os them, every Lords day, as the Church of Corinth did
for administration of the holy Ordinances of God, and all his
Ordinances to publick edification; for so this Author descri?
betha visible instituted Church, 1 Cor.14. 23, But a com-
pany of believers meeting for publick edification, by joyn$
and common consent cannot meete for the publick admini-
ſtration of all the Ordinances of Çod9 1. They cannot ad*
minister the scales of the Covenant being destituée of the
Officers, as the Scripture, and their confession saith52 They
cannot have the power of sublick edification, being destitute
of Pastors, because the end cannot be attained without the
1 Cor.1.17. meanes appointed of Gkrist* But Christ for publics edifica
Confcffatt.j7> tion and Gharch edification hath given Pastors, Teachers
}
1 Cor. 14. 23.
Mat. 28.19.
and
SECT. I. The Church as Believers defiitute ofi&c.
and other Officers to his Church Eph.4.11 i Tim.5.17. It
is not eoough to fay, that such a company meeting hath pow-
er of Pastoral! preaching and administration of the Seales of
g-ace3 because they may ordainc and elect Officers, for such
publick edification, but I. we prove, that that which our
brethren call the onely instituted visible Church of the
New Testaments hath not power to administrate all the Or-
dinances of Christ, and how then are they a Church? can
we call him a perfect living man, who cannot exercise all
the vitall actions, which flow from the nature and essence.
of a living man? 2* If this be a good reason that soch a
company should be the only instituted Church in the New
Testament having power of all the Ordinances, because they
may appoint Officers, who ha?e fuch a power^then any ten
believers, who have never fworne the Chutch Covenant,
meeting in private to exhort one another is also the only in-
ftituted Church ministerial!, in the New Testament, for they
have power to make such Officers, and may invest themselves
in right, to all the Ordinances of Christ, by our brothers
Do&rine, 3. All the places cited by the Author, speake of
a Church visible made up of, Officers governing, and people
governed & as Mat. ió. Mat i8iCannot exclude Pastors who
binde on Earth, and in heaven, or Pastors who are steward*,
and beare the keyes, as hereafters I (hall prove* Also th©
Church oi Corinth did meete for the drainistration of the
Lord's Supper, 1 Cor.11.20, and so were a Church of Officer*
and governed people, they met with Tauls ffirit, and the au*
thority of Pastors. i.Cr.5.4, anothct Church that exercised
Discipline, as ColIofle G^/*2é 8. was a Church of Officers
and people, Col.4.17. Philippi consifted of Saints, Bifhops, and
Deacons. Thii. 1.1.2. Ephesos of a flocke, and an elder*
ship, /í&s 20.28. ío the vifiSle ministeriall Churcá that the
word of Goâ ipeaketh of, as all the seven Churches of Afa
and their Jvge/sjiàd in them Officers to governe, and peopse
governed, and therefore they were not a number as fole.
feeikvers united in a Church-covenant, which in very deed
it but stones and timber, not an house buiided of God^ for in
the miaist«riall Çburch of the New Testament, &here is ever-
B. &
6.
CHAP.I.
The Church of Believers destitute of
}
Quest. j.
a relation betwixt the Elders and the flock: wee desire to
to fee a Copy oi our brethrens instituted visible Church, to
the which Elders are neither efíèntiall, nor integrall parts,
for their instituted visible Church hath its compleat being and
all its Church-oscrutions, as binding, loosing, ordeining of
Officers, before there bee an Edlderjhip in it, and also
when the Slderfhif is ordained5they are not Eyes and Eares to
the instituted Churchy nor watchmen, because it is a body
in essence and operation compieat without officers, 2» the
officers are not Governors, for as I trust to prove, they have
no act of ministeriall authority of governing; over the people
by our brethrens Doctrine, 2. all their governing is to Rule
and moderate the actions of the whole governing Çhurch,
which maketh them no wayes to be governours, nor over
the believers in the Lord9 nor overseers^ nor watchmen: as a
Treses who moderateth a judicatories a moderator in a
Church-meeting5 a Prolocutor in a convocation, is not
over the Judicatorie, Synod, or meeting,or Convocation. 3*
The Elderſhip are called by them, the adjuncts, the Church,
the subject: the subject hath its perfect essence without its ac-
cidents and comaon adjuncts.
2 Queft. Whether or not Chrift hath committed the Keys of the
Kingdom of Heaven to the Church of Believers^hich as yet wan*
teth all Officers,Pafiors, DoSlorSy&Co
The Author sayth, this company of believers and Church
which wanteth Officers, and (as we have heard) is compieat
without them, is the corporation to which Christ hath given
the keyes oi the Kingdom of Heaven; which deftrveth
our brotherly censure: for wee then aîke a Scripture for tke
Lords giving of the keys to Pastors and Elders; if the keys
be given to Peter9 Mat. 16. as a professing believer, by
what Word of God are they given to Pettr, as to an Apostle
and Pastor, it would se:m the Pastors have not the keys jure
Divino; sot by this argument our Divines prove the Biihop
not to bee an Office of power and jurisdiction above a
Pastor and Presbyter, because the keys were not given t®
Peter as to the Archbifbof> but as to a Pastor òf the Church,
and indeed this would conclude that Pastors are not Officers
of
SECT.I.
7
an Eldtrſhip,hath no power of the Keys.
of authority and power of jurisdiction, jure Vtvino,
Hence the question is^ if it can be concluded that the kfjes of
of the Kingdom of Heaven. Mat. 16.Mat.i8. were given f< Pe-
ter,as he represented all professing believers, or if thej were given
for the good of profeffing believerSybut to Peter ai carrying the per-
son of Apostles,Paftors^and Çhurch-guides?
1. Difction, There is one question of the power of the kfyesf
and to whom they are committed^ and another of the exercise of
them, and touchetb the government of the Church, if it be popular
and democratical or not?
>
2. Dist. It is not inconvenient, but necessary that Christ
should give to his Church, giftspastors and Teachers, of the which
gifts the Church is not capable, as a fubject, as if the
Church might exercise the Pastor and DoElors place: and yet the
Church is capable of these gifts, as the object, and end, because
the fruit and effeSi of these gifts redoundeth to the good of the (a) Parker de
polit.Eccl.l. 3.
Church, Jee a Parker, fee the * Pavifian fchoole a^d Baynes...
3* Distinct. There is a formall ordinary power, and there is (b)Ccbol. Parif.
a vertuall or extraordinary power.
è
docefan try all. 3.
q.concl.3.pa.83.
pag.8.
1. Concl. Christ h[tu hath immediatly himselfe without (c) Paul Bjynes
the intervening power of the Church or men, appointed of
ficea and Officers in his house, and the office of a pastor, and
Elder is no lessc immediately from Christ (for men as Chrifis
Vicars and Instruments can appoint no new Office in the
Church) then the office of the Apostles, Eph.4.11. 1 Gøy. 12
28. Mat.28.19. The Offices are all given to the Church im-
mediatly, and so absolutely, and fo the power of the keys ig
given to the Qhurch the fame way. But the Officers, and key
bearers nòw are given mediatly, and conditionally,by the
intervening mediation of the ruling and ministcriall Churchy
that she ſhall call such and such, as have the conditions re--
quired to the office by Gods Word,l Tim.3.1,2,3.Hence we
fee no reasonjWhy the keys can be said to be given tobelievers*
any other wayei, then that they are given for their good.
2. Concl. I deny not, but there is a power virtuall,not for-
mal! in the Church of believers, to supply the want of ordi
nation of pastors, or some other acts of the keyes simply ne-
cessary, hic & ttmc; thi* power is virtually not formally
and
}
8
CHAP. I.
The Church of Believers destitute of
n.6.
and extraordinary not ordinary, not officially not proper-
ly authorityive3 as in a Church in an Iland, where the pa-
flors are d«ad5 or taken away by pest or otherwayes, the
peuple may ordaine Pastors or rather doe that which may
sopply the defect of ordination, as David without imme-
diate Revelation, from Heaven to direct him, by only the
Law of nature, did eate ſhewbread; so is tbe casefare} so an*
fwer the casuifles and the fchoolemen^ that a pofitive Law may
(a) Thom.22.q.
28.471 10 ad 2. yield in cafe of necessity, to the good of the Church; lo(a)
8.art
(b) M$lina tom. Thomas (b) Mtlina (c) Suarez d} Vafyuez (*) Vigve-
6 tract.5.dif.57. rius9 (f) SotH$ (g) Scotns (h) Altifiodorensis (i Durand
(k) Gabriel, and conjider what the learned (/) Voetitu iayth
(c) Suarez.Tom.
in this. What if ln an cxtreame ca^e °f necessity* private
de legib. lib. z.
man, endued with gift8 an£ ^ale ihould teach publickly,
c.jp 85.
(d) Vafq. 12. after the exampie of the faithfull at Samosaten. Yea and
dif.129.cap*z> Flavianus and Diodorus preached in hntiochfi*(m) Theodcret
(t) Viguerius, fayth; yea3 faith Voeties, an ordinary ministery might
in inftitut Theol.
be imp°scd on a Laick, or Private Pcrson by the Church,
Cap.is f.1.
({) Sotus de
though the presbyterj consent not, in cafe of ncceffity. God
inft.2 li.z4>3. (Sayth (») Gerfon)may make an immediate intermission of a
calling by Bishops; yea {fayth (0 J Anton. speaki*g of ntcef-
(g) Sccrus 3.dift. fit\es Law) The Pope may commit power of Excommunication,
37.queft.1.
(h) Altifiodore, quia eft de jure pofitivo, pure Laico & mulieri, to one meere
1.3 fum tract. 7! Laicke, or a woman; though we justifie not this, yet it is
capj J2u*i* hence concluded that God hath not tied himselfe to one sec
Durandus 1. rule of ordinary, positive Lawes a captive woman fas
(k) Gabriel. 3. Socrates faith) preached thc Gofpell to the King and Queen
dift.37.q.1.Art.
of Iberranes,and they to the people of the Land.
1 .Concl.2.
art. 8.
04.14.0.24.
(1) Voetius its. 3. Concl. The Author in thc foresaid first propcsition,will
ftufi>pdp.li.2.c* have no instituted visible Church, in the New Testament, but
ca. 21. fect.3.6. a Congregational! or Parifhionall Churchy that meeteth
(m) Theodo.l.4.
togcther ©rdinarily, in Okc place, for the hearing of the
(n) Gerfin pir.
Word. But we thinke, as a reasonable man is the first, im-
2.Sormon Rhen\ mediate and principal! sobject of aptitude to laugh, and
dom. 2.foft pafhdt the mediate and secondary Subjects are, Teter, Iohn and par-
(0) Anton. 3. ticujar men, so that it is the intention of nature to give these
3. 6.83.
and the like properties, principally and immediately, to
the species, and common nature, and not immediately to this
..
or
SECT,2. an Eldership,have no power of the Reyes.
9
-
or that man; so are the blessings of the promises, as to bee
builded on a Rock; victory over hell, and such, given prin-
cipally and immediately to the Cathelick and invisible Churchy
as to the first and principall subje&; 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 fathe
lick Church* For found professors, though united in a Church-
covenant,are indeed the mysticall fourch^ but not as proses»
sors, but as sound believers, and therefore these of whom
Chrift fpeaketh, Mat.16. Are buildei on a Rock, as crue be-
lievers 5 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 Teter^ as icpresenting
the Church-guides especially, though not excluding belie-
vers, giving to them popular consent, and not to Believers, as
united in a company of persons in Church-covenantjexcluding
the Elders.
i* To that Church are the keys given, which is buildcd on
the rock as a house, the house of wl(dome9 Prov.p.i. The house
of God, 1 Tim.3,i5. H*£«3.4.By the Doctrine of the Prophets
and Apostles, by Dcctors and Teachers, whom Christ hath
given, for the building of his house, Efh.4.11. But this house
is not a company of professing believers united by a Çhurch-
covenant and destitute of Pastors and Teachers, but a Çhurch
edified by the Word, Seales^and Discipline: Ergo such a Church
is not heere understood. The proposition is granted by the Au-
thor. I prove the assumption. The Church of believers com-
bìt\t in Church-covenant, but wanting their Pastors and Tea-
chers, is not wisdomes house, nor builded by pastors and
Doctors given to édifie and gather the body, but they are on-
ly the materialls of the house: yea wanting the pastors, they
want Ministeriall power, for paflorall preaching and admini-
ftrating the Scales, and f®r that, they want the power of edi-
fying 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
C
Catholick
1
t
CHAP.I.
10
The Eburch of Believers destitute of
S
(a) Shindler in
Lexico.
( b ) Mucul,
com. in Il. 22,
22. Infigne
Catholick and invisible Church in the Faith of Christ) yet as ic
is promised to the Church, to the which Christ promiseth the
keys of the Kingdome of Heaven, ic can be no other beside ex-
ternal and Ministerial! 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 eat
the word, 2 Tïm. 2.15. But a company of professing believers
jpyned together in a Church-covenant, and destitute of officersj
arc not stewards by office, nor servants over the houie^&c.
Ergo, to such a company the keyes are not here given.
The proposition especially is to be proved (for the affump-
tion is granted by our brethren and evidently true ) but ic is sure
by the phrase of Scripture, Esai.22.22. And I mill lay upon his
Jhouldier the key of the house of David.
nna Clavis an apperuit, proveth this. (a) Shindle-
rus in Lexico^ métonymicè fignificatur, Authoritas^ Facultas, po«
testas omnis gubernationis, iubendo^ ac vetandob expeiiendo ac
coercsndo, power of government (6) Muſculus, fo (c) Calvin:
theſe who are made masters of houlhotds receive keys5 whereby
they °Pen and ftut, it î$ a token of power given to Kings (d)
aceeptæ potest*- Junius, it noteth a full government, by this borrowed speech,
tis, Oeconomm sayth (e) Beza, is signified the power of Ministers5 Ifai.a2.
& Præpofito do. Mat. 16. (f) Pareus. I shall make th€ fteward of my house,
iantur claves, Hierom the key is a power of excellency,and (b)Chrysostom^
Juibus poteftatem (0 Augustine, (k) Beda fayth the fame.
mús commen-
ment ib.
amadminiftret. (2) Fulgentiuâ calleth this the power of binding and loofing
(c) Çalvïn com- given to the Apostles; so other Scriptures expound the keyes
to be a power of office, as Ssa.9.6^ And the government Jhàll be
114. Claves HPm h*s ftJwider, Interpreters soy^ Davids keys are given here,
symbolum pite. R2V.3.7. These things ( faith he) that hath the key of Divid,
ftatis, regibus.
Gualter Homil.
}
Claves ùfferunt (d) Iunius. Plenam admini/îrdtìonem (e) Be\A in, Ma. aunot. Potefias Mi-
niftrorum, in Mat. 16 (f) Pareus, domus med faciam te economum. (g) Hieron, Clavis, por.
teftas excellentiœ (h) Chry(oflom.Homil.55.11 Mu, Magnum potestatem Auguft* fa civit, de
tib.20. ca. 9. foteftatem paftoris (k) Beda in Loban. Clavis eft poteftas ligandi & folvendi. (a) li.
de fide ad Pet.
who
SECT. 2. an Eldership Jhwe no power of the keys.
II
*
Grace.
who openeth and no man stmteth, and ſhutteth and no man openeth5
R^y. 1.18; / have the keys of hell and death, Rev.9.1. And to
him was given the key of the botto&leffe pit; so (b) Stephanas on (h) Stepbdn. ir
the word, ×λs,Clavié. (c) Whittak^r, ii signifieth a power of thefaur- line*
office given to some, and not to all; as (d) Calvin here (faith (c) Whittaker
he} Christ fpeaketh of Pettrj publick office, that is, of his A- torn i. Contr. 4.
post!eíhip (c)ío5 Bnllingtr,(f) Erafm. (gj Zwinglius (h) ca.s.
Mariorat, (i) Parem on the fame place, I chink, while of late, (à) Calvin.3>.
never interpreter dreamed,that in the Text, Mat. 16. the keys differt.de Apofto
of the Kingdom* of Heaven are given to all believers, bat only (lysZiii&er ib.
to the stewards of the house buildcd upon the Rock.
gave
Latu Petri.
(1) Erafm.Pare.
3. Arg. To these in this Text doth Christ give the keys, to (%) Zwinglim..
whom he giveth warrant, for the 'actual! exercise of the keys, (h) Mtrlorat
to wit, to bind and loose on Earth, and so ©pen and shut the com.
doores of the Kingdome. But this warrant and officiail autho- 'l' FdretíS 1.
rity of binding and loosing, Christ giveth to Teter oaely as re-
presenting 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 fame person,
to whom he promifeth the power or keys, to the seme he pro-
miseth Officiail warrant to exercise the fpeciall acts of the keys*
bat to fyter is the promise of both made 19. a*d if Christ al-
lude to the place, 1.22.22 Ihen(I fay) these to whom Christ
the keys, doe by Office represest him who hath the keys
of Davids houfe and the Government on his ihoulder, And I
mill give to thee the Keys of the Kingdom? as Heaven, there is
the power and awthority granted; And whatsoever thou stall
bind on Earths stall be bound in Heaven: there is a warrant, for
theexercise of the act* of the power given àlso to Teter; Now
if the keys be »ot given to Peter as to a Pastor; Petit and pa-
ftors, by this place, as pastors, neither have the keys, nor of
ficiail warrant to preach, and to remit, or retaine sinnes; and
if by this place, thcy iave it not, we define to fce a warrant.
from Christy before he went to heaven, for pastorall preach-
ing (4) Bez* in his marginal! note* in this Text,faytt^here is the (a)Bera.Mini*
Heavenly authority of the Church Ministery; also binding and fterii Ecclefi
loosing is all one, with opening and shutming Heaven Gate$,and with aftici,authoritas
remitting and retaining sinses, Iob.20. Papists, I know>deny
C a
that
cæleftis.
12
CHAP.I.
The Cùnrch *f Believers destitute of
loc. an. 31.
Harm, in loc.
(b) )Met com- l^at the Apostles were made priests judicially to remit sinnes be-
ment in Joânjn íote Cbrists Resurrjction, Ioh, 2. (o (b) the Cardinall Tolet,
and (c) Maldonat (d) Cajetanus $ but the Truth U, what is gi-
(c) Mdldonat. vcn here tjnat^9 \% £uc repeated and enlarged f*h 20. And they
(d)Cûjetan.com.
ar€ now scnc to thc whole World, whereas before they were
tn lob.20.23.ide' to preach to Iudea only, but this IohM 20. (e) (fayth Rollocus)
hoc in loco infii' is but a reiterated power, it was given before his Resurrccti-
tuitur & pro- on3 and(/) Beza fayth the same, and (g) Buliingrr ſayth,the
mulgatur facra promise iS madc here and sulfilled Ioh- 20- and (b) ?ar'HS cx~
mentum pariT
œentiæ. poundeth (what thou lhalt loose)hert by these word? Iok.20.So
(e) Bfllhc.ib.re- (1) C<*hin Qk) Vfbittakgr (1) Zwinglius(m) Mufctdm9 Now
fztita & reite. this fame (n) Author acknowledgeth that loh.io. Christ gave
rata potesta*. pastorall power to all the Apoftles to forgive sins.
(î) Beza in ani.
mad.in Mat. 16,
6. 21.
Mat. 16.
4.64.6.
2. To bind and to loose arc afts of officiail power, and of
jfcu* jfawflw /»- Prlnccs3 Rulers, and Feeders, Ergo they are not given to the
ttrprctatur infra* Church destitute of Feeders and Governors. I prove the ante-
cedent* 1. To bind and loose, by all Interpreters, Augustine,
(g) Bulling: Cjrill,Chryfofi. Ciprian, EuthjmimJìyeromi. Bastlus, Ambrose,
Sedulius, Primafiu^ and by our owne Calvin, Mufculus,
(hPareus. Quic
quid folveris, id Gualther,Pareus, Beza, Zwinglius, Relloc^ VVhittaker, and the
eft, Joh. zo.que evidence of Scripture, is, by publick and pastorall preaching^to
Tum peccata re- rernit and retaine sins,to believers or unbelievers; and (#) Bul-
miferitis. linger faich it is taken from the Scripture //>. 52.49.v. p.where
(i) Calv.inftit.
Christ i$ said to loose the prisoners, and so (p) Mu/cuit* (j) Be-
(v) Whittaker. 24, and (r) Calvin will have them to be words signifying
tom. a.foni?.4.#. the cfficiall authority ei Princes, Ambaffadours, to let at li
berty prisoners, or to cast malefactors in bands and prison, as
Zwinglive
Magistrates and Rulers doe, so binding in Scripture () is an
(m) An authoritative sct of Princes, Superiors, Governors and Ra-
Joh.21. îers. And so is loosing a judiciall and authoritative act of Rulers
(n)Way of the and Overſeers (/) as Scripture teacheth ur* But Che Church of
believers wanting their Officers, watchmen, and Overseers,
though combined in a Church-Covenant, is not a company of
(0) Bulling.in
Joc.Mat.16. Overseers and Rulers^or judiciall and authoritative binders and
Bullinger.com loofers exercising power over themselves.
2.04.5%
Church
ca.z.fect.a.
2
ment,
A
Mat.
(p)Mufcul. ibid (q)Bera an.(r)Calvin comment ()Pfa.105.27. Judg. 15.10. Pfal. 149. 8. Mat,
ii.13. Acts 21.11.Acts i2.4. Mark.3.37.(1)Levit.14.7-Psal.iox. 20,Jer.40f4.Pf. 105.2O. A&.
224.Rom.7»aii Cor.7»l7«Rev«io.3»Rev. 9. 1-5. Job.12. 18,.
4.2 Arg.
SECT.2.
13
Eldership,hath no power of the Keys.
4. Arg. If Christ doe not say in this place, nor it Mat.18.
that the keys and the actes of the keys, to wit, binding and
loosing^ are given to the Church of believers, without their Of
ficers; then neither places prove, that the keyes are given to such
a Church*
But Christ doth not say it; Ergo, the Text cannot beare it?
the assumption I prove, Christy Mat. 16» i8# speaking of the
Church builded on a Rock, sayth not, I will give to the Church
so builded, the keys; but he turneth the speech to Peter,whtn
he promiseth the keys V.19. And I will give to thee, (Peter,noc
to the Church) the keys of the Kiogdome of Heaven, furely
none needeth to teach our Lord to speak. This change of the per-
fons to whom the keys are promised, wanteth not a reason*
Our brethren fay, the promise is made to Peter, because he gave a
constjsion of Christ in the name of ail believers, and because the keys
are given to believer7, as the Sfoufe of Christ, and as his body uni-
ted to him: but this author, granteth every company of belie-
vers, because they are believers, are not an instituted visible
Churchfcut they must be a company of believers professing Co-
venant-wayes Faith in Christy and Church-communion. But, 1.
then the keys arc not given to believers because they are belie*
vers, and the Spouse os Chrift, but because they are such pro-
fessors5so and íò combined in a Church-covenant* But yet I
aske5whcther true or false profession be the ncerest intervening
cause of these,to whom the keyes are given* If a true prosef-
fion4then. 1. Unbelieving Pastors are not Pastors; for their
profession is not true. And children baptized by them are as
not-baptized, or as baptized by Women, 2. If one (hall be ex-
communicated by seven (for such ( a) a number this Author
requireth to make a visible Church) even, clave non errante^ and (2) Gap.3.Se&ta
most deservedly, he is not bound in Heaven, and excommuni-
cated, inforo Dei, before God: for the profession of these scvea
may be false, and so the Church actes performed by them, are
a non habentibus foteftatem, and null, if they be no Church.
3. We can prove by Scripture (b) that Judas though the child
of perdition, was a called Apostle. But if a false profession be joh 6.70.
(b)Mat. I. 2
fufficient to make persons a true visible Çhurch, then, 1.The keys Acts i7.29.21.
are not given to believers, because they are believers, and uni-
Ç J
ted
14
CHAP.I
The Church of Believers destitute if
ced to Chrift, as his body and Spouse, but. a. This Author f^yth
amiffe3 That the Church instituted by Christ is a company of be/je.
vers,and faithful! and godly men, whereof Peter was one5 for
a company of hypocrites are not fuch. 2. Our brethren prove
the keys, to be a part of the liberty of the redeemed ones, but
counterfeit professors are not redeemed ones,nor have they that
liberty purchased to them in Christy 4, It ihall follow,thac our
brethren widely mistake a foppófed difference which they dɛ-
vise, betwixt the Iewiſh and Christian Church, to wit5 that to
make men members of the lewijb Churchy excernall. holinefïè, as
to be borne jewes^ was sufficient, and to be circumcised, and not
a bastard, not descended within three or foure Generations of
a Moabite, or Ammonitejbat that the visible Church of the Gen*
tiles aítèr Christ must be the bride of Christy and by true Faith
united to him. Whereas the members of a Christian visible
Çhurch are and may be hypocrites, though not known to be
such, as were the members of the Iewifh Church. Also /df.iS
1^,
19» Chrift changeth the persons, v.17.aster he hath spoken
of the Church v. 17. he iheweth v. 18. of what Church he speak
eth, and directeth his speech to these to whom he spake v* 1. to
the Disciples who were Vaftors^verily I fay unto you, Whatsoever
yee flail bind on Earth, shall be hond in Heaven^ and therefore
none can make an argument from, Mat. 16* to wit thus, to
as many are the keys promised,as are builded on tke Rock, but
all the faithful! are builded on the Rock, Srgo to all the faith*
full are the keys promised* J. The proposition is not in the
Text either expressely, or by consequent. 2. The proposition
is false, for the Catholick invisible Church is builded on the
rock, bat by our Brethren? confession the keys are not given
to the Catholick invisible Church, but only to fuch a compa-
ny of profeffing believers, as make a Parifhionall Congregati-
on. 4* That Christ speaketh to Peter as to one representing the
Apostles, and not as «0 one representing all believers, is
cleare. 1. Because by the confeffion of our brethren bind*
ing and loosing are àenyed to many that make Peters confeffion^
thou art Jesus the Son of the living God9 as to believing Women
and children; and many out of Church-state* a. If believers
as giving Meters confession* and as builded upon the rocf^ Chrift,
Chriboy
A
SECT.2.
15
Eldership,have no power of the keys.
-
vut. l.z. 64,2.
by this place made a ministeriall Chnrch, by Gèrift,and gifted
with the power of the keys^chèn the Ministery & official} power
of preaching and binding and loosing should be made as stable
and firme from defection, as the Church of elect believers3against
whom the gates of hell cannot prevaile: now besides that this
is most untrue since, visible Churches dot fall away, as these fa) Gretfer de iu
seven Churches in Afia, the Çhurch of Corinth^ Ephesus, Çalatia^ Augnr TZoZiw
Theffklonica may prove, when as it is impossible that the elect Luther.p.29.
Believers in Christ can fall away, it (hall also give good war- Q>)Belde cocli.
rant to Papists, to make such use of this place, as they doe,
(e) Suarez de
that the Church may erre in points of conversation and life,but trip, virt dif.g.
cannot fall from the rock, nor be overcome by the powers of de Eccl.Sec. 7.
Hell in the definition of Articles of Faith. So (a) Gretfer n.7.
(byBe/!armine(c)Suarezt(^à greg&r. de Valent.(t) Cardi. Hofius (d) Greg de Va
(f)Turrecremat4, reason from this place; and the connexion
lent tom.3.dif.1.
must be good, if the Ministeriall power not only be given to (e) Hofius in
q.1.punkt.7.
the Church as to the Obje&, that is, for the good and salvari confef :FcMea,
on of the Church, but also to the Church as to the Subject, who (f) Joan.deTurre
hath all the power of the Keys3 and may use it alio, because cremat.de Oail.
they are believers and builded upon the rock Christ; nothing 1.04.24,25, 26.
hi»deretb,but Ministeriall power should be as stable and free
from being overcome with the ports of Hell, as the Christian
state of perseverance in grace. Now we see, these who have Mi-
nisteriall power, abuse it, and fall irom the rock and perish
eternally; which we cannot say of these, who by Faith are
builied upon the Kock Christ Iefus. 3. These to whom C^*/}?
giveth the Keys, doe reprelent the perfon of Christy and whe
despiseth them destfeth Christ, and he that honoureth them>
honoureth Christ, which i$ evidently spoken of the Ministers
of Chriiiy 4*tthew 10. 40. And is said here Mathew, 16»
Tp. Whatsoever (hen yee Jhall bind on Earth, Jhall be bound in
Heaveny &c. Thus Chrift biodeth and looseth in Heaven,
when these to whom the Keys are given, binde axi loose;
and so they are to be looked unto as coworkers with God*
Now Scripture never maketh ail believers Amhafladours in
Chrifts roomt* Where doe we reade that the despising of all be-
lievers commanding in Christs Name* is a despifing of Christ,
ami that in obeyiog them* we obey Christ? Nor are all Am-
bafladoues,
16
CHAP.I
The Church of Believers destitute of
1!
bassadort, Pastores, &c* 5. These to whom the Keys are given
doe authoritatively forgive and retaine fins, and their acts of
forgiveing and retaining are valid in Heaven, according as the
party repenteth and belicvcth, or according as they remain
impénitent, as our Divines teach against the Papists,in their
Doctrine of Sacramentall absolution. But the Church,or com-
pany of believers wanting their Officers, by no Seripture can
authoritatively forgive, and retaine fins. Robinson, Smith and
others answer,that believers out of Office miy forgive,as Mat.
l8,21. Teter ſaidtHow oft jhall my brother offend me and I forgive
him? Lu.17.3.4.2 Cor.2.10.
*
But I aniwer, the place, 2 Cor. 2. 10. is controverted, and
we doubt not, but of that fame nature, with the power of Ex-
communicating. 1 Cor, 514. But for private forgiving, it is not
the Churchforgiving here meant, because i#The private for-
giving is a duty of charity commanded in the Law of Nature
to all,even out of Çlmrch-flate, and obligeth the Excommuni-
cate, wfo, though they be cast out of the Church^ are not ex-
empted from the Law, that bindcth all, Mat. 6.12. 14, 15*
Mar* J.44. 45. but the Church-forgiving is an Act of obedi-
ence to a positive Chirch-Law of Christ, t. private Christians
are to forgive their Enemies whether they repent, or not,
even as Christ forgave those who crucified Him, Col.3. 13.
.£# 23,34. and when the party repenteth not, this forgive
nefte is not ratified in Heaven, yet are we obliged to forgive,
and to commit vengeance to God• but the authoritative forgive-
ing is a thing that the Churchy is not obliged unto, absolute*
ly; nor may they, or can they forgive, except the Offender
repenttand if they ice that he repenteth not, they cannot law-
fully forgive; buta being in Gods roome, must take vengeance
on all disobedience, and their retaining of fin and forgiveing, is
valid in Heaven9 because they are in Gods place. Now any
forgiving or retaining of sin but these two, together with
Gods forgiving and retaining, we know nor. But Titers for-
giving his offending brother seventy rimes seven times,îs com-
mon to all private Christians>even out of Church-state, and so
the instance given is not to the purpose, 6. To these only
are the Keys given, who having Tanls pastorall spirit, may
con
SECT. 2. an Elderſhip,have no power of the keys.
17.
p.29.
27.
convene and deliver to Sathan, but the Church of believer*
without Officers, not having P*u/s pastoral! spirit which is a
ipirit officiall, and authoritative to preach5 excomunicate, and
administrate the scales of the Covenants may not convene and
doe this, Ergo,&c.indeed (Y)Francis Johnson f&yth it is holden now (a) Fran. Ioln*
by some of the Separation, that people out of Office may execute fon art. 5. in M.
all the work*s and duties of the ministery,in Baptifme>the Lords Sup- Cliftons booke.
per, cenfures%&c. which I thinke followeth from the grounds of our (h) Mat.18.rf.
brethren,to witshat believers without Office are a compleat Church, i Cor. 11. ij.
having the whole power of the Keys: if administration of the Sa* ^ Com.1. 17.
craments be not a speciall part of the Keys,and the opening of Joh.4.12.
Heaven and forgiving of sins, we know not what belongeth to
(c) Confeff.art.
the power of binding and loosing; yea this it not o«ly contrary to (a) Remont.
Scripture £) but also to their (r) own confession, and {d) conf.21. afolo
is the Doctrine of Jrminians (e) and Socìnians (f) Cartwright confib.
sayth the Sanedrin, Mat. 18. to these who have skill in the de Eccl.c. 1. 1.
(e) Socin.tra.
Rabbinesy especially in the Iewes Talmud, was a selected Judi- 140.
catory, and that to this Christ alludeth Mat.18. (g) learned Catechif.Racco•
Teza, sayth much from Scripture for this,that the Church here viens, &: 11. n.
figHifieth not the multitude, (b) Partus also is moft cleare on 305.
this place (i) Calvin hath reason to fey, he aitudeth to lewish and to the adms-
(f) Cartwright
Synedrie,(k) fee also VWeems.It it needlefle to cite luxius, Zan- nit.traff.18.6.18
chintsPeter Martyr,VVillet) Whittaker, Ttlen, Becan, and all our div.$.p·66$.
Divines of the reformed Churckes< for when he hath spoken (8) Berza an in
of the Church représentative, Mat. 18. 16, ij. and speakëch (h) Pareus, A.
to these, to whom the Sermon was made* v.1. at the famé time poftolis dici
came the Disciples to Jesus (they were then Apostles in Office manifestum eft,
and called to preach and Baptize, though net yet sent to the quicqujd vos
whole world) faying who is the jreattfi in the Kingdom of Apoftoli tigave-
God? Now to these Christ saythi 18. to the Apostles^ Verily I Petro dixerat
ritis, ut fupra
fay to you, whatsoever you Jhall bind on Sarth and this place Chrifius, Mst,
is to be expounded by Mat.16.19. Where the Keys are given 1^.19.
in a more restricted manaer to Peter only,though as represent- 0) Calvin com,
ing thè whole Apostles and Church-rulerìy and we have bet- ib.
ter reafon to expound this phtèe> Mat.rt. by the place fere vol.3. expos. of
(k) Joh-Weemes
going, Mat. 16. then they have to expound the place, Mat. the judicialì
lótby this place, Mat.t 8. because these famé Keys that binde Law^c.16.
and lapse ia the one place, remit sad retaihè fianes, in the
པ་་
D
*
;
other;
Mat.17.
矗
​18
CHAP.I.
The Church of Believers destitute of
1
ミ
​ot^er, and we find the keys given to Officers and Stewards
only. And here is no Church, Mat.18. or yet Mat.16. with-
out Pastors, except they fay, that Christ Mat,i8,i8, speaketh
not to the Disciples, but to the multitude of the ]ewcs9 which
is a great crossing of the Text, And to say, that Christ speak*
eth to the Apostles, not as to Apostles, but as to the C^urch
of believers, is only a bare affertion, and cannot be proved,
and all they can fay, hangeth upon this ore place, and this is
the most. The power of binding and loeftng is given to the Church,
which is ta be obeyed and heard in the since of God. But this
Churchy it never in the VVord of God (ſay tkey ) taken for a
company of Officers, Vastors, and Elders only; it fignifieth ale
wayes the B?dy of Christ, his Spouse, his Saints by calling, par-
takers of the most holy Faith.. To which I aníwer, The body,
Spouse of Christ, and Saints by calling, as they are such, is
the invisible Church, and the keys and Seales (a) fayth this
(4)W*y of the Author), are not to be dispensed to all the faithfull as such, but
Church of n. as they are confederate or joyned together in fome particular vi
E.c.4 fecc fr fible Church, that is, seyth he) as they are members of a
visible Church; Ergo,.the body and Spouse of Christf& such,
is not the Church here meant pf, but the visible Congre-
gation. Mow the eflence of a visible Church of which Christ
ípeaketh here, is saved in ten, who are only visible profef-
fors, and not a Church of found Believers, not the true bo-
dy mystical! and Spouse of Christ and yet, by this place,
the Keys are given to such a Churchy now wee desire againe,
a place, in all Gods Word, for a Church in this sense, and
a Body of Christ and his Spouse in this meaning: for cer*
tainlyj profeflora this way confederate, as proseffiorî, are no
more a Church of Christ, redeemed ones, and his Spoufr,
then an Assen&ly of Elders onely can be called such a Church
of Believers for both Churches are, and may be; where
no believers are at all, at least for a time, and even while they
exercise this power of binding and Loosing, and so this
place, Mattfaw i3. is as much against our brethren, as
against us.
Liup.
1
1
i
1
And: Lastly our Do&rine is acknowledged, by all our Di*
^iaca, against the Papists* proyiog that Mar.16.the Keycs were
$1
given
1
SECT.2.
19
an Elderſhip have no power of the Reyes.
given to Peter as representing the Apostles, and his successors in
the pastorall charge.not as representing all belitver?.
Irenæus
qui in Eccle
oportet
iis
Also tfe Fathers Ireneus, Nazianzenus, Cyprianus, Bafilius, fia funt, Pres
Ambrosias, Tkeopki/attH*, Cyrillm, Suthymìus, Hyeronimus, byteriU obedir
Augustine, Bed*, Chry[ostomia. And ordinaria gloffa, Hugo de
qui fucceJJîonem
fanct.Villor. Haymo. Gtràinalis Cufanus. Anafiasius, Leo, Du- habent ab Af**
rdndm^Thomas, Adrianus, Scotns^ making a comparison be- ftolis: qui cum
tween Peter and the rest of the Apostles, lay5the keys were gi- Epifcopatus fuc-
ven to all the ApostIes, when they were given to Peter:and Peter ceffione, charif
-received them in the name and person of the rest of the Apostles, certum,fecundum
wherbySthey declare.it was never their mind that Ttter received beneplacitumpa•
the keys in nani of all believers.
tris, acceperunt.
3
ma veritatis
Also the learned, as (4 Augustine (b) Veda (c) Gregorius, Nazianzen.• "at.
expound the Church builded upon the rock to be che Catho- 21. de laud. Buf.
ejufdem throni
lick shurch, and not a particular visible Church. And (d) particeps eft Pe
trus,cum reliquu
Aposiofo, in ilia verba^ dabo tibi Claves. Cyprian de unita Ecclefta, Christus tanders
dedit omnibwi Apostolis pQtesiatem,& hoc erant utique & ceteri Apostoli, $uo4, Per us fuit,
pari confortzo prxditi honoris & potestatis, he should have said, Hoc erant utique & c*teri cre-
denes in Chriftum,quoi Petrus fuit;also Vasil dc vita folitar.c.21.Omnibus pastoribu* & Doloribus
enndem poteftatem tribuits cuius signum est, quod omnes, ex æquo ? ligant & (olvunt. He Uiouia
have faidiOmnibus credentibus in Christum eandem potestatem tribuit. Ambroj. in Fs.38. in Luc*
10.Str. 66, guoA hie dictum est, Apostolis omnibus dictum; non ait, omnibus credcntibus *ictum'
Theophilaff.in Mat.6. Quamvis foli Petro diftum, tamen omnibus Apostolis conceflx sunt (Cloves.)
Cyrill in Joh.4. 1.4. Refponfionem illi Cbristus committebat, qui ordine primus, omnibus Apoftolis:
non ait, omnibus credentibus. Euthymius in Mat.cn. tìbidabo claves, atqui donum hoc c^terorum
fuit Apostolorum. Hugo de sanSl. vietor Tom.*, institut fanfi. monaftet. Çuamvis potestas folvendi
ligandi foli Petro data videatur, tamen exteris Apostolis data est, Haymo. Romil. in festo Petri &
Vauli. Quod Petro dixit, in Petro,cæteris Apoftolis dixit. Cardin.Cufan.concord: Catho.l.2.c. 13. Nih. L
dictum au Petrum, quoâ aliîs ApostoliU non diífum. Gloffa orâinaria, Vetrus tanquam principais in-
ter alios (Apostolos) non inter alios ctriínies, pro aliis dat responfionem- Cyrill in Es.4.orat z.samti
Apostoli & Evangelifte fundamenta. Hyeron li.1. cont. lovian. Omnes Apostoli acceperunt claves,
non folus Petrus. Anselm in Mat.i6*Habent eandem judiciariam poteftatem alid Àpofloli. &nalța-
Uus in quest* sac* script q. 79. ïn6. Tom Biblioth. Potestatem clavium non soli Petro> fed aliis etiam
Apostolus, & toti Ecclefie in Epifcopis & Presbyteris datam. August, trael* in ]ohto. lib.dz
àgon. Chriftic.30.Beda,homil.in Mat.16.Chryfoftom Homil. 70.ad popul. Hilarius de trinit l. 6. Eu-
febius hiftor. Ecol.lib i. c.14.Leo Serm.io. de affumpt. citat Bellar.de Pont. lib. i.e. 14. Petro boc
fivgulariter creditur,quia cunctis refioribus Petri forma proponitur, Lyra in Mar. 16. durand 4 dif
qt 2. Pro omnibus Aptftolis diftum. thornt$A* 24. q. 5. Scot, 4. d. 24. q .3. Adrian 6.
·in. 4* d.q. ». Synod Colonienf. fab. AÌidpb c. I. med.*. Hugo Cardinal.in Matthcw \6. con-
cilum aquìfèranenfí cap. 9. (a) Augustine de trinit. lib* *. sap. 6. in Pim.
60. (b) Beda in Joh. 11. (c) Qregor. li. 3. c. 3i« (d) Gerard. loc. com.tom. 5- de Ecclc.
18.
6. 11.50.
D 2
Ger
20
CHAP.I.
The multitude of Believers are not
Gerardus giveth a good realon5wby this Church, Mat. 16* can»
not be a particular visible Church, because the gates of hell
frevaileth against many jofned to the visible Church in externall
se) Wiclefus fociety, (e) and VVickfif writing agai»ct the Monkcs refutech
tract. cont. wo that error of the Papists, that any members of the true Church
can ^e damned; and (/) ^hittaker íayth, Augustins g } against
(f) Whittaker Petilian fayth,th: Church builded on ihe rock is the Church of the
(%) Augusi.cont. Elect,not the visible Church.
nach. c.39.
cont 4.9.2.0.3 ·
Perzhan, 1. 2.c.
ult.
T
CHAP. 2. SECT. 2. PROP.
His Church (faith the Author) doth meete together eve*
ry Lords Day, all of them, even tht whole Church, for
administration of the Ordinances of God, to publics edifi
cation*
Ans. Two things are here said, i. That all, even the whole
Church,must meete for administration of the Ordinances of God^
that so all and every one of the Church may be actors and Judges
in dispensing of censures, this we take to be popular governe
ment. 2. That there is a necessity of personal! presence óf all and
every one of the Chuch,Hence
Quefk.^W'hether or no the multitude of Believers, and the whole
feople are to be judges, fo% as private Christians out of Office are to
exercise judiciall acts of the keys?
For the more eafie clearing of the Question, let it be ob-
ferved.
i* Diíï.There is a dominion of Government Lordly and Kingly9
and this is in Christ only in relation to his Church and in civill
judges, and is no wayes in Church~guides5 who Are not Lords over
the Lords inheritanceyhere is a government Miuifteriaff, of service,
under Christ, and this i* due to Church-guides..
2.Díst» Regall power being a civill sower founded in the Law of
nature (for the Ant* have a Kingy may well be in the people ori-
ginally and subjectively, as in the fountaine, nature teaching every
communitie to govern themselves, and to hold off injuries, if not by
themselves, yet by a King, or some selected Rulers; but sower of
Church.
SECT.2. to exerciſe judiciall Alls of the keys.
21
£hurch-government being supernatural!, œnd the aíls of Church-
government* and of the castiug fuch as offend out of Christs King-
domeò being supernaturall, neither of them can be originally in the
multitude of professing be/eevers, but must be communicated by
Christ to some certœine professing belecvers, and these are Officers*
Therefore to put powtr and ails of government in all proseffors^ is a
naturall way drawne frem civill incorporations. Christ is not ruled
by ou* Lawes.
3« Dist. The government of shrifts Kingdeme ii the most free and
willing government on earth; yet it is a government properly socal"
$cd) for there be in it authoritative commandements, and Ecelesta
sticks coactien, upon the danger of foule penalties; in regard of the
former, all the people by consent and voluntary agreement have
hand in election of Officers, instilling of censuresf because it concern^
eth them all: but in regard of the latter, the whole people are not
over the whole people; they are not all Kings reigning in Christs go*
vernment over Kings, but are divided into governours and gover
ned^and therefore the rulers Ecclefiastick* onely^by power of office%are
in Çhrists roome^ over the Çhurch,to commands fentencer judge, and
judicially to censure.
4. Distinct. The Official! power of governing superaddeth to the
simple aBs of popular consenting, the officiall authoritative and co-
active power of thrifs Scepter in discipline*
That difiinction in the sense holden by our brethren (*) that the
State of the Church is popular9and the government Aristocraticall in
the hands of the Elderships is no wayes to he holden; nor doe the Pa-
ristan(b)Doctors,the authors of this distinction, mind any Church-
government to be in the people.
(4) Presbyte-
riall govern
ment exami
ned,p.23.
(b) Doft Pari
fienf. de polit.
Our brethren in the aniwer to the questions sent to them from Eccltf. jwg.r«v
England^ explaine îheîr minde thus: 1. We acknowledge a Pref~ 11.
bytery, whose works it iJ *° teach and rulesand whom the people ought Queft. 14.
to obeyy and we cond mne a meere popular governments such as our
writers condtmne in Moretlius. They adde:
Government meerly Aristoci aticaïï^ where all authority is in the
hands of the Elderships excluding the people from intermeàíing by
way of pswer, we conceive to be without warrant and injurious to the
people^ infringing their liberttes in chustng Officers, admitting mem*
bers% eensuring offenders, evtn Mìnifters Col* 4, 16.
To
22
CHAP.I
The multitude of Believers are not
To which doctrine we oppose these conclusions:
I. Çoncl. Our brethren hold « meere popular governments
with Morettius. i. Because nothing is left peculiar in govern-
ment to the Officers which all the people have nott 2. Because
a greater power of C&«rró-Juriídi&ion, as 1 (hall prove, is given
to the people then to the guides; for^cursing by Excommuni-
cation of all the Officers, and bleffing of them by pardoning
their faults, and admitting of Members and laying on of hands,
is the greatest power that can be given to people. But this and
many other a&s of jurisdiction the people have by our brethren*
Doctrine. 3. The people is no more obedient to the Elder-
fhip, in teaching,then Indians and Infidels% who are hearers of the
word, and are under an obligation to obey the word; and
under the very fame obligation of an Evangelicke offer made
to all: The people (fay they} are under the obligation of obedi
enee to Pastorall teaching, under the paine of Church censures5 bue
so are not Indians, who may be onely hearers,but are in no Church^
membership* I answer, Obligation to Church censures from
the Pastors,?s Pastors, lycth not on the people, by our brethrens
doctrine. 1. Because Pastors, as Pastors, are not the Church
builded on the rocke, nor the Spouse of Christ, nor any part
thereof; nor any part of the visible Çhurch,to the which Christ
hath given the Keys: for the visible Church is a compleatc
Church in effe, & in operari, in their being and Church actions
of a tifible Church without all Pastors of any Officers, as they
teach. 2. Because Pastors are oncly parts of the visible Churchy
as believers, and so have the power of the Keyes as believers;
and this the believers have, which the Pastors have not; and so
feeing the Pastors as Pastors have not the Keyes, nor can they use
the Keyes, or excommunicate as parts or members of the visible
Church; becaufe,as Pastors,they are neither parts nor members
of the Church, but adjuncte2 and meere accidents of the visible
Church* and therefore the people are under no obligation of
obedience to Pastors,as Pastors under paine of Ecclesiasticke cen-
fures,morc then Indians or Infidels, who are their hearers.
2. Concl. Christ hath given no warrant at all of actuall
(4) Pauls Pref- Church governments to all the whole visible Church. i> To
the PIace* tbat 1 cited before (*) I adde the styles of Officiall
dignity
Dytery,c. 6.
*.63,64.
T
SECT.2.
to exercise judiciall acts of the Keys.
23
{
dignity given to Officers, because of their government, are
given onely to Officers, and never to the people; €rgo% the
people have no power of government; the consequence is fureS
those who are privtlcdged of Christ to governe, ordinarily
should be, and duely are Govcrnours. But the file of Gods is
given to Church-guides, Iok.io.33^ 36. I0h.2o.21. which title
for governing is given to Judges, Psalm. 82.6. Exod. 21.6.
.to the Judges אל-האלהים And his Matter fhall bring him
Now the people are not Gods, nor are they yn^o^ Heb.x^.ij.
ever the people in the Lord. Which word, 00 doubt, the Apostle
borrowed from the Septuagint^ so stiling the Rulers, not because
of their place of preaching onely', but of governing also, as
Jos. 1321. Micah 3. 9. Ezech. 44. 3. Dan. 3. 2. A?ls 23* 34.
M*tth.17. 2ο Πιλάτω τῶ ἡγεμόνι προς Φηλικας ηγεμόνα and it is gi-
ven to the Kings or supreame rulers, 1 Tet. 2. 14. π újéµosi, ſo
fo
it is frivolous, that they fay Church-Officers are never €*lled
43079s: For these words of official! power of government are no
lesse powerful!, and never communicated to any but to Church*
Officers^ soch as are moxon, watchmen, not onely for preach-
ings but also for government, Vhil. 1.1. 1 Tim. 3.2. Alts 20.28*
and the pepple are not wipes, Governours, 1 Cor. 12.28. nor
are they so/, Rom. 12. 8. nor obliged to bee wegïsáu voi,
Rulers, as they are the visible Church, nor should tfey bee
WEISTES TUñÇ DE10, 1 Tim. 5. 17. nor are they to bee xomarres
@915αµevoi Tâv å jŵr in xvcíų, Labourers, and over the Saints in the
Lord, I Theff. 5. 12.
2é If all the people as contradîstinguished from Officers, are
to watch over one another, and by office to rebuke, censure, ex-
communicate, ordaine, and exauthorate Otficer$,then must they
in Conscience attend the ju gi\g of all cauíes, of adultery, for-
nication^ drunkenneffe, sweating, oppressing, defrauding one
another, as they fall un ier icandall. Now this is a calling di-
ftin& from their owne calling, t» respect the holy Ghost allow-
eth to the Elders stipend and maintenance, i.Tïw, 5. 17. yea
and hire as to labourers, Matth. 10.-10. as to fonldiers^ husband--
men^ Jrrffs of vineyards^feeders of flocks^ l Cor*$. 7,8. yea^ai to the
wee that treadeth ont^ or threfbeth thc corne, vers. 9* and by this all
she people are made officers and stipendiaries- to whom by the
Law
24
CHAP 2,
That the multitude of Belcevers are nat
→
}
{
Law of God and nature stipend is due: Nbw this looíèth them
from their own proper callings of Merchandise, Trading, Huf
bandry,Laws, Medicine, Mdnufdftures, and maketh all these cal-
lings tinfull & unlawfull to the Saint* by caîJi g3who are mem-
bers of a vifibJe Church, according to that 2 Tim* 2*4, No man
that warreth, int angleth h}m elfe wuh the affairs (or callings); of
this Use9 which is gtossc Anabaptifme condemned by Gods
Word, 1 Cor-7 20,21, Eph.6. 5. Col. 2.22. 17 beff. 4.11. Now
certainly* if a&ual! government, with the power of the Keyts9
be committed to all the members of the visible Church, the Epi-
ftles to Itmothj and Titus, and Canons of right government
must be written to Timothy and Titus, not as to Paftors,but as to
beleevers5 as the Keyes were given in Peters person, and a war-
rant to binde and loose, Matth. 18. Matth. \6. as representing
beleevecs, not as to a Fastor: then they are to commit the word to
faitbfull men9 who are able to teach others9 and to give up their
earthly callings, as 2 Tim* 2* 2> 3, 4, and to lay hands suddenly
on no many &nd not to receive a testimony againfi an Elder^ but be~
fore two or three witniffes, l Tim* 5» 23, 19» and to war a good war-
fare, 1 Tim* 1. 18, And this must needs follow* since Separatists
teach^ That all the people are obliged in Conscience to judge, and to
he personally presents and that by their Office and Church-tailings
when ever any sentence is given out against offenders; for, if
the Elders be onely present and the people absent, the Elders
Mj/fc. in his hall tyrannize* (faith Anfworth) over ths peoples Consciences ;
for tye pe0p/e b€lng absent shall not know if the Isâerjhip have pro-
ceeded right, yet must they repute the excommunicated person at an
heathen or a publicane.
Animadverf.
pag.42,43.
3. Arg. That government is not to be admitted which ma
keth men take honour to themselves, without God calling
ihem thereynto* But the Doctrine of government in the hands
of people is fuch, ergojthe assumption is proved: 1. By ic,all are
Kings, Rulers, and Guides, and all have the most supreame po-
wer of the Keyes, as authoritative receiving in of members, and
judiciail casting out/ by the p^storall fpirfc of Paul> and all go-
verne over all. 2. Beîeevers are a minifieriall Churchy a
company of private Christians put in office, and doing acts of
a Ministerie: now a Ministerie is a peculiar state of cmiaency that
God
SECT.2.
25
to exercise judiciall acts of the keys.
God calleth fome (eleted & gifted person? unto that to the which
he callcth not all professors, as in Iirae! he choscd, one Tr be (a) (a)Keb. 8. 1.,
to minister to himsclfe, not a!l the yifible Church of Israel,as the Ezck« 7- 24*
Scripture teacheth us. Ministers of the house of God, the Levites, Ezr-8. 17. Jer.
the Lords Ministers^ Ministers of Gods Sanbluary, and the 33. 21. Ezek.
ministery of the (6) New Testament, is a special! eminency of Ezek.45./.Ex.
44.11.Joel.1.9.
office given Co some few, and not to all believers, (c) a matter 28.1.3.35.
of worke that some,not all believers are put upon, and employed Ex.29 i.Ex.i49
in, (d^ the acts of the Ministery not common to all, but re- 15 Levit.16.32
ftricted to the Ministers of the Churchy and not common to the Deut. 10. 5.
who!e visible Church. Now to ordaine Elder£5excommunicate, Deut, 18. 6*7*
admit members into the Church, are positive actes of a received Chron, tfc
ministery, and must flow from an other principle, then that *7'z Cfoon. 5.
which is common to all profeffing believers.
Num.1. 50.
14. 2 Chron.
13.10.
Acts 26. 16.
I
3.
2.2 Cor.4.1.2
4. Arg. All who have received such a Ministeriall State to (b)Epht j. 7.
discharge such excellent and noble actes, as
as laying on of hands, Col.1.25. Col.
receiving of witnesses,committing the Gojpell to faithful! men, who 4«7-* Theff.
are able to teach others, and must save some by gentle awaiting, 2. 1 Tim. 4,6,
and stop the mouthes of other Tastors* at (a) the Scripture faith, (c) Eph. 4. 12.
these must acquit themselves ai approved worke-men to God, and Colos.^. l7*
shall therefore receive a Crowne $f Glory at the appearance of 1 Tim.1.12.
the chicfi Shepheard^ and must in a ffeciall manner fight the good Act.1.17. tf.
fight of Faiths and must be worke-men who neede not to be (d)1 Cor.4. ;
ajhamed. But these are not required of all the Church visible; 3. 2 Cor.5.18,
all are not men of God, and ministerial! Souldiers of Chrift, and 19, 20.
feeders of the flock, but ©nly soch as Timothy, Titus, and a Cor.3.3,4,5•
Elders like to Peter,as these f£j Scriptures prove* For the re- Gal.6.6.
ward of a prophet is not due to al!*
(a) 1 Tim« 5»
5. Arg. That Government is not of God which taketh away 2 Tim. 2. 2.
the ordinary degrees of membere in C&rift's body tht Church,Bm % Tim.3. 15.
government exercised by all the visible body taketh away the
deverfity os offices, members, place?, of Rulers and ruled, Ergo;
I prove the assumption. i« All Éuve one and alike equall power
of governing,all the members are one in place, and office,al! are
Eyes, al! Eares, all are hands, according as all have one joynt
and common interest,and claime to Christ. One is not an Eye ánd
head in relation to another: for all are both gbvernours and go*
verned, all the Watchmen, and all the City; all the flock,and
E
all
22.19.
Tit..I.
(b) 2 Tim. 2.15
1 Pet. 5. 1,2. 5.
1
Tim.6. 12
IT¡m.6.13, 14.
1 Tim. 6,1 1.
26
CHAP.2.
The multitude of Believers are not
T
}
J
all the feeders, all the House, and all Rulers^ Key-bearers> Stew-
ards, all the children of the house, all the Fathers, Tutors, to
bring up, nurture, and correct the children. 2. If the power
and use of the K179 result from this, that the Corporation
is the Spoufe, Bòdy, Sifter of Christ, the redeemed flocks what
should hinder buc according as God inequally dispenseth the
measure of grace,to some more^to some leffe,so íome íhouìd have
more, some leffe power of the keys, and íome exercise more e-
minent acts of government, as they be more eminent in grsce;
some lesse eminent acts;and if we grant this, we cannot deny the
order of a Hierarchy amongst Pastors* This connexion may be
denied happily by our brethren, but there is no reason, ii their
arguments be good, they alwayes conclude Church-power from
the graces of the members of the Church.
5. Concl. It is cleare then that the state of the Çhnrch cannot
be called popular, and the government AristocraticalJ,or in the
hands of the Elders, as our brethren meane. 1. Because by our
brethren, the government and the most eminent and authorita-
tive acts thereof are in the hands of the people. Ergo^ hoth state
and government are popular. 2. Because the people are not
only to consent to the censures, and acts of government, but
also authoritatively to judge with coequal power with the E der-
(4)Pag. 10. ftip, as they prove from, 1 Cor.5»i2. 3. (a) The Parisian
Doctors, the authors of this distinction acknowledge a vi-
fible monarchy in the Churd?,and are far from popular govern-
ment.
Let us heare what our brethren fay for the government of the
people, and their judiciall power in general!.
Quest.15.Our brethren say^the Colcffians are exhorted, Col. 4-
17.to ſay to Archippus, Take heed to the Adiniftery, that thru hast
received of the Lord^ to fulfill it in all points; Ergo9 the people are to
censure anà rebuke the Pastors, anà therfore they may, And ought to
exercise atts authoritative*
An. 1. This is an argument off the way with reverence*
K<t ttTraJ ApjpTW fay to Archippus5 take heede, Ergo, fay
Judicially and rebuke with all authority, it is an argument
-à çenerc
ad fpeciem affirmative, and a non-consequence, Mat.
18. 17.If he will not heare them, as Ty ixxanoia tell the Church;
'Ergo
2
SECT. 2. to extrciſe jHdiciall acts of the keys.
27
A
A
ཚ་
I
·
Homil.in Exod.o
in Luc. 18.
Ergo, exercise an act of authority over the Church, Ioh. 8, 48.
The Jewes said unto him, £rg, they said ic authoritatively,
I&h. 1.8. If we say5 a mu, we have no sinne; by no autho
rity can we say we have no linnc, Luk. 12. 1 i. Take not thought
Tire what ye shall say Rev. 22. 17. 2. The Fathers, as (t) Augift. de
(a) Augustine, (b) Çhryfofiome, (r) Ambrose, (d) Ryeronlmus; civ. Dei. l.x.
The Schoolemen, as (e) Aquinas, (f) D.Bannes, (g) Suarez, c-9.
fay, correcting of our brother îs, (Jublevatio miserU peecœn- (b) Chryfoft.
tis) a succouring of tie misery of a sinner, Çh) Ca]etan. ait,a&um 23.
correctionis elici à prudentia, imperari à misericordia: T0 warne () Jmbrof. in
or rebuke our brother is an act of prudence commanded by mercy and Luc. 17.
compassion (*) AndiDuvalius faith, it is an act3 Non solum juris (d) Hieronlmvs
divini, fed etiam naturate5 and he ckteth Lev. 19. Thou fhalt not
(c) Aquinas, 22.
hate thy brother i» thy heart, but fiait rebuke him; and shall 9.23.art.2.
beare one anothers burdens\ and so fulfill the Law of Christ. And (f)Bannes, in
(k) Greg. de Valent, faith it is a spirituall almes, & altum miferi- 9.33. art.2.
cordia,quo fubveniatur sp rituali neceffitati fratris. So the Doctors (g) Suarez,
tom. de fid. fpe
(1)of the Canon Law.So the Fathers fay, (m)as Bafilius,eſſe be- charit.dif.8.
nevolentiam potius9 quam feveritatem* (n) Augustin.VuInm frAtrù se còZ
eontemnis, vides eum périre & negligis3 pe)or es tu tacendo, quam (h) Çijetan in
ille te offendendo. (0) Excellently Hieronim. Si videat in corpore 23.9 33. ar. Is
carnes putridas, & dicat. An ad me pertinet? scias, quia crudetis (i) And. Du-
eft. And (p) Nazianz. Çharitatem potius hic quam potestatem tomh p0fter%tra$fm
cflcndendam* Torebuke is a work? of charity, rather then of power, de charit. q.9.
(9) Calvin faith, Good Ministers stand in need to be admonished, art..
(f) Davenant thinketh that Archippus in the absence of Epaphras (kJ Oregor.de
his collègue wot to supply hi* absence, and, it is like, wat somewhat valent. tom. 3.
dif.3. de correc.
cold, and therefore needed to be admonished. But because the Col- fra. queft, 10.
loffians were to exercise an act of mercy towards their Taftor^ funft..
which the Law of nature enjoyned them, it is a wide inference^ (1) Doct. juris
therefore they had Church authority and power over him, to
Canonici in de-
cret. 2. q. 1.
cenfure^ deprive, excommunicate him; so the faithsoll rcceivcth
cauf. peccaverit
a charge, Hos. 2. 1. Say ye to jour brethren Ammi} and to jour hec.
fisters Ruhammah. 2. Plead with your mother, plead; plead. (m) Basil in Pl.
ing ior wheredomes is more then a simple exhorting of Ar- *4«
chippus* yet none can well collect from these words, that thofe (n) Auguft. de
ferm. 16. (o) Hietonim. in Ps.140. in illud corripiet me justus* (?) Nazianzen in ortt.de mederatio-
e, in dijpatatu fa) Calvin in Epist. ad col, c.4. (r) Davenantius com-ib.
Ea
faith-
vallius in 22.
darbo domin.
28
CHAP.I.
The multitude of Believers Ate not
}
faithfull who kept themteives cleane from the common defecti-
on, had ppwer of jurifdi&ion over their breth.en, fitters, and
mother, to censure them judicially, and by authority to un-
Church them. And certainely the Apostle, if he had comman-
ded here the juáicìail a& of Çhurch-jurifdiction to ail ths Saints
of Colosse, men and women who may admonish Arch\ppus, we
we would looke he had seid, (command3 and charge with all
authority Archippus to take heed co his ministery.) Also, it is
much t© be doubled, if the duiies of rebuking, exhorting, and
comforting one another, be positive acts o* Church-member-
ship, which the fellow-members of a visible Congregation
owe one to another by vertue of a Church-covenant, or that
the people owe to the Pastor in a Church way, for these (ex
hort, teach, comfort one another) are duties mutuall, not restricted
to fellow-members of a visible £hurch> or Parish, but such
as we owe to all the members of the Catholique Church,as
we are occasionally in company with them. Yea, and duties (as
©ur brethren fay) that sister Churches owe to sister Churches,
and acts of the Law of nature that we owe to all3as brethren, not
as brethren in Cburch»memberftip, Levit.19.17-onely.
I will here answer: What Robinson faith, () By the Keyes is
meant the Go/pell opening a way by Christ and his merits, as the
(a) Robrnfon - doore into ths Kingdome, the power of binding ani loosing, ope-
jusiif.leparation ning and shutting Heaven, is not tied to any Office or Order in
P. 114,125.12^
the Churchy it dependeth onely upon Christ, who alone properly for-
167.
giveth finnes^ and hath the Key of David, and this Key externally
is the Gofpetlfvhich>with himfelfe^ he giveth to the Çhurch> Isa. 6.9,
Rom. 3.2* Srgo, the Kejes are given to all, though not to be used
by all and every one alike, which were groffe confusivr* The Keyes
were not given to Peter as Prince of the Apostles, as Papifls faj%
nor to Ptter as chiefe Officer of the Çhurth, and so to Prelaies;
nor to Peter as a Minister of ths Word and Sacraments;
but we
fay, to the consfsion of faith, which Peter made by way of answer
to Ghrists demand, and therefore to every faithfull man and wo-
man, who have received the like precious faith with Peter 2
Pet.1.i.
>
;-
Ans. r. If the Kéyes be given to as many as the Goípell is
given unto, all have the Keyes who are beleeveFSj chiîdren9wo-
mengt
SECT.2.
29
to exercise judtciall acts of the Keys.
men, whether within or withOLz the Cbnrch^ for all have ob-
tained alike frtcious faithk So it îs vaine to fpeake there of *
Church builded on the Rocke^ or of any ministerial! Church*
2. The Keyes are not given to the naked Office or Osder, diliin&
from the ipirits working and proving (he a&s of preaching
and discipline to be mighty through Çod^ 2 Cor. 10 5. to open
heartsy A&. 16« 14, for what, or who is Paul? and who is Apollo,
but Mivifters by whom ye beleeved? 1 Cor. 3. 4,5» and Christ a
lone workcth with the Sacraments, and without him great John
Baptist can but baptize with water. Joht 1. 26. yet all íay admi-
nistration of Sacraments externally is so tied to the Office, as
none can administer them without warrant,but Pastors, I John
5.25 Math,2á 19. 1 Cor.1.17. and therefore this is weake, to
prove that because Christ onely hath the Keyes of the Word;
yea, and of the Sacraments also, that therefore he hath not com-
mitted the Keyes to certaine Officers under him, who are Ste-
wards^ and Key-bearers* 3, The places alledged prove not
If. 6. 9. Christ is given to us5 that is3to the Churchy as to the sob*
ject$
O fay it not5 but to us the Church, as the object and
end for our salvation. Ergo,the Keyes and the Gofpell are gi-
ven to the Church, yea and to every faithfull, that they may^by
preaching,open and shut Heaven. You cannot fay so. Also Rom.
3.2. to the Jewes were committed the Oracles and Scriptures,
that every one might be a Priest and Prophet, to teach and sa-
crifice; it is a Chame to íay so: but to the Jcwes as to the object
and end, that by the Scriptures and faith in these Oracles, they
might be saved. 4» The Keyes5 that is, the Gospetl5 is given to
all, though not to be u£ed alike by all and every one; which were
grojfe confusion: that is the fame we fay, the Gofpell in use is
not given alike to all; but to the believers as to the object and
end; to the Officers, as to the subject and proper instruments»
And so you fail into grosse confusion while you eschew it..
Robinson, (a) The Keyes be one and the fame in efficacy and (a) Rnfonson ·
nature^ and depend not upon the number and excellentie of any per* j^ftif.p.127.
fonS) but upon Christ alone, though the order and manner of ufing
them b different.
Anf. The Sacraments remaine one and the sime in nature and
efficacy, who ever be the persons, many or few, excellent or
not:
1
30
CHAP.27*
The multitude of beleevers are not
!
(b) Rob. Ib.
pag. 127.
(c) 1b:
F
(a) Rob. Ib.
127,128,
(b) lb. 128.
not excellent, in whose hands soever they be; it followerh not
therefore, the power of administration of Sacraments is given
to all. 2* We see no difference in the order and manner of using
the keyes; if all, even a faithfull man or woman either^ may also
truly and effectually loose and binde both in heaven and in earth, as
all the Ministers of the worlds for those bt (b) your words*
Robinson. (c) These kijes in dsSlrine may be turned also as well
upon themy which are without the Churchy at upon them which are
within, and their firmes either loosed or bound% Matth. 28.19. in
discipline not fo^ but onely on them that are within, i Cor* 5. 13*
Answ. If this distinction were in Gods Word5 we would re-
ceive it, but feeing by preaching there is receiving in and cast-
ing out, and binding and loosing. I aske, how these, who were
never within, can bee judged and cast out by preaching more
then by discipline; ma/ Pastors judge these who are without
by preaching, and not judge those who are without by dik
cipline, and that in a fetled Church?
Robinfon. (a) There is an use of the keyes publics, ministeriali,
by yen in office^ by the whole Church joyntly together, or private^
by one person severally who is out of office^ and yet the pewsr of
the Çospell is fill one and the same^ notwithstanding the divers
mmnner of ustng itm
Answ. 1. If one alone have the keyes spoken of, Matth.\6.
there be keyes Ministerial! made by Christ before the house be
builded, and have walls, roofe, or doore, the Keyes all take to be
metaphorical!, and to présuppose a company, a constituted
Church, where some are put in, some put out; these private
keyes of women to open and íhut heaven upon men, and io to
usurpe authoritie over the man, are no Churcb-keyes, and if they
be not Cburch-keyes they are not for our diipute.
Robinson (£) If the kryes of the Kingdome of Heaven be ap-
propriated to the officers, then can there ve no forgiveneffe of stnnes
without the officers, and there is no entrance into heaven but by the
doore^ there is no climbing over any other way9 and without the
key the doore cannot be opened: Then if there be no officers in the
(c) Mat.23.13. Church% or if they take away the key of knowledge (c) then must the
multitude perish eternaky*
Answ. Though the keyes be appropriated to officers, it fol-
loweth
=
SECT.2.
31
to exercife judiciall a'8s of the kpjes.
Raccov. 2.
B
loweth nor, There is no forgivencsse of fiûnes, nor opening of
Heaven at all without officers; but onely no Ecclesiaíticalí for-
givenesse5 ho Church*opening by a Ministeriall power, but
through Minisieriail keyes; and opening cannot ordinarily be
without officer?* Faith commeth by hearings Ergo,no faith by
reading. Baptifme faveth, Ergo,no salvation without Baptifme3
so doe Anabaptists reason, as faith (d) Gerardus; so reasonech (d) Gcrard.loc*
(a) Socinus, averring, It is a worke of charity ncceíïary to fal- com, tom. 6. de
minist. Ecclef.
vation5 therefore all may preach; and the fame doth both the n. 64. pag. 71.
Raccovianí(^) Cttechifme and (c) Ofiorodius fay5yea, and Theoph. (a) Socinus
Nicolaides (d) defending iuncertu the Anabaptist. Though keyes tract» de Ecclef*
bee a publike ordinary meane in a constituted Church, it sol- f*g-14.
loweth not therefore* there is n© other way of opening Heaven. () Catechif
In the Sacraments remission of sinnes is sealed, and heaven open- pag. 144.
ed, it follows not therefore, all may administer the Sacrament?. () Olorod. in
2» What inference is here? if the keyes bee appropriated to of- infint. German
sicers5 then people mast perish when officers faiie; certainly fo cap.42.p.437•
(d) Theoph.
faith the Lords Spirit: Proved. (e) Where there is no visio», the Nicolaides de
peeple perifh; and this is a fearfuìl foul-judgement, when God fenf. Soc. de
removeth xhe (f) candlestick. (g) and there is no prophet to hew Ecclef*cdp.u.·
how long; (h) and the people are plagued with a famine of the pag. 146.
(e) Prov. 19.18:
word of God; yet there be other meanes then pubíike miniſtery,
(f) Rev,2.5.
He addeth: (i) They which may forgive finne and sinners, fave (g) Pfal 74.9.
foules, gaine and tyrne men to the Lord, to them are the keys of the
Kixgdome of Heaven given^ hy which they open the doore to such as 11} ï2,
thej thvu forgive, gaine, and save. But all th fe, fuch as are no Mini. (1) Røb. justify
fiers may doe. as Matth. 18» 15. 2 Corinth* 2.5 7, 8, 9, 10, Acts oí separation^
8. 14.
Anfw, The proposition is falfe? for all who open the doore
by exhorting and gaining foules, as Christians in no Church*
fate may in some cases doe3 have not the Church-ktyes^ for this
were to make Church keyes without any Church\ and to Hake
keyes without house, doore, or lock: for the keyes are metapho-
rically so called, wich necessary relation to the Churchy the
house of God) and to the Gewards of the house; the places alr
leadged are the controversie it seise, and to others of them 1 shall
answer hereafter.
I
(h) Amos 8.
pag. 128, 129.
Robinforu (k, The twelve Apostles were pop called t& the of (k) Rob.19.
fice
1.
32
CHAP.2
The multitude of beleevers are not
(1) Robinf.
129,130.
(m) Rob. 129,
I 30.
(n) Rob. 1339
134.
fice of Apostles^ Matth* 16, Ergo3 they doe not as apostles receive
the keyes.
Answ. I trust to prove the contrary hereafter, 2. If the Apo-
fles5 Matth. 16. received not the keyes, by no warrant are the
keyes given to Pastors at all.
Robinson. (1) Every servant in the houfe^ no lejfe then Officers
have authority; for the word carrseth authority with it whithersoever
it goeth, Matth* 25* *4» and all have received some good thing or
gift for the good of the Churchy and all ſhould watch, but especially
the porter*
Anfw. What can be hence collected fVg^the keyes are gi-
ven to all, and all are porter?, and alf should watch as porters;
sor,the word of exhorting given to all, is of like authority when
a woman or boy speaketh it5 as when a Prophet speaketh it. But
it is not gcod to helpe Arminius aad Jesuits, who reason for uni/
versall grace given to all and every one from these Parables?
Mr. Pemble, and oppofers of Jeiuics, in the doctrine of grace, ex-
pound this of Pastors. 2, But let the Parable speake of all; all
have authority» because all have the word5 all who privately
«xhort have the word, have authority objective, and of divine
obligation, as Christians, it is true; Ergo, all have the keyes, it
followeth not: but all who privately and occasionally exhort,
have not authority officiail by the calling of God and his Çhurch^
and therefore îhey have not this, they have not the keyes, and
the word by pubîike preaching none have, but usurpers,(fave
onely called Officers) and because they steale the Word, they
steale the Keyes also; and because the Sacraments have autho-
rity from God/ it followeth not therefore that Bapiiíme admU
nistrated by women is of authority.
Robinson (m) acknowledgesh, that Elders and Bishops were or-
dained to fuppreffe false doctrine^ and lay hands fuddenly on no man •
but it followeth not {faith he) that they are to doe this there alone.
Anfw. There alone :hey must lay on hands, that is, with the
Presbytery^ and in a judiciall way excluding all the people; for
people never in the new Testament laid on hands upon any, to
ordaine them Eiders, nor did they it in the old Testament.
Robinson, (n) The officers, Ephef. 4. 11, are chosen of shrift to
watch; so Mark 13. the perter should watch; Ergo, the rest of the
servants
SECT*2.
33
to exercise jmdiciall acts of the k$ys.
1
servants should not wœtch, it felloweth not, Officers are to knit toge-
ther the Saints^ and so are all who are spiritmll> Çal. 6* I» The Of
filers are to édifie, so are all to édifie one another, 1 Thcjf* J, 11.
Anfa. The argument must be thus, These who *re t© watch,
to knit together the Saints, to édifie them, hâve received the keys,
and are Goyernours, and are Officers; bus all the faithfull are to
watch, to knit together the Sáints3 Ergo^ first5 the major is false;
for if because the Saints may édifie, they (hall have joynt power
and use of the keys with the Officers, they may administrate the
Sacraments. Now, because they may in a Christian way doe
some acts of edifying, it foîloweth not that therefore they may
doe these acts by power of the keyes, and with an Ecclefi-
asticall and Çharch-power; they may doe the fame duty, Ergo,
with the fame power. A fcholier may teach his school-fellow
the fame lesson that his Master doth teach him; £rgo, he may
doe it by the fame Magisteriall authority: A wife may cure
a diíeaíe, Ergo, ſhee may by the fame authority that a Doctor of
Phyflcke, approved by the incorporation of Physicians, cure a
disease, it folíoweth not;
Belecve me, föſtill doth (a) Socinus, and (b) Ostorodius, (a) Sòcin. traff.
(c) Tkeofh. Nicolaide$, reason agaiast Gods ordinance of a sent de Eccl.ptg.ii*
Ministerie. (d) Robins. God hath indeed set in the hdj some to be (b)ftorodius in
inftit.cap.42.
eyes and month> and hath not said to all the Churchy Goe and preachy pig.437.
but^ first, thty have not their gifts from the Church. Secondly, you ()The. Nicoh
would have the body to starve,if such hands as Deacons will not feed; tract- Soc< de
and all the hzdy blinde, if the eyes of the watchmen be blinde. Eccl. c.2.p.118.
Anfa. Yet thus much is granted, that gifts give not the
keycs9 nor authority to use gifts; and so that all beleeversf
though gifted and graced also, have not power of the keyes.
It's certaine, that ina constituted Church there be no hands
nor mouthes to doe and speake by authority, and ex officio, by
vertue of an office* save onely Elders and Pastors, and that if
they doe or speake, they doe it extraordinarily, when Churches
hands are lame, and her eyes blinde; or if th^y doe and ipeake
ordinariîy5 it is from the law of charity in a private way^not by
power of the keyes, and as Judges and Officers.
Manuscript. sch. 4 sect.
(d) Rob.137,
138.139.
Way of the
Church of
The Churches^ not the Angels of the Churches, are blamed for chrift, in n.E,
F
not
1
1
}
رام
{
34
CHAP.2!
The multitude of Believers are not
page 141.
not executing censures against Balaam, Jezabel, the Nicolaitans.
(b) Robinson (g) Robinſon faith more% 1. These whose workes (brìfi commendeth,
for that dwelling where Sathans throne was, they k*pt his name and
denycd not his faith; these he reproveth for suffering the doctrine
of Balaam and the Nicolaitans 13^14^15^16. 2.7hey which were
commended by Qhrist, for their worlds, love, service, faith, patience^
increase of workes; Are reproved for suffering e^abel, but these
were not the Angels onely% 3, These conjunSiionsÇbut)(never the
lejfe) fayy though they were zealous in many things, ytt they failed
in net being zealous enoagh against false teachers*.
Anst i. These connexions prove guiltinefle in Angels or Pa-
Stors, and one common fault may be laid upon them all, but
hence it sollowcth not; that they all abused one and the fame
power of the Keyes, as being all collateral! Judges, no doubt
the Angels preached not against Balaam, Jt^abel^ and the Ni»
colaitans doctrine, and yet women dwelt where Sathans throna
is, and there faith and patience was commended^ and yet our
brethren will not fay women are rebuked, and all the beleevers^
because they did not pastorally preach against Balaam, and
Je^abel; so this argument hurteth them as much as our cause.
The Pastors were guilty, because they did not iu their place use
the Keyes; and the pçpple, because they did not say ta Archippus
and their Officers, Take heed how you governe; as Israel was in-
volved in Achans trefpafle, because they warned not one ano
ther* 2. Seeing the Spirit of God maketh mention of Churches
in the plurall number, aud every one of the seven Churches, of
Ephefus, Rev, 2.7* of Smyrna, v. 11. of Pergamus 17. of Thyatira
29. of Sardis 3.6.. Philadelphia 13. Laodicea 22. It is cleare^there
were more Qhurches then a single Congregation, and an in-
dependent incorporation in every one of them, and so a Pref
bytery of Angels in every one of them behaved to be guilty of
this neglect of discipline, yet not all one and the same way. It
is not cleare enough, though that the whole Church in Ephefus
was to be rebuked, or that all and every one oi the Eiders,
whereof there were a good numbers (A&.20.26 He prayed with
them all,they all wept foreJ were guilty oi these abuses of the po
wer of the Keyes; for in Sardis thtrt were a few names which had
not defiled their garments9 yet the whole body is rebuked*
Manufcr.
SECT. 3* to exercise judiciall acts of tht keys.
35
Mahuseripr^Ch.5.Sect.4.
in z. E.
When the word Congregation is put for the Elders or judges on Way of the
ly, it is never undtrftaoá of them fitting in confiftory and judgement ®i»«ch of c#
there alone by themselves^ and apart from the people, but in the pre-
fence of the publics ffmblj who also had liberty in fuch cases to ref
cue an innocent fr^m Hnjnft judgment 1 Sam. 14.45,
(a) Ainfnorth
I answer, we urge not a Church aftmblj or Eiders only to ex-
clude the people from hearing yea and in an orderly way, from
speaking, reasoning and disputing even in our Generall aflembly,
but for judiciall conc!uding, we find not that given to any, bac
to the Church-guides, Att.15.6.A.16.4. 2 It if not a good
argumcne, the people fate with the Rulers and rescued innocent
Jonathan, i Sam. 14. Therefore all the people may sit and give
judiciall sentence or impede the Elders to sentence any. This.I
grant,is alledged by Ainfnorth (a) for to give popular govern-
ment to the people; as also, 1 King 21.13. and 7*r.26.11,12. but
1. a tact of the people is not a Law* 2. It was one fact and that
in an extraordinary case of extreame iniquity in killing inno-
cent Ionshan a Prince and Leader of the people. 5. in a civill buſi-
nesse5 and the people were to be executioners of the sentence of
death>and they saw it manifestly unjnst. 4 they were not the
common people only, but in thar company were the Princes of
the Tribes And heads, and the King and bis family only on the
other side; what will this infer, but that there were no Kings in
IsraeljWho had power of life and death, nor any judges3as Ainfi
worths contrary to Scripture sayth, but that the people were
joynt Judges with the King, and that the people in the New Te*
stament are co-equall Judges with the Elders, from so poore an
example; and io the Separatists (4)proving from the peoples (b)Couf.art. 24,
power of judging in civill causes (which yet is a wide mistake) ai *•
and a puniihment bodily to be inflicted upon strangers as (c) Pa* (c) John Titf
get doth learnedly observe; doe conclude the peoples power of £cfencc «f
judging in Ecclesiastick causcs,which conceraeth only the mem- ch. 3.p.13.and
Church-gover
bers of the visible Church.
Manuscript.
p.7.
Manufcib,che
We grants it is orderly to tell the Elders the offence, that the whole Scû.4,
Church be not frivolously troubled; but it folíoweth not^ that the
Officers may judge there alone without consent ef the peopie: he wh*
Fa
told
36
CHAP.2.
The multitude of Believers are hot
Ib. Ch.5.Sec.
1
told his complaint to the Lévite, told it orderly enough to the whole
Congregation affembled at Mizpeh Jud.20.
Anf. These to whom we are to €omplaine5 these and these
-only, are to be heard, and obeyed as Judges binding and loo
sing in Earth and validly in Heaven, Mat. 8.but these are not
the multitude, nor one Eider only5but the Church of Elders,2.if
the C/wrfc of Believers be the only subject (as you teach ) os
the Keys, and not the Eiders, but in so far as they are parts of
the believing Church, then it is more orderly to complaine to
the multitude who only are proper Judges, then to Elders who
are not properly Judge?.,
Manuscript*
A second reason why we allow such power to the people in
Church cen(urts% is from the Church of Corinth, I. He directeth
the whole Church of Corinth to whom he writeth, to excomnni*
eate the incestuous maw*
Anf.He writeth to all the faithfull, and so to women; the
woman is not to usorpe authority over the man5 I Cor*.
14.34.1 Tim.2.11.12. but to voyce judicially in Excomunica-
tion is an act of Apostolick authority.
Manuscript*
lb* The whole Church is te be gathered together And to Excom*
munieAte,Ergo not the Bishop and Elders alone,3. Pauls spirit was
to be with them and Christs authority5 4* the whole Church, 2 Cor.
2, did forgive him, 5. nothing is in the Text that atiributeth any
sower to the presbytery apart, or singularly above the rest, but as the
rtprooft is direBed to all for not mourning, so is the Commandement
of casting out directed to \aff*
Anf. i. It is cleare that if some were gathered together in the
power of Christ and the spirit of Taul^ that is, in the authority
$hat hè received over thé Corinthians, for edification, 2. Cor.
10.8.and Pauls Rod, 1 Cor.4.21. then as aany as wcre con-
vened Church-ways,and mourned not fer the fame, did not cast
out and authoritatively forgive; seeing women and believing
children did convene with the Whole Church^and wtte not hum-
bled for the finne, and yet women and believing children can-
not be capable of pastorall authority over the Church, which
was given for edifieation. 2. The power of the Lord Jefus,that is,
ika-
SECT.2.
37
to exercise juâìcìall acts of the Keys.
the keys of the Kingdom of God were conanmced to Peter, as to
a Pallor, Mat, 16* and power to bind and retaine^to loose and
pardon sinnes, Joh.zo.20,21,22, Which power i? given to these
who are sent as Ambassadors as the Father sent Christy v. 21.
which power cannot be given to puffed Bp women, 3. Except
this be iaijjthe Text must beare that there was not a Presbytery
of Prophets, Governors and Teachers there of al!5 who had a
more eminent a& in excommunicating and Church pardoning^
then the women who mourned not, for by what reason our
brethren weuid have the act of excommunicating an act of the
whole Church convened, including all to whom Tavl writ-
ethjWomen and children, by that fame reasoq we may appropri-
ate it to these only, who are capable of Pauls pastoral! spirit,
and authority, according as Attributes are appropriated '( by good
logick) to their own subjects, else that cannot be expounded
1 Cor«!4«3i« For ye may all prophecy one by one. What? may all
that the Apostle writeth unto5 1 Cor.i.2,prophecy one by one?
even the whole Church, even all sanctified in Christ Jesus ? cal"
I'd to be Saints, and all that in every place call upon the Lord
Jesus? I thinke ©ur brethren will not say so: so when Paul sayth5
1 TbeJs.$*\2t E(feem highly of these that are over you if that
command be directed to tbe whole Church of the Thessalonians
which is in God our Father, as the Epistle is directed to them
all, 1 Tfejf. 1. 1.then doth Paul command the Elders in Tkeſſa-
Jonic* to esteem highly of themselves, for their own workes
fake: if exhortations be not restricted according to thé nature of
the subje&in hand, we shall mock the Word of GoJ^ and make it
ridiculous to all.
Aiasworth sayth, The putting away of leaven nas commanded
to all Israel. Ergo, the putting away of the incestuous person is com*
manded to them all in Corinth without exception, and the putting
away of the Leper was commanded to all Israel.
Ianswer. I. Proportions are weakc probations3 »every single
woman, 2. privately in her own house, 3. without Churches
consent and authority was to put away Leaven; but it is a poore
inference, therefore èvery woman in Corinth here alone might
excommunicate withoat the Churches authority, and íá their
private houses. 2. The Priest only judicially putteth away the
F 3
Leper
38
CHAR.2,
Tbe multitude of beleevers are not
Leper, Dcut.17.13. and Che Priests without the peoples consent
put out V^^ak their Prince from the Sanctuary, when he was a
Leper, 2.Chron.26,20.
Manuscript*
Manufcript,ibf Ltst this judgement fhould be restrained to Presbyteries only, he
magnifiâth the judging of the Saints, taking occasion fr^m thence te
stretch their judicature, in some cafes, even to the deciding of civill
cau(es,rAther then that thej Jbould fly suddenly to Law one against
4notker, before Infidels.
Ans* That upon this Cht\h judging, hc taktth occ^fìon to
magnifiy the judging of the Saints, I ice not, for he paffeth to
a new subjVct in reprehending their pleidng5 before heathen
Judges. 2. Though that cohesion of the Chapters were granted,
yet doth he not magnifie the Judging, of all the multitude, th^
Saints of men and women ihall judge the world by affenting to
Gods Ju ging, but all the Saints, even women, are not Church*
Judges. Also he extendeth Judging of civill causes to the most
eminent Seniors among them v» 5. // there not a wife-man a«
mongst youino^not one who jbal be able to judge betwixt his brethren?
and therefore he layeth a groujd, that far lefle can all the rest
of men and women be Judges Ecclesiastick to binde and
loose validly in Earth and Heaven, but onely the wiser and
selected Elders.
I may adde what Master Robinson sayth,that our argument from
8onfisfion% may be objeilcd to the Apostles no lejfe then to Separatists,
A&s 1.23. They presented two; that is^ the multitude which were
about an hundred and twenty men and women^ and A&;6.5. And
the whole multitude presented Jtven Deacons to the twelue A-
postlcs, and the twelve Apostles called the multitudeyand so spake
to them and v.6.prayed and laid hands on tke Dczcons. Now when the
multitude A&s1.prefented JoCeph and Matthias, it behoved them
to ffeak; ſpake they joyntly, or all at ovee? this were confusion,
Contrary to,1 Cor.14.14.did the women speak! they must not meddle
in ChurchnnaterSj v«34* did children JpeakJ It is impoffible; so
Aàs 6.did all the twelve Apostles fpeak at onceiand pray (vocally)
at once? did the whole multitude speal when they presenttd the
Seven Deacons ? that is confusion; by these and the li^e, women
*nd children are utterly exclnded from the Church, *s mf parts of
SECT.2.
39.
to exercise judicial! alts of the keyes.
it9 Acts 15.22. The whole Church sent Meffengers to Antioeb5
\ Cor.14.2%.the whole Church eommeth together in one,to exercise
themselves in praying and prophecying^ but children could not fend
meffengers nor pray, nor prophecy, and women might not speak in the
Church, and therfore women and children must be excluded from
being parts of the Church;if one be excluded,why not another! and fo
till we come to the chiefi of the Congreation*
AnsThis is much for us every way$therefore the 120, A&ts 1.
and the multitude, Alts 6.did present the two eltct Apostles, and
the seven Deacons by some select persons, and when these select
persons spake, the Church spake, and when one Apostle
prayed the whole twelve prayed; Srgoy there is a representative
Church which performeth Church actions in the name oi the
Churchy and you will have a representative Church in the New
Testament to be a point(əɛ you fay (4) ) ot Judaïsme; yet here (4)Inf.pag. 163:
you are forced to acknowledge it52. By all good reaíòn when
Christy Mat.18.iayth if he refDse to heare the Church, that is,
the speaking and commanding Church, let him be as a heathen,
he must speak of a representative Çhnrch ^or a collective body of
all believers even women and children cannot command, nor
speak in the Church, and it were confusion that women and chil-
dren should bind a£d loose on Earth as Chrift doth în Heaven,and
when Paul fayth that the convened Church,2 Cor. 5. should cast
out the incestuous person, he meaneth not that they should all
Judge him by the power and authoricy of Christ> and the pasto-
rall spiric of Paul; therefore your doctrine is false, that as many
are Judges in the Judiciall acts of excommunication, at did not>
mourn for the fin, as were Saints by calling, and to whom Paul
writeth,1 Cor.2» and as met together for fb? f&hlick worstjp^ for it
is as great consufion for women and children who are true parts of
the Chnrch to be Iudges% cloathed with Ch/ifis authority, and
TrfWs Mirifteriall spirit, as for women to speak, or for twelve
Apostles to pray all at once vocally in the Church; and the whole
Church is said, ABs 15. 22. to send messengers, and Canons -
to Antioch to be observed, and yet that whole Church are but,
in the act of governing and decerning, and judiciall paifing, of
these acts, only Apostles and Elders, Alls 15.2.^.6* Act i6tjp
A&7.2i,5* (Ergo)it sollowcth not that we exclude women and
chil-
40
CHAP.3.
The multitude of faleevers are not
}
the Church of
Ch.in n.E.
20.21.
children from being parts oi the Churchy or that all are excluded
except Eiders; all are parts of the myfticalL, and redeemed
Church offi:ers are only the ministerialt Church, and Mat. 18»
Chnitt spe keth only of a ministerial! Church in the judicial!
act ol excommunication jthough ii you speak of excommunica-
tion in all the acts of it, we doe not exclude the whole multi*
tude, Mat. S.nor I Gor. 5. Jrom a popular consenting to the
sentence, and a popular execution ot the sentence of excommu*
nioation,and therefore though the whole Church convene, yen
the whole Church conveneth not with Pauls mioilieriall spirit
to excommunicate judicially; either muft our brethren here
scknowledge a Synecdoche, as well as we5 yea and a représenta-
tive and select Church in the judiciall aft of excommunication,
else they must fay, that women and children, Ex officio,by a mi-
nisteriall spirit doe Judge and so fpeake in the Church, for he
who Judgeth Ex officio, in the Church, may and must fpeake
and excommunicate in the Church Ex officio: but more of this
hereafter.
W
CHAP. 3. SECT.3. Quest. 4.
Hether or no is there a necffity of the ferfonall presence of
the whole Church in all the a£ls of Church-censuses?
(4)Manuscript. The Author (a) giveth us ground for this question, whiles as
The TMy °f he holdeth the company of believers cloathed with the whole
power of the keys, and these meeting all of tbtm^ even the whole
Ainsworth Church to be the only visible û)flituted Church. Ad (b) Ainf-
animadvers. p. worth fœyth, with what comfort of heart can the people new ex-
communicate him^ if they have net heard the proceedings against
him? Let wife men ludge,if this be not spiritual/ tyranny, th4t El-
ders would bring upon the conscience of men? Alio it would seem,
if the people be to execute the sentence of exc©mmunication,
that they cannot in faith repute the excommunicated man, as
a Heathen ánd a Publican, and eschew his company, except
they be assured in conscience, that he is lawfully cast out; now
how shall they have this assurance? the Elders fay9he is lawfully
cast oar, and the cast out man iayth, no5 but he is wronged
therefore it would seem that all the people must be personally
2
;
present
i
SECT.3.
41
to exerciſe judiciall acts of the keys.
preſent to heare that the proccsse be lawfully deduced against
him* else they punish, upon a blind faith, now the like qucfli«
on i?, if Souldiers can make war, if tbej be not present at the
counfell of war to know the jujl reasons of war, which the PrinCc
and States doe keepe up to themselves, upon grave considera-
tions. And the fame is the question,if the Lìlìor and executioner
of the Judges sentence be obliged in conscience to know, if the
Jjdge have proceeded orderly and justly, or is he upon the te-
ftimany of the Judge,may execute the sentence of death.
1. Distinction, There be oddes betwixt a free willing people exe*
cuting the sentence of the Church, and meere Executioners and
LiElors.
2. DiftJThere is a doubting of conscience speculative,through ig
norance of some circumstance of the faU; and a doubt of conscience
prafticatt throngh ignorance of something, which one is obliged t&
know^ and so there is also a speculative and a practical! certainty
of a thing*
3. Dist* There is one certainty required in questione Juris,in a
question of Law, and another in questione fasti, in question of
fact.
4.Diſt. There is,and may be an ignorance invincible which a man
cannot belp^ in a question of fact;but Papists and Schoele-men erre,
who maintaine an invincible ignorance in questione juris, in a
question of Law, and in this they lay imperfection on
Gods Word*
5. Dist. There is a morall diligence given for knowledge of a
thing which fusficeth to make the ignorance excusable^ and there in
a morall diligence not sufficient*
6. Dift. There is a sentence manifestly unjust ai the condemning of
Christ by witnesses, belying one another, and a sentence doubt-
ftmtly false.
i. Conclu. The members of the vifiblc fôufvh are not meere
Llctors and Executioners of the sentences of the Elder-ship,
1.Because they are to observe, warne,watch over the manners of
their fellow members^and to teach5 exhort, and admonish one
another-and are guilty, if they be deficient in that, 2* Because &y
the Law of charity, as they are brethren under one head £hrift%
they are tó Warae and ádmonift their Rùlers. And by the fame
G
reasons
!
42.
CHAP.3.
The multitude of Believers are not
reasons the people of the Jewes were not meere executioners,
though they were to stone the condemned Malefactors, yet were
they not Judges as Ainfworth sayth. It is true Levit. 20. 2. they
were to kill him who offered his feed to Moloch; but the precept
is given first to Moses the supreme Magistrate, the accused for
innocent blood ſtood before the children of Israel, Num*^ 5.22. but
their Gnedah fignifieth the Prínces^/f/^o.^T'/rc flayer Jhall dt~
glare his cause before the Elders of that City, 5 Sam.y.j* there
be Tribes who are feeding or governing Tribes, or 1 Chron. 17.
6. Judges: there is no reason to understand by the children of
Israel or the Congregaíion3only the common people, when the
word doth include a Congregation of Princes, fo Num.8.11.
(a) Ainſworth the Lévites are the children of Israels (hake-offering (a) Ainſ-
animmd-v&l.p. worth faith the people are put for the Princes,tbe sins of unjust
250
Judges are peoples sinnes, not because they judicially exercise
unjust acts, for they ihould not Judge at all, but because they
mourne not for the publick sins of Judges, Ezr.9.9. and because
the pesle love to have it so, Jer.5.31.
2. Concl. When the sentence of the Judge is manifestly un-
justjthe executioners and Victors are not to execute it; for Doeg
the Edomite sinned in killing the Lords Priests at the command
of Saul) and the footmen of Saul did religiously refuse that
service, 1 Saw.22>ij» The Souldiers who crucified Christ, not
only as men, but as Lictois, sinned against a piinciple of the
Gospel which they were obliged to believe {Maries sonne is the
îrue Messiah) nor are we to Joync with a Church excommuni-
cating a man5 because he consesied Christ Iob.g.not need we
consent to these, that the Senate of Venice is excommunicated
by Paul the fist An\ 1607* and Henricus Berbonius King of
Navarre by Sixtns 5. and Elizabeth of England by Pirn 5. and
Henry the 4. by Gregory 7» or Hilderland> and Martin Luther
by Leo the lo. An. 152©. the Pope is not the Catholick
Churchy as many learned Papists, especially, the Parisian
Theologues teach»
3. Concl. There is not required the like certainty of con-
fcience practical! in a question ot fact, that is required in a que-
tion of Law. 1. Because in a question of Law all ignorance is
morall and culpably,evill to any who undertaketh actions upon.
cang
SECT* 3» i$ exercise judiciall aSft as the kgys*
4g
conscience of obedience to others; for to a!ï wichin the visible
Çhurch theword of God is exactly perfectsfor faith and manners*
and every on is obliged to know all conclusions of Law that
are determinable by Çeâs wovd. 2.Every one in his actions is to
doe oat of a plerophorie9 and a full periwasion of heart,that what
he doth5pleaseth Çod3 Rom.14.14.I know and am per/waded by
the Lord Jefus,that nothing ts uncleane of it feist* 3. We are të doe
nothing but what is lawfull, and what tn our consciences we
are periwaded is lawful!, and are to know what is sinnef and
what i» no sia« All Souldiers in war, and Li&ors, and these
who execute the sentence of excommunication, are to know,
what are the just causes of war9 and what crimes by Gcds Law
deserve death, and what not, a? What homicide, forcery, par*
ricide,incest, and the like finnes deserve by Gods Law, and what
not: because every one is obliged to know morally, what con-
cerneth his conscience that he be not guilty before God% the
executioner who beheaded lohn Baptist finned, because he was
obliged to know this a prophet who rebuketh incest in a King%
ought not to be put to death therefore) It was unlawful! for the
men of ludah to come and make war with leroboam and the tee
TribeSjbecause God forbade that war^ 1 Kf* 12.23^24.
•
4. Çencl. It is not enough that some íày, if the question be
negatively just5theD Souldiers and executioners, and people may
execute the sentence, that is9 if they see no unlawfulneffe in the
fact, I meane unlawfulnefle in materiâ juris, in a matter of Law? (*)Regula juris
hence some fay, sobject and common Souldiers not admitted 19.in Grand 38.
in ff.non eft fie
to the secrets of the councel! of wary may fight iawfully5 when
culpa,qui, rebus,
there is this negative justice in the war; but forraine Souldiers
$u* ad ipsum non
who are conduced, may not doe so (a) for the Law ikyth he spectant fe immis*
is not free of a fault who intermedleth with matters which belonge cet9cum fericulo
alterius.
not to him,to the hurt of others; so Teacheth (b) Snarez (c) Ď,
(b) Suarez, de
Bannes (£) Anâr.Duvallius, yet the command of the Prince tripl.virt dif.13-
can remove no doubt of conscience, also that the cause of the de bello feittXi
war in the matter of Law, so far as it is agreeable to Gods word 8.
is dot maniseft to executioners, is there culpable ignorance
no lesse then the ignorance of a sentence manifestly unjust, Ergo, (d) An.Duvalli-
the practise of these who execute a sentence negatively only us in 22.tract.de
juft,is not lawfully I prove the antecedent? beacqse the practi- charit.art.3.
G 2
1
call
(c) Bannes in
22.q.40.concl..
}
44
CHAP.3.
The multitude of Believers are not
}
C
call ignorance of what we doe which is not warranted by Gods
Word is alwayes culpable, whether the cause be cleare or
darke: for po obscurity of Gois Law doth excuse our ig-
norant practise, when the Word of God can sufficienty re-
folve us. 2* It Ì3 not enough that our morall actions in their
lawfulnes be just negatively* because actions morall which are.
beside the Word of Goà Qprœter dei verbum) to us, who hold
Gods Word perfec in faith and manners, are also, contra dei ver•
bum% against the Word of God, and so unlawful!. 3* Because
actions morall having no warrant but the sole will and Com
mandement of superiors, are undertaken upon the sole faith:
that what superiors command, if it seeme not to us unjust,
though it be in it seise unjust, may lawfully be done. Now
wc condemne this in Schoolemen and Pôpifo casuistss, that the
Commandement of superiors fas fayth Grtgor.de Valent. Bannesy
Suarez,Silveſter>N&VArre) nuy take away and remove all doubt-
ing of conscience, and make the action lawfull.
Whereas (a) Navarre^ (b)Corduba (c) Sylvester (d) Adrian,
(a) Navarte
dift.7.de pænite. hold that an action done without a due practical! certainty is un-
C.Si quis autem. lawfull. If he [hond diligently { (e) sayth Suarez ) search for
(b) Qorâubâ the truth, and cannot find it, yet the doubter may practife^ so he
dift.3.q.405.
63 Sylvefter practically perfwade himseljè, he doth it out of a gooà mini^ and
confeffor 3.f.10. whereas the Jefuite sayth, that it is his negligence in not seeking
(d) Aârian quod the truths he answereth, his negligence which is by past, cannot
have influence in his present ailien, to raake it unlawfull, becauſe
(e) Suarez.1. 1. it is past and gone* But Í answer, it is Physically past, but it is
par.z.de oper.fex
dier. de proxim. morally present, to infect the action as habituall ignorance,
ftgul. bonit.& maketh the acts of unbeliefe morally worse or ill. And to
maliti dis. x** these we may adde, that he who doth with such a doubc3 i« Hé
seft.5.n.3. sinneth, because he doth not in faith (/) 2* He exposcth him--
(f)Rom. 14.23 felfe to the hazard of sinning, and of joyning with an unjuſt
liber 2.
fentence* 3^ It is the corrupt Doctrine of Papists who muzzle
ap the people in ignorance, and discharge them to reade Gods
Word, and so maintain© (because of the obscurity and imper-
fection of Çods Word which i$ not able to determine all
i*ythomts 12. questions) that there is an ignorance of many Iawfull duties
which is invincible, and to be excused^ as no wayes finfull, and
which vitiateth not our m^rall allions, so(a) Thomas (V) Bona~~
7.19:art. 9.
b)Bonavent.jb,
4.1.9.3
ventura»,
SECT.3.
45
to exercise judiciall acts of the Keys.
ventnra^ (c) Richard (à) Gabriel (c) Occam (1) Antoninus (c) Richard art*
(g) Adrianus (h) Almaine (i) Suarez,though Occam and Almaìn 1.9.3.
may be expcunáed favourably.
(d)Gabrielib.
art 3,
zi
5. Concl. Souliicrs5 Lictors, Servants, People under the (e)Occam in 3:
Elderíhip, are not meere instruments moved only by superior?3 q.3.
as Schoolemen ſay.i. Because they are moraii agents, and are no (f) Antoni-ș part
lesse to obey in Faith, then superiors are to command in Faith tit.3.c.10./.4.
(g) Adrian quod.
and they are to obey their Superiourg on!y in the Lord. 2. They -4.47.2.
are to give all diligence that they be not acceflary to unjust (h) Almaintrjc
sentences, lest they partake of other mens sinnes. What (k) de opère morduA
jpíinas(i)Greg» de ValentÇm) and And, Duvallias faith against 1.6.5.
this/is not to be stood upon.
I
g.19.art.9.
2.Tom, 1. trast.
(i) Suarez de o
6. Concl. But in question* falti, in matters of fcct, there is
per.fex dier in 12
par. 2. de prox.
not required that certainty of conscience» But that we may more Reg£ov&naL
clearely understand the conclusion, a question of fact is taken act.dis.ii-sc3.+
three wayes* 5. For a fact expressely set down in Gods Word, ".6.
as that U^?/^ led the people through the wildernesses that (k) Aqu'n. 22.
Cain flew his brother Ab, these are questions de facto, not (1) Valentis.
quaftiones faBifind must be believed as (n) Almxine anà(o)Occam 10m.3.dif.3.q.16
fay well, wich that sime certainty by which we believe Gods P'inc.2.
Word. 2. A question of fact is taken for a question, the sub- (m) Duvallivs
Ject whereof is a matter of fact, but the attribute is a matter of de human.act. 10
Law,as (if Christ in saying he was the Son of God did blasphem) q.4.art. 12.
if the Lords Priests in giving David fhew-bread3 did commit (n) Almain.de
Treason against King Saul) there is some question there made potesi.Eccle.
circa faElum,about the fact, but it is formally a question of Law. La(ca* c' l6m
For these questions may be cleared by Gods Word, and the
(0)Occam.in 3.
ignorance of any questions which may be cleared by Gods
Word, is viacible, and culpable, for the Law fayth (a) The ig- (a) Reg, juris
nerance of these things which ws are obliged to know is culpable, Culpabiliì est ig
and excuseth not. But thirdly a question of fact is properly a noranti* rerum.
question (whether this Corinthian comndtted incest or no)(wh€- qu*s fcire tQne
tber Titus committed wurther, or no) and in this there is some-
times invincible ignorance, when all diligence morally possible
is given,to come to the knowledge of the tact. Now we know
here the question of Law must be proved by the Law, all arc
obliged in concience to know what firmes deserve death
and Excommunication* But whether this man Iohn9 Ann*^
G 3
Marie
4.3•
mur.
46
CHAP.3.
The multitude of beUeevers are not
Marie hath committed such sins, is a question of fa✰ and can*
(*)Reg.juris lex iot be proved by the Law, or the Word of Goà% for (a) the
non eft de fingu- Law is not anent fingulars or particulars, this is proved by fenfe
laribus, lex non and the Tefiimonie of witnesses; and therefore the certainty
curat de particu.
laribus.
practicall of conscience bete is humane and fallible, not Divine
and infallible.
Now though Souldiers, Lictors, or People joyne to the exe-
cution of a sentence, and have their doubtings anent the fide-
lity of the witneflès\ yet when ail diligence morally possible is
given to try the matter, they may well be said to doe in Faiths
though they have not certainty of Faith concerning the fact,,
because there cannot be certainty of Divine Faith in fact?; mens
confeffionj sense3 the Testimony of witnesses cannot breed Di.
vine Faich yea here the Judge him felfc may condemne the
innocent, and yet the sentence of the Judge may be most just
because the witnesses ate Lyers> and the Judge giveth out that
sentence in Faith3because Gods Word hath commanded him to
proceed, secundum allegata & probata, he must give sentence
(b) Deuti i^. under (£) two or three witnesses; yea^though the Judge saw3
if.Mat.i8. 16. with his Eyes, the guilty commit the ^act, yet he cannot by
• Tim.5.19.
Exod.23.1.
藕
​Gods Law condemne him, but upon the testimony of witneffes,
For the wise Lord seeth what confufion and tyranny ihould fol-
low, if one might be both Index} aíltr^ & testis, the Iudge^ the
accuser, and the witneffe. And when thç Judge giveth out a sen-
tence to absolve the guilty and condemne the innocent, his
sentence is judicially and formally just, and materially and by
accident and contrary to his intention only unjust, if the Judge
in that cafe ihould fay (as Master Wcemcs obferveth well)
(c) Ioh. Weemes (cy Such a proposition is true vhen he knoweth it to be false> and
3.vol. expof. of
judiciall Lawes being pofed and urged in coníclencel *s thiS an innovent man or no?
ch.17.p.69.
if he should answer and fay he is not, he fkould then answer
contrary to his knowledge? but as a Judge he must answer, he
ig not innocent, because witnesses being with all possible di*
îigence examined, have condemned him, and it is no incon-
venience here to fay, that the Judge hath one conscience as a
man, *nd another contrary conscience as a Judge, in the questi-
on of fact; for God hath tyed hi* conscience, as a Judge, to the
fidelity of witnesses, known not to be false. I desire the Reader
to
}
1
}}
}
SECT.3.
to exercise )ndiciall acts of the k§yes.
9.3.
f. 4°
47
to see anent this more in (a) Honaventura (b) Richardtu ( c ) (*)Bonavent. •
Occam (d) Antomnwi{z) Adrian, (f) and our Gountreyman 49.
Iohn Weemes and (g)Henricus, Now because Souidier$,Lictors, (b) Rich. art. 1.
and people are not Judges, if they know the fact in Law defer- Occcm.q.3.
veth such and such punishments, where the sentence is not 3.
manifestly false and unjust, but in the matter of Law jufi?thoogh (d) Antotui. p.
erroneous in the matter of fact, all possible diliigence being used traff. 3.ca* 10,
by the Judges, they are to execute that sentence upon the te- (e) Adrian, quods
stimony of the Judges, though they be not personally present lib. 4 artt *
at the proceedings of the Judges and Eldership which may be (?) Weemes toe;
proved many wayes. 1. By the confession of our brethren, if cit.
any of the Congregation be absent by Sicknesse, Child-birth (2)Henricus 22
paine, Trading over Sea, imprisonment, the Congregation quodl.1.9.8.
doth justly put away from amongst them the incestuous Corin-
thian, and they who are absent are to repute the patty Excom-
municate, as a Heathen; as their own practise is at censures in
the week-day, the largest halfe of the Congregation is ab-
fent, yet the absent upon the testimony of the Church hold
valid what is áone by the Church. 2. Ocher sister Churches
who ought not to be present at Church-censures^ as our Bre-
thren teach, arc to repute the Excommunicate cast out by a
sister Church-independent (as they fay) as an Heathen, because
being bound in Heaven: here, is he not bound in a Church vi-
fible,one mile distant from the Ch&rch Excommunicating? yet
this is no tyranny of conscience» 3. Women are to execute the
sentence and to eschew the company of the party Excommu
nicated, yet arc they not to be present as Judges to usurp au-
thority over the men* This (b) Robinson granteth. 4. This (h) Robifon
should evert all judicatories oi peace and war, so many thou-juftif.of feparas
fands, Acts a.could not be present at every act of censure and
that dayly, nor are acts ot Discipline neceffarily tied to the
Lords-daj. They are (I grant) acts oi Divine worship, but the
whole multitude of women and children are deprived of the li-
berty that God hath g ven them for six dayes to the works
of their calling, if they must be personally present, at all the
acts of Discipline, to cognosce of all scandals3 and to here
and receive Testimonies against Elders under two or three wit
meflfo* which is the office of Timothy (i) this way the over-
feeing
p.170.
(i)s Tím.5.39
$
4.8
CHAP.3.
The multitede of beleevers are not
seeing of the manners of the people, which also our Brethren
iaye upon the whole people, taketh up the great pare of the
Pastors office, and the whole office of ruling Eideis. And if
we lay upon the people the wotke and all the acts of the office^
how can we not lay upon them the office it seise? 5. Ali
Israel gathered to War, from Dan to HeerJbebatCOxùà not, by
vertue of duty and obligation, be present personally at the
determination of lawfull War: Nay if they were all prcient,
fc)Ainf.loc.cit. as Judges, aS (c) Mr. Jinsworth would have them, there be
no Governors and Feeders in Israels but all the governed are
Feeders3and so no Magistrate and Ruler, as Anabaptists teach
here. 1. It were not lawfull for one to be King over more
people, then he could in his own persoaall presence judge, con-
trary to Gods Wordy that teacheth us to obey these who are
sent by ths supreme Magistrate, as we obey the King^ Pet.%9
13,14. Ergo, these who are sent by him are lawfull Judges^and
yet the King Judgeth by them, and in them. 2. This error is
founded upon a worse error, to wit, that the iupreme Magi-
ftrate had no power of life and death in Israel, without con-
fent of the people, but certainly there are as specious and plau
fible reasons, if not more specious, for the peoples govern-
ment in all civill matters,then there can be for their Church*
power of Judging in the Church-matters, and government ther-
oi. Yet there is no ground for it. 1. Because the Rulers on-
ly could not be charged, to execute judgement in the mornings
to deliver the oppressed, to execute judgement for the Father leffe
and the Vfiddow, nor can there be a promise made to establish,
(à)Jer.22.3,'4> the Kings Throne for obeying that Commandements as (*) Gods
5.Dcut. 17. 18* Word teachçth; if the people have as great, yea,greater pow-
19,20.1 Ki.11.
er in Judging, then the Rulers have by this our Brethren* ar
38.39.Ifa.1.22.
gunent. They fey all the Believers at Corinth. 1 Cor.5. could
not be commanded to cast out the incestuous person, nor
could they all be taxed for omitting that duty, if they had
not power to excommunicate. 2. Neither can the Spirit of
God csmplaine that the Judges builded Zion with bloods and the
heads of the house of Jacob, and Princes of the house of Ifrjel
did abhor judgement and pervert equity as the Prophets fay,
(e) nor could they ^c condemned as roaring Lyons and
evening
:
23.
(e) Micah.3.9.
70.15:
意
​14
SECT. 3.
to exercise judìciall aùtì of tht keys,
49
evening Wolves, as the Prophet sayth: for the Judges might
well be faultlefíe, when the poore were crushed in the Gáte3
and Ju igement turned into Gall and Wormenood, because
they cannot helpe the matter, the people are the greatest part in
caring matters in judgement, 2. We lee (/) Davids pradise in (f) Zeph.3.3.
condemning the Amalekite out oi his own confession, not ask-
ing the peoples consent, and in condemning to death(g) Ba- [g)2 Sam. 1. 15
œnah and Rehab, for killing Isbbobeth. Solomon gave sentence
(&) against Aàoniiah, foabf Shimei, without consent of the (h) 2 Sam.4.8.
people, David pardoned Shimri contrary to the counsel! of 12.
Zerviahs sons. 3« If from the peoples witnessing and hearing
of judgemcnt ia the Gate, we conclude the people were Judges,
with the Rulers, there was never a time, when there was no Kin?
in Israel, and no Iudge t$ put eviti doers to shame,but every man
..
I
did what seemed good in his own Ejs, contrary to Scripture Q)be* (i) Ki.2.
cause all are a generation of Kings and Princes no lesse then the ]ud. 18.1.v. 7.
Ruler himsetfe, as Anabapti^s teach- By the D&ine of
our brethren I deny not but he that gathered stickes on the Sab-
bath was brought. Num.15 33, to Moses and to Aaron and to
all the Congregation, but the Congregation signifieth not
the common multitude. For 35. Moses received the sentence
from God and pronounced it, and the Congregation stoned
him to death, And Numb. 27.1, The Daughters of Zelophehad
stood before Moíes, Eleazar, and before the Princes as fudges,
and before all the Congregation, as witncsses3 not as Judges:
but v.6.7. Moses gave out the jadiciall sentence, from the Lords
mouth. And 1 King.21.12. Naboth stood in presence of the
people to be judged* but the Nobles and Princes were his Judge*,
because v.8. fezabel wrote to the Nobles and Princes thzt v. io*
they should carry out Naboth and stone him, to wit, judicially,
and v.11. The Nobles and Trinces did as Ievabet had sent unto
them. And Jeremiah cap«2á.pleaded his cause before the Princes
and people, for v. IO. The Princes.
וושבו בפתח שער והנה ההרש
Set down (judicially) in the entry of the new gate of tht
Lords House, nothing can be gathered from the place to prove
that the people judged, but because Ieremiah spake to the
Princes and the people who vers. 24: were in a fury and
H
1
rage
50
CHAP.4.
There fs a Provinciall and Natìonall
rage against /eremiah, if Ahikam had not saved him from their
violence»
CHAP. 4. SECT.4. Quest. $,
'Hether there be no nationall or provincial Church «W<?r i&g
iVw Testament, jbm only a paTishionull Congregation meet*
\ng every Lords day^in one place for the worship of God?
The Author5 in this first proposition denieth that there is any
Nationall or provinciall Church5at all9under the New Testament,
for clearing of the question obïèrve these,
l.DïRt.VFe deny that there is any dioce fcan, provinciall or Nationall
Church under the care of one Diocesan or Nationall Prelate or Bi°
fiopt but hence it followeth not, there is no visible instituted Church
nowjbut only a particular Congregation*
2* Dist. VVe deny any Nationall typicall Churchy where a whole
Nation is tjed to one publick worjhip^ in one place,as sacrificing in the
Temple*
(a)mapañanois. 3« Dist» VVe deny not but the most usual! acception os a Churcb3
cont. Tylen.pâre- or visible meeting if given9 as the (a) réfutâtor of Tylenus sayth9
nef. 1. i.c* 25, t4 a eonvention of people meeting ordinarily to heare the word and ad-
fect.4.65:
(b.) Stelh. in m^nftrate the Sacraments (b) Stephanus deriveth it from
Thefau.
ἐκκαλέω, And (c)Cjrillus εκκλησια καλείται φερονόμος διὰ τὸ παρίας
(c) Cyrill. Hye- synarodı, yỳ öuê ovváyer. As (d) Cauſabon observeth; so these
rofolamita*
who meete at one Sermon are called Scclefia^ a Churchy and it
is called Ecclesia & concis, sayth the Refutatcr of Tiltn.
(e) ^ut this hindreth not the Union ot more particular Con-
gregations, in their principall members for Church-govern*
mentjio be the meeting or Church representative of theie many
united Congregations.
(d) Caufab.cort.
Baron c.42.
(e) Loc.cit.
4. Dift. A Pariib*Ghurch materially is a Church within
fuch locall bounds^ the members whereof dwell contigHoufly tege
ff) Banes Aio* £et^er> one bordering on the other, our Brethren meane not of such
êesát trytll. q.1. * Church; 3/^ as (f) Paul Barnes fajth well, this God infii»
tuted not) because a company of Papists and Protestants may
thus dwell together as in a Parish, and yet they are of con
trarj Churche», * Parist^Ghurch formally is a multitude who
meete in manner or forme of \ Parish, as if they dwelt neere to-
p.12...
S
gethe
SECT.4.
51
Church under the New testament.
}
gether in a place ordinarily$ to worship God, a* the meeting of these
who came together to celebrate the Lords Supper^ is called the
Church, I Cor.11.i8« For first of all when ye come together in
the Chirch, J heare that there are divisions amongst you^ v«22*
whatîhave ye not houses to eat and drink in f or despise ye the Church
of God?
i. Concl. If we (hall evince a Church-visible in the New
Testament which is not a Pari(hiona!l Church, we evince this
to be false which is maintained by our Brethren, that there is
no visible instituted Church in the New Testament save onely a
Parifionall Church, or 4 single independent Congregation. Bue
this Church we conceive to have been no Pariihionall Church*
I. Because these who met dayly and continued with one accord
%n the Temple% and breaking bread from house to house, that iss ad-
ministrating the Sacraments together as our Brethren fay, were
a visible Church. But these being first an hundred and twenty,
as Acts i. and then three thousand added to them* As
a.41. could not make all one single independent Cong^egati-
on5 whereof all the members had voyce in actuail government;
Ergo^ they Were a visible instituted Churchy and yet not a Pa-
riíhíonall Church. The proposition is cleare9 The Church of
Jerusalem was one visible Church,and did exercise together a vl*
siblc act of government, in sending meffengers to Antioch, Afts
l$»*2* Then pleased it the Apostles and Elders and the whole
Church (our Brethren fay, the whole collective Church, Men,
Women, and Children at Ierusalem) to send men of their own
company to Antioch 2J« And wrote Letters, and sent Decrees and
Commandements to be observed. Now the many thousands of
the Church of Ierusalem, by no poffibility could meete as one
Parish, in one materiall house to administrate the L* ds Supper:
farre lefle could they be, a$ is said, Atts 2.^2. all continuing
stedfastly in the Apoílles Doctrine and fellowftip (our Bre-
thren fay in Pariihionall or Congregationall fellowship) and
in breaking of bread and prayer, nor could they dayly con
tinue in the Temple ani breake bread from house to house* being
all one Church, or a fixed parifhionail meeting in one materiall
house* Now it is cleare5they were united even after they ex*
ceeded many thouíànds in numbertin one Pariihionall andČon-
H2
gregatis
52.
CHAP.4.
There is a Provinciall and Nationall
F. Corsi
gregationall government, as our Brethren would prove from
Alts 15,2^523^24^25. And Atts 2*$irf$> Else how could they
have all their goods common, if there be not one visible govern
ment amoogit them? but this government couîd noc be of one
single Congregation; for all who fold their goods, and had
all things common, could nor meete to give voyces in Dif-
cipline,a jjdicatory of so many thcuiand Judges were impossible
and ridiculous.
2, Paul writeth to the Galatian?^ where there were many
Pariih-Cburches, Gal.1,2. as our Brethren teach, yet doth he
write to them, as he doth to the Corinthians: where our Bre-
thren will have one Parifh-Church, and writeth to them of uni-
formity of visible government, that they meete not together
to keepe dayes, Sabbaths, and yeers Çal.q. 10. as the Ie&es did,
that they keep not Iewi/b and ceremoniall meeting?, and con-
vention*, Gal.4.9. these Churches are called one lumpe in danger
to be leavened, as Corinth i% a Pariihionall lumpe in hazard to be
leavened, as our Brethren teach. Now how could Paul will
them that the whole lump of all the Churches and Congregati-
ons in Galatia, be not ieavened, except he lay down a ground,
that they were with linked authority to joyne in one visible go-
vernment, against the false Teachers: suppose there were twen-
ty sundry Kings in Brittàine% and twenty Kingdoms, could our
iriends over Sea write to us as to one Nationall lump, so be-
ware of the Spanish faction^ except they laid down this ground,
that all the twenty little Kingdomes, had some visible uni-
on in Governaient, and might with joynt authority of all
the twenty Kiogdomes concurre to resist the common E-
nemie?
Here that godly and learned Divine Mr. Bajxes snjth, Ccm*
mUnion in government is not enough to make them one Church,
(&) Paul Biiym* this (Jayth he ) (a) maketb them rather one in tertio quodam se-
iioces.tryal.q.. parabili ( in a third thing which may be separated) then one
p.13.ib.p.11. Churchy Government being a thing that comth to a Church
now constituted^ and may be absent\the Church remaning à Church.
I answer this is à good reason against the Prelates Dioceiean
Church, which, as Baynes fayth well, is such a frame in which
many Çhurches are united with one head-Church (undet ons
Lord
1
1
SECT.4.
53.`
Church under the New testament.
·
•
nor
Lord prelate, common Pastor to all the Pastors and particular
Congregations of the Diocese) as partaking of holy things, or
at leait in that power of government, which is in the chiefo
Church, sot all the others within such a circuit. Now the
prelates frame of a properly so called Church^andec one Pastor
being a Creature with a hundred head$3 having Church and pa-
storall care of a hundred little Congregations and Çhurchcs^\% a
dreame;fcr we know no íùch Church fed by a Pidate,
no fuch prelatical! Argos to oversee so many flocks; nor doe
we contend that the many Congregations united in a presby-
teriall government, doe make a myfticall visible Church meet-
ing for all the Ordinances of God, But union of many Con-
gregations in a visible government is enough to make all these
united Churches one visible, mioisteriall and governing Church
who may meete, not in one collective body, for the woiikip of
God; yet in one representative body, for government: though
worship may be in such a convened Church alfo, as we (hail
heare* The name of the Church I thinke is given to such a meet*
ing, Mat.18.17. Acts 15.22. though more usually in Scrip-
ture the Church is a fixed Congregation, convened for Gods
Worship :now government is an accident separable, and may goe
and come to a myfticall Church; but i thinke it is not fo to
a Ministerial! governing Church. $0 thz Church of Ephefas is
called a Çhurch in the singular number, Rev*2.i» and all the
Churches of Afia^ Rev.r*2o. but seven Churches; and Christ
dirc&teth seven Epistscs to these seven, and writeth to Sphefpu
as to a Church bavi g one government, v» 2. Thou hast tryed
them which [ay they are Apostles and are not, and hust found thtm
lyers. This was Ecciefîaíîicaii tryall by Çhurch-Difciçlïne^ yet
Bphesus contained more particular Congregations then one.
1. Because Christ speaking to Ephesus only,faytK, v.7. He that
bath an Eare to heare let him heare what the jpìrìt fayth unto the
Churches, in the plural! number 2. Because there were a good
number of preaching Elders in Sphesns, Acts 20.28.36.37.
and it is incongruous to Gods dispensation to send a multiude
of paftors, to ôversee ordinarily òhè single and independent
Congregation/ 3, This 4 have proved from the huge multi-
tudes converted to the Faith in Efhefas, so huge and populous
H 3
}
54
CHAP.4.
There is a frovìnciall and Nationall
}
}
*Paget defence
of Church-go-
vernment
Chap,6
a City where many lewes and Greeks dwtlt, and where the Word
cf God grew so mightily^ Acts 19.17,18,fj^o.and Christ writ-
ech to every one of the seven Churches as to one, and yet ex-
horteth ieven times in every Epistle, that Churches in the plu-
ral! nun b^r heare what the spirit sayth. Now as our Brethren
prove that the Churches of Gœlatia, io called in the plurall
number, were many particular Churchess sò doe we borrow
this argument, to prove that every one of the scven Churches,
who are (even times called Churches in the plural! number,
contained many Congregations under them, yet doth Christ
write to every one of the seven, as having one vifible Go-
vernment.
2. Concl* A nationall typicaîl Cturchs wat the fôurch of
the Iewes, we deny. But a Church national! or provincial of
Cities, Provinces,and Kingdomes, having one common govern-
ment, we thinke cannot be denyçd: so Paul Bajnes cireth for
this, î Pet.i.i. 1 Pet. 5. 2* Though wc take not the Wotd.
Church for a mysticall body, but for a ministcriall company.
But Acts 1. Matthiat was elected an Apostle by the Church,
as our Brethren confeíìè3 but not by a particular Congregati
on who met every Lords-Day, and in ordinary to partake of
all the holy things of God, the Word awd Sacraments. Here
were the Apostles, whose Parish-Church was the whole World,
Mat. 28» 19. Goe teach all Nations 2. In this Church were
the brethren of Christ from Galilee^ ASls 1.14. and some from
Jerusalem v. 1$. 3. No particular Church had power Eccle-
fiasticall, as this Church had power to choose an Apostle, who
wa« to be a Pastor over the Churches of the whole World
as oar brethren teach, so* Mr. Paget fayth well; these Dif-
ciples who waited upon Christ, (uch as Barsabas and Matthias,
vere no mem^ers °f the Church of Jerusalem, and si what fewer
had a particular Church to dispose of them, who were no members
of their Çhurch? 3. That which concerneth ally must be done by
all9 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 World5conceraed all the Churches, and not one par-
S
ticular
SECT.4.
55
Church under the New Testament.
}
com.ib.
ticular Church only. Therefore there was here>either »o Church
(which no man dare fay) for there is here a company of be
lievers where there is preaching and Church-government, v.
15. 16, 26. or then there was here a Congregation which is
against sente and Scripture; or there is a Church Provineiall^
Naturally or Oecumenickj call it as you please, it Is a visible
Church instituted in the New Tcjlament, 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. Beza9 Calo
vin^ Piscatory Tilenus, Whittaktr, Chamier, Farem3 BMcanu*^
professors of Leyden9 V^Mí9V VVillet, P. Martjr, Vrsinus9
&c. and all our Divines, yea(a) Lorinus the Jésuite, (b^ Csjc» (*) Lorin. com-
tan, alledge this place with good reason to prove, that the went in að.
ordination and election of Pastors belongeth to the whole (b) ÇûJetán
Church,and not to one man, Peter,or any tope. Yea (c) Robin- (c) Robin. juftia
fon and all our Brethren, use this place9 to prove, that the p.168,169.
Church to the second comming of Christ hath power to or (J) Prí. Martyr
daine, and exauthorate and censure her officers, 2, We desire com in x Cor.*,
a ground for this, that the Ecclesiafticall power of the Church (c) Whittaker
which is ordinary and perpetuail to Chritts second comming, (f) Bilson per~
should joyne as a collateral! cause in ordination and election pet. govern.
of an Apostle^ which ordination is extraordinary, tempora- p338.
ry & apostolickj fee for this (d) Vet.Martyr (t) VVhittaker (e)Chamier pan.
({) Bilſon (g) Chamier, (h) Yareus, (i) Beza. (k) Calvin,
(1) Harmonie of the confessions (m) Imix*, (n) Çartwright Cor.1,5.com,
(h) Pareus
(0) Fulk(p) Urfinus (q)Zwinglius (1) Munſterms, and (s) Theo* M3t,i8.
doret, would have us to rest upon Apostolick demonstrations (c) Beza,annot..
like this. And (f) Ireneus speakcth against rectifiers of the in att. 1. v. 23.
Apostles in this (u) Cyprian sayth the like, 9 Acts 6,. A
& 26.
Church ot Hehrewcs and Qntcians, together with the twelve mentina. 1.
(k)Calvin.com.
Apostles is not a particular Ordinary Congregation, and 26. Harmon.
confeff. art.29,
30.(m)tunius de Eccl·li 1.0.4 (n)Cartwright refur. Rhem. Cor.<'3.4. (0) Fulk against the Rhe
mifies act. 1.26⋅ (p)Urfin. expljc. >ar-2.p.5344 (q) Zwinglhus expl. 467.1. 23.26(r) Munsterus in
Mat.18.(s)Theodoret dialog. 1. (t) Ireneus cont. Hermag. lib.3. (u) Cyprian la.Epift. 4.
1
cont. 4.q.1.p.388.
1.6.com.2.
མ་ ཡན
I
56
CHAP.4.
There is a Provincialland Nationall
a governing Church choosing Deacons, therefore they are a
national! Church; though the first ordination of Deacons he
meerely Apostolick,and immediately from Iefus Christ, yet thé
ordination of these seven persons was a worke of the Churches
power of the keys. Now let our Brethren*speake, if this wa^
a Congregational! Church, that meeteth ordinarily to the
word and S.craments, such as they fay the Church of Corinth
was, 1 C0r.Ti.1S. Sofay I of the Church, Alts 15.22. called
Apostles, Eiders and Brethren and the whole Churchy this
could not be a particular Churchy for no particular Congre-
gation hath Ecclefiasttcall 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 perpe-
tually în a Church, such as this was, is cJeàre, because our
Brethren prove that the whole multitude spake in this Church
from vers. 12. Then ail the multitude kept silence, and there-
fore the multitude (fay our Brethren) spake from v. 21.
all the Church voyced in these Decrees and Canons, fay
they.
3. Sister Churchers keepe a visible Church-communion toge-
ther, i. They heare the word9 and partake of the Seales of the
Covenant, occasionally one with another, 2* They eschew the
sime excommunicated heretick, as a common Church-encmj to
a!Jo 3. They exhort, rebuke, comfort, and édifie one another,
as members of one body visible. 4. If one sister Church fall
away5 they are to labour to gaine her, and if she will not be
4)Way of the gained^ as yoar Author sayth fa) they tell it to many sifter
Church of Ch. Qhurches^ if (hee refuse to heare them, they forsake Communion
in N.E. c. 6. with yer, I# Here is a visible body of Christ, and his Spouſe,
fect. 1.
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 Na-
tional! Church exercising the specifick acts of a Charch% Ergo,
Here is a Provînciall and Nationall Church* For to whom
that agreeth which eflentially constituteth a Church visible^
that must be a visible £hurck. You will lay, they arc not a vi
fible Church because they cannot, and doe not ordinarily all
mecte in one material! house; to heare one and the same word
of
SECT. 4.
57
Church under the Hew Testament.
}
*
k
of God, and to partake of the seme Scales of the Covenant
joyntly: but I answer i.This is a begging of the question.2.They
performs other spccifick acts of a visible Çhurch^ then to meete
ordinarily, to partake joyntly>and at oncesof the sime ordinan-
ces. 3. If this be a good reason that they cannot be a Natio-
nal! Church, because they meete not all ordinarily to heare the
same word, and to partake of the same Ordinances, then a lo-
call and visible and ordinary anion joyntly in the fame worship,
is the ipecifick essence of a visible Church; but then there was
no visible Nationall Churches in Iudeaò for it was impossible
that they could all meete in one materiall house, to partake of
the fame worship. 4. These who for ficknes and necessary avo-
cations of their calling, as Navigation, Trafficking and the
like, cannot ordinarly meet with the congregation to partake
joyntly with them of these seme Ordinances, loose all member-
ship of the visible Churchy which is absurd; for they are cast
out for no fault. 5. This is not eflentiall to a nationall Çhurch%
that they should ordinarily all joyntly meet for the fame wor-
hip, but that they be united in one ministeriall government,
and meet in their chiefe members, and therefore oqr Brethren
use an argument, à specie ad genui negative; a provinciall or na-
tionall company of believers cannot performe the acts of a
particular visible Church; Ergo, íuch a company is not a visible
Church, just as if I would reason thus: A Horse cannot laugh;
Ergoyhe is not a living Creature, or it it an argument à negatione
unius speciei) ad negatienem aíterìu, such a company is not íuch
a congregaiionall Church, Ergo, it is no viliblc Church at
all; an Ape is not a reasonable Creaturer Ergo, it is not
an Ape.
^Conclum There ought to be a fellowship of ChurcH commu-
nion amongst all the visible Churches on Earth; Srgo de jure
and by Christ his institution there is an universall or catholick
visible Çhnrch. I prove the antecedent. 1. Because there ought
to be mutuall fellowihip of visible Church^duties^ as where there
is one internall fellowíhip, because Sph.q.^.we are one body, one
spirit, even as we are called in one hope of our callings v» 5. one
Lordò on Father^ one Baptifme9 v.6. one God^ and Father of alt*
There also should there be extcrnall fellowship, and Church-
I
v.
fellowship
58
Fhere is a Vrovinciall and Nationall CHAP.4.
}
fellowships of exhorting, rebuking, comforting, and Church-
praying, and Church-praifing, in the behalfe of all the visible
Çhurches on earth, even for thoſe whose faces we never íàw,
Coloff.2.1, and when one natîonaîl Church falteth away, the
visible Çhurches of the Christian world are obliged to re-
buke, and to labour to gaine such a Church* and ii he will not
be gained, to renounce all the foresaid communion with ſuch
an obstinate Nation. 2. As the Apostles had one publfcke
care of all the Churches, and Accordingly kept visible fel-
lowflnp as they had occasion to preach, write to them, pray,
and praise God for them, so this care a* Apofiolick I grant is
go^e and dead with the Apostles 5 but thé pastoral! and Church-
care,and consequently acts of externall fellowship are not dead
with the Âpoíttegjbut are left in the Church of Christ* for what.
Church-communion of visible fëllowíhjp members of one par-
ticular congregation keepe one with another, that fame by
due proportion, ought nationall Churches to keepe amongst
themselves. 3. This is clç^re Act»i. where particular Churches
with the Apostles did meete, and take care to provide a Paster
and an Apostle, Matthias, for the whole Christian Churchy
and why but particular Churches, are hereby taught to con-
fer all Church-authority that God hath given them, for the rest
of the visible Churches; and the Churches conuened in their
ípecîall memberSj Acts 15.22,extended their Church-care, in
a Church-communion of Ecclefiastick cànons to all the visible
Churches of the Jewes and Gentiles. Hence Oecumenick and
generali Cóuncell's should be jure divinoò to the second com-
mxng oï Christ; Neither need we stand much on this that our
Brethren fay, that one Çatholick visible Church is a night
dreame, because no Church is visible save oply a particular Con*
gregation^ the external! communion whereof in meeting in one ma-
teriall house ordinarily, and partaking of the fame word and Sacra-
ments, doth incurr* in our senses, whereas '^ Church communion
and visible fellowship with the whole Christian Churches on Earth
is impojfible, and no wayes visible. But I answer, if such a part
of the Sea, the Brittifh Sea be visible, then arc all the Seas on
earth visible also, though they cannot all comè in 00c maris
Xenset at one a&d the fame time; so if this Church particular
be
SECT.4.
59
Church under the New testammti
f
be visible, then all the Churches also in their kind are visible,
2f There be acts óf Church*communion external! with all the
visible Churches on earth, £rgo^ the whole Catholick Church
according to these acts is visible. J prove the antecedent, we
pray in a Church-way publickiy for all the visible Çhurches on
earch, we praise Church-wayes publickiy for them, we fast and
are humbled Church-wayer before God when they are in trouble,
and so ought they to doe with us; we by preaching, writings
and Synodicall constitutions proclaime the common enemie of
all the Churches to be the Antichrist, his doctrine and the
doctrine of that body whereof he is Head to be false and here.
ticall, by writings we call all the people of God to come out
of Babel,and we renounce externall communion with R<me> in
Doctrine? Discipline, Ceremonies and Rites, all which are
Çhurch-acts of externall communion with the reformed ca-
tholick visible Ghurches, neither to make a Church visible to
us, is it requisite that we should fee the facés of all the members
of the Catholick visible Churchy and be in one materiall Church
with them at once, partaking of the fame visible worship:
yea, fo the Church of Iudea should not be one visible Church,
which our Brethren must deny, for they had one Priest-hood,
on Temple, one Covenant of God visibly profeffed by all; yec
could they not all msete in one materiall Temple to partake to-
gether at once of all Gods Ordinances, For I partake in ex-
ternall worship with these ôf New England, who are baptised
according to Christs institution, without the signe of the
croffe, though I never saw their faces. Hence ail may see that
Oecumenick councells are de jure and Christs lawfull Ordinan-
ces though de f&fto they be not5 through the corruption of
our nature; yet such a visible Church-fellow/hip in externall
Church-communion is kept in the whole catholickClmrch visible,
as may be had, considering the perversity of men, and the ma-
lice of Satan.
•
It is constantly denied by our brethren, that the Church of
the /ewes was a congregationall Churchy and of that frame and
institution with the Christian Church: but that it was peculiar
and meerely judaicall to be a national! Church; yet let me have
liberty to offer a necessary distinction here. 1, a national! Church
I 2
is
3
60
CHAP.4.
The Church of the lewes wts not
is either when a whole Nation, and alt the Congregations and
Synogogucs thereof are tied by Divine precept, to some pub-
lique acts of typicall worship, in one place. Which the Lord hath
chofer, to all Israel were to sacrifice zt Jerusalem onely, and the
Priests were to officiate in that kind, there onely, and they to
pray toward the Temple^ or in the Tempie, and they to present
the iale children there, as holy to the Lorá^ Luke 2.23. &c* this
way indeed the Church of the Jewes, in a peculiar manner, was
a Nationall Church; and thus farre our brcthrens arguments doe
well conclude, that the Jewiíh Çhurch was Nationall in a pe-
culiar manner proper to that Church onely. But a Nationall
Church is taken in another sense now9 for a people to whom the
Lord hath revealed his statutes and his testimonies, Whereas he
hath not dalt fo with every î^íí>w,Psal.i47«l9320.which Church
is also made up of many Congregations a»d Synagogues, having
one woiihip asd government that doth morally concerne them
all. Thus the Iewith Church was once Nationall, and that for a
time; God chose them of his free grace, to be a people to him*
seise, Deut. 7.7» and Deut. 32.8. When the most high divided t*
the Nations their inheritance: Iacob was the let es hts inheritance^
Amos 3#2. Tou onely have I chosen of all the families ef the earth*
But the Jewiíh Church was in this fence but Nationall for a timcj
Now hath God (Act. 11. v. 18.) also granted to the Gentiles repen
tance unto life9 and called the Gentiles, and made them a Na-
tionall Church, Hof1. 11. 1 Pet.2.10, 11. Esay 54.1,2,3. that
is, he hath revealed his testimonies to England^ to Scotland, and
He hath not done so to every Nation. So if a false Teacher should
goe through Israel and call himfelfe the power of God, as Simon
Magus did. All the Congreations and Synagogues in Israel
might joyne together to condemne him; if there were such a
thing as an Arke in Scotland\ if it were taken captive as the Pre*
lates kept the Gospell in bonds, it were a morall dutie to all the
Congregations, to convene in their principall Rulers and Pastors
to bring againe the Arke of God^ and by the pewer of Discipline
to set it free; and if the whole Land were involved in a Nalio-
nall apostacie, they arc to meet in their principall membersS and
this is morall to Scotland5 as to Israel by Ordinances of the
Church to renew a Covenant with God, that his wrath may
he
SECT.4. of the fame ejsentiall frame with our Churches.
61
(
}
be turned off the Land, In this fence, we see ic never proved, that
it was peculiar to Ifrael,ontly to be a National! Cbarch.
Nay, I affirmeithat the Jewes had their Congregationall Chur-
ches^ as we have. For that is a Congregational! Church which
œeeteth, ¿m 7'' avrò in that fame place, for Do&ine and Disci-
plihe. But the Jewes meet every Sabbath in their Synagogues,
for teaching the pcople5Gods Law,and for Discipline» Ergo,
the people of the Jewes had their Congregational! Churches, as
we have. The major proposition is the doctrine of our brethren*
except they fay, (as its like they must) that except they meet to
partake of all the Ordinances of God, they are not a Congrega-
tionall Church. Yet truely this is but a knot in a Ruih, for 1
Cor.i4. meeting for prophecying onely5 is a Ghurch Conven-
tion; and the forbidding of women to teach in the Church, is
an ordering of a Congregationall worship; and the meeting of
the Church for baptising of Infants, is in the mind of our bre-
thren the foimall meeting of a Congregationall Church5though
they should not celebrate the Lords Supper. 2. What Ecclesi-
aflicall meetings can the meeting of Gods people be^in the Sy-
nagogues of God, as they are called, Psal.74.8. for hearing the
Word, and for exercise of Discipline, it not the Ghurch me-
ting in a Congregation? I prove the assumption by parts, and
first I take it to be undeniable, that they did meet for do&rine,
A&. 15.21, For Moses of old time hath in every City them that
preach him, being read in the Synagogue every Sabbath day* hnd Pf.
74,8?£.these two are joyntly complained of>as a great desolation
in the Church, the burning of Gods Synagogues in the Land* And
^•8. that there are no Prophets which know how long* And Math.
9.35. Christ went about alt Cities and Villages teaching in their
Synagogues* Luke 4: i& ie went into the Synagogue on the Sab-
bath day, and stood up to read, Math. 6.2. And when the Sabbath
day was come, be began to teach in the Synagogue; and many hea-
ring him were aflonifbed. Luke 6. 6* And it came to pa(fe, another
Sabbath day, he entered into the Synagogue and taught. John 18.
20» / ever taught in the Synagogues, and daily in the Temple
whither the Jewes alwayes resort. Math. 13.54. And when he was
come into his owne Çountrey^ he taught thim in their Synagogue7 in as
much as they were astonifheà* And that there was ruling * govern*
ment
62
CHAP.4
The Church $f the lewes was not
f
J
ment in the Synagògue3 is clearê, i, by their Rulers of the
Synagogue3 A&.13.15» A&.18, 17. 8, Luke 13. i4. Marke 5* 22*
35. And if this Ruler had beene any save a Moderator, if he had
beene an tmlawfull Officer, Christ would not have acknowled-
ged hi©, nor would ?aul% at the desire of the Rulers of the Sy-
nagogue havè preached, as he doth, A&s 13.i53id» 2. Also* if
there was teaching, difputing3 concerning the Lal in the Syna-
goguesthere behooved to be some ordering of these a©s of wor-
hip, for onely approved Prophets were licensed to preach in
their Synagogues, to fay nothing that there was beating in th^
Syn3gogues, and therefore there behoved to be Church disci-
pline. Hence that word of delivering up to the Synagogue.Luke
21.12, 3. There was the ceniure of excommunication, and
casting out of the Synagogue, and a cutting off from the Congre
gation. Hence that act of casting oat of the Synagogue any who
íhould confesse Jesus. John 12. 4*, which they executed on the
biind man, John 9. 34. It is true3our brethren deny that there
was any excommunication in the Church of the Jewes3and they
aliedge^that the cutting off from the people of God5was a taking
away oi the life by the Magistrates Sword; or, (as some other
fay) Gods immediate hand of judgement upon them. But r.
to be cut off from the congregation^ or from the people of God,
is never called fimply ojf-cHtting,anA expounded to be destroying5
as it is Genes.9.1i# bue expressed by dying the death: for who
will conceive that the Sword of the Magistrate was to cut off
the male child that is not circumcisedj who is said to be eut off
from the people of God, Gen. 17.14» or to cut off by death the
parents? I grant the phrase signifieth bodily death, Exod. 31.
14. and for this God sought to kill Mofis. But Divines fay it was
excommunication, and never Ruler in Israel executed this fen*
tence: not Mofes, nox any Judge that ever we read tooke away
the life of an infant for the omission of a ceremony. Nor are we
to thinke, that for eating leavened bread in the time of the Pas-
ioverD the Magistrate was to take away the life5 as is said, Levin
«20,21. 2. This wordi to cut off is expounded, 1 Cor.J. to puc
away; which was not by death, for he willeth them, 2 Cor.2. to
pardon him> and confirme their love to him. 2. Neither could
Paul rebuke the Corinthians because God& hand had not miracu
loiUy
633
63
SECT.4. of the fame eJsentiall fiame with our Churches.
*
lously taken him away5 or because the Magistrate had not taken
away his life9 which was not the Corinthians fault. j.I am per*
swaded5to be cast out of the Synagogue, was not to be put to
deaths because Ioh. ç. the blind man after he is cast eut os the Sy-
nagogUe, Jeius meeteth with him in the Temple?and he believeth
and confesseth Christ, and Christ Iob.\6. distingosheth them
èleerely, They Shall kill you^and bestâe that, amoowway YIUS MOIÚTBOLY
úuas. They shall excommunicate you* But though it were granted,
that the Jewish Church used not excommunication had they no
Ecclesiasticall censure? before for that? I thinke it doth not
follow; for the excluding of the Leper, that these who touched
the dead were legally uncleane, and might not eate the Passover,
were censures, but they werê not civill; Ergo, Ecclesiasticall
they must be, as to be excluded from the Lords Supper is a meer
Ecclesiasticall censure in the Christian Church. Also if Pastors
and Preacher's be complained of5that not only at Ierujalem^ but
every where, through all the lands they strengthened not the
diseased sheep; They did not bind up the broken, nor bring againe
the loosed^ but with force and cruelty they did governe* Ezek.34^4,
and if every where, the Prophets did prophecy falsely, and the
Triests bare rule by their nsanes, and the people loved to have it so
Jer. 5.31. Then in Synagogues tfere was Church-governments
as at Iemsdiem; for where the Lord rebuketh any sinne, he doth
recommend the contrary duty. Now Prophets and Prieſts are
rebuked, for their ruling with force and rigour every where, and
nôt at lernfaltm onely, for that they were not compassionate
to carry the Limbs in their bofome\ as Fesus Christ doth, Esái»40.
11. their ill government every where must be condemned*
3. L$iké^l&. Christy as his custome eaï^ went into the Synagogue
e# the Sabbath day; Paul and Barnabas were requested, to ex-
hort in the Synagdgue, as the order was, that Prophets at the
direction of the Rulers òf the Synagogue, Hf they had any word
of exhortation, they should speak?, and consequently their order
was that every one (hould not speakej Ergo, they had cu-
ftomes and orders of Church-Discipllne to the which Christ
and his Apostles did submit themselves, And to tie all Church-
government to the Temple oi lerufalem, were to fay, God Had
ordained his people elsewhere to worship him pubiickly, but
with
i
64
CHAP.4.
The Church of the fewes was not
without any order, and that Christ and his Apostles subjc B^d
themselves to an unjust order*
I further argue thus. Those Churches be of the same nature,
frame, and essential! ConstiutiônS, which agree in the fame ef
ſentials,and differ only in accidents; but fuch are the Church
of the lewes, and the Christian Churches; Ergo, what is the
frame and essentiall constitution of the ont Church, must be the
frame and essentiall constitution of the other. Ergo,&c.thç major
is of undeniable certainty. I prove the aflùmption. These
which have the fame Faith, and the fame externall profession
of Faith, these have the iame frame and essentiall constitution,
but they and we be ſuch Churches; for we have the fame cove*
nant of grace, Jer.31.31* Jer.32.39,40. Heb. 8.8, 9, 10. There*
fore that fame iaith, differing only in accidents: their faith did
looke to Christ to be incarnate, and our faith to that fame ve-
ry God now manisested in the flesh. Heb.13.8. They were saved
by faith, as we are, Heb. 11. AEls 10.42,43. A&ts.11.16,17,
18. and consequently, what visible profession of faith doth
constitute the one visible Church, doth constitute the other. I
kno^^Papistsy Arminians\Socinians doe make the Doctrine, and
Seales of the lewijh and Christian Church much different, but
against the truth of Scripture.
The onely answer that can be made to this, must be^tkat
though the Church of the JeweS wanted not congregations^ as our
Christian Churches have, yet were they a nationall Church of an*
other essential, visible frame\ then are the Christian Churches,
htcaufe thej had positive, typically and ceremoniall and carnall.com*
mandements that thej should have one high Prist for the whole
nationall Church, the Christian Churches have not for that% one
visible Monarch and Pope} they had an Altar^Sacrifices^ and divers
pollutions ceremoniall,which made persons uncapable of the Paflbver;
but we have no such legall uncleanneste, which can make us un*
capable of the Seales of the New Testament: and therefore it was
not lawfull to separate stom the Jewish Church, in which did fit a
typicall High Priest, where were Sacrifices, that did adumbrate
the Sacrifice of cur great High Priest, &c. notwithstanding êf
scandalous persons in that Church; because there was but one vi-
fible Church, out of which was to come the Redeemer Christ,ac-
cording
SECT.4. of the fame essentiall frame with our Churches*
6$
cording to the flesh, but the Christian Churches under the New
Testament^ be of another frame, Christ not being tjed to one Na
tion, or flace^ or Congregation: therefore if any one Congregation
want the Ordinances of Christ, we may separate therefrom^
to another Mount Sion feeing there bee so many Mount
Sions now*
Anfw. i. If the Church of the Lives was a visible Church in
its essentiall constitution different from our visible Churches^
because they were under the Religion? tie of fome carnall, ce-
rtmoniall, and typical! mandats and Ordinances, that we are
not under, then doe I inferre, that the Tribe of Levy was not
one visible Church? in the essentiall frame, with the rest of the
Tribes, which is absurd, for that Tribe conteyning the
Priests and Levites, wat under the obligatory tie of many typicall
Commandements proper and peculiar to them only, as to offer
Sacrifices,TM wash themfelvesjNhe® they were to officiate, to weare
linnen Sfhods^ to beare the Arke of the Covenant, now it was
sinne for any that were not of the Sonnes of Aaron, or of an-
other Tribe to performe these duties; yet, 3 hope, they made
but one nationall Church with the rest of the Tribes. Secondly,
1 infer,that the Christian Church that now is, cannot be of that
fame efièntiall frame with the Apostolick Churches, because
the Apostolick Çhwrch, fo long as the Jewish ceremonies were
indifferent, (in statu adiapopias) and mortall, but not mortifères
deadly, was to practice these ceremonies,in the case oi scandai!,
I Cor.10.31,32,33. and yet the Christian Çhurch that now is/
can in no sort practice these ceremonies: yea, 1 inferre that the
Eldership of a Congregation doth not make one Church of one
and the fame eflentiall frame and constitution with the people,
because the Elders be under an obligatory tie to some positive
Divine GommandementSj such as are to administer the Seales,
Baptifme and the Lords Supper, and yet the multitude of Be
lieveres, in that fame congregation, are under no such tie; and
certainly if to be under ceremonial! and typicall ordinances
doth institute the whole Jewish Church in another essentiall
frame different from the Christian Churches^ reason would fay
that then, if the members of one Church be under Divine po-
fitive commandements, which doth in no fort tie other mem-
K
bers
1
66 The Church of the fewes and the Chriftian, &c. CHAP.4.
1
bers of the fame Churcht that then there be divers memberships.
of different esseatiall frames in one and the fame Churchy which
to me is monstrous; for then, because a command is given to A-
braham to offer his sonne lfaak to God, and no such command is
given to Sarahs in that cafe Abraham and Sarah jhall not bee
members of one and the fame visible Church* But the truth is,
different positive commandments of ceremonîall and typical!
ordinances put no new çflentiall frame pf a visible Church upon
the Jewish Church, which is not on the Christian Qhurchss*
Thele were onely accidenraíl characters and temporary cogni-
zances to distinguith the Jewish and Christian Churches^ while
as both agree in one an4 the fame mo^all cQn8itution of visible
Churches: for first, both had the fame faith, one Lord, one co«
venant* one Iefas Christy the fame feales of the covenant in sub-
ftance, both were vifibiy to professe the íàme Religion; the dif
ferences of externals made not theni and us different visible
Gh&rçhesy ior can oia brethren (ay, they made different bodies
qf Christ^ diffèrent Spmuses, different royall Generations, as
concerning Ghurch-frame. Y$t are wee not tied to thçir high
Priest, to their 41tarv Sacrifices, Holy dayes, Sabbaths, new
Moones, &c, no more tken zny one private Chrîstian in such a
congr^gation, ora bel^eving woma^ is tied to preach, and bapf
rize; a#d yet her pastor Arckippus, in that congregation, is tied
both to preach and baptize. Secondly, the Jews were to sepa-
rate from B°thaven, and so ^re we. Thirdly, they were not to
joyne witS Idolaters in Idol-worship5 neither are we..o
霉
​2 Whereas it is faid that it was not lawfull to separate from
the Jewish Churchy because in it did ft the typiçatly high Priests and
the Mejfiah was to be borne in it) and because they w#rc the onely
church on earth; but now there be many fartitular Çhurckes* All
this is a dec;èf>&$r  P&n ca^sa pro cansA, for feparation from
that Church was not forbidden for any typicall or ceremoniall
reason, nota íhad&w of reafen can be gîyen from tJí Word of
God for tbís: Because tbere can, be no ceremonia/l argument
why there should .e communion betwixt light and daykneffe,, ^r any
concerd bejpix^ Çhkift and Belial, or any comp4r$jng betwixt the
J0hee$v$ $n<hh& infidell, or any agreemsnt of the tepple of Gqd with
idols, nor ang reaſon typicall why Gods people should goe to Gilgal,
and
។
SECT.4.
big
Churches of the ſame effential! frame.
and to Bethaven, or to be joyned with idols9 or mby a David ſhould
fit with vaine persons, or goe in to dissemblers, pr phy he fhould offer
the drink* offerUgs tf thèse who hasten after a ſtrdnge god9 or take
up thcir names in his mouth. This is then an unwritten tradition;
yea, if Dago* had beene brought into the Temple5 as the Affy-
rihn altar of Damascus was set up in the holy place, the people
ought to have separated from Temple and Sacrifices both, so
long à3 that abomination íbouîd stand in the holy place: Not
can it be proved3 that communicating with the Church of If-
rael as a member thereof, was typicall and necessary to make
up visible membership, as ceremoniall hoîinesse is; for to adr
here to the Church in a found worship, though the feltaw^wor
ChipperS be ícandalousj is a moraîl duty commanded in the fc-
cond Commandment; as to forsake Church-assemblies is a mo-
rail breach of that Commandment, and forbidden to Ghristians,
Hebr. 10.25. who are under no Law of Ceremonies* And it is
an untruth, that those who were legally cleane5 and not ceremo-
nially polluted, were members of the Jewish visible Çhurch,
though otherwise they were most flagitious: For to God they
wereno more bis visible Israel then Sodome and Gcmorrahy Isaiah
!• 100 or the children of Ethiopia^ Amos g. 7. and are condem-
ned of Cod, as sinning against the profeslion of their visible in*
corporation in the Israel of God, ferem. 7. 4, ç5 63 7. But shall we
name and repute them brethren) whom in conscience we know to be
as ignorant and void of grace,as any Pagan? I answer^That if they
professe the truths though they walks inordinately, yea, and were
excommunicated, £rf# willeth us to admonish 4htm a* brethren^
2 Thef. J. 15. and calleth all the visible Church of Corinth (for
he writcth to good and bad) amongst whom were many parta-
kers of the table of devils, pleaders with their brethren before
heathen, denier» of the resurrection^ yea those £0 whom the
Gospel! was hidden, 2 Çir, 4* brethren knd Saints by ealling.
*
But (fay oúr brethren) ta be cast out of $he Jewish Çhurch, wa*
to be caft out of the Common-wealth; as to be a member of the
Church, and to be a member of the state is all one9 because the state
of the Jewes and the Church of the Jews was all one; and none is ſaid
to be cut off from the people, but he was put to death.
Answ. Surely Day 66. vers. 5. these who are cast out by their
bretbren,
Ka
*
*
68
Separation from the true Church Morall CHAP.4.
}
!
i
brethren^ and excommunicated, are not put Co death, but men,
who after they be cast out, live till God comfort them and
fhamc their enemies; but he shall appeare for your joy. SecondIy3
that the state of Goà$ Israel and the Church be all one, because
the Jewish policie was ruled by the jadiciall Law, and the judi-
ciall Law was no leííc divine then the Geremòniall Law, is to me
a wonder: Fori conceive that they doe differ formally,though
those same men, who were mcmbeis of the state, were members
also of the Church; but, as I conceive, not in one and the fame
formall reason; first, because I conceive that the State, by order
of nature, is before the Çhurch^ for when the Church was in a fa-
mily state, God called Abrahams family, and by calling made it
z Church. Secondly, the Kingdome of Israel and the house of
Israel in covenant with Çod, as Zion and Jerusalem are thas dif-
ferenced, That to be a State was common to the Nation of the
Jewcs with other Nations, and is but a favour of providence;
but to be a Church is a favour of grace, and implieth the Lords
calling and chusing that Nation to be his owne people of his
free grace, Deut. 7.7» and the Lords gracious revealing of his
Tefiimonies to Jacob and Israel, whereas he did not so to every Na-
tion and State,Pfal. 147* 1920, but say they^ The very state of the
lewes was divine\ and ruled by a divine and supernatural! policie,
as the judicial/ Law demonfirateth to us. But I answer. Now you
spcake not of the state of the Jewes, common wish them to all
States and Nations; but you ſpeake of such a state and policie
which I grant was Divine, but yet different from the Çhurch^
because the Church, as the Church is ruled by the morall Law
and the Commandments of both Tables, and also by the Ce-
remoniall Law; but the Jewish State or Common wealth, as such
was ruled by the judicial! Law onely, which reipecteth onely
the second Table, and matters of mercy and justice, and not
piety and matters of Religion which concerne the first Table;
and this is a vast difference betwixt the state of the Jews and the
Church. Thirdly, when Israel rejected Samuels and would
have a King, conforme to other Nations, they sought that the
state and forme of governmnent of the Common-wealth should
be changed, and affected conformity with the Nations in their
state, by introducing a Monarchy, whereas they were ruled by
Judges
1
SECT#4* and inhibited to both lewes ând Gentìles.
69
Judges before; but in so doing they changed not the frame of
tht bftrchi nor the worship of </W, for they kept the Priest-
hood, the whole Morall, Ceremoniall, and Judiciall Law en-
tire, and their profession therein; Ergo> they did nothing which
can formally destroy the being of a visibje Churchy but they
did much change the face of the state and civill policie3 in that
they refused God to reigne over them, and so his care in raising
up Judges and Saviours out of any Tribe3 and brought the go*
vernment to a Monarchy, where the Crowne by divine right
was annexed to the tribe of fudah. Fourthly, it was possible
that the State should remaine entire, if they had a lawfull King
fitting upon Davids throne, and were ruled according to the Ju-
diciall Law: but if they ſhould remaine without a Priest and a
Law, and follow after Baal, and change and alter Gods wor-
fhip, as the ten Tribes did, and the Kîngdome of Inàah in the
end did, they (hould so mirre and hurt the beisg and integrity
of a visible Churchy as the Lord ſhould (ay, She is not my wife^ Hofea 2.2.
neither am I her husbands and yet they might remaine in that
case a free Monarchie, and have a State and policy in some bet-
ter frame; though I grant, de faElo^ these two Twins, State and
Churchj civill Policy and Religion, did die and live, were sicke
aed diseased, vigorous and healthy together; yet doth this
pt&se, that State and Church are different. And further, if that
Nation had made welcome, and with humble obedience belee-
ved in, and received the Messiah, and reformed all, according as
Chrifi taught them3 they should have beene a glorious Church*
and the beloved Spouse of Chrift; but their receiving and im*
bracing the Messiah should not presently have cured their in-
thralled state5 seeing now the Scepter was departed from ludahj
and a stranger and heathen was their King; nor was it necefla-
ry that that Saviour, whose Ringdbme is not of this worlds John
\%. 36. and came to bestow a spirituall redemption, and not to
reestablish a flourishing earthly Monarchy, and came to loose
the works of the Devill, Heb. 2; 14. and not to spoile Cesar of an
earthly Crowne, should also make tht Jews a flourishing State,
and a free and vigorous Monarchy againe : Ergo,it is most clearc
that State and Church are two divers things, it the one may bee
restored, and not the other. Fifthly, the King3 as the King
K·3.
Was
ཚ ་བ གས་ཚ མ པ་ དང་
To the ele
The frame of the Jewiſh Church.
*
CHAP. 4.
was the head of the Common-wealth, and might not meddle
with the Priests office3 or periorme |ny Ecclefiafticall acts, and
therefore was Vz&ah smitten of ih& íord with leprosie, bVcaufe
he would burne incenfe, whLch belonged to the Prífts oneíy.
And the Prieft in offering sacrifices for his owne sinnes, and the
sinnes of the people, did represent the Church,not the State. And
the things of the Lord' to wit> Church-wattersy apd the matters
of the King) which were civili manters of State, ate clearly di-
ftinguiihedj % Chron, 19. 11. which evidencech to us, that the
Church and State in Israel were two incorporations formally
distinguished. Aad I see notf but those who doe çonfeund
thçm, may also say, That the Christian State and the Christian
Ghprch bs all one State, and that the government of the one
must be the government of the other* which were a confufion
of the two Kingdoms. It is true, God bath pot prescribed judi-
cials to the Christian State3 as he did to the Jewish Srate, because
Shadow3 are now gone, when the boiy. Christ is ccm/\ bat Gods
determination of what is morally lawfùíl in civiil Laws,is as par
iicular to us as to them; and the Jewish judicials did no more
make the Jewish State the Jewish Churc&, then it made Aaron
to be Mojes, and the Priest to be the King and civili Judge: yea,
and by as good reason Mofes as a Judgf should be a prophet,
and Aaron as a Prophet should be a Judge; and Aaron as a Piiest
might put a malefactor to death, and Moses as a Judge fhould
prophefie9 and as a Prophet should put to death a malefactor;
all which wanteth ail reason and iense: and by that same rea-
fon the State and Common-wealth of she Jews, as a Common-
wealth, should offer sacrifices and prophesie; and the Church
of the Jews, as a Church, ihould denounce warre and puniih
maíeíactors, which are things Icannot conceive.
venth quefti-
on, pag. 32,
33. Church:
government
difcuffed.
Our brethren, in the^r answer to the eleventh question^ teach,
That those who are Cri juris, as masters of families, are to ſe•
parate from these 7artjh-affemblies% where they must live without
any lawfall Ordinance of Christ; and to remaine there they hold it
unlawfull for these reaíon»: First, wz are commanded to observe
all whatsoever Christ hath commanded^ ^atth, 28r pfi ^fconjlj^
tke Spcuse feeketh Christy et^^ejst not tijl fae fin^e him in the fqllest
manner. Cant. 1.7^ 8, ahd 31, 2\ 3, David lamented when hee
}
wanted
SECT.4. and the Church Chriftian is one and the fame.
71
}
wanted the fall fruition of Gods Ordinances, Pfal. 63. and 42. and
84, although he injoyed Abiathar the high Priest, and the Ephod
with him, and Gad the Prophet, 1 Sam. 23.6, 9, 10. rSam. 22. 8.
So did Ezra 8. 15, 16, yea and Chrift, though he had no need of Sa-
craments, yet for example, would be baptized, keepe the Paffeo-
ver, ec. Thirdly, no ordinances of Chrift may be spared, all are
profitable. Fourthly, he is a proud man, and knoweth not his owne
heart in any measure, who thinketh he may be well without any Or-
dinance of Chrift. Fifthly, fay they, it is not enough the people may
be without finne, if they want any ordinances through the fault of
the fuperiours, for that is not their fault who want them, but the fa-
periours finfull neglect, as appeareeth by the practice of the Apostles,
Acts 4..19. and 5. 29. For if they had neglected Church-ordinan- 1b. pag.35,36..
ces till the Magiftrates, who were enemies to the Gospell, had com-
manded them, it had beene their grievous finnc. For if (uperiours
neglect to provide bodily food, we doe not thinke that any mans con-
Science would be ſo fcrupulous, but he would thinke it lawfull by all
good meanes to provide in fuch a cafe for himselfe, rather then to
fit ftill, and to fay, If I perif for hunger, it is the finne of thoſe who
have authority over me, and they must answer for it. Now any or-
dinance of Chrift is as necessary for the good of the foule, as food is
necessary for temporall life.
Anf. 1. I fee not how all thefe Arguments, taken from morall
commandments, doe not oblige fonne as well as father, fervant
as mafter, all are Chrifts free men, fonnè or fervant, fo as they are
to obey what ever Chrift commandeth Matth. 18. 10 and with the
Spouse to fecke Chrift in the fullest measure, and in all his ordinax-
ces, and fonne and fervant are to know their owne heart, so as they
have need of all Chrifts ordinances; and are no more to remaine în
a congregation where their foules are famifhed, becaufe fathers
and matters neglect to remove to other congregations, where
their fouls may be fed in the folleft meafure; then the Apoftles
Acts 4 29. and 5.29 were to preach no more in the Name of
Iefus, becaufe the Rulers commanded them to preach no more
in his Name And therefore, with reverence of our godly bre-
thren, I thinke this diftinction of perfons free, and fui juris,
and of fonnes and fervants, hot to be allowed in this points.
2. It is one thing to remove from one congregation to an-
other,
72
Separation from the Church fir want of some CHAP.4.
other, and another thing to leparate from it, as from a false
constitute Church, and to renounce all communion therewith,
as if it were the Synagogue of Satan and Antichrists as the Sepa-
ratists doe, who relule to heare any Minister ordained by a
Prelate now except these arguments conclude separation in
this latter sense, as I thinke they can never come up halfeway
to such a conclusion* I see not what they prove, nor doe they
answer the question,&c.concerning standing in Parifh'aJsemblies in
Old England,and if it be lawfull to continue in themf Which questi-
on must be expounded by the foregoing, Quest. 10. if you
holà that any of our Parijbionall assemblies are true visible Churches,
&c. Hence the 11.Question goeth thus in its genuine sense; are
we not then to separate from them, as from falje Çhurches ? Now
neicher the Spouse, Cant. 1.7.c.i.1.2.3. nor David, Pfal. 63.
ffal.^2. Pfal&ât nor Ezra.8.15,16» nor Christ, in these cases
when they sought Christ in all his Ordinances in the fullest mea-
fure, were members of false £hurchcs: nor did they seeke to
Separate from the Church of Israels nor is it Christ* command,
Mat* 28.10* to separate from these Churches, and to renounce
all communion with them, because these who sate in Moses
Chaire, did neglect many Ordinances of Christy for When
they gave the false meaning of the Law, they stole away the
Law, aad so a principall ordinance of God, and yet Christ
(I believe) forbad separation, when he commanded that they
Ihould heare them, Mat.23.
3. Nor doe I Judge that because there was but one visible
Churchy in Israels and therefore it Was not lawfull to separate
therefrom,and because under the New Testament there be many
viiible Churches, and many Mount Sions^ therefore this abun
dance doth make separation from a true Church,lawfull to us5
which was unlawfull to the people of the Jewes. Fpr separati-
on lawfuU,is,to not fartage of other mens fins, not to converji bro-
therly with knowen flagitious Men, not to touch any uncleane thing,
not to have communion with Infidels, Jdols9 Belial> &e. Now this
is a morall duty obliging lores and Gentiles, and of perpetuall
equity; and to adhere to, and worship God aright, in a true
Church is also a morall branch of the second commande» and
a seeking of Çhrist% and his presence and face in his owne Or-
dinances,
?
X
SECT.4. ef fìme Ordinances,how lawfull^and how not.
73
dlnances, and what was simply morall^and perpetually lawsull,
the contrary thereof cannot be made lawful!, by reason of the
multitude of Congregations.
4. The most that these arguments of our Brethren doe prove,
is but that it is lawful! to goe, and dwell in a Congregation
where Christ is worshiped in ail his Ordinances, rather then to
remaine in that Congregation, where he is not worshipped in
all his Ordinances; and where the Church censures are neglec
ed, which to us is no separation from the visible Churchy But
a removall from one patt of the visible Church to another, as
he ſeparateth noc out of the house, who removeth from the
Gallery, to remaine and lie and eate in the Chamber of the
fame House, because the Gallery is cold and fmoaky, and the
Chamber not so, for he hath not made a vpw never to set his
foote in the Gallery. But to our Brethren to separate or re-
move from a Congregation,is to be dismembred from the only
visible Church on Earth, for to them there is not any vifibkr
Church on Earth, except a congregation* And our Brethrens
mind in al these arguments,is to prove,that not only it is unlaw-
full to stand in the Parish assemblies of Old England* because
of Popish ceremonies (and we teach separation from these ce»
remonies to be lawsull, but not from the Churches) but also
that ic is necessary, to adjoyne to independent Congregations,
as to the oncly true visible Churches on Earth, and to none
others, except we would sinnc against the second Commande
m^rt, which I conceive is proved by not one of these arguments.
And to them all I answer, by a deniall of the conncx propo-
fition. As this. These who must doe alt which Christ command-
eth9 a*d fie\ Christ i# all his necessary Ordinances, though supe-
riors will nbt doe their duties, theft must siparate from true visible
Churches, where ail Christ» Ordinances are not, and jojnc to in-
dependent Congregations, as to the only true visible Churches on
Sarth. This proposition I deny. 5. Ifour Brethrens argument
hold fure that we are to separate irom & Church, in which we
wast some Ordinances of Christy through the Officers negli-
gence, because rsey they (a) The Spouse of Christ will not rest, (a) Church go-
feeking Her beloved untill fhe finde him, in the fullest manner, Cant. cuffed, answcr
i.^.7.& 3.1, 2. then the Spouse Gant.1.7.& 3.1,*. is séparât- so quest, 114
L
vernment dif-
ing pag.35.
74.
CHAP.4.
Separation from the Church for want
"
ing from o«e Church to another, which toe Test will not beare.
£• I Would bave Ouï reverend Bothren to see and confiéer, if
this argument doth not prove (if ie be nervose and conchident)
th$t one is to separate from a Congregation, whore arè all the
Ordinances of Chrift, as in New England now they are, so
being, hee goe from $ leíté powerfull and leflè fpirituall Mini-
ftery^ cò another Congregation, where incomparably there is
a more powerful! and more spirituall Miniftery, for in so doing
the separate* should oneîy not rest as the Spouse doth, Cant. 1.
& 3. seeking his beloved untill hs find Him$ in the fnllefi manner*
For he is to be found id a fuller manner, under a more power-
full Miniftcry, add in a lefse full manner under a lisse power-
fbll Ministery, Bat this separation I thinke our Brethren
would not aIIow,bcing contrary to our Brethren* Church-Oath
Which tieth the proíefíbr to that congregation, whereof he is
a fworne member to renuine there, i. The designe and scope
oi our reverent Brethren* argument, is that professors ought
to feparat from Churches where presbyteriail government i*9
because in these Churches^ Profeffors5 astbey conceive5doe not
infoy all the Ordinances of God* Because they injoy not the so-
ciety of a Church consisting of onely visible Saints, and they
injoy hot the free use of the censure of excommunication in
such a manner as in their awne Churches^ and because in tbem
the Scales are often administred by those Pastors who are Pa-
ſtors of another Congregation then tbeir-owne, and for other
pauses also, which we thinke is not found dc &trine.
0
But we thinks it no ſmall prejudice (fay our Brethren )
to the liberty given to a congregation, in these words, Mat.iS.
Tell the Church, if he hear* not the Church, &c. That the
fvwtr of excommunitatiw beiití be taken from them, and given
to a Presàjterian, er natjonall Churcha and so jour Ghurchei
wants some ordinances of Christ.
A*fw* Fatre be it from us, to take from the Churches of
Christ aBy power which Christ hath given to them, for we
teach that Cér//? háth given to a single congregation, Mat. 18.
a power of excommunication, but how? 1. He hath given
to a congregation that5 alone in an Iland separated from all
èc&er visible Churches a power which they may exercise there
alone,
1
SECT.4. of some ordinances.how lawfull,and how not.
}
75
that
power
warrant for the
power ofbind-
ing and loose-
fitted the rule,
mote Iland, to
alone, and. a# He Hath given that power to a çongregatioo When Christ
consociated with other sister congregations, which they may layeth down a
use,bnt not independently, to the prejudice of the
Christ hath given to other Churches, for seeing all filter
Churches are in danger to be infected with the leaven ©f a con- in^ given to ail
tumactous nember, no l«sse th^n that ſingle congreation3 wher- Churches, his
©f Éhe contnmacious refiieth as a member, Çhrifis wisdome, wifdome hath
wh® careth for the whole, no lesse then for the parti cannot have fo that it aereé
denied a power conjunct with that congregation to save then to ai churches,
selves from contagion?, to dll the consociated Qhyrches, for if to a congre-
thëy be under the fàme danger of contagion, with the one fingîe gation thats
congregation, they must be armed and furnithed, by Chrift alone in a rew
Iefus, with thé fame power against the fame ill: To the power a Church pref-
of excommuaicarîon is given to the congregation, bat not to byteriail3oi na
the congregation alone^ but to all the cpn^regatl&ns ad- tionall, as Par
jacent, so when I fay, the God of Nature hath given to the ker doth appty
hands a power to defend the body, I íày true, and if evil! doe it to prove the
invade the body, nature doth tell it3 and warne the hands to nods^
power of Sy-
defend the body, but it folioweth not from this, &c. if the
power of defending the body be gi/en by the God of Nature,
to the fends^therefore that famé power of defence is not given
to She feete alfp, to the eye to foresee the ill, to reason, to the
will to command that locomotive power, that is in all the
members, to défend the body, and if natare give to the Feete
a power to defend the body, by fleeing, it is not consequence.
to infer, G then hath nature denied that power to the hands by
fighting, so when Christ giveth to the cóngregation (which in
confociatcd Churches to us is but a part, a member, , fettow-
fifttr of many confociatcd congregations) he giveth alfo thai
Êame power of excommunìcatìng one common enemy, to all
the çonfociated Churches, without any prejudice to the power
given to that congregation whereof he is a member, who is to
be txcommunicated, because a power is commmon to many
member?, it is not taken away from any one member* When a
National Chtrch.doth excommuniçate a man who hath killei
hit Father, and is, in an eminent manner, a p^blick ftumblii^
block to all the congregations of a whole Nation,it is presum-
ed that the fingle congregation, whereof this parricide is a
member,
L 2
ļ
}
76
CHAP.4.
Separation froM the Church for want.
L
member^ doth alio joyne with the national! Ghurch and put
in exercise its owne power of excommunication, with the na
tional! Churchy and therefore that congregation is not spoyled
of its power, by the nationall G£#rd?9 which joyneth with the
nationall Church in the use of that power. And this I thinke
may be thus demonstrated^The power ©f excomunication is gi*
ven by Christ, to a congregation not upon a pofitive ground,
because it is a visible instituted Churchy or as it is a congrcga-
tion5 but this power is given to it upon this formal] ground
and reason, because a congregation is a number of sinfuil men,
who may be scandalized and infected with the company of a
scandalous person; this is so clearc that if a congregation were a
company of Angels, which cannot be infected! no such power
should be given to them cren as there was no neede that Christ
as a member of the Church either of Iewesy or Christians should
have a morall power of avoyding the company of Pyblicans and
ftnners, bccause he might possibly convert them, but they could
no wayes pervert, or insect him, with their scandalous and
wicked conversation, therefore is this power given to a congre-
If a little body
gation^as th€y are men, who though frailty of nature, mjt be
of a congrega- leavened with the bad conversation of the scandalous, who
mote Iste, have are to be excommunicated, as is cleare5 1 Cor. 56. Your glorying
power from is not good\ know yee not (hap a little Leaven leavneth the whole
Christ, to cut /umpe ? therefore are we to withdraw our selves fiom Drunkards,
Fornicators, Extortionets, Idolaters, and are not to eate, and
drinke with them, v. ro. And from these who walke inordi-
nately, and are disobedient, 1 Thejf.%.12)1%14. And from
Hereticks after they be admonished, lcjt we be infected with
their company, just as nature hath gjven hands to a man, to de-
fend himfelfe from injuries and violence) and hornes to oxen
to hold off violence> so hath Christ given the power of ex-
greater body of communication to his Church,as spirituall armour to ward ©if,
many visible and defend the contagion of wicked fellowship. Now this re-
cengregations, duplication of fraile men which may be leavened, agrceth to all
the denser of m€n ^r ai)y consociated congregations, whp are in danger to
be infected with the scandalous behavior of one member of a
sagious infe&i- single congregation, and agreeth not to a congregation as such,
therefore this power of excommunication must be given to
tion, in a re.
off a rotten
member, left
it infect the
whole body;
fhall we doubt
but our wife
lawgiver hath
given that fame
power to a
which is under
the fame con-
on ?
many
SECT.4. offome Ordinancesfox Imfull, and how not*
77
many cpnfociated congregations, for the hord Iefus his ftlve,
must be as large* as the wound, and his mean must be proportio-
ned to his end. 2. The power of Church ejection and Church
separation of scandalous persons must be given to those to whom
the power of Church communion, and Church confirming of
Christian love to a penitent excommunicate is given, for con-
traries are in the fame ſubject, as hoc and cold, seeing and blind-
ne(se,but the power of Church-communiō at the fame Lords table5
and of mutuall rebuking and exhorting, and receiving tó grace
after repentance, agreeth to members of many çonsociated
Churches, as is cleare, Gel3.i6.Heb.10.23. 2 Cor.2 6,7, and
not to one congregation only; &rgo,c.the aflùmption is cleare,
forexcept we deny communion of Churches^ in all Gods Ordi-
nances,we must grant the truth of it.
2.We fay that of our Saviours (tell the Church) is not to be
drawen to such a narrow circle, as to a Parifhioaall Church on-
ly, the Apofle practice is against this, ior when Paul and Ban*
nabas had no small dìffentton with the Iewes of a particûLr Church,
they determined that Pant and Barnamabo and certaine others of
them, ihould goe and tell the Apoflles^ Elders and whole Church
Ndtionall or Oecumemek^ Alts 15*2.^«22. and complaine of
those who taught that, they behoved to be circumcised, Ails
15.1. and that greater Ghnrch v. 22,23. commanded by their
eeclcfiastick authority the contrary, and those who may lay
on burdens of «ommandemënts as this greather Church doth
cx?resly,v.28. Atts 16.0.4. ch.2.v.25. they may censure and
excommunicate the disobeyers. And Acts 6»i.the Gretk Chnrçh
complained, Ails 6.of tht Hebrewes, to a greater and superior
Church of Apostles* and a multitude made up of both these ^.2*
and 5. and they redreled the wrongs done tò the Grepian Wid-
dowes by appointing Deacons; alio though there was no conv
plaint, Ails i. Yët Was there a defect ih the Churchy by the death
òf Judas, and a catholike visible Church did meete, and helpe
the defect, by chofing Mdthias: it is true the ordination of
Matthias the Apostle, was extraordinary; as is cleare by Gods
immédiate directing of the lots, yet this was ordinary and per-
petuall, that the election of Mathids was by the commôn
suffrages of the whole Church9 Ats 1.26. and if we suppofe
}
that
78
CHAP.5+
All are to joyne themſelves
The way of
the Church of
Chrift in. N.
Eng.
that the Church had been ignorant of that desect, any one mem-
ber snowing the defect, was to tell that catholick Church,
whom it coBceraed to choose a catholick Officer5we thinke An.
tioeb had power great enough intensively to determine the
controversie* Acts 15. but it followeth not that the c*tholick
Church *v 3h# (let me ter^e it Co) had not more power
extensively tp determine that same ^ontroversie, in behalfe of
both Antioch^ and of all the particular Churches: subordinate
power* are not contrary power*.
CHAP.5.SECT.5.PROP.3,QUEST.6.
Manuscript.,
A-4
.LL who would be saved must be added to the Church,as A&s 2.
47.If God offer opportunity Gen.17.7-B. cauſe every Chrifti, n
frandetb in need of all the Ordinaneej of Cbrift» fer ht* Spiriíuall
edification in hol] fellowship with Chciíï Jeíùs Answer: fôr clear*
ing of this we are to diícuíîe tbis quertion. Whether atl, and everj
true believer must joyne himselfe te a particular visible congrega
tion^ which hath independently power of the keys within it (elfeaGod
offering opportunity jf he would be faved?
I Dist. There is a necessity of joyning our selves to a visible
Church* but it is not necdflitas medii, but nécessitas praxepti,
it is not fuch a necessity, as all are damned who ate not within some
visible Church, for Auguftiae is approved in this, there be many
Wolves witkin the Church, and many fheepe without; but if Go$
offer opportunity, all are obliged by God his Commandement of
conftffing Chrifi before men,to joyne themselves to the true visible
Church.
2. D*fl. There is a fellowship with the visible Church internall,
of bidden believers, in the Romish Babel this is sufficient for fil-
vation^ neceffitate nediL, but though they want opportunity to joyne
themfelves to the Reformed visible Churches, jet doe they sin in
the want of 4 profession jc the trnth and in not witneffing againfi
vhe Amichrift, méicb is afmerable to an adjoyning of themselves
lo a visible Church, And Jo those who doe not prvfeffe the Fditb
ûf ïhe true visible Church> God offering opportunity, deny Christ
before men, and this externall feíiowjbip is necessary to all0 neceffi-
tace
SECT.5.
79
to a visible Church.
tate præcepti, though our Lord graciously pardon this as an in-
firmity in his own, who for score of crueU persecution, ofte* dare
not confeff> Christ.
3* Dift.The question is not whether all ought to joyne themselves
to a true visible Church, Gol offering occasion, but^ if all ought
by Christs command,to joyne themselves to the Churches indepen-
dent of their visible Congregations, if they would be Javed? our Вre-
chren affirme it, we diny it.
> Beż
11. Concl. An adjoyning to a visible Church either formally
tp be a member thereof, or materially, conseffing the Faith of
the true visible Church, God offering oecasior,is nectisery to
all. î. Because we are to be ready to give & confection of the
hope that is in us, to every one who asketh, i Ret*).15.
cause he who denieth Chrift before men, him also will Christ deny
before hié Father, and before the holy Angels, Mat% io> 33,
3 Yet if some die without the Çhxrch9 having Faith in Christ,
and want opportunity to confesse him before men, as repenting
in the houre of death, their salvation isfure,and they are with--
in the invisible Church: so is that to be taken, extra Ecclefiam
nul/a jWtff, none can be saved who are every way without
the Cburehjboth visible and invisible; a3 all perished who were
not in Noahs Arke.
2. Concl. When God offereth opportunity3all are obliged to
foyne themselves to a true visible Church. 1. Because God hàth
promised his presence to the Churches as his Sonne walketh in
the midst of the golden candlesticks, Rev.2.2. 2 Because Faith
commeth by hearing a sent Preacher, Rom. 10.4. 3 Separa-
tion from the true visible Church is condemned, Heb.io.i^o
lud.v.if. 1 Iohn.i.iç* 4. Good men efteeme it a rich favour
of God to lay hold on ths skirt of a ]cw, Zcch. 8. 23. and to have
any communion, even as a doore keeper in Geds House, and
have desired it exceedingly and complained of the want
thereof, P/à/.84.10.v.1.2. Tfal.27.4. Pfal.42:1,2,3,4, Psal..
63. v.1,2.
3* Concl. Our brethren, with reverence of their godlinefle
and learning, erre, who hold all to be obliged, as they would be
saved, to joyne to such a visible congregation of independent
jurisdiction, as tfae bonceive to be the only true Church vi-
fibles
80
CHAP.5.
All out òf a Parishionall Church.
fible instituted by Christ. That this is their mind is clearé by
the first proposition of this Manuscript, and by their answer
(a) The 1%. (a) to the 12 Question where they say, that ail not within their
*ìudhorJ Pro viiible congregation, as fixed sworne members thereofjare with-
pounded by the
godly andlear out the true Church, in the Apoftles meaning, 1 Cor. 5. 12.
ned Brethren what have I to doe to judge them also that are without? doe not yee
of old Evgfand* judge them that arc within? which is a most violent torturing
of the word. For, I. without are dogs, Rev.,fò out brethren
expound the one place by the other, then all not fixed mem-
bers of the congregationall Church (as they conceive it) of
Corinth, are dogs, what? was there not a Church oi Saints on
earth at this tiœe, but in one independent congregation of
Corinth? and were all the rest Dogs and Sorcerers? a.If judge-
ing here especially is the censure %f Excommunication used
according unto Christs inftitution, that the Spirit may be saved in
the Day of the Lord, and so to be used only toward regenerated
persons, then Paul was to intend the salvation ot none by Ex*
communication, but chesc who are members of one single con-
gregation, who are within this visible house of Christ5 then
all the rest are without the house and so in the state of damna-
tion. 3. These who are without here are in a worse case, then
if they were judged by the Church, that their spirit may be saved*
So they are lesr3 v. 13. to a severe judgement, even to the im-
mediate judgement of God, as (a) Cajetan doth well observe;
for, fayth (b) Erasmus Sarcertusy Detu publica & occulta fce-
lera non finet impunita,and (c} Bullinger maketh fas it is cleare)
an answer to an obje£tieK, (hall these who are without, even the
wâcked Gentiles commit all wickednejse without punishment? The
Apostle answertth, that, (faith he ) God shall judge tkem^ Non
impune in vitiorum lacunis sc provolvent prophani, sed de-
ftinato tempore commeritas dabunt Deo ultori yxaas* And
(d) Pareus v. (d) Tardus,num impuae ibunt çorum fcelera? imo Judicem
Deum invenicnt.4. Tbese who are within here%are these who are of
(c) P. Mirtyr chriíÌB family, Jayth (e) P. Martyr, and opposite to Gentiles and
(() Piraws in infidels faith (*) Ptraus, for all men are divided into two rank?,
b.12.
some domesticks,and within the Church, and to be judged by
the Church; and some ftrangers, without the covenant, not in
Christ, neither in profeffiòn/ »or truth, Gentiles^ who are left
(a) Cajetan.
coment.ib.
(b) Eraf.Sarcer.
in loc.
(c) Bullinger
comment.
13.
ib.
+
to
SECT.5.
- 81
Churchy not out cf the visible Church.
?
to the severity of Gods judgement, but oucBretbrens Text shall
beare that Paul dividcth mankind into three ranks, 1. Some
within,as true members of the Church. 2. Some without asin-
fidels, and some without at not members of a fixed congrega-
tion, now Believers without, and not members of a fixed
congregation, are not left to the severity of the immediate judg
mem: of Çod9 as these who are without here, because they are
to be rebuked, yea nor was the excommunicated man, after
he ſhould be cast out, left to the immediate judgement of God:
but he was, i. To remainc under the medicine of excommunf-
cation, and dayly to be judged, and eschewed as a Heathen,
that hié ifIrk may be saved, a. He was to be rebukfd as a brother
2 Tkeſſ.3.15. 3. Taul saying what have I to doe to judge these
that are without,God judgeth them,he meaneth as much, as he wili
not acknowledge them, as any wayes belonging to Christ
but the believers of approved piety, because they are not mem-
bers of a fixsd congregation, are not thus cast off of Paul, he
became all things to oil men, that he might gaine some, and would
never cast off Believers, and fay what have I to doe with you
In a word5 by those who are without are meant Gentiles, as
(a) Ambrose (b) Oecumenius (c) Theophila&t. &c. (d) Calvin (a) Ambrofusi
(e) Martyr (Ô Bullinger (g) Tareus (h) Beza, (1) Pelican. (b) Oecumenius
(k) Pomeranus (Ì) Meyer (m) Sarcerius (n) Marloratus (o) Pa- (c) Theophylact.
raphraf. (p) the Papists, Haymo (q) Aquinas and (r) with them ($)calvin.
Erasmus, and all who ever commented on this place. Lastly, fe) Pet<Mtrtyr*
our Brethren expound these, who are within, to be the Church comment.
of Corinth, Saints by calling and Saints in Cbr*ft Jefus, these to
whom he prayeth grace and peace unto, and for whom he thank-
eth God for the grace given to them by Jefes Chrift, * Cor.i. Pelican
2.3. Now these thus within must be regenerated, and opposed (k) Pomeran.co.
to all not within this way, but witheui, that 1$ who are not C1)*fyer.
(m) Sarcerius
Saints by calling, not in Christ Iefus, then by these who art com.
without, cannot be understood, all not fixed members of one (n)Marhrdtus.
visible Congregation, Who y*t are by true faith in Qhrift (o) Paraphraftef
iesw5 and our Brethren must m&kt^ this **/, if he were living, (b)#^w* m*.
would take no care to judge, and ccnûirt us, who believe in (q) Aquinas.
(1) Erafone's
Christ, and are members of provinciall and nationall Churches,
and are not m&nbers of such an indtpendent Congregation,
M
>
as
in loc.
(f) Bullinger:
(g) Pareus
(h) Beza.
Paraph.
82
CHAP.5.
All out of the Pariſhionall Church,
!
ad
{
as they conceive tç bs the only instituted v fible Church of the
New Testamento e
But if they all not without the fatc of salvation who arc
not members of fuch an independent flock, i. All the Churches
of Corinth, Galatia, Ephefus, Theffalontca,Phil'ppi,Rome,the feven
Churches of Afia, who were not such independent Churches
mast be in the state of damnation. 2» All are here obligediwho
lookè for salvation, by Iefiu Qhrifl, to joync themiclves to
this visible independent Church; then all who are not members
of such a Church are in the fate of damnation, if (fay our bre-
thren) f^eJ kyow this to be tht only true Church, amd }ojne not
(a) Augustine to itm Q but ig^orance cannot save men from damnation, for
faith, heref. 69. all are obliged to know this so necessary a meane of salvation,
Ecclefiam Chrifli
de toto terrarum where only are the meaner of salvation, for then it fhould ex-
orbe periifle,atq; cuse Scribes and Tharifees, that they believed not in Christy for
in Africa Do they knew him not, and if thef had kgowen^ they would not
nati parte re- ^ave crucifie4 the Lord of glory. 1 Gox.s.9, 10. Now we judge
manfile
(b) Auzvffin. this to be the revived error of the Donatifts, whose mind was
Epift* 48. 4d as (a) Augufline faith, that the Charch of Christ Was only
Vincent in illa in that fart of Africa, where Donatus was, and Augustine
verba,indtca,ubi writing to J^nceptius (b) objecteth the same, as Morton an*
pafcis in menidie ferecg B'eRarmine, and the famè fay Papists with Donatifts,
Fiden'. folam &
folamilli in Me- that out of the Church of Rome there is no falvatron. And
rïiit9 vos in ©c- (c) Field answereth well, yee are t» be charged with donatifme^
cidente? faith who deny all Christian societies in she Worlds to be where the Popes
Morton apolog p feete are not kissed, to pertaise tù the ífne Church 0/ God, and ſo
i.c.31. answer- caft intQ Hell all the Churches of Ethiopia, Armenia, Syria,
de Ecclefia mil- Græcia, Ruflia, and ſo did Optatus (fayth (d) Morton, Answer;
Donatifts will have Ghe Church only to be where you are,
át. 1.3.c. 13.
(c) Fielà of the but in Dacia, Mifi, Thracia, Achaia, &c. where;
p# are not,
Church 3.
you will not have it to be, n^r wïll yon bave it tv be in Græcia,
book, 28..ch.
(d) Marton Cappadocia, Mgypt5 &c* Where Joh ate not, and in innumtrable
grand imposture Ifles and Provinces. See h?W Gérardus refuteth tbi (e) and
ch.14.2.ch*lleng certainly, i£ t^ik be the only true yisible Christian Çhurch* to
which all who loake for (aluation by Chriſt Jeſus, muft joyne them-
felves, there is not in the Chriftian Worlé, a true Visible
Church but with you 3. If all upon hazard of lofing falva
tion, mult joyne to fuch a Church, having power of jurif,
M
eth. Bellarmine
1.342.
(e) Gerardo
5.de Ecclefia c.
4. p. 231, 232,
11.35:
you
A
*
diction
SECT.5.
83.
not out of the visible Church.
A
:
C. 14.
diction independently within it telfe, then must all separate
from all the reformed Churches, where tbeje be provinciall
and nationall Churches^ now this is also the error of the Do
watifts and Apab tptists, against which read what (a) iearned (a) Parker or:
Parker faith and reverend (*) Brightman, and (c) Cartwright, but the Croffe parag.
of this hereafter* 4. The principall reason given by the Au- 26.9.p.113. de
thor, is, The Lord added to the Church Acts 2. such as bould (b) Brightman
be faveds this is not in the independent visible Congregation. in Apocal. 3.
as is proved elsewhere, A second reason he giveth, because every (c) Cartwright
Christian standeth in neede of the Ordinances oj Christ* for his spi- repl.1.p.17.5.
ritual! edification, in holy ielìowíhip, with Christ lefus, or else
Christ ordained them in vaine, therefore all who would be sa-
ved, must joyne to a visible independent congregation; hence
no Church hath title and due right to the Word and Sacra-
ments, but members of such a congregation: this is the reason
why men of approved piety are dented the Seales of the cove-
nant, and their children excluded from Baptifme and them.
felves debarred from the Lords Supper, because they are not
members of your congregation, and members they cannot be,
because, they finde no warrant from Gods Word, to sweare
your Churçh covenanty and to your Church-government, which
is so farre against the Word of God: the Seales of the covenant
belong to ail professing Believers, as Gods Word saytb3 Alts non diifinguen^
10.47. Acts 8.37. Acts 16.31,32333. 1 Cortii#28. Whether àum, ubi lex^bà^
he be a member of a particular independent Church, or not, legiflator not
God the lawgiver maketh not this exçeptîon5oeither should man diftinguit.
doe it»
Propof. 3. All art entered by covenant into a Church-ftate^ Manuscript chi
er into a memberjiip cf a vifible Church.
AnÇw. Here are we to encounter with â matter much pref-
fed by our reverend Brethren, called a Church covenant. À
Treatise came unto my hand in a Manuscript of this Subje&;
In their Apology, and in their answer to the questions pro-
pounded by the Brethren of Old England this is much pref-
fed. I will firft explainc the Cbufch+covenant according
to our reverend Brethrens minde. 2; Prove there is no fcch
thing in pods Word. 3. Answer their Arguments taken out of
the Old Testament, 4. Answer their Arguments from the
Ma
New
#
1.fect.3.
84
CHAP.5.
A Church Covenant is not
New Testament, both in this Treatise h$re in this Chapter^
and hereafter; and alio their argument» in all their Treatisis.
Hence for the first two, I begin with this first question.
Whether er not all are to he In-churched or entered Members
of a visible Church by an explicit, and vocall er professed Go*
venant ?
Our brethren* mind is first to be cleared. 2. The state of the
question to be explained. 3, The truth co be confirmed. In the
(a) Quest.8. answers to the questions (a) sent to New Snglanh they require of
all persons come to age3 before they be received members of the
Church:
(b) Apology
of the Church.
es of New
England,c.3.
(c) The way
of the Church
of Chrift in
New England,
ch. 1. fect.1.
prop.3.
(d) Apology
for the Church
of N. E. ch.3,
*
1. A publique Vocall declaration of the manner and fiundnejje of
their conversion, and that either in continued speech (Taith (£) the
Apologie) or in answer to questions propounded by the Elders.
2. They require a publick profeffin of their faith, concerning the
articles of their religion^ the forefaid way also.
3» An exprejfe Vocall covenanting by oath^ to walk* in that faith;
and to fubmit(ſaith the Authour) (c) themselves to God, and one
to another, in his fearey and to walks in a professed subjection to all
his holy Ordinances, cleaving one to another, as fellow membefs of
the fame body in brotherly love and holy watchfuineffe unto mutual
edification in Çhrìst lefus.
4» And a covenanting, not to depart from the [aid Ghurch, with*
$ut the consent thereof.
*IhU Church-covenant (faith the Apologie) (d) is the effentiall
or fermall canſe of a visible Church%as a flocks of Saints is the mate*
riall cause, and so neciffarilj of the being of a Church,that without it
none can claim Church^communion; and therefore it is that whereby
a Church is constituted in its integrity5 that whereby a fallen Church
is againe restored; and thaty which being taken away,the Church is
dijsolved,and ceafeth to be a Church* and it is that whereby Ministers
have power over the people^ and people interest in their Ministers, and
one member hath interest and powerover another fellow-member*
The manner of cntring in Church-state is this:
j. A number ff Christians, with a gifted or experienced Elder
meet often together ^faith this (e) Authour) about the things of
(c)Way of the God, and Performe (om^ duties of prayer, and ifirituaW conference
togetherJill a sufficicnt company of them be well ſatissttd9 in the fpiri-
Church, chap.
1. fe&t.2.
1
tuali
SECT.5.
85
in the Word of God:
twall good estate one of another, and so have approved themselves to
one another's consciences^ in the sight of Godf as living stones, fit to be
laid on the Lords fpiritual! Temple.
2. They having acquainted the Christian Magistrate^and neerest
aijoyning Churches, of their purpose of entring into Church-fellow*
ship convene in a day kept with fasting and praying, and preaching^one
being chosen with common consent of the whole, in name of the reity
standeth up,and propoundeth the covenantjn the foresaid four Articles
above named.
3. All the rest declare their joynt consent in this covenants either
by silence, or word of mouths or writings
4. The brethren of other Churches^ some specialsjn name of the
restseach out to them the right hand of fellowship, exhorting them to
stand fedfast in the Lord, which done, prayers made to God for
fardon and acceptance of the people^ a Psalm is sung.
But when a Church is to be gathered togethtr of Infidelsshey must
be first converted believers^and ſo fit materials for Church fellowships
before any of those things can be done hy them.
5. Baptifme maketh none members of the visible Church.
64 AChurch fallen^ cannot be accepted of Cje to Church fellow*
hip, till they renew their Church covenant. Thus shortly for their
-mini about the gathering ol a visible Chares. Let these distin-
&tion* be considered for the right stating of the question.
1. Distinct* There is a covenant of free grace^ betwixt God and
sinners* founded upon the surety Christ Iesus$ laid hold on by us^when
we believe in Qhrist% but a Church Covenant difserenced from this is
in question^ & sob judice lis est.
2. Distinct. There is a covenant of baptifme,made by all, and a
covenant vertuall and implicite renewed\ when we are to receive the
Lords Supper, but an explicite positive professed Qhurch covenants by
eath in churching a person, or a society, to a State-church is now
questioned.
3. Distin&. An explicite vocall Covenant whereby we bind our
selves to the first three Articles in a tacite way^ by entring in a new
relation to such a Pailor9 and to such a Flocke^ we deny not, as if the
thing were unlawsuU: for we may fweare to performe Gods comman-
dements, observing all things requiste in a lawfull oath, 2» But
that such a covenant is required by divine institntion, as the essenti-
$
*
all
86
CHAPS.
A Church Covenant is not
دران
all ferme of a Church and Qhurch-memberfhip^ at though withont
this none were entered members of the viſible Churches of the Apo-
filesi nor can now be entered in Church-ftate, nor can have right unto
she féales of the coventity we utterly deny,
محمد
4. Distin&. We grant a covenant in $aptisme which is ths feate
of our entry unto ths vifible Church. 2. That it is requifit that such
Heretickts^ Papist\s Infidels^ at be received as members of our visible
Churchy {from which Papifts have fallen, having received bap*
tifme from us) doe openly professe fubjeiïion to God^ and his Çhurch,
in all the Ordinances of God. And that Infidels give a confeſſion of
their faith, before they be baptized. 3- Nor deny we that at the eleA
Elion of a Paftor, the Paftor and people tie themselves, by recipro*
cation of oathesy to each other\ the one to fulfill faithfully the mini-
fiery that he hath received of the Lord; 4he other to submit to his
minifiery in the Lord^ but these reciprocall oathes, make neither of
them members of a visible Churchy for they were /hat before these
oathes were taken..
5. Diftinct. Any professor removing from one congregation
to another, and so comming under a new relation to fuch a
Church, or soch a Ministery^is in a tacite and vertuall covenant to
discharge himselfe in all the duties of a member of that Congre
gation, but this is nothing for a Church-covenant; for when
six are converted in the congregation whereof I am a membcrf
Qr an excommunicated person heartily and unfainely repenteth,
there ariseth a new relation betwixt those converts apd the
Church oi God; and a tie and obligation of duties to those per-
sons greater then was before, as being now members of one my-
fticall and invisible body. Yet cur brethren cannot fay, there
is requisite, that the Church renew their Church-covenant to-
wards fuchj feeing the use of the Covenant renewed is to restore
a fallen Churchy or to rmke a non-Qhurch to be a Church; and
if those six be converted by my knowledge^ there refulteth thence
an obligation of a vcrtuall and tacite covenant betwixt them
and me; but there is no need of an explicite and vocall cove-
nant, to tie us to duties that we are now obliged to in a ftricter
manner then we were before; for when one is taken to be a
steward ia a great family, there may be a sort of Covenant be-
twixt that servant and the Lord of thé house> and there resolteth
from
A
1
SE£T«5.
87
in the Word of God.
from his office and charge a tie and obligation, not onely to
the head of the famtfy, but alfo to the children and feliow-scr*
vanes of the house; but there is no need of an expresse, vccall,
and professed covenant betwixt the new steward and the chil-
dren and servants; yea and strangers alsoAto whom he owes fome
acts of steward-duties, though there doe result a vertuail cove-
nant* Farre lefie is there a necessity of an expresse and vocal!
covenant before that steward can have claime to the keye?5 or be
received in office. So when one entereth into covenant with
Çod9 and by faith layeth hold on the covenant, there refulteth
from that act of taking the Lord to be his God, a covenant-obli-
gation to doe duty to all men as the covenant of God doth ob.
lige him; yea, and to doe workes of mercy to his beast {for a good
mw will have mercy on the life of hi* beast} and he is obliged to
a duty by that covenant with God to his children, which arc
not yet borne, to servants who are not yet his servants^ but (hall
hereafter be his servants, to these who are not yet converted to
Christ, now it is true a vertuail and tacite covenant, resulteth
toward all these, even toward the beast, the children not yes
borne, &c, when the person first by faith entereth in covenant
with God; but none master of common sense and judgement wilt
fay there is required a vocall and explicite, and proseíïèd cove-
nant3 betwixt iuch an one entered in covenant with Gedy and
his beast, and his children not yet borne, or that the foresaid
tacite and vertuail covenant, which doth but result from the
man his covenanting with God is cither the cause, or essence,
or formall reason, whereby he is made a formall contracter and
covenanter with God. So,though when I enter a member of such
a congregation, there ariseth thence an obligation of duty, os
a tacite covenant, tying me in duties to all members present, or
which shall be member* of that congregation, though they
should come from: India;yet in reason it cannot be said,chat there
is required an expresse vocall covenant betwixt me and all5 who
fhall be fellow-members of this congregation^ and farre leffb
that íuçh a covenant d®th make me a member of that congrega-
tion, yea because I am already a member of that congregation;
tKence acifeth a tacite covenant toward such and such duties and
persons.
bae
6I
88
CHAP.5.
A Church Covenant is not
The ſtate of
the queſtion
concerning the
Church cove
mănt.
(4) Alphonfus
6. I understand not how our brethren doe keepe Christian
and religious communion, with many professeurs of approved
piety, and that in private conference, praying together, and
publiquely praising together, and yet deny to have any Çhurchc
tummunion with soch approved profeflbrs', in partaking with
them the féales of the covenant, and censures of the shurch, I
doubt how they can comfort the feeble minded, and not also
warne and rebuke them, which are called acts of Churck*
sansure*
Then the question is not,if there be a tacit and vertuall cove-
nant when persons become members of such a visible congre-
gation. 2. Nor doe we question whether such a Church-cove*
nant may be lawfully sworne. We thinke it may, though to
sweare the last article not to remove from such a congregation
without their consent, I thinke not lawfull, nor is my habita-
tion in fuch a pjacc a matter Qf Church-discipline* 3. But the
queſtion is, if soch a Churcb-covenant, by Divine ©r Apostolick
warrants not onely be lawfull, but the necessary and Apostolick
meane, yea and the essentiall forme of a visible Church; so as
without it persons are not members of one visible Church, and
want all right and title to a Church-membership, to the scales
of grace, and censures of the Church. Our brethren affirme,
we deny*
Concl. The former considerations being cleare, we hold that
such a Church-covenant is a conceit destitute of all authority of
Gods Word, Old or New Testament, and therefore to be rejected
as a way of mens devising,
1. Argum. All will-worfhip laying a band on the Consci-
ence, where God hath layed none, is damnable; but to tye the
oath of God to one particular duty rather then another, to as
d castt'tit.vota, you cannot, without such an oath, enter into fudh a state, nor
(b) Bellarm.
have title and right to the scales of grace and Gods Ordinances,
de ecedes, milit. is will-worihtp, and that by vertue of a divine Law* and is a
lib.4. cap.9.
eantem herefin. binding of the Conscience where God hath not bound it.
Lampetianoruns The major is undeniable. Papists as (a) Alphonfus k Çaftro,
Lutbetus tenet. and (b) Bellarmine lay upon us, that which was the errour of
(c) Bellarm, de Lampetiansy that we condemne all sorts of vowes, as shares to
Monarch. z. the Conscientes of men. But Belarmine (s) faith, that Luther
c.15.
and
4
SECT. 5.
89
in the Word of God,
cap. 31.
and Calvin acknowledge, We thinke vowes oi things comman-
ded of God Jawfuil; the truth is, we teach it to be will-wor
fhip to a person to vow single life, where God hath not gi-
ven the gist of continency, because men binde with an oath
that which God hath not bound us unto by a command. So
(á) Origen% Gregory, Nazian£ént Ambrose^ Augustine fay, Those
which want the gift of continency cannot live without wives, (J) Orìgen.
and so should net burne. See how (e) Bellarmine and Nazianzen.
Ambrofe.
(f) Maldonat contending for wiil-woríhip, prescribe the con-
Auguftinus ex-
trary. I prove the affumption$ for a Minister to fweare tib ponit illud,
oath of fidelicy to his flocke, is Jawfuil; but to tye an oath so Mttth. 19.11.
to his Miniftery^ as to fay the Apostles teach, he cannot be a mi- (*) Bellarm. de
nister who ſweareth not that oath, is to lay a bond on the Con- Monach, lib.2.
ſcience, where God hath laid none. That a father (wear to per- tf) Maldonat.in
forme the duties of a father, a master the duties of a master Mash.19
towards his servant, is lawfully but to lay a bond on him, that
he is in Conscience, and before God no father, no master, except
he sweare to perform* those duties, is to lay a bond on the
Conscience where God hath laid none. So to fweare subjecti-
on to such a Ministcry and visible Churchy is lawfull; but to
tie by an Apostblike Law and practice the oath of God so to such
datfcs, as to mate thî* Çhurch-oath the eísentiall forme of such
membership, so as you cannot enter into Church-fiate, nor have
right to the Seales of the Covenant without such an oath* is to
binde where God hath not bounds for there is no Law of God,put*
ting upon any Ch^rfh-oath such a state, as that it is the cssentiall
iotme of ChMrch-memberjbifr without the which a man is no
Church-membet, and the Church visible, not swearing this
path if no Church.
•
3 That way are members to be in-Churched,and to enter into
a Ghqrch-sellowship, which w*y members were entred in the
Apostolike Church. But members were not entred into the A-
postolike Church by fuch a Covenant, but onely they beleeved*
prpfeiTed beleefe, and were baptized; when the incestuous person
is re-entred (it is faid) onely, a Cor. 2. he was grieved, and te-
ftified it, and they did Corgive him, and confirwe their love to
him, 7, 8. there is here no Church-Covcnan*| and Samaria
8.12. received the Word gladly, bclecved, and was baptized;
N
when
90
*
CHAP.5.
A Church Covenant is not
(4) The way
of the Chur-
ches, Chap.
Sc&t. 2011
b) Diſcourſe
of Church-
covenant, fol.
22,239
when Saul 18 converted, Acts ç. Simon Mttgm baptised, Atts 8.
Cûraclius and his house baptized^ is 20. the Church of E-
phefus planted, Acts 19.0f Corinth^ as I8.£. ot Berea^ Alts
17» 10. fhïtipvi Aíls \6. Theffalonica, Alts 17. of Rome, Alts28.
We heare no expreíïid vocali Covermit. So A&s 2. three thou-
fand were added to the vilible Chnrl$now they were not gathe-
red nor In-Chutched as you gather: Firsts they did not meet tfteH
together fir prœjtr and ſpirituall conference, while thoy were satis-
fied iï Conscience of the goud eslate one of another, and affrovtd to
one anothers Consciences in the fight of Çtd^ a$ living ftones fit to be
laid in the Lords fpirituall Temple^ a* you require; (#) becauſe
frequent meeting and fatisfaction in Confcience of the regene-
ration one of another could not be performed by three thouſand,
all converted and added to the Church in one day; for before they
were non-Converts, and at one Sermon were pricked in heart
that they had Albine the Lord of glory,¨ Acts 2. 37, 42, and the
Same day there were added to thin three thouf and fouts. Oarbre-
thren fay, It was about the Pentecoft, when the day was now the
longeſt, and ſo they might make ſhort conf. ffions of the foundneffe
of their converſation before the Apoſtles, who had ſuch diſcerning:
Spiritovoltaic built to bray lamb.
9.1:
{
Anſw. Trily it is a moſt weake and reafonleffe Conjecture for.
all the three thoufand behoved to be miraculously quicke of dif
cerning for they could not fweare mutually one to another
thoſe Churchiduties, except they had beene fatisfied in Conſcience
of the regeneration of one another Surely fuch a miracle of
three thouſand extraordinarily gifted with the fpirit of difcer-
ning would not have beene concealed, though it be füre, Ana-
nias and Saphira, who deceived the Apostles, were in this
number.
1
Secondly, how could they all celebrate a day of fafting and
prayer,
and from the third houre, which is our ninth houre,
dispatch the confeffions and evidences of the found worke of
converſion of thirty hundreds all baptized and added to the
Church? Capiat, qui volet, becauſe this place is used to prová
a Churchiıdvomi Bwill here bhee for all deliver it out of our
brethrens hands? The Author of the Church-covenant (b) faith
There musilarsund of excommunication, John 9. 22. and perfecuti²
013
Į
!
SECT. 5.
· 91
in the Word of God
"
2
on, A&s 5. 3. and therefore the very profeffion of Christ in such peri.
lour times was a fufficient note of difcerning, to fuch difcerning
Spirits as the Apofiles.
?
Auſw. If you meanc miraculous pówçr of discerning in tte
Apostles, that was not put forth in this company, where were
fuch hypocrites as Ananias and Saphira. Secondly, this mira-
culous discerning behoved to bee in all the three thousand^ for
the satisfaction of their Consciences, of thf good estate spirim-
all os all os them. And if it be miraculous (as it must be, if
done in the space of fixe houres, as it was done the fame day
that they heard Peter, verf. 41.) then our brethren cannot al-
liadge it for ordinary inchurching of members as they doe. Se-
condly, if it be an ordinary spirit of discerning, theô at one act
of profession are members to be received, and so often meeting
ibr the satisfaction of all their Consciences is not requisite.
Thirdly, if profession for feare of persecution he an infallible
figne* then those who are chased oat of England by frelates, and
come to Ntw Englaxd^ to fefce thé Golpell in putityj fhould
be received to the Churchy whereas you hold them out of your
societies many yeeres. Fourthly, suffering for a while for
the truth i* not mqch, Iudas, Alexander, Demos, did that for a
while.
240*
Thi (c) Apologie and discourse of the Çkurch-cuvenàni feith, (c) Apolog }
(d) These converts profeffed their glad receiving of the Vford, verst cbdp.6*
37.38. i# saving themselves from that untoward generation, elfe (à) Discoarse
they had not beene admitted to baptisme. Bist all this made them not of the Church'
members of the (Tmrch, for they might have returned, notwithstanding covenant, foj.
of this,te Pontus, Afia, Cappadocia,&c.but they continued ftedfaftly
wegongsTERNUTES, in the doctrine of the Apostles* Secondly, they con*
tinned in fellowflnp^ this is ÇhMrch-ftllowJhip; for we cannot fay,
Thœt it was exercise of DoBrine and Sacraments^ and confound this
•fellowship with doctrine^ nb more then me çan confound doftrine and
sacraments, which are distinguished in the Text, dnd therefore it is a
fellow/hip of holy Church»ftati> and so noteth ;
KV
A combination in ChUrçh-flate.
2. Ingifts inward to edifiëation, and outward in reliefe of the
! poore by worldly goods.
Anfw. 1. They could net continue stedfajt in the Afoftles doctrine
N 2
and
1
1
92
CHAP.5.
A Church Covenant is not
X
*
1
(e) Beza an
not marg.
A. 2. 43.
(f) Syrus in
terp. ibid.
(g) Arab. in-
terp. ibid.
(b) Latin. in-
terp. ibid.
and fellowship before they were added to the Churchy for sted-
faftnefse in Doctrine, and saving themselves from the fro-
ward generation, couid net be but habituai! holinefle, not per-
fected in fixe boure?. Now that fème day, wars. 41. in the
which they gladly heard the VVord, they were both bafti-
z-d And added to the Church; and therefore their stedfast con-
tinuing in fóurûh-ftate, can no wayes make them members
in Church-ftate* Secondly, thdngl they íhouîd have retur-
ned to ont tu and Jsia^ &c.thcy returned added to the Chnrch ;
Church-state is na prison-fíáte, to tie men to fach a congregation
locally, as you make ir. Thirdly^ there is no word of a Church-
covenant* except when they were baptized they made itt and
thatis no Church-ctvenant^ and that ihould not be omitted, see-
ing it conducëth so much, first, to the being of the visible
Churchy in the which wc mast serve God acceptably; Secondly,
and is of such consequence to the epd> that the holy things of
God be not prpphawed3 as you fay. Thirdly, that the Sealcs òf
the Covenant be not made signes of faiíhood» Fourthly, wee
would not be stricter then God, who received upon fixe houres
profession three thousand to Church state. Fifthly, the xa
fellowship is no fellowship of ChurcA-order, which made them
members of the visible Church, because the first day thai they
heard Peter they were added to the Church, and being added
they continued in this fellowfhip,and in use of the Word^Sicra-
ments5 and Prayer; as a reasonable soule is that which makes
a man discourse, and discoursing is not the cause of a reasonable
foule (*) Beza calleth it fellowſhip in Chriftian charity to the poore.
And (f) the Syrian interpreter, unowarowa rais argouxais.
(g) The ATMbian interpreter faith the iamr. (b) The ancient La-
tine interpreter, xova X KALTENS TOď аPTY.
Fourthly, if Baptifme bee the Seale of our entry into the
Church, as 1.Cor. 11. 13. «s Circumcision was the Sealé of the
members of the Jewes visible Churchy then such a Covenant is
not a formall reason of our Ghurch-memberstnp, but the former
is true, as I (hall prove hereafter; Ergo, so is the latter* The
Proposition standetb^ bkatase all the baptized are members of
the visible Church before they can lwcare this Covenant3 even
when they are Infants
5. Argu:
ļ
SECT.5.
93
in the Word of God.
5. Argu* This Church-covenant is either all one with the
Covenant of grace, or it is a Covenant divers from the Cove-
nant 9s grace; but neither wayes can it be the essenriali forme
of a visible Church; Srgo,
First, the Covenant of grace cannot be the forme of a v sible
Church, because then all baptized, and all beleevess should be in
Cpvenant with <y^5 as Church members of a visible Churchy
which our brethren deny. If it be a Covenant divers from ir5
it must be of another nature3and lay another obligatory tie,then
either the Covenant of workcs, or the Covenaat of grace, and so
must tie us to other duties then 'either the Law or Gofpell re.
quire pf U? and ibis btsiJe that Gofpell which Paul raught^and
maketh the teacher, though an Angell Ci) from Heaven,accursed, 0) G*J'i-**
2 Ep. Joh.10.
and not to be received.
(k) Apologie
The (k) Apologie answering this, faith, First, We call it a 0f the Church
Church covenants to dijlinguish it from civill Covenants, and also of new Eng.
from the Covenant of grace; for the Eunuch and godly strangers, land.
Isaiah 56. 3, were in the covenant of grace by faith, and yet com*
plained that they were separated from the Churchy and not in Cove
nant with Gods visible Church.
An/w. 1. Np lonbt an excommunicated person, whose spirit
is fated in the day of Chirftymay be in the Covenant of grace,and
yet cut off from the visible Church for enormous scandals; but
this is no ground to make your Church-covenant different from
the Covenant of grace. A beleever in the Covenant of grace
may not doe a duty to father, brother^ or master, but it is a weak
consequence, that therefore there is a Covenant-oath betwixt
brother and brother, sonne and father, servant and master3 which
is commanded by a divine Law of perpetuall equity under both
old and new Testaments ?s you make this Covenant of the
Church to be, which persons must sweare5 ere they can come
under thèse relations of brother, son, and servant, The Covenant
of grace3 and the whole Evangell, teach us to confesse Christ
before men, and to walke before God, and be perfect, and ío
that we should joynour ſelves to the true visible Churb.But none can
in right reason conclude, that ic is a divide Law that neçeffitaterh
me to sweare another Covenant then the Covenant of grace, in
relation to those particular duties, or to sweare over ag^ine
the:
་
+
94
CHAP.5,
A Church Covenant is not
5
?
}
the Covenant of grace, in relation to the duties that I owe to
the visible Churchy else I am not a member thereof. And that
same Covepant in relation to my father, brother, and master,
else I cannot be a sonne, brother, or servant; this were to multi-
ply Covenants according to the multitude of duties that I am
obliged unto,and that by a divine commandment* The word of
(/) A&t.20.i8. God (7) layeth a tie on Pastors to feed the flock, and the flock to
Hebr.i3.17* iùbmitjin the Lord3to the Pastor?. But God hath not, by a ktw
1 Tim.5.17. commandment, laid a new tie and obligation, that Timothy hal!
1 Pet. 5.3,4.
not be made a Pastor of a Church at Ephtfus,and a membet there-
of,nor the Çhurch at Kphefus constituted in a Çhurch State,having
right to all thé holy things of God,while3firft,they be all pérswa-
ded of one anothers regeneration; fecpndly,whìle ali swáre those
duties in a Church-oath; thirdly, and all sweare that they (hall
not separate from Church fellowships but by mutual! consenr.
(m) Afol.ch.8 Heâre a reply againe to this of the (w) Apologie; such pro-
mises aè leave a man in an absolute estate as he was before^ and in*
gage onely his act, not his person, these lay no forcing band on any
man, but as every man is tied to keete his lawsuit promise^ are tied:
But yet such promises or covenants as are made according to the Or-
dinances of God% and doe put upon men a relative estate, they put
them a forcing band to performs such duties, such as are the pro-
mises of marriage betwixt man and wife^ master and servants magi-
ftrate and fub)^l^minister and people^ brother and brother in Church-
fiate; these put on men a divine tie^ anà bivde by a divine Ordinance
to perform* such duties. But these Scriptures make not these rela◄
fions, theft places make not every man who tan teach* a Pastor to us>
except we call him to be our Pastor; indeed if we call him^ we ingage
eur selves in fubjection to him: you might at well fay9 It is not the
covenanting of a wife to her husband% or the fubjeSl to the magistrate%
that giveth the husband power over his wife, and the magistrate
sower over his subject, but the word of God that giveth power to
both, and yet you know well the htuband cannot call such an one his
wife, but by covenant made in marriage.
on
Anm. This is all which with most colons of reason eaa bp
faid» But these places of Scripture aré not brought to prove the
Pastors calling to the people, or their relative case of fobjfe&on
to him, bat onely they prove, that the covenant of grace and
whole
SECT.5.
95.
in the Word of God.
2
whole ©ospéll layeth a tie of many duties upon us, which ob-
ligeth us* without comming under the tie of an txprefle, vocal),
and publique oath5 neceffitating us by a divi&e Law, because in
this th^c i professe the faith of Chrlft^ aed am baptized? ï am a
member of the visible Chnrch^ aud have right to ail the holy
things and scales of grace, without such an oath, because the
covenant of grace tiejh me to adjoy©e my seise to some parti-
cular co&gregation, and a called Pastor wha hath gi'ts^ and a
falling from the Churchy Is a membsr of the visible Churchy be-
fore he be called to be your Pastor, though he be a member of
no particular congregation^ for you lay down as an undeniable
principle and the basis oî your whole doctrine of ìnieprnd:nî
goVèrnment that there aid no visible Churches in the world
but a congregation méetibg in one place to worship God,which
I have demonstrated to be most false: for if my hand be visible,
eye ic
my whole body is visible, «howgh with ose act of the
cannot bè Ttmc\ if a? part of a medow be vifibïe, all the me-
doW, thought rén miíet in bredt htà lengthy is visible: so,
though a congregation onely Inky be actually seene, when it it
conveeed within the foure Angles òf a materiáll houfe, yet
all the congregation& ÓH sarth maki one visible Church, and
$kve fome visible and audible acts of external! government com
mon to all; as Chat all pray, praise^ faíF, mourne3 rejoyce, one
With ak)ther ; and are tò rebuke, exhorc5 comfort one another^
and to ceníure bne another, fo farre as is possible, aud of tight
and by Law meet in one councell,and fo by Chrifts institution
are that *ay vifible; th^? a single congregation is visible which
meetlfh in one houfe, though many be abîent de fatt*9 through
fickenèffe, caîlings, imprisonment, and some through finfull
negltct and theretore you doe not proy&3 that we are made
members of the vifible Church, having right to all the holy things
of God, by a Chinchoath or cbVenant as yaa speake; neither doc
we dehy but when one doth ente* a member to such a congre*
gation under the miniftery of A. B* but he commeth under a
new relative ſtate, by animplicite «ni vertuall covenants to fub-
micro his minifterygǝyehand AB. commerà under that fame
relative ftate of Paftorall feeding of fuch an one. But you doe
not fay, that e. B. entereth by a vocall Church-covenant,
A
in
96
CHAP.5.
A Church Covenant is not
a membership of Church order, and that by a commanded co•
venant of perpetual! equity, laying a new forcing
a new forcing band upon bsth
the person and the acts of A. B* just au the husband and tèe wife
come under a marriage covenant. So C. D. sometime excom*
municated, now repenteth, and i$ received as a gained brother,
in the bosome of the Church- all the members of the Church
come by that under a new relation to C.D. as to a repenting bro-
ther, and they are to love, reverence, exhort, rebuke, comfort
him, by vertue of the covenant of grace, but (1 conceive) no*
by a new Church covenant entering them as in a Church,mim-
berſhip, and Church order towards him. So a new particular
Church is erected, and now counted in amongst the number of
the visible Churches; all the sister Churches are to discharge
themselves in the duties of imbracisg, loving, exhorting, edify-
ing, rebuking, comforting this fitter Church new elected* But I
thinke our brethren will not fay, That all the sister Churches are
to make a new expresse vocaíl Church covenant with this sister
Church, and íuch a Church covenant as maketh them all visible
Churches^ which have right to all the holy thing of Godt in and
with this new sister Church; it is the covenant of grace once laid
hold on by all these fitter Churches, which tieth them to all
Christian duties, both one toward another, and also coward all
Churches to come in. I thinke there is no necessity of an expresse
covenant of marriage betwixt this new Church, and all the for-
mer sister Churches, as there is a solemne marriage oath betwixt
the Husband and the Wife, and a folemne covenant betwixt the
fupreamc Magistrate and the King and his Subjects, when the
King is crpwned; all we fay is this, if for new relations Cod
laid a bond and ©ompelling tie of conscience,and that of perse.
tuall equity, whereby we are entered in every new relative state,
beside the bond that Law and Gospeil lay on us, to doc du-
ties to all men both in Church and Common-wealth, then when
a person is converted unto Christ, and another wade a Lawyer,
and another a Pastour, another a Physitian, another a Magistrat,
another a learned Philosopher and President of an Academy,
another a skilled Schoolemásler, and so come under new rela-
tions many and diverse in the 'GtMrc wtA State, Ihould not be
obliged to love, honour,and reverence thew all by yertue of the
fifth
SECT.5.
97
in the Word of God.
*
も
​of 9 Church
fifth Commandement; bue I behoved by vertue of a particular
Covenants! know not how to name it) to come under some new
relative marriage toward ail these, else I could not performe
duties of love and reverence to them; and though there be a
coavcnant tacice betwixt a new member of a congiegation, and
A. B. the Pastor, and they come under a new relation, covenant
waies (which I grant) is not the point in quefiion, but
this new covenant is that which by necessity of a divine Com-
mandement of perpetual! equicy, makcth the now adjoyner a
member of the visible Church, and giveth him right and claime
to the scales of the covenant, so as without this covenant he is
without, and not to be jadged by the Church, but left to the
judgement of God, as 1 Cor. 5. 1», 13. one who is without.
Thirdly, the Apologie faith, and (*) Author of the Church co for the Church
* Apology
venant* The covenant of grace is done in private in a mans closets es of New
betwixt the Lord and himselfe^ the other in some publique assembly, £ngland,c.f,
2t The Covenant of grace is of âne christian in particular, the other (4) Diseouse
tf a company joyntly some call the one personall, the other generall. covenant,fo.zs
Anfw. Though the covenant of grace may be layd hold on in a (b) Gat./,i£"
<&>set or private chamber, yet the principall party contracter Psal.2.8,?.
is God on the one part; and on the other not a single man, but Efau s3. 10.
Christ, (6) and all'his feed^ (c) yea the Catholique cburch, (d) all (Heb.8.8.
the House of Israel* But our brethren* mind is, that conversion (d) Ier.31.31.
of foules to Christ is not a Church act, nor a Pastorall act, but a 4o,4i.
ch.32.~,38,39,
worke of charity, performed by private christians; yet by the Iercm.^o.y.
Pastorall paines of ?^<fr, three thouíànd, A&t. 2. were conver-
ted; and this is a depressing of publique ministery, and an exal-
ting of popular prophecying, which is the oneîy publique and
ordinary meane blessed of God% tor conversion* a* By this all
the covenants fwerne in Israel and Iudah were not a swearing of
the covenant of grace, but of a Church covenants which We must
refute hereafter, 3. We desire an instance or practice of recei-
ving any into the publique assembly, by this Church covenants
publique receiving by baptifme we grant in Çornelius, A&. 10.
the Eunuchs Act. 8. lydia9 and her houses Act. 16. the fajler%
A&. 16m but we never read of Sauls Church covtnatt, and
Church confejfíon9whsTby he was publiquely received into Church
memberships nor of suçh private tryall of Qhurch members
O
and
བ་
98
*
(a Diſcourſe of
the Church-
covenant fol.
26,27,28.
A Church Covenant is nɔt
-
CHAP5.
and therefore wee thinke it to bee a devise of men.
6. Arg. If this Church-covenant be the eflènce and forme
of a visible (hurch, which differenceth betwixt the visible and
invisible Church, then there hàVt beene no visible Çhurches
since the Apostles dayes, nor are there any in the Christian.
World, this day, save only in New England and some few o-
ther places, for remove the forme and elsehce of a thing, and
you remove the thing it seise:bow if this be true, and if Mini-
Åters have Ministeriall or pastorali power over people, and the
people no relation unto them as to Pastors, except thçy mu-
tually enrer into this Church-covenant, then are they no Pa-
ftors to the people at all, and so all Baptised in the reform-
ed Churchesj where this covenant was not, are as Pagans and
Infidels, and all their Baptifme no Baptifine, and all their
Church Act* no Church A&s, and they all are to be Re-
baptized.
The Author of the Chnrch^covenant (a) faith, there is a
reall, implicite, and fuhftantiall comming together, and a sub-
ftantiall professing of faith and agreement, which may preserve the
effence of the Church in England, and ether places, though thène.
be not so expresse and formall a covenanting^ as neede were; The
ttèrnity of the covenant ef God is fuchy that it is not the inter,
position of many corruptions, that may arise in after time, that
can distnull the fame, except they willfully breaks the covenants
and reject the offer of the Gospels which we perfwade our selves
England is not come unto^ and so the covenant remaineth which
preferveth the essence of the Churches to this day; and he giveth
ib) Parker de this answer from learned Parker (b) and be alleadgeth Fox(c) who
pol. Ecclef.1.3. c. out of Gilda, faith England received the Gospell in Tiberius
16.p.166. 167. bis time, and Jofeph of Arimathea was fent from France to Eng-
(c) Fox acts land by Philip the Apostle an.62.
monum.137.
ว
Anfw. I deny not but Tertullian, and Nicephorus both, fay,
the Gospel! then came to the wildest in Brittaine, and no
doubt behoved to come to Scotland, when Simon Zelotet came
to UritMine; but so did the Gospell come to Rome, Philippi,
Corinth, mill it follow that the covenant is there yet? And
2. If the tìb WMftíil rejecting of the Gospell save the essence
of a visible Church in Sngland (which charity we commend
in
SECT.S.
99
in the Word of God.
in our Brethren) Rome may hâve (hare of the charity also, and
there may b* a true visible Church there, as yet; and we then
wronged tbem in separation from them* Because God* people
in Babel, did never wilfully reje& the covenant. 2. Our bre
thren professe (a) they cannot receive into their Church,/he god* (a) Apology c.8.
ly persecuted and banished out of Old England, by Trelates for
the truth, unleſſe (faith he) they be pleased to take hold of our
Church-covenant.Now not to admit into your Qhurches^ such as
cannot sweare your Church covenant, is all one as to acknow-
ledge such not a true Churchy and to separate from them* and
so the want of an explicite and formall Church-covenanting, to
you maketh professor* no £hurcb*vijible9 and unworthy of
the scales of grace* but reverend Parker (b) faith, that there (b) Parker de
is such a profession of the covenant in England, sic ut fecejfi* polìt.3.c.6.
onem facere falva con/cientiâ nullus soffit, that no man with a
叁
​>
fafe conscience can separat therefrom* 3. The ignorants and
simple ones amongst the Papists have not rejefted the Gofpeff
obstinately, in respect it was never revealed to themryet the simple
ignorance of points principally fundamentall maketh them a
non-Charch, and therefore the want of yonr Çhurch-covenant
must un-Church all the reformed Churches on Earth: It is not
much that this Author faith, the primitive Church nevcr did re-
ceive children to the comnmnion, nor any till they made a
confession of their Faith. What then? a confession of their
Faith and an evidence of their knowledge, is not your Ckuoch*
covenant for by your Church*covenant the parties to be received
in the Church must give testimony of their conversion to the
satisfaction of the consciences of all your Church; The old (a conclLaodicl
confirmation of children was not such a thing, 2. The tryall c.7.
of the knowledge of such, as were of old not yet admitted to fr)Gtegorius ie
the Lords Supper, is not an inchurching of them, because, if confecrat.c.8. c.
any not that way tryed in the ancientChurch.did fall into scan- (c) Leo Epift.77.
ab antiqua.
dalous sins, they were, being come to yeeres lyable to the cen- (d) Augastin.in
fures of the Churchy which said, certainly the ancients acknow- Joûn:triíft6. de
ledged them to be members of that visible Churchy but you de Baptifmo l
trinit.li.15.c.1.
fay expresly, they are without, and you have not to doe to judge
them, i Cor.ç.12. And let the author fee for this (a) the cèun- (e) Tertullitn dc
cell os Lúodiceo, (h) Çregorius (c) Leo,(d) Augusiine (e)Ter* fesurrell, carnis.
O a
tullian
C.5.
3.
100
CHAP.5.
A Church Covenant is not
(f)Cyfrian.efifl xuiiian^ (f* Cjpriany (%) Ambrose, (h) the counceM ûf EIiberÇ,
73. ad lubajan- (i) Perkinſ. ( k y Martine Bacer (1; Chemnitius (m) Peter
(g) Ambrof. de
Martyr, who all teach that confirmation was nothing leffe
Sacram l. 3.6.2.
(h) Concil. Eli- then y°ur Church-covenant. 2* That it had never that meaning
bert.c.38.677- to make persons formll members of the visible Cburché 3, That
(i) Perkins. pro- that was sufficiently done in Baptifme. 4. That comfimation
blem f. 184. was never the efïèntialî forme of a visible Churchy but rather the
(k)Martin, Bu
cer in leitwg. repetition of Baptifme; (o (n) Whitgtft) (a man much for con*
CJn£Lcb. 48. frrmation,) consirmatio apud nos ufurpatur, ut pueri proptio cre^
(I) Chemnltii preprioqne consensu, paftum quod in Baptismo intbant coraws
examen conáili Ecclefiâ confirment, (o) Parc&s fayth they were in the Gharch
Trident.l.2.p.71* before, &ed imposition* nanuum in Ecclefram adultorum recipieban-
Loc.com.claff. 3. tur. (p) Beza faith the fame (q) Qalvin, liberi insideHum ab
de confirm. utero adoptati9 & jure promisstonis pertinebant ad corpus Seclesia,
(n)Whitgift f» (r ) Bullinger acknowledging that in Baptifme infantes were
received into the Church, faith, Paftorum manum illis imponcban-
ment:in Heb. 6. tur, quorum fidei committebatur Ecclefiarum cura.
(m) Pet-Martyr
59.4.
(0) Pareus com-
(p)Beza annot.
•
comment.Heb. 6
•
7. Argum. A multitude of unwarrantable wayes partly goeth
in Job.6,
before, partly conveyeth this Church-covenant5 As. 1. It is a
(9)Cdlvin com dreame that all are converted by the meanes of private Chri-
ment in Hcb. 6. ftjan8j without the Miniftery of sent Pastors, by hearing of
(r) Bullinger
whom Faith commsth, all ate made matcrialls and convertes
in prfvate without paft0rs5 judge if this be Christs order and
way* 2» How it is poflìble a Church shall be gathered amongst
ínfidcìls? this way Infidells cannot convert Infidells, and
Pastors as Pastors cannot now be sent, by our Brethren*
Doctrine, for Pastoi* are not Pastors but in relation to a par-
ticular congregation, therefore Pastors as Pastors cannot be
sent to Indians. 3. They must be aflwred in conscience^ at least
satisfied in every one anothers salvation, and found conver-
fion were the Apostles satisfied anent the conversion of Ana-
inas^Saphira^ Simon Magns^ Alexander^ Hymenens, Thiletus,
Demas and others 4. By what warrant of the word are pri-
vate Christians, nor in offifoynade the ordinary and onely con-
verters of Soules to Christ? conversion eommech then ordi-
narily and solely by unsent Preachers, and private person*
Ministery* 5. What warrant hare the sister Chnrches% of the
word, to give the right hand of fellowſhip to i pew erected
Church?
}
S£CT*5.
in tht Word of God.
101
lorum nos reGO-
Church? for, to give the hand of sellowíhip is an authoritative
and pastoriall act, as Gal.z 9. When lames, Cephas,and Iohn per-
ceived the grace that was given unto me^ they gave unto me and
Barnabas the right hands of fellow/hip, that is, faith Tareus^
fa)they received us to the eolledge of the Apostles, so Bullinger (*) Pareus, in
(b) and (c) Be*a, now this is to receive them in amongst the colleigum apofto-
number of Churches,as Parens^ and members of the catholick
perunt, ^ext7ii
thurch^ but Churches being all independent, and of a like au- nobifcum jûiïis%
thority, the Sister Çhurches having no power over this new erect quod intime con-
ed Church, what authority hath Sister Churches^ to acknow- junctionis noftre
ledge them as Sister Churches? For 1. They cannot be upon fignum fuit
two or thsee houres sight of them, hearing none of them ipeak, (b)Bullinger ib.
obfignatio.
fatisfied in their consciences of their Regeneration. 2. By no (c)Bea, annot.
authority can they receive them as members of the catholick
Church, for this receiving is a Church~act and they have no
Church-power over them. 3. What a meeting is this of diverse
Churches for the receiving of a new Sister Church? It is a Church
(I believe) meeting together, and yet it is not a congregation,
and it is an ordinary visible Church, for at the admitting of
all converts to the Churcb-order, this meeting must be: iurely
here óur brethren acknowledge that there is zChurch,in the New
Testament made up of many congregations, which hath power
to receive in whole Churches3 and members of Churches unto
a Church-fellowship; this is a visible provinciall, or nationall
Church, which they other wayes deny.
6. We see no warrant, why one not yet a Pastor or Elder
should take on him to ipeake to a congregation, though they all
consept that he (peak, exhort and pray,we desire a warrant from
Gods Word3that such a thing (bould be; hère is preaching, and
Çburch-preachìngfZhHrch-praying and praysing, and yet there is
no Pastor nor man called to office5we fee not how this will abide
the measure of the Golden-reede,eípecially in a constituted Church..
7. We desire to see such a Church-action^ Atts 2» Where three
thousand were added in one day Co the Church.
8. If it be enough that all be silent, and testify their con-
fent to the Church-covenant by silence^ how is the Church-Ma*
gifirate and these of other Churches satisfied in conscience of
the conversion of all? for ail consent to this* the Magistrate may
03.
ba
$
1021
CHAP.5.
A Church Covenant is not
be a King^aná he cannot acknowledge these as a Church,whose
faces he never saw before.
9. They fwearc tp be good stewards of the manifold graces of
God, and io to pubiick prophecying, for converting foules, here
bz men sworn in a Church-way to feede the fleck, and yet they
arc not Pastors.
{
10. Here are Churek-acts and the power of the Keyes ex-
ercifed in preaching, and praying, and discipline, and yet no
stewards nor Officers of the house who have received the keys
to feede.
Quest. 2. Whether it can he proved from the Old Testament, that
Christs visible Church was gathered, and being fallen,restoredto a
visible Church-state, by this Church-covenant.
Our Reverend Bretberen contend that the Çhurch was ever ga-
thered by this Church-covenant.
The Author (a) faith, that the Lord received Abraham and
(a)Way of the
Churches of h** children into the Church, by a covenant, Getì j.'y.Then when
Christ in. N. they violated the covenant, he renewed this covenant) Exod. I?.
Eng.ch.i. sect. 1. 5, whence they were called the Church in the VVilderneſſe$
i.Prop.3. v4&s 7.38.
Anfw.1. The covenant, Gen.17.7.is not z Church-covenant.
such as you dreame off. 1. That covenant is the covenant of
grace, made with all the people of the Jewes,yea, with children
of eight dayes didfv.j.l will establish my covenant betwixt me and
thee, and thy feed after thee in their generations; for an everlasting
covenants to be a God, to thee, and to thy feed* Your covenant
is not made with infants, for to you infants are not members
of the Çhurch visible, none are in your Church-covenant, but
believers, of whose found conversion you are satisfied in conscience:
2. This iî the everlasting covenant made with Job, Melchifeàech
and many Believers^ not in Church-state, as you grant, your
Church-covenant made with a visible Church, is no everlasting
covenant» 3. Infants can make no confession ere they be recei-
ed in a visible Church. 4. If by this covenant Abrahams house
was made a visible Church and all his children circumcised,
then every family in the New Testament professing the Faith
and covenant made with Abraham, and baptised as Abrahams
children were cfrcumcised, are the visible Church,and the place
15
SECT.5.
í
in the Word of God*
103
3,4.
5.6.
is for us. 5. Abraham and his house before ihis, when they were
first called out of ^gypt, w«rc a Church of called ones proses,
fimg the Faith of the Meffiah to come (a) 6. The Lord had a (a) Efai. 51. 1.
Church visible, before the renewing of the covenant at Mount 23 Joh.24.2
Sinai, Exod. i^.evcn in Egypt and when he brought them first
out of that Land of bondage. Jerem.3.31,32*33 and before this
they did celebrate the Taffover^ the very night, that they came
out of Egypt, Exod. it. and therefore it is false, that for that
covenant renewed, Exod. 19* They are called the church in the
V^tldemesse9 all the forty ycares that they were in the Wil-
derneffc, they were the Churc& in the Vsildern ffe, The apology
(b) and (fj Author of the Church-covenant and Manuscript (b)iApology ck.
(d) alledge Deut»2p.lO. Tte stand all of you this day before the 3.C.4.5.
tord, &c. v. 12. that thou mightest enter in covenant with the (c) Discoursé
Lord thy God5 and the Oath which the Lord thy God m*k*th ®f the Church
with thee v.i^. That He may establish thee to day a people to Him- ^0Jerant. fol.
seise. Hence they argue9 That which maketh a society a people (djThe way of
to God,to serue Him in all His Ordinances, that is that whereby the Church ib.
a society is constituted in a Chwrch^&ate; but by a covenant, God
maketh a society a people to God3to serve Him in all his Ordinances;
Ergc* New that those were a true visible Church they prove>
though the word say they had eyes aud see not, &c* yet they were
not in a carnall estate^ but only dull and stow of hiarfyning, to dif
cerne sundry gracious dispensations, which sinfull defects were in
the Lords Apostles, Mat 8.17. dull and flow of Hearts for this was
the Generation which was not excluded out of Canaan, for their
unbeliefe, whose carcasses fell not in the wildernefse, and the) were
now within the space of a moneth or thereabouts to enter into the pro-.
mised Land, Deut.1.3» and it was they who entred by Faith, and
subdued Kxngdqmes, and kept their children poore and constant in
Gods worship all the dayes of Josuah 24.31. It is true (ſay they )
(a) God entered also into a covenant with their Fathers 40, yeares (a) Jpo!og%c.3.
before^ but not till he had humbled them to a censcionable (though
a legaH) feare of His great Name; and even some of thim also
(it may be ) remembred that they were borne under the covenant
of grace, from the Loynes of Abraham, though needfull it was that
Úod ljould enter with them into a new covenants and lead thfm frim
the Law to Christ, because they had so long degenerated from
the
104
CHAP.5.
A Church Covenant is not
}
the spirit and wajes of Abraham, during their Abode in Egypt,
Exod.20.7,8.
Anfw. This place maketh both against the constitution of a
visible Church, and against the Church~Oàth framed by cur
brethren, Therefore once, for all, it must be vindicated; and
i. I answer, the swearing of a covenant in truth by sound faith
putteth persons in state of membership, with the invisible and
true body of Christ; it is true, but not in the state of a Church
as visible, and therefore the M^jor of the first syllogisme is
false, it is one thisg to be a member of the Church as true, and
of the people internally in covenant with God, or a lew in the
Heart; and another thing to be in covenant externally and a
member of the visible-Church, to be borne a Jew and circum*
cisrd, and to professe the doctrine pf Mofes his Law did for-
mally make person* members of the Jewish visible Cbarch,
though they ſhould never sweare this covenant, as many died in
Egypt, and lived and died members of the Jewish Church, and
did eate the Passover, and were circumcised, whose carcasses
fell in the Wildernesle, because of their murmuring, these did
never sweare, neither this covenants Veut. 29. nor the covenant
Exod. 19. 2.Here is a people in carnall estate and cannot be a co-
venanted, and churched iociety of Saints, for v. 3. the Lord
objecteth to them habitual! hardneffe. 3. The great temptations
that thine eyes have scene, the fignes and these great miracles*
4. Yet the Lord bath not given you an Heart to perceive, and eyes
to fee and eares to heare
to this fame day; this
is an habituall blindnessc, propagated from fathers to sonnes as
Ez. 2. 3. They and their fathers have rebelled against mee
MOM DY even to the body of this day, Jerem*2y.
3. and Jeremy 3.25. we have finned we and our fathers from our
youth tò this day. Now this is not the state of the Diseiples,
MarA. for Christ is not judging them of their state, as if they
were yet carnall, but of their faithlesse actions,in some particu
lar when they wanted bread, they distrusted the Lord,when /
brakf the five Loaves amongjl many thousands, how many baskets
too\ yee up? Christ rebuketb them, that they were yet
hardened, notwithstanding some great miracles which might
have induced them to believe he would furwifh themwith bread,
but
SECT.5.
109
in the Word of God.
dederat vobis car
Coron. 3. Art.
But this people was hardened, (i meanc not of them all, buc
of the greatest part) against all the meanes of grace, though (*) Iunius anal.
Moses, by a Synecdoche, mention only signes, temptations and Deut. 29. non
miracles^ yet he uoderstandeth and meaneth no leflè, then they ad res vifas ^
were disobedient to all Gods dispensation of meane?, since the auditas obser-
time that God first sent Moses to Pharaoh, and preached the co- vdndum.
venant to them, Exod.4.3.4*5. £xod.6.6.7. and therefore na- (b) Amefus
meth he Pharaoh and Egypt with a note of universality, yee Arg. 2.p.i^^
have seen all which the Lord did to Egypt, and to Pharaoh and Antijyn. Art. 3.
therefore this is an univeríaíl habicuall hardnesse,and cannot be M.4.p. 294*
their infirmity. 3. This is his expression in the like stile, Ez.12, (c) Piftator,
2.Esa. 6.9.\o Mat. 13 i<.
amicâ duplicat.
ad Vorft. p.539.
4: This interpretation of our Brethren doth but helpe Ar- (d) Calvin com.
minians, our Divines fay againſt it, (a) Innius, God (faith he) in Deut.29.
gave not an Heart, cum fructu, with fruite, to observe what you
heard and faw, (b) Amestus hence proveth,that they were not con-
verted, and that they wanted sufficient grace (c) Piscator (d) Cal-
vïn hence prove that many are externally called, who are never (g) Remon. in
converted^ yea a Papist as (e) Cajetan, and (f) Abultnsis^ Script.dorir.art.
carnalis itaque manifestâtur hic populus, Arminians as these at 4.113.
Dort ÇgJ Vorstius (b) Grevinchovius (i) Episcopius (k) are of (h) Vorftius con-
mind, that such places as this hinder not, but all have fuffi-
tra Pifcat.p.539.
cient grace, if they would believe: so doe the Socinians as the (i)Grevinchov.
Catechis. (I) of Racovia (m) Soeinus> (n) Edward Peppius% and con.Amj(.p.38.
our brethren by it will prove all these Jewes to be in the state of (k) Epifcop.difp.
Regeneration.
(e) Cajetan in
Deut..
(f) Abulenfis
29.
540.
9.Thefl.3.
p.86.
5. The Author of (o) the Church covenant faith, they were faccov.c.10 p.
(1) Catech.
generally a generation of Believers, but this covenant is made 1*9.
universally with all, as is cleare, it is made with Israel, Cap- (m) SocTM' ad
taines, Tribes, officers, little ones5 VVives> children, strang. object. critteni'
ers^ the absents% and these who are not borner v. 10.11,12,13,14(n) £dvdrd.
Now I aske, if all these were satisfied in their consciences* of Poppiiu, Augusi.
one anothers salvation, as our (p) Authpr requireth, in fit fjr/.p. 91. &*c.
materialls of a visible Church; It was impossible, Ergo, this is î1****
not the Church-covenant of converted persons, knowne to the Difcourfe of
conscience of Mofts, to be converted. 2. Moses faith ex- Venant fol. s.
prefly of the fame generation> ch. 31. 20. T&at when thej werç ft) Way of the
come to the holy Landy ihej weuld ferve ether Çpàtj 4nd pro* church ch,1.
!
P
the church-co-
voke fect.z.
106
CHAP.5.
{
A Church Covenant is not
10
1
voke God unto wrath. And of that same generation God íaith,
V. 21. For Í know their imaginations^ which they goe about even now
before I have brought them unto the Land which I /ware; this was
(as you fay) about a moneth before their entry to the holy Land.
2J. I know thy rebellion and thy ïtïffe-necke (faith Moses) behold
while 1am ytt alive,this day, ye haw? been rebellious against the Lord,
how much more then after my death? were thej all then a gtnèratìon^
who by faith subdued king domes? Sute\y this was but verified ia their
holy Judges9like Jonah,and fome few others; it is true they did
not professedly in Iofhuahs dates make défection, yet they
Were not all renewed, (as our brethren fay) for Johuah saith>
ch.24.i4» Put away the strange Gods, which your fathers served
in the other fide of the stood, and in Sgypt, and serve the Lord. v. 23.
Now therefore put away the frange gods^ which are amongst you.
And that fung of Moses, ch. 32. was made for the conviction of
the present generation, ch. 31. 22,23,245 35. Now in this song
much is said of corrupting themselves, ferving idols, forgetting of
the rockey and father who begaie thtmt their sacrificing to devils9anâ
therefore such were not generally such as subdued Kingdomes by
fathy and by faith entered into Canaan,as yee say. And so also (say
we)our Churches under the New Testament,though consisting of
a mixed multitude, are rightly constituted, and true visible Chur»
ches; therefore this covenant is not the formall being and essence
of a Churcb* ind what fort of people were they when the Lord co-
venanted with them in Horeb, Exod* 20* A generation who grie*
ved the Lords Spirit> tempted him in the Wilderneffe, offered to stone
Moses, committed idolatiy, woold appoint themselvesa Gap"
taine to returne baihe to Egypt, lusted in the Wildernesse^ distrusted
the Lord^ and could not enter in through unbeliefe, and their car*
castes fell in the Wildernesses and three and twenty thousand were
fiaine for foxnication. And therefore there is no ground that Mo
ses first or last made a Church covenant onely with fome selected
anc thoice persons, pantakers of the heavenly caïïìng, heires an*
nexed with Christy Kings, and Priests unio God, for all promiscu-
ously were thi materials of this ©hoTch; yea those, who Were
not borne, and the absents* Deut. 2f m> Tjestand this day^ all of
Joh before the Lord your God, your Captaines of yonf Tribes, your
Elders9 and your Officers, with all the men of Ifrael. V, 11. Four
A
little
1
SECT. 5.
107
in the Word 0s Gad.
little ones, your wives, and the stranger that is within thy gate, from
the hewer of Woodso the drawer of Water* V. 12.7 hat then fioul
dest enter into covenant with the Lord thy Qod$ &c. Now were
Moabites and Amonites made members of the Iewijh Church,and
all the strangers? then they uust enter into the Temple; how
then are they forbidden to inter into the congregation of the Lord$
to the tenth generation? You admitted not to your Church cove-
nant in New England all professeurs, here none are excepted;
this covenant is made with absents, and those who are not
yet borne; now chose who are not personally present,and those
who are not yet come ipto the wotld,can make no reftipulation
of a covenant with Çod9 nor can be the fellow members of the
Churchy except you make persons invisible to be visible mem-
bers of a visible Church.
6. There is farre leffe ground to fay, that because they had de*
generated from the spirit and waies of Abraham,by idolatry, it was
fit that God should renew a covenant with this generation, and so
make them a visible Church; for this is as fitting to iky, a ficke
man in whom there is a living soule, is made a living man by the
entring of a new living soule in his body, for before this cove-
nant the people was the Church visible in the Wilderneſſe; the re*
Hewing of a covenant may quicken a decaying life of Çod in (4) Epifcop. difp.
fome, but it cannot give the being, and eslentiall forme of a
27.thefi, 8,9,
viſible Church,to that which before was a visible Church.
10.
(b) Remonft.m
.Papists would be glad that we fhould put this in print, that consejs.caíti%ì
there is a time when God hath no visible Ghurch on earth at all, thefi 6.
Bellarmin, StapletoPi Ptrerius, and others lay this upon uss but \£a f'min'
unjustly. It Weuld gratifie Arminians as (a.) Episcopius (*) the prepa
RemonstrAntes in their confefsion,(c) Iacobu* Arminius. And the VAstk\6.
Socinians, such as (d)ThtPphilus Nicolaides,(e) Smalcius,(f) and (d)Theoph,
Oftorodim, to ſay thai C£riſt may be a King and head^ à husband Nicolaides in
and redeemer, and yet have neither ſubjects^ members, spoufe, nor
reful. tractats
redeemed people, and that it may fall out that Çhrist have no Church
de eccle.cap.3;
on earth; for the laying hold on the covenant givcth being and Smalldus àìfpu-
p.23,24,25,
life to the Church, as the body of Christ and bis true spouse, as tat de ecclef. 8!
well as it giveth being co the viſible Churchy according to our
brethren* doctrine, and if this covenant cease, there is not a jnftit, c. 42.
Church of Christ on earth.
P 2
p.9.
(f) Oftorodius
Po4120
8. We
108
CHAP.5.
A Church Covenant is not ·
Tý v
{
1
8. We have heard nothing here as yet, but the covenant of
grace, and no Cburch«covenant. But faith the Authour of the
Church-covenant, (g) Though it be indeed the covenant of grace,and
made principally with God^ it followeth not hence, that it is not a
eovenant of the members amongst them/elves, for the covenant of
Gâd tyeth ux to duties to our neighbour, and to watchfulneſſe, and
edification one of another^ Lcvit.ip 17. DiUt. 29.18 the negleft
whereof in the matter of Achan, brought finne on all the congregat
ox
tion^ J0Q1.7. yea it tieth us to duties to children not yet borne, whê
shall after become members of the Church, when Iehojadah made 4
tovenan& betwixt the King and the people; it was but a branch of the
Lord* covenant* obliging the King to rule in the Lord^and the people
to obey in God.
Anfw. i. But if particular duties to our brethren bind us by
& new Qhureh*covenant) because Gods covenant commandeth
these duties, then because Gods covenant commandeth sobriety
toward our selves, and righteous dealing toward our brethren,
there is required a fclfc-covcnant towards your fe)ves,fer tempe-
rance and sobriety toward your selves, as there is required a
Çhurch-covenant to binde you to duties to those who are in
Chureh-memberfhip with you, this no man can fay, nor canfève*
tail duties require several! covenants. 2. It is true when we enter
into covenant with God, we fweare duties to all r© whom we
are obliged, but then we are made members of the vifiblc £hurchf
before we fweare this Church-covenant and this is, as if Abra-
ham were made a living man before he have a reasonable foule,
and as if Abraham 'were Israel his father, before Israel be A
braham his sonne, for if Abraham bt in fturehed when he
did fweare the covenant of grace* fas the Authour granteth)
then he must be a member of a visible Church* while as yel there
ft pot a visible Church; to which Abrahams is tied; I deny not
but Jfràel may fweare obedience to all Gods covenant, and all
duties therein, and that he may fweare also in particular, to
performe all duties to Abraham his father, in another oatb, but
that he cannot enter in the state o( relation of sonncíhip to his
father, while he fweare that >ath in partirulaiyis a dreame which
hardly can be conceived.
A
3. The peoples finne in not warning Achan was a finne againft
a duty
SECT.5.
انے کے
in the Word of God.
109
a duty of the covenant, exacting obedience of all in brother*
heads though noc in a Church-state, Levit. 19. 17. and lob
and his friends who were members of no visible Church, (as
you fay) did performe this5 one to another, lob 4.3 4. ĺob 2.
II. Lob.âpi. 4. The covenant that Jehojadah made betwixt
the King and the people, will prove the lawfullnesse of a cove-
nant to pcrformc Ghurch duties, beside the gcnerali coven.nt
of grace, which we deny not, but doth not prove, that a cove-
nant to Church-duties is the essentiall forme of Church-mem*
berihipj and the onely way, by Divine precept, of entring per-
fons in * Church-state; for persons already in Church-state
may9upon good rcasons,sweare a covenant ta these duties, yet are
they not of nèw inchurched ta that congregation, whereof they
were members before.
"
Their next principall argument as (a) the Apology faith, if a (i) A}ol<gy c.4..
Church-covenant be the effentiall forme of a Church, as a flock
of Saints is the matertall Cmfi, then the Church-covenant is
necessary to the being of the Church, and it is that wherby Ecclesia
Integra constituitur, collapsa restituitur, & quo iublato Ecclesia
diffoivitur & deitituitur, that is^ it is by this covenant A Church
is instituted in its integrity, and when it is fallenjt in refiored to its
integrity, and when this covenant ceafeth, the Church ss no longer
a visible Church.
Answ* When a Church falleth it is not rcfloted to the state
òf a visible Church by circumcision, and yet circumcision is gi-
ven a$ a signe of a covenant betwixt God and his Chuch, Ger
17,11. nor is a Church restored by Baptifme, or Baptizing
over againe, and yét Baptiíme îs that whereby we are entered
members of the visible Church. %\ When persons faile in omit-
ting Church duties; I thinke they faile against your Church-
Oitb, Fea when they fall into any sinne that may be a scandall to
others^ yea the si*me of adultery, yet if they repent and heart
the Church* they are not excommunicated, neither doe they
lose the right of Church-numberflnp and right to the scales of
the covenant, nor is it needfull they be restored by renewing a
Church covenant, but we dtsire to hcare from Gods Word
pToofes of the singular veitues of this Church-covenant. 3. Diſ-
cipline is by all Divines thought necessary to the well being of
P 3
3
A Church Covenant is not
CHAP.5+
a Church, but not to the simple being thereof* and for this
(a) Parker dc we apeale to the learned Tartar who denietb (a} Discipliné
polhJ.l.1.c. 17. t0 y€ an eſſentiall note of the visible Çhurch, and citeth (b) Cart-
(b) Cartwright
adverfus Harrin. wright forthis, and therefore faith that f*/***, Bertrandus de
Loguesi Mornaus, Martyr^Marloratus, Galusius,and Beza omit*
teth discipline among ft the notes of the Church.
fonum.
(c) Apology ch.
The apology addeth (c) if the natiopall Church of the Jewes
was made a nationall Church by that covenant, and therby all
the Synagogues had Church-fellowCbip one with another in the
Temple,then the congregational! Church is wade a visible Churcb
by that covenant, au Also the fallen Church of the Jeweg was
restored to a Church-ftate (fzy they) by renewing a covenant with
the Lord in the dayes of Afah Hezekiab,and theft who fell to Judahj
% Ghron.9.25.are commanded not to stiffen their necks^ or (ai in the
originall) to give their hand unto the Lord, that so they might enter
into the sanctuary % Chron. 50.
8.
Avfw. Is it credible or possible, that all the Synagoues of so
many hundred thousand people, as were in the 12.Tribe$ were all
satisfied in conscience, anent the regeneration one of another?
and this is required of you to the right sweating of a Church*
covenant, else how could they in the Oath joyne themselves -
to all Israel, as to a Generation of Saints Ì z. Israel before this
Oath, was circumcised, and had eaten the Passover, and so was a
visible Church before, yea then God had no Church visible
before this Oath, which is against Gods promise made to Da*
vid^ and his feedò ?fal$$.y&tl<)* Also in Abijahs dayes Judah
was the true Church of God, % Chron, 13.8, And now yee
think to withstand the Kingdome of the Lord in the hands of the
sonnes of David» 10. But as for us9the Lord is our God, and we have
not forsaken Bim. 3. The inchurching of members is a Church*
action, as all the Cburch cafteth out, so all the Church recei.
(a) Way of the veth in, as you (a) fay, but the putting of Judah and the ftran-
Church ch. 3.
fect. 1.
gers of Ifrael to this °atb5 was by the Kings authority, who
convened them, 2. Chron.1}.?* And Asah gathered all Judah,
and Benjamin, and the strangers with them, and they Wçre com*
pclled by the Royail sanction of a civill Law to this covenants
v, 12.and they entred intO covenant, &c«
13% That whosoever would not seek the Lord God of Israel,
should
SECT.S.
HI
in the Word of God.
}
או למקרשו
fhould be put to death3 whether small or greats man vr woman.
4.H0W were they all in9 conscience satisfied anenc the regene
ration one óf another, 1; Being such a number of Iùdah9 Ben*"
jamin and strangers out of Ephraim^ Manaffe and Simeon, v.9..
Were. 2. Gathered together and meet but one day? 5. This
covenant obliged young ones* your covenant seekes no Church
duties of little ones, for to you they are not members pf a vi-
fible Church, 6, The place, 2 Chron.30.8.
-- nam
yeild to God as servants (b) Iunius, humbly imploring hi* help,as (b) Junius in.
the fame phrase is Lament.5. 6. we have served the Egyptians annot.profrati,
17 MINI OVY, and the Aflyrians to be satisfied with bread, fuxilium ejus.
neither doth the Text fay in infinitive^ that jeê may enter into implorantes.¸
the Sanctuary% as it a renewed covenant were a necessary pre-
paration, before they could enter into the Sanctuary; but it
is set downe as an exprefle Commandement of the Kisg
10spab iŃ Dì enter yee into his Sanctuarj) and there is not a
Word oí a covenant in the Text, but only of the peoples keep-
ing the Paflover,and though there had been a covenant (of which
the Spirit of God^ speaking so much of Jofiáh's 2ealous Re--
formation, would not have been silent) it is not to a purpose
fudah w&t a visible Church, before Hezekiah wrote Letters to
them, to come tò Jerufalem3to keepe the Passover, as is cleare
ch. 29. 1^. they begun to sanctifie the House, the first day of the
first moneth) and all the congregation worshipped\ 36» And Heze»~
kiah rejoyced at their zeale, and so there was a visible Church,
and the Paffover was eaten the i^ daj according to the Lawy also
in all covenants renewed by the people of the Jewes, the matter
was done suddenly, and all convened in a day, when a vo-
luntary preparation, and evidenced regeneration, could not
be evidenced to the satisfaction of the conscience of all the
people; nor can this preparation be called Jewish and tem-
porary, for it it as moiall to all who swearc Ghurçhes „d
ties one to another* as the covenant it seise, which our bre
thren sayS is of perpétuait equity.knd all these nty be answered
to the covenant, Neb.10.where there is no insinuation of Church
duties3buc ìh genërall.29.To walks in Gods Law^and to observe and
doe all the Commandements of the Law, and not to marry strange
wives. ¿
1
The
1 12
CHAP.5.
A Church Covenant is not
(b) Apolog. ubi
fupra.
The apology (b) faith it is to no purpose that the people* I Chro,
15.waf a Church befort this covenant* because the fl#ce is not al-
leàged to prove that a people are made a £hurch by ottering into cove-
nant with God, but to prove that a decayed Church is restored by a
covenant* now the Church at this time was corrupted with idolsy
sodomy, &c.
Jnfw. I. Yet it prov^th well that this covenant is not the
formal! cauie of a visible Church; for avisible Church hath not
its formall being, before it harh Its formail cause, 2. The
convening of all the people to sweare. is an act of the Church)
visible3 now nothing can have operations, before it have the
formall cause. 3. The Author fai*hh who k*ow±th that all the
Tribes of Israel were yet in covenant with GcÂì from the dayes
of their Fathers? Answer; I think that it if easily knowne, that
they used and exercised many Church actions also, and so were
a Church visible of a promiscuous multitude, and it is koowen
that none were excluded from this covenant* none selected
and chosen out as Regenerates, who onely were thought fit
to fweare this covenant, and fo that it is not your Church-cove*
nant that all were forced to, and commanded under painc
of death to attest.
Our brethren, as fitst (4) our Author^ secondly (b) the A-
(a) the way of
the churches of pology, thirdly the Author of the Church covenants repose
Christ in New much on Ifai.%6.3. where the stranger is joyned to the Lorda in
England ch.$. a personall covenants for his own salvation; for so the Text faith
(b) Apolog.c 5. V.3.4. yet are thej not joyned to the visible Churchy while they
feat.4.
lay hold on the covenant, that is, to sweare a Church-covenant,
now that they are not members of the visible Church is cleare for
Deut.23.1,2,3. The Moabit, Ammonite, though never so holy,
cannot be members of the visible Church, because they are discharg-
ed, to enter into the congregation of the Lord* 2. They eomplaine
that they are not of the visible Church, The Lord hath separated,
me from his people* 5. Adjoyning of them to the visible Church is
promised; as * reward of their faith and obedience, v. 8. even.
a Name in Gods Horfe, Hence it is cleare, persons under the New
Testament have a promise apd profhecys that if they be inwardly
joyned by faith, God shall give them a Name of Church-memberíhïp
among ft his people,by fwearinga Church-Oath,or if thèy lay hold on
the covenant of *fo Church.
Anfw.1.
*
f
1
SECT. 5.
in the Word of God.
113
of church-co-
Anf. i. There ig no chu.ching here of strangers and Eunuches Author of
by Church-Oath, but as (cj Çtlvin, Mufculus, Gualter, the difcourfe
(d) Iunius, observe, the Eunuch and ſtranger are comforted that venant. fol. 12.
under the Meffiahs Kingdom** they Jhall have no cause to complain* (c) Calvin Muf-
of their ceremoniall separation ftm Gods people and the want of cuius in comme*
some ceremoniall privileiges of that kindò because the franger Gualtber in loc.
and Eunuch Jhall have.*. }* an everlasting roome, and honor in (d) Iuniusannot.
Gods Bouse, and the Son of the stranger a place in the Catholick
Church v.6;j. so being,they believe anà obej. But 1.^.6* to lay
hold on my cevenant is not to lay hold on the Church-cove*
nant$ give us precept, promise, practise, or one iyliable in
Gods W^rd for this interpretation* i. v. 4» to take hold on
the covenant is to believe the covenant, and not Co sweare
a vocall Oith. 2. To lay hold on the covenant, faith (e) Muſ- (c)Musculus ib*
culus, is to keep the covenant, and not to depart from it, to live ac-
C
cording to it. (F) faith lunius) and to rest on God> to doe what (£) lunius annot
is Gods mill commanded in the covenant (faiths (g) Calvin, and (%) Calvin com.
(h) Gualter) and so all who spake sense on that place, and ne- (h)Gualter*
ver one dreamed of a Church-covenant before. 3. God faith of
it(mycovenant) there is no reason then to call it a Çkurcb-cove
nant here more then Icrem, 31*32.33. Pfal.25.10. Ifai.55.3.
Ierem.50.5. Zach.t.11. 4 Laying hold on the covenant is not
an external!, professed> vocal], visible and Church embracing
of the covenant, for then the Lord promiseth to the Eunuch the
name of a foichfull visible fellow member, in a congregation,
if he shall lay hold on the covenant and sweare it in the
Church assembly, this Church-swearing is not rewarded so, for
how is it proved that a name^ even an everlasting name, better
then the names of fonnes and daughters, is the name of a fel-
low-member in some obscure congregation or parish is
this better then the name of a borne Jew, who was also a mem-
ber of the visible Church, and if he believed in Christ, had al-
fo the everlasting name of a member of the Jewish Church? Sure-
ly there is no ground for this in Gods Word, the everlasting
name must be some spirituall remembrance and some invisible
honour beyond the externall honour of being named the
sonne or daughter of a Jew, and by what warrant also of Gods
word is Gods holj mounttine And his house of prajer%v.7. which
Q.
in
1
114
CHAP.5.
1
A Chureh Covenant is not
in the New Testament can no more be literally expounded,then
offering of burnt offerings by what warrant is this called a
parochiall visible congregation, where visible faint* meete
in one materiall bouse ordinarily, and in one visible Church-
way? The house of Prayer there,îs Job2.xpounded of the typi
call Temple, which spiritually did typifie Chritts body, as he
expoundeth it himselfe, Iah. 2. 18, 1^ 2©.deare brethren doe no
violence to Gods Word.
2* There is no ground that tbe Eunuch and stranger had no
other complaint, but want of visible membership: for his laying
hold on tne Lords Sabbaths faith the contrary, and though
he should complain of that, it is a small comfort promised>tbat
he shall be a member of a visible congregation, which mem*
berflii many ludatfes and Hypocrites injoy also. 3. Though
there were 3 visible Church-membership here promised (aa no in-
tepreter that ever yet saw it,but your selves)yet ft should onely
follow, before heathen, who are come to age> €g /tf/*tf</ and
fo inchurched, they should externally lay hold on a professed
covenant, and so, that they might be members of the invisible
Church, before they be members of the visible Church, which
is much for our Baptisme-covenant, and nothing for your
Church covenant. 4. Church-member fhip, by your exposition,
Regul.juris con-
ditionatum nihil it promised to none, but these, who inwardly by true faith
ponit, nifi pona- are joyned to the covenant; then all Church-As performed
by pastors and professors not converted, though they proceeds
clave no* errante, following Christ his rule are null, and no
baptising,no binding in heaven, for a promise conditional! is no
promife soy reason and lawyers) where the condition is no8
fulfilled*
/aj ifcourse
fle Aathor of the Church-covenant(4)citeth that of Ezek
(a)Difcourfe
of the Church 16.8. 1 entred into covenant with thee, and thou becameft mine,
Covenant art.1. Eze. 20. yj* I will cause jou to passe under the rod} here is a com
venant, not of a person, but of the whole House of Israels ^.30.39.
This covenant is called a band9 and Junius observeth well, taken
from fhepheards, who went amongst their fhtep with a Rod%and Seleìl*
ed and poynted out such as were for the Lords sacristce,Lev.26.32.
Ergo^nndtr the NewTeftament, men enter not into the ChntchJhand
over
SECT.5.
105
in tbt Word of God.
ever head, but they paſſe under the Rod of due trjall9 and then being
found meet, are încburched9
Anſw.He entered into covenant with Hierusalem^dying in her
owne bîood5 v.ó.v.S* your covenant is made with a people
washed and converted, a.All arc taken in promiscuously in this
covenant externally, good and evilly who prospered to a king"
dome, and were renowned among ft the Heathen, v. 13» 14. Your
Church covenant is of persons who passe under the rod of pro-
bations and passe for found converts.
The other place is not to a purpose, for God is not (peaking
of gathering his people to a visible Church, but as (a) Qalvin (a)Calvin.
(b) Polanus, (c) Inxins,God is meeting with the peoples wick- (b)P*/4*.<wi.
cd conclusion, who said, v. 34» They were banished and cap- (s)Iunius.
tives mixed amongst the Nations, and so free from Gods cor-
recting rodj or band of Discipline, and God faith, and I will
תחה השבט והבי אתי make you to passe under the Rod
and I will bring you under the אתכם בהמסרת הברית
1
•
band of my covenant; The Word is also Psal.2.3. and it is true
that fignifieth a staffe and a rod, Pro*.10.13.but it ſig-
nificth also a Kings Scepter, Gen. 49. io# bat the band of the
covenant signifieth no union of a visible Church, nor is the
Lord in that place promising the mercy of a gathered Church,
but by the contrary, he threatneth an eviilf as v.jç, Ani
I will bring you unto the wildernejfe of the people, and there wilt
J plead with you face to face, 3$. Like as I peaded with your Fa-
thers 37. And I will cause you to ptjfe under the Rod$ &c." To fe-
you out from amongst the Heathen^ as sheep for sacrificing,as
the next verse. 38. and I will purge out from amongst you the Re-
bells, &c. This place is violently brought to witnesle unjustly;
And what though God would have them tryed, who were
taken under his covenant of protection? it should be the cove-
nant of grace^and not a Cimrch^covenant, foi he meaneth no soch
thing.
Lett
They alleadge, Jerem.50.4. And in those dayes, and at that
timeshe children of ICtttl hall come, they and the children of Judah
together, faying let us be joyned t* the Lord, in a perpetual! covenant,
that jbatl not be ftrgetten.
Anfw. * Israel and Jqdah together cannot be a parochiall
Q₂
congre
116
CHAP.5.
A Church Covenant is not
(4) Diſcourſe
of a Church.
covenant, fol.
23.
congregation; nor 2. Can Sion be a parish Church; nor 3.is the
Ckurck-covinanty from which a min is loosed, when upon good
warrants, and the consent of the congregation, he removeth cue
of that Church to another, A perpetual! Covenant that Jhall never
be forgotten^ for eternity is proper to the covenant of grace be-
twixt God and man, Jertm. 31. 33, ^7, 38. Jertm. 32. 40.
If:. 54. 10. Ifai. 55. 3. Ifai. 59. si. and there i% no covenant
betwixt mortall men, who shall die3 an eternal! covenant.
The Authoi(a)saith, There is nothing more plaine then Ifti.44.5.
One {hall fayy I am the Lord; and another shall call himfelfe by the
name of Jacob; and another {ball subscribe with hié hand, and fir~
name himfelfe by the name of Israel: These words are so plaine as
nothing can be more plaine,
Anfw. This is a cleare place, that imder the Mtfltah all peo-
ple íhàll proftfle themselves in covenant with God, and the
(b) Cdfoin prx- children of God and the Chnrch^ and (b) Calvin citeth Pfal:
left* ib.
(c) Mufculus
com. Ifai. 44•
(4) Diſcourſe
87.5. and of Sion it Jhall be faid^ This and this man was borne in
ht: but this is not plaine at all, that these proseflè themselves
sworne members of a particular Parish; yea, the contrary
is most plaine, that they Jball call themselves by the name of Jacob
and Israels that is, children of the whole visible Churchy for
Jacob and Ifrael is not restricted to one particular congregation.
Before the peoples captivity,faith Musculus, (c) The names of Baal
and idoll gods founded in their mouthes, but then they shall professe
the true God) and that they are his people* Now Gods covenant is
made principally, not with one single congregation, nor is the
blood that scaleth the covenant shed for one single congregati,
on; nor are the promises of the covenant. Tea and Amen in
Chrift,for one single flocke onely, and primo é principaliter^ but
for the whoíe Catholike Church% and therefore they shall name
themselves Christians.
The zAmhor addeth, (a) Every Church is Christi married
of the Church Spouse, united to Christ by covenants the violation of marriage, is
corenaat.i9. the violation of a covenant; yeab and there is a marriage betwixt
the Church-memberS) Isa* 62, 5. as a young man marrieth a Vir-
gin, fi Jball tby sonnes marry thee.
Anf. A marriage betwixt Ghrift and his Church we grant,
and betwixt Christ and every particular foule beleeving ii him,
In
SECT.5.
[17
in th& 'ord of God.
in respect of the love. 2. mutuall interest and ciaime one to ano-
ther, Cant.2.i6* and what holdeth betwixt Christ and a Church
cathòlick, or particular, holdeth also betwixt Christ and ev«ry
sou!e5 and to extorta Church covenant betwixt Christ and a
particular souie5who may be and often is a beieever> & yet out of
Church-late, from the borrowed phrase of marriage, s too vic-
Ent blooding of comparisons^ and therefore from raarmge be-
longing to the catholike Church principally, how can a marri
age vible be concluded? a. the sonnes are the whole Church of
the Gentiles; too large a Peti(h incole terre> faith Mufculw
(é) and excellently Calvin, (c) Christ so is the hasband of his (b) Muſcalus.
Church, tbat he marrieîh upon his Church all people and Nations (c) Calvinus
which are gathered to her, because while the Charch wanteth chil- pr*lift.
drcn, he is as it were a widow; now this is no hing for a Church- Deus
Ecclefie mari.
covenant* Thirdly, there is a relative obligation of mutuall tus eft,ut Eccle-
duties of love betwixt fellow members of a visible Churchy and fie fue maritct.
betwixt sonnes and the mother congregation; but this is 6it ft omnes pcfnlos,
done in Baptisme expresly; secondly, in our comming to be Çui ad eam ag*
members of such a congregation, but the person is before a mem-regantur.
ber of the visible Churcb.
The Author addeth (d) If diffolving a covenant be that which Çi) Author of
diffolveth a Churchy as Zach. 11. p; 10. then the making of a cove- the Churchy
nant is that which constituteth a Church; if dissipating of stones C0Venants.
unbuild the houſe, then compacting of them together doth build the
house; but the breaking of the covenant under the n&me of breaks
ing of the two staves, beauty and bands3 Z>ch. I1. is the inchurching
of the lewes, Ergo;
Anfw* The dissolving and breaking of the covenant of grâce,
and the removing of the Candlestick, and the Word of God,
Revel. 2< 5. Amos 8, 11, 13. taketh away the being óf a Church,
both as a true Churcb,and as a true visible Ghutch; and of such
a breaking of the covenant doth the Lord fpeake Zach. 11. v. 9..
and I ſaid I will not fied you; that which dieth9 let it die* and that
which perijheth, let it perijh, &c. and it taketh away the union of
brotherhead amongst the members^ verfe% 14. so the thing in
question is not hence concluded; for the question is5if a Church-
covenant make a' Church as visible, and the breach of that.
Church.covenant unmake and dissolve a Church as vifible, and
Q3
this
1
118
CHAP.5.
A.Church Ctw&êxt is not
this place proveth what maketh and unmaketh a Church fim-
ply a* a Church^ not as visible and under chat reduplication.
Qgeft» J* Whether by testimonies from the new Testament\ and
good reasons, a Church-covenant can be evinced.
(e) Thi way Our Author (e) al/eagcth, t Cor. 11. 2. / have espoused you
of the Chur- f0 on€ husbaud9 that I may present you at a chaste virgin to Christ;
ches, chap.3. fo also the apologie, (f) this was nothing else but the slanting of
Lect. 4. prop. 3.
(f) Apologie f^e Church at Corinth; if you fay this Vaul did while hs converted
chap.*. them to the grace of Christ by his ministery; if this were true,ſaich
he5 then should Christ have many thousands, hundreds^ and scores at
least of ffoufes in one Churchy which wt thinke inconvenient* Se*
€ondlyt it is plaine he fpeaketh of the whole Church as of one spouse,
and a* it were one chaste Virgin; which argweth, he perfwaded them
all (as the friend of the bridegroome) to give up themselves with one
accord as one man into one body% to the fellowjblp and worship of
the Lord Jesus.
Anfw. it is a weake cause, that hangeth upon the untwisted
thred of a misapplied metaphor. For 1. espousing into Çhrift
in the Text is opposed to being deceived and corrupted from the
simplicity that is in Çhrifi^ as Evah was deceived by the serpents and
opposed to the receiving of another spirit; and another GojpeS•
so then to be corrupted from the simplicity that is in Christ, and to
receive another GeffeB,, must have this meaning; as Evah was
deceived by the Serpent, so I feare that your simple minds be ##«
Chunhed and loosed from the visible Church of Corinth, and
that you forget your covenant, whcrein ye sweare to take Christ
foe your hasband, and me for the friend of the Bridegroome,
and that you be remisse in the duties of extcrnall discipline* and
Church-fellowship, and in excommunicating scandalous per-
fons. &c. Ah brethren, let not our Lords word be thus tortured
and wrested. 2. He expoundeth this espousing, the presenting
of them to Christ in the day of God, as a wafhedaredeemed5 and
saved wise of Christ, and not of their Church continuing in visi-
ble society. Yea, all interpreters* ancient and moderne, as Ax-
gnstine,TheophjlaBt, Chryfostomey Oecumenim^Cyrillus, Ambrofet
Qur latter, Calvin, Bullingeri teza, Pomeran, Tellicanus^ Sar»
cerins, Marlorat% Paraphrastes9 Erasmus; and Papists, Aquinas,
Haymv: give this sense. Paul as th^ friend to the Bridegroome
finding
SECT.5.
119
in the Werd of God:
finding the Corinthians despising him, and in lave with false
teachers, grew jealous of them for his Lord» causes thai though
be had betrothed them to Christ, as a virgin band fastned by
promise to a husband, left they ſhould be drawne away to other
lovers, by the cunniHg of false teachers, as Evah was led from
her Lord, by subrill Satan. 3. Thongh he speake of them,as of
one body, spouse, virgin, how doth it follow that he speaketh of
them, as of a ministeriail and a parochiall body?for the marriage,
the betrothing to Christ, and the acts contrary, the receiving of
another sfirit^ the corrupting of their simple minds, are aits altoge-
ther spiritual!, internall, invisible, and acts of a Church,as a true
Churcb,& the costrary areas of a false Church,as falsc, and not
acts of a Church as visiblc,in a visible meeting,in a visible external
at of marrying, nor is their any infinuation,that P*#/ feared the
dissolving of the Church oatb a»d visible order of government.
4. It is not inconvenient, that there be many Spouses, as in every
true beleever, there be many single acts of marriage love, and of
beleeving,and so of taking Christ for their husband and Lord. A
visible Çhurch is the Bouse of God9 i Tim. 3. 15. the Temple of
God, Rev.3.12. and yet every beleever is a Temple, 1 Cor. 3. 17.
and every one His House; feeing he dwellech in them by faith,
Ephes.3.17. also if this be a good reason, he speaketh of them
all, as of one chaste virgin* Brgo^ he speaketh of them al!, as of
one visible parochiall Church. Then brethren, because Christ
speaketh, Joh.3,29* of the whole Church of the new Testament,
as of one bride of himselfe as the bridegroome5and of the whole
Catholique Churchy that Christ hath waihen and redeemed, as
of one fXarious Virgin^ Ephef. 5*27* and of the one Lambes wife,
Revel.21,9,10.it (hall follow that the Catholique church is one
viííble Ghurchffoà so one Parochial congregation,for you mock
at a Catholike visible Church, (as your Authour doth) who cal)
leth it (a) a Chimera, thoBgh without reason. $.And certaincIy Churches of
(4) Way of the
twenty beleevers in one house and so twenty hundred convened chrift in new
in one, yet out of Ghurch-statCjare a body married upon Ghrifi England, ch.i»
Ì9 respect of his Spirit, and their faith laying hold on him, as scct 2.
oh their husband; jea3 and the Charch of Çorìnth, as Saints by
calling; and considered without the respect of a visible Church-
fellowship, is more properly Christs wife, and Christ their buf-
band,
-
120
CHAP.5.
}
A Church Covenant is not
band, thcn they can be called Christ» wife, for an external!
communion of a visible profession, wbiçh is common to them
with many reprobates; yea, there is no ground at all to call a
company, because of their visible prof*ssian, Christ$ wife, nor
doth Gods Word fpeake so; the converted by Prophets not in
office are most properly his wife; and these may fay, we have
betrothed you toChristjand be not deceived nor corrupted from
the simplicity that is in Christ Jesus. Hence that place also is not
for our brethren^ 2 Cor.9.12. The Apostle thanketh God for the
Corinthians profeffed subje&ion to the Çojpel,in their liberall contri-
(a) Apology, button. Then (faith the Apologle (4)) here is a Church cove-
ch.12.
K
nant; but if this professed subjection be a ground of a Church*
covenants the Corinthians extended this charity to the poore at
Hierusalem% as the Churches of Maeedsnia did also, then many
particular congregations are Church*members in Chutxh*fel-
lowihip, with the Church of lernfalem; for they professed this
subjection to the Gospell toward the distressed at Ierufaltm> and
so Çorìnth exercised Church-a&s toward other Churches then
their owne; ïndependencie by this must fall. Secondly, to re-
lieve the poore is a duty of Christian charity,common to belee-
vers in Qhurch-fiate^oi not in Church-state,how then can it prove
{&) Apology, a juty of Church-slate?
ch.11.
(c) The way
of the Church-
The (b) Apology addeth, Hebr* lo. The Hebrews are com*
manded not to forsake the assembly of themselves together, as the
manner of some is; Ergo, they convened by mutuall consent, and ſo
by covenant.
Anfe» Doe not Infidels and Indians, as you teach (c) come
ts of Christ t0 y°ur Assemblies to heare the VVord, and partake of the pray-
in New Eng- ers and praises of the Church? But ye will not iay, They are
land,c.3.fe&.2. to come to those Assemblies by a Church-covenant. Secondly,
what though they intended Assemblies by consent, and tacite
covenant? it will not follow therefore by your Covenant, which
is the formall cause of a visible Church9 and this place proveth
nothing, 2 Cor. 8.5. The Churches of Macedonia firfi gave thtm*
selves ta the Lord9 and then to us, therefore they were In-churched,
(â) Diſcourſe by way ef covenant to our minifiery, so Ça) the discourse; but
of the Church Qhefe Churches gave themselves to God (in that dutie of charity)
and then t0 uS? the exhortera to that charity, and the convey-
}
covenant,fo.9.
ers
SECT.5.
121
in the Word of God.
تم
(d) Iuftin Mar-
tyr.apol
ers thereof to Jerusalem; then the Church of Corinth wtf mar-
ried on god, on Paul, yea and on the Churches of Jerusalem,
lor the Author maketh this mariage^love, and so Jerusalem it
erected a mother Churchy and Corintb subjected unto her; for
these who give Almes, as becomcth saints, are ſaid to give their
heart to God^ and to the poore, as Ifai. 53.10. Te draw-cut their
heart to the poore, and that because oi cheir chearefull and
compassionate giving. Oar Author (£) faith John Baptist r*- (b) The way of
felled Scribes and Pharisees, and the prophane multitude9 fiom bi the churchts c.
baptijme^ Luke 3.7. M<t,3.7« and this was godly neale^ for they 3.sect, 4*
were * generation of Vipers, Luk.3«7«8# and therefore they were
not meet for Baptisme, which is a Baptisme of Repentance, Luke 3»
^.Philip baptised not the Eunuch while he mahe profession of faith*
These and the like the Author and our brethren bring to prove,
that men are not incturched but by confession covenant-wayes,
and alsoto prove that the matter of the Çhurch should be Saints
by callings hence(r) The Apology citeth Iustin Martyr (d)who (c) Apolog. ch.
faith three things were required of such, as were to be received 11
into the Church. 1. danara, that tiej be dedicated to God as
members of their Church. 2. Katools or regeneration, xISIS
faith or a confeſſion of faith and. 3. moxes which is a promise
or covenant to live according to the rule of the Gofpell; and the
Author faith (e):bere were three questions propounded £0 these (e) Difcorufe
who were received by Baptisme, Abrenuncias? Abrenuncio. 2 of the Chutch
credit Ì credo 3. frondes ? spanáco, (f) Zippers the Author faith (f/Zipperus ie
hath more ot this (g).
.folh£cdepastusA
isw.i. Yee read not in the word that Iohn Baptist reject- ca.1.1.c.1 4.
ed any from his Baptisme, who de fired to be baptized,vea by the Confuetum eft at
contrary, Luk.7.19. It is said, and all tbey that heard him, and ad S.cænam cora
qui admittantùr
the Publicans justified God, being BaptiUed with the Baptisme totâ ecclefia,pub«
*f John.v.30. but the Pharifees and Lawyers rejefted the ccunfeìl l(cè
fidei confef
of Goa\ against th<mfelvesr being not baptized of T.hn Uhen the fionem edant per
Pharisees and Lawyers refuse to be Baptized, and Mat.3.5. qui erant pa
Then went out unto bim9 Jerusalem anà all Judea9 and all the Re
gions round about Jerusalem, confessing their sins, but when he (g)Discourse
faw many of the Phariseeí and Sadducéï come to his Baptisme, fe fol,as,
fayd unto them. O generation of Vipers> &c! But that he bap
tizedjthem by the seme Sermon, is cleare, for v.8. He exhort-
R
1
teth
}
coven.25.
parentes aut eas
rentum loco:
#
1224
CHAP.5.
*
A Church Covenant is not
12
one,our divines
eth them to Repentance, and v. 9. dehorteth them fipm an
hypocritiçali profession, v. 10. he threatnetb Judgement t°
thern and ^.li, siitht I did baptise you with water% that (you)
is relative, to these whom he called a generation of Vipers,
and inclu Jeth them, for there is no ground in the Text to ex-
clude them, and Luk.3.7. and he saià to the multitude^ that cause
Also if you
forth t0 ^e Baptized, O generation of Vipers, &c< v.21. and when
urge a confëffi- all the people was baptized, &c. Icfiu also wai Baptized, It is
on of faith be- true, all that Were baptized, and come to age confessed their
forc Baptifme sinss but they were entered members of the Christian Church
of all and every by professing the covenant in baptisme5 and their covenant was
from ïobn his no Gbxrch-covenant, entering them members òf a parochiall
Baptizing of Church Oith, bùt entered them members of the whole visible
all Juiea, doc Church, and they were not tyed to suet and such Church*
prove the Bap- acts Qf prophecying and judiciall binding and loosing; Alfo
tizing of In-
could they all be satisfied in conscience of one anothers reje-
fants, you call
in question neration, tor they did not meete frequently together to prayer
with Anabàp- and spirituall conference? 2. How could all Jerusalem and all
tifts, if it be law Judea, Ma'^.yjS. and all the regions round about, and all
full t0 B^P" the people baptized, Lti $*ii. all sweare a Church-covenant,
and give a particular confession of their sinnes to the fatis-
Church covenant faction o* lohn taptistes conscience ? yea John faikh expresly of
neceslâriï} re- this visible baptized Churchy Mat.3*10.12. that they were
q-ifiie before {ome 0f them fruities Trees to be hewen dcwn9 and some of them
Baptifme, and chaffi to be burnt with unquznthable fire, so the materials of
So all Baptized
this fcptfzed Church are not visible Saints, and Lawyers bold
bers of the vi- of çhe covenant, as our brethren fay. 2. The Eunuch com-
fible Church, ing to Jerusalem to worship, (which is an act of a Church-
which you de member) was ii Churclvstate before Re was baptized, and a
tife Infants, &
you make a
must be mem-
ny.
Profclite* 3. It is true that you cite out of Justin Martyr^ but
you omit a word & 70 Bartoµw (faith Martyr) a Baptifme-
covenant and profcfied >y the heathen come to age, of which
also onely and of no other, Iustint Martyr speaketh, we wil
ingly acknowledge, but by that covenant they were received
unto the catholick visible Church, and not unto a single inde-
pendent Church only.
4» These Qnestiòns were propounded to the aged 'before
they were baptized, and reasop that heathen be tryedjbefore they
be
SECT 5.
123
in the Word of Ged.
(c) Parifienf.
be baptised, and in this we agree with thé Synod of (a) Heidel (4)Syno d. Heide-
burge, (b) in concione jtgduneHfi again&. Papiste, *nd in Synodo burg. c. 64.
Parifienfi (c) and wfaa Mr. P4rker (d) faith further of this (b)Synod, Lug-
kind may be admitted, if well expounded. 5- Zipperus help. dinenf. act. 17.
eth us, confuetum est, &c. He thinketh it an ancient custome in ;ff^Á
the primitive Church, that before any were received into the (dj Parfer de
Church they Ûioaíd give a confession, either themselves, or polit.Ecclefiaft.l.
(faith he) Barents and Tutors3 and so he acknowledgeth 3.0.\6-9, 4.5.
chat infants in baptifme were made members of the Church,
though they could not swearc this Church-covesant, nor give
evidences of their conversion, and this is acknowledged by all
the reformed Churches,of France, Germany,Holland3 Helvetia,
Poland, Engíand, Scotland^ &c.
The Apology (e) citeth, Acts 5. 13. And of the rest durst (e)Apology ch.
no man jojne himfelfi to them> Greece, durst not be gtewed to them, 6'
a word of marriage covenants Mat. 19.5. & Acts 9*26. Saul
desired to fa glewed to thtm, the formet verd must note fome yól*
untrary act of joyning to the visible Church, and that different
from tbe act of conversion, for otherwayes it is groffe Amimainf-
me, to fay that our conversion dependeth upon our darings or nât
darings or that it if suspended àpo* an act of our freewill, for it de*
pendeth upon the emtmpútent working of ike grace ef God; and Saul
Acts 9» 26. though converted, yea and baptized, yet was he not
received into the Ghatchfellowftupj untili they were better fatis-
fisd of his spirituall estate, by Barnabas, hence it is an error,that to
be added to the Church is only to be converted to the faith, Ergo^ a
covenant is Yequifire.
Anfw. How ftrong is Gods truth, Brethren, y*e make your
ópîniOB weáke ^hích hangeth upon a grammaticatîon of one
bòrrowed word, None durft joyne mariage-way to the Church-
vifible; (ƒ) Erafmus, (g) Beza lay it is a word tranflated from
(f) Erafmus in
Trees glewed together, and fignifieth neither marriage, not
paraph:
covenant, *nd fignifieth either naturall or arcificiali rc torall (g) Bere annot
conjunctfon, A3* 8.29, Philip is bidden joyxe himſelfe so yonder in loct
Charioty joymfTg of OfariotB is neither by marrfagi, noè
covenant% Kòt tht word, Luk. 15.15.2. It is not joyned to
a vifible Parith Church, but to the whole Chriffian Church
out of which Ànanîaf and Saphlra were caft. v. 9. to. which
Ra
made
¢
124
CHAP.5.
AChurch Covevant is not
comment.
in loc.
maie great feare* and madt those who were not baptize! (faith
(c) ftmeran. (c) Pomeranus) to store to joyne to the Church *f &o4% and so
it behoved to be the unbaptixed and unconverted, who werè
feared, v.12. and they were all with one accord, in Salomons
porch, that is, all the faithfull added to thc Church, now Oppo-
fite to these, be saith of the unconverted and not added to the
Church, ^.13. and of the rest^ without the Qhurch, durst no
man \oyne hims?lfi to the Church: now this cannot be in a visible
society, for then Luke ſhould intimate, that the unconverted
might have added themselves to the Church if they durst, and
had not beene stricken with the terror of the miraculous killing.
of Ananias and Saphira, now this they could not have done (as
our Brethren fay) hand over head% they behoved first to bt Con-
verted, and testified their coavérfîon by a Church O^th, nay
(è)Câ)etan.cwi. Cajetan ( a ) siith well, they durst not haunt their company, they
fled from them9 and from the Apostle Peter, as from a man stayer^
Nor doth the holy Ghost (Ithinke) meane of any Church
fellowship, he presupposing that they were uncoavertcd,at least
our Brethren must lay this. 3. It is an unlearned reason that
they give to prove, he meanerh not of conversion, for all vo-
Jantrary as fupernaturall even of jòyning to a visible Church
and marrying of themselves to Christ* and his visible Church
(as our Brethren fay) are acts wrought by the irrésistible, and
omnipotent working of Gods grace, no leflè then our first con-
version; and to thinke otberwayea of our supernatural! actions,
is grosse Arminianifme, for so all who have written against
Arminians as the learned Doctor Twiffe, Ameftus, Parèiu%
Triglandius^ have expounded that passage (Jt is Goi who work?
eth in u both to will and to doelo CaJvin, Bezat Sibrandu$%
Parens,Ursinc%TilenusJ ticany make all the operations of saving
grace in conyerfion, a$d after conversion, irrésistible. And
it is knowen how tbç Ppminïcanei, Alvarez» Estius, Bannes
fran* Cumel, Matthew Rfpolis, and many bf that side hold
a prédéterminâtesg operation of grace ad medum canfee Phy-
fea, which beginncth before free will, so that no operations
supernatural!9 yea no? nffurall are suspended upoa the li-
berty of freewill, and tbe^ hold *gainfti Pèiagiane*, and the
Jésuites, Suarez, Vasques, falentia% Becan, Lod. Meratius,
Hyeron.
SECT. 5.
125
in the Word of God.
Hyeron. Fasolus^ Did. Ruiz; and if yon fufpend all voluntrary
acts upon the influence of freewill^ ycu follow Pelagians, Je-
fuites, Socinians, and Armenians in, that point. 4. Ic is true the
Disciples were affraid to admit Saul to their society, and no
wonder, for he had not long since made havock of the Churchy
but. I» They did not incharch him by an Oatb# 2, They re-
ceived him upon the sole testimony of Barnabas v. 2j* which
order you keepc not, refusing communion to Christian of ap
proved piety, and knowen so to you, because they cannot
fweare your Church covenant. 5. Who they be3 who thinke,
to be converted to the faith,and to >e added to the visibIe Church,
to be all one, J know not; our divines never said it. 6, Though
all were granted you, they durst not joyne to the apostolick vi-
fible Church; £rg<? there is a Church covenant, it is a great con-
ftquenf.
Now 1 desire to try your reasons for a Church-covenant. It
is not (faith the Apology) (a) heartj ajfeftion that uniteth (a) Apolog.c.6.
Church-numbers in a visible Church, for fo England and Scot-
1 Arg. from,
land are united, nor. 2. cohabitation^ for Papists and Protestants R€afon.
may cohabite, and jet thty are not of one visible Church, nor
3. Meeting in one assembly uniteth not persons together, for
Infidels and Turkes. 1 Cor.14. may come to Church-afïèmblies,
andheare the word) Ergo,this union must be as in all Bodies^ Ci*
ties9Houfest Armiest by Govenant$«0w* i* made a Citizen to have
right to the priviledges of the City,but by a Covenant,for when one is
received a member of an House or of an A^my,or of any incorporation*
it is by * Covenant.
Avfw. t.The ennûmeration is unfufficient, for the Seafe
of Baptisme and a profession of the truth, is that which maketh
one a member of the visible Church. 1 Cor. 12. 13. for by one
Spirit, we are all bapttztd into one body, and can you deny the
covenant* which is sealed in baptisme? and by this are all the
Citizens and Oomesticks inchurched and received into the
isible Church, and when one removeîh from one congrega-
tion to another, hee maketh a tacite covenant to serve God
in all his Ordinances with that new society, but he is not there-
\y made a member of the visible Church; for thtt he was be
mt: nor hath hee right to the Scales5 as they are Scales of
R 3
fuch
!
126
CHAP-5
A Chgrcb Covenant is not
2 Arg. -
ch.6.
fach a Church, bat a« the# are Seales of the whole Catholick
Çhurch.
Tie Apoſtles (faith the (a) apology) did two things when
(a). Apolo. ib. tk*y planted Churches i. They joyned them together in a Church-
covenant. 2. They constituted Elders in every Church, Alt's 1 4.
13. what the Apost les did, after thsj converted their hearers, ar
baptizing^ fraying for them^ laying on of hands^ exhorting^ ix-
churching against persécuters,disputing against adversaries,miracles,
are acts tending to the good of the Church, not aEbf of planting a
Church.
(bDifcourfe of
Anfa. i. The first of these two is in question, we reade
not of such a covenant, a* our brethren speake of. zf Convert
ing of Soules after the Church is constitute, i« an adding to the
Church, and preaching tendeth to this; The Law of the Lord
converteth, Tfal.iÇé and when the Church is planted, it is not,
a perfect house, but ftones are fitted and laid upon the corner
stone dayly. 3. That the Apostles act of planting is conver-
fion and gathering to a visible body By a covenant,we deny; for
planting is an erecting of Professors and Judges or Officer,
whether they be converted,or not, fo they profeffe the truth.
3.Arg. All Churches (faith the discourse (b)) are confounded%tf
the church-co- there ^e not this Covenant to diflinguijk them, Smyrna is not Ephe
venant fol. 10. fus or Thyatira,none of them is Laodicea.2. Every one of them is re-
buked for their own faults.%¥Faith or cohabitation doth nct distinguish
them., Ergo,this Church-covenant only doth diftinguiſh them.
11,
(c) Apology p.11.
Anfw. Particular congregations differ not in essence and
n.amre, as Church covenants differ not in nature; onely they
differ in accidents an4 number, and ic is folly to iceke dif
ferences, for Church covenants make not the difference; for a
T burch covenant ia common to them all. 2. So Wettr m&f be re-
buked for his fstik,a«d John fot his, yet Peter and John diffet not
in nature.
The apology (r) addeth* it is not a Covenant fimpty and in
generall, thât doth constitute a Church, or distingwstj it fiim ano
Ther but a Govenant with apflication,er apprêprtation, to theſe per-
fons, as in mariage all promise thefe fame duties yet a Covenant ap-
plyed to this man, and this woman, maketh this man fuch a woman's
husband, and no other max.
A
$
Anjwe
>
T
SEcr.5.
F27
in the Word of God.
f
Answ. If this be all, baptisme and professed Faith applied
to this man rather then to this, ihall as well distinguish perionr
and Çhurches, as Church covenants, fo appliedt 2. This is
not a good and fit division, so to appropriate this Pa-
ftor to this flock, as he ihall be a Pastor to no other people,
but to thea^and everteth all communion of Churches and Saints
and denieth the use of the Scales in this Congregation from ail-
members of another congregation whereas God hath mads
him a pastor in relation to the whole viſible Çhurch an Eirth>
though his labours be tyed to one determinate Church • So
Papists marry the Bijbip and his Church^ hence they thought
it unlawful! for a Bishop to d mit his Church in any case,
lor (a) Enariftus caîleíh that spiritual! adultery, and we cannot (a) Enariflus
approve of the (b) councell of Aatioch, and (c) Sardis, that Epif. de Epif
nonec in leave his Wife^ that is,his married Church, etiamfi à po- vir non debet ad-
copis eject is ficut
pulis eric Epifcopus necessitate adactur; And they fay \hat (Jt Cr*f~ ulterare uxorem
con was condemned in the councell of Vrí?<ag*, for changing sum, ita neque
his Wife, to wit, his Church^ (e) and Innccentius 3. faiths the epifcofus eccksi'à
sjirituall band of mariage betwixt a Bidop and hi* Church, is fuam ut eam de-
Stronger^ then the mariage-band betwixt aman and his wise* yea, (b)Concil, Anti-
Dominicus a Soto (/) faith, to change Churches is against the och.c.2 I.
Law of o&ture, as to change Wives; yea faith Innocentius. 3.
(g) Onnipotens Dcus conjugiun qaod est inter Epifcopui &
Eccîesiam íuo tantum juiicio reservavit diffblvendum.
mitttat.
(c)Concil. Sar.
di.cen. 1.
(d) Concil.Car
thaginenfe.3.c.
38.
3. Argu ç fràe people (faith our Author y (b) cannot be
joyned in a body, but by mutnall consents cu appeareth in all Re* (e) Ixnocetius.3
lations, betwixt Parents and Children, Husband and Wise, (†) Dominmcus
no Church (faith he )(i) can taks change of a ftraxgtr believer Setus juftit. &
commlng from another congrégation, unleffe hs give hlmfelfe, and jure.l.3.quest.6.
effir his profeffed fabjection to the Gtsftll, also it is a part of the (g) Iunocent 3^
liberty wberewitb Christ hath made Hs free, that every one choose (h)Way of the
his own Paftor, Rom.14 1» we are to receive a weakg believer; church ch.i.
Er&o.he is to offer himself* to the Church and to their order, by feat. Prop. 3.
Covenant.
Anfa. i# It is truî, the relation of Pastor and free people
is founded upon a tacite Covenant, but this Covenant is mads
in Baptifme, for a pastor is a pastor to yound children whom
he received into Govenantjin baptiſme, according to that, ABs
20.28.feed
art. 2.
(1) Ibid.ch. 2.
fe&t.4•
128
CHAP.5.
A Church Covenant is not
}
}
20, a8, feed the flock over pbicb tbi Holy Ghost hath mad* you
overseers,
now infants arc of these, because he is to seei them
as a pastor loveing Christ his lambes and young ones, no
leflê then the aged, 2. Because hee exercised pastorall act*
ever young ones, when he baptizeth them, yet infants are not
under a ministcry by a Church covenant. 3, The act of election
includeth a tacite promise of subjection to the Minister, who
is elected, and the pastors acceptation of the Churcb-Office
includeth a tacite promise to feede that flock, but this is no
Church-covenant, which I prove by one argument unanswer-
able* The Church-covenant ( say our brethren) is the formall
cause of our Churchmemberihip, and of a visible Church,as a
reasonable foule is the formall essence of a man, now the cc-
venant that cap intervene betwixt a pastor elected, and a people
electing, is a posterior and later by nature, then a Church,
covenant5 for a people is a Church, as our brethren teach)
and so constitute in its full power ot all Church operations,
and fo hath its entyre eíîènce, and estèntiall forme, before they
tlect a pastor, as a man must be a reasonable man* before het
can exercise the second operations, or actus fecundos flowing
from a reasonable foule. Therefore a Church and Pastor doe
take charge of a stranger comming tó the Congregation,though
there be no Church covenant, betwixt the Pastor and stranger^
for the Chutch covenant is prior to the comming of this stranger
and hath already conflituted the Church in its entyce essence
and operations,!hough no stranger come at a!l>and though that
stranger never covenant to obey the Pastor, and the Pastor never
covenant to take care of that 'stranger. 4. Whereas it is said.
It is a part of the liberty wherewith Çhrtst hàth made us fìce^ that
every one choose hi* own Paftor^ A see not the truth of this in
Scripture; The people hath power to choose, but that is a part
of Christian liberty in this sense, I see not: the Prophets and
Apostles exercised pastorall acts over many who made not choise
of their Ministery, yea they preached to them against their will,
and Paul preached as a Pastor to many in Gorinth, against their
will, and a faithfull Pastor may preach to many, who never
made choise of him for their Pastor, and to whom the wori is
the favour of death mitt death, and to whom he hath vengeance
+
in
SECT. 5.
129
in the Wotd of God*
in readinesse. 5. There is no liberty purchased to us by Christ,
but such as is regulated by Gods Word/ and found reason, a li-
berty of sole Will in embracing or refusing a Minister, is licence,
not liberty: now in Christ, we are called to liberty, not to li
cence, and if some of a congregation wanting the spirit of dif
cerning upon prejudice, refuse a called pastor, to be their pa-
ftor; yet if the most part of the congregation ele& him, he iV
& pastor to alls and to those who refused him, as Christ doth
reigne in the word and Ministery, over hypocrites, in a congre-
gation, who fay in their hearts we will not have this rean to reigne
aver m\ yet here is a Ministériall charge which a pastor hath
lawfully over such, as are not willing to submit to that mini-
ftery: the power of electing a pastor is not infallible* what if
they or most of them, upon sole groundlesse prejudice, refuse
such a man to be their pastor, is he not their pastor because all
consent not? are we to thinke that Christ purchased a liberty
in his bloud of refusing a called pastor? nor can we thinke these
who taught the doctrine of the Nicolaitans in Pergamne, and
these who held the doctrine of Balaam, ©r that the W©man
Jezebel which called her sclfe a propheteflc in Thjatira5 and
seduced the people of God to commit fornication, and to eate
things sacrificed to liols,were received in Pergtmus and Thyatira
by a Church covenant;nor hath it colour of truth,that the faith-
full there were satisfied in conscience, with the conversion of
Izabel^ and iuch as held the doctrine of Balaam, and that they
consented, and did choose the Angell of the congregation of
Pergamus,and Thjatira (as our brethren speake) for their pa-
ftor, and yet the pastors and Church are rebuked for not exe-
cuting the censures of the Church over the followers of Ba
laam, Revel.2.14,15. and upon Iezabel the false propheteffe;
Ergo, they *re not all such materialls of a visible Church
out brethren fay) even saints by calling, and a Church doth
Will take the charge of those, who nevsr offered their profeft
fed subjection to Çhrists Ordinances^ we are not to thinke, thai
these who called themselves Apostles, and yet were Lyers,
were visible faints approved in the fight of God to the consciences
0s the Church of Ephefust and that fkch did offer their proseſ-
fed fabjection to the Angell and Church <? Ephcsitt as you teach,
les
(as
you
#
130
CHAP.5.
That it is lawfull to swed*e a platfìrme
:
yet that Church tooke tare of them, by the censures of the
Churchy and are commended therefore, Revel.2.2. Thou canst
not beare them that ar* evill9 and haft t?yed themt which fay they
are Apostles, and haft found them liers* If a false teaches (hall
come to a congregation, and be a hearer for some yeares, and
at length fall to, and teach pernicious Doctrine, will not the
Church censure him, labour to stop his mouth, yea and ex
communicate him,that tht spirit may be saved in the day of the Lord?
I thinke they cannot but exerc fe some Church censures, and
that the pastors convincing of fach a gaine-sayer, and a flopping
of hid mouth, is the very pastorail charge, layd upon Tluus by
Paul, Tit. 1.10,11,12*as is most cleare v:13. Rebuke thtm sharply*
that they mxy be sound in the faith*
ó. That place R0.14.is not rightly,expounded, for VforaµBars
is not to receive into Church state by way of covenant, but it
(d)Pareus com- is,as Pareus (a) faith, amanter & placide instituere^ patienter
ment, Rom. 14» tolerare,to instru& him pacicntly in tht Christian liberty about
(b)Beza annot.
meates and dayes, and ſo (b) Beza,take him in ; and far leffe,flee
(c)Calvin.com.
not his company, (c) Marlorat, inftitute, fovete, donec proficiat,
(d) Caftellio. and (o (d) Calvin, (e) Caftellio,opitulemini, helpe him, and the
word is Philem. 12. receive him as my bowells^oot unto Church*
stateJor Philtmon was no pastor.
Quest.i8u sent
and refolved
>
Question 5. VVhether or not, it be lawfull for one, or many
partieular Churches to sweare a plate-forme, and preſcri-
by the posters bed vocali covenant, called the causeston of Faith, of such a
of New Eng-
Land.
Church.
Ic is a fit place, having spoken so much of a Church covenant,
to spéaké of a covenant of the faith of a Church; our Bre-
thren being asked, what meanes have you to preserve unity and
verity*
Ansn.\. We have (say they) Scripture?. 2.The paftors, Epb.
4.11, and Gods promise te leade them in all truths lerem.32.39.
Ier.16.13. But this is not a right Answer, for when we inquire
of the meanes to preserve verity and unity, we askc for the ex-
ternall mtanes, whereby the Scriptures are kept, from salft
glosses; it is true the Scriptures keepe themselves from false
interpretation: but the Question fr5 by what external! m*anca
doe the Scriptures keepe themselves from false gloffes?
ร
Th
1
SECT.5.
131
of Confession óf Faith,
ì
i
The answer is not right, the Scriptures keepe themselves
from falie giofleg,by keeping themselves from false gloflès; Also
the Question is by what meanes doe pastors keep unity amongst
themselves. It is not right anfwered^that pastorSjby pasters,keepe
unity amongst themselves*
But we think a plat-forme (fay cur Brethren ibid :) of
doElrine and discipline, or A confession of Faiths or doctrine according
to godlines}may be made by any Church #r person% but (f*y thty)
a flat-forme to be imposed on our selves or others, as a binding Rule
of faiths and practise, ſo that all men muft believe and walke accord-
ing to that plat-forme, without add'ng^alteringy or omitting,we doubt
whether fuch be lawfully cr convenient. Whence our brethren Got-
demne the swearing or subscribing by Oath, of a confession
imposed or stinted by the Church. Let these considerations be
Weighed.
1. Distinction, There is a principal! and originall and formall
ground of faith which is the Word of God in the Old or New Testa-
mçntj this is the onely perfit and formall ground of Faith. 2#
There is a secondary and material! ground of Faith> which is so far
a ground of Faith and prattise, as it agreeth with the VVord
of Qod.
2. Distinct* There is a confession which containeth fundamen-
talls only^ the knowledge whereof is fimply necejsary for salvati-
on, and the simple ignorance whereof condemneth; There id a con*
session which containeth fundamentalls and nonfundamentalls,
which are not fimplie necejsary to be knowen by all, neceffitate
medii,
3*Dist. 4 confession of faith is to be respected in regard of the matter,
which is Divine Scripture, or according to the tile conception and in*
terpretation, which is in fome respeBJ stmane*
4> Distin&.TTvr* is a confefllon of a particular man, what such
A person, or Church believeth de facto, as the confession of
the Belgick Arminians, and a confession de jure, what eve-
ry one ought to believe, as the Nicen Creed, the Creed of
Athanafiui.
5. Dist« There is a confcjsion of a faith firm* and fur*, quoad
certitudinem fideî, quoad fubstantiam ^rticulorum credendo*
rum, fart in the Articles belitvtdt and a confession fare, quoad
S 2
radica
}
+
13?
Thai it is lawfull to fweare a platforme CHAP.5.
radicationem fidei in subjecto; the first way all are obliged to
believe the Articles contained in the word, But we fee net, how
now after the Qanon of Scripture is closed, but the certainty of
faith9 according to the measure of light more or leffe, as sur Lord
more or lejfe doth reyeale himfilfe, in a more^ or lejfe measure of
light doth not growjwâx or decrease, accerding to the certainy of faiths
the second way% hence we say.
19 Conclusion, Oaely the Word of God is the principal! and
formall ground of our F«ith> Eph. 2. 20,21,22. 2 Tim.3.16.
Luk.24.25.
2. Concl. A confession of Faith containing all fundamen-
tal! points, is so farre forth the Word of God, as it agrceth
with the Word of God, and obìigeth as â rule secunda-
ry, which wee believe with subjection to God, speaking
in his owne Word5 and to this plat-forme wee may lawsull
ly sweare.
I. What ever wee are obliged to believe and professe as the
saving truth of God9 that we may lawfully sweare to profeíîê,
believe and practise, that the bond of faith may be sure: but
wee are obliged to believe and professe the nationall con-
session of a sound Church Ergo. The proposition is cleared
from Davids and the Saints practise who layed bands on their
soules to tie themselves to that which is lawfull,as, Psal.119.
106i / have sworn, and will performe it9 that I will keef thf
Righteous-judgements. The major is the doctrine of our Dí
(a) Pareus Ur- vines, an^ cleare, when they explaine the matter of a lawfull-
fin. in mand. 3. Oath as (a) Parens (b) Bucanus (c) Tilenus^ (d) Profeff.
qu. 102.art. 4< Leydenſ. (c) Calvin, Iunins^ Bezay Piscator9 Zanchius
(b) Bucanus loce &c. ^hat things lawful!, may lawfully be sworne to GOD,
45.queft.6.
obferving ot^er due circumstances* The assumption is un-
(c)Tilen. fint.
difp.42. insert. deniable.
t**cept.difp. I.
Theff 17.
*
2. Arg* That whereof we are aíïûred in conscience to be the
truth and true Religion, bringing salvation to mens soules, to
(à) Profef.Ltyd' that we may tie our ftlves, by an Oath3upon the former grounds
fynop.purior.the But the found confession of faith, set downe in a platforme,
olog. difp. 38.
is fuch, as we may and are to be affured of in confcience, as.
(e) Calvin in th* truth of God; Ergo, T*f °à^upp(ipn ís proved, Becaufe
quand. 3:
what i? Gods Woxd and truth, of thtt wc are to be assured of in
Theff. 5.
conscience
J
SECT.5.
133
of confeffion of Faith.
•
confcience, as Col. 2.7. Being knit together in love unto all riches
of the full assurance of understandings and Heb. d, 11. should kfepe
the full assurance of hspe to the end, Col»2»2.3.Eph«4iI4,
may
3. If the people of the lewes did sweare a covenara with Çod9 to
keep the words of the covenants to àoe them, Deui. 2f*$ I0,11. To
fecke the Lord God of Israel with all their heart, and with all xheir
seule, 2 Ghron* 15.12. and if they entered into a curse, and an oath,
to wálkg in the Lords law which was given hy Moses the servant of
God) to observe and doe all the Commandements of the Lord, and
subscribed and sealed the covenant, with their hands5 Nehew. I0, 1.
v. 29* Then is it law full for a Church to sweare, and by oach ſub-
ſcribe an Orthodox cqnfession. But the farmer is true, as the
places alledged clçare; Ergo] so is the latter. That which onely
be doubted of, is the connexion of the major proposition,
because Israel did sweare 60 nothing but to Moses written Law,
which in matter and forme was Gods exprefiè written word; but
it will not follow, that we may sweare a plat-forme of Divine
truth framed and penned by men, but the connexion notwith-
ftanding of this remaineth sure, because Israel did sweare the
Lords covenant, according to the true meaning and intent of
Xhe Haly Ghost, ai it is Gods Word, and we also sweare a Nati-
onalf cavenant> not as it is mans word, or because the Church or
Doctors, at the Churches direftÌQn5havc set it down ia such and
such words, such an order or method, but because it is Gods
Word, fo that we sweare to the sense, and meaning of the plat-
form* of eonfeffion, as to the Word of God$ now the word of
Godi and sense and meaning of the Word is all one Gods Law
and the true meaning of the Law are not two different things*
When a Jew fweareth to the doctrine and covenant of God in
the Old Testament, in a Jewish meaning, he sweareth not t© cb«
Word of Gàdi because the Word of God unsoundly expounded
is not the Word of Goà^ and though the Sadducees and Pharisees
sweare the five bookes of Moses, and the very covenant which
Asah and the Kingdome ot ludeh did sweare 2 Ghron. 15; yei
doe they not sweare thé covenant of God, and that same which
§idk j&$plt did IWegre 2 Chron. 15^ Or i( any professing they
Worthip idols thould weare that còvenant, alsedging the cove
mant doth not forbid idols to be memorials and objects by
which
"
134
CHAP.5
That it is lawfull to sweare a platforme
(4) Arias Mont.
(b) Hebrai.
(c) Funius aunot,
which absolute adoration is given to God, we would not thinke
that they had sworne the covenant of Goi9 but onely words of
God falsely expounded, yea and made to be not Gods Wordfcut a
plaine lying invention. Therefore it is all one whether a Church
weare a confession, in expresse words of Scripture; or a cove-
nant in other words expounding the Scriptures true meaning
and sense according to the language add proper idiom of the
Nation and Church; for we swearc not words or a platforme
as it is fuch, but the matter, sense, and meaning of the Scriptures
of God set downe in that platforme 5 and it is certaine,in Nehe-
mlahs time there was some platforme, either the writings of
Mofes, or some sound exposition thereof; else I see not how they
could ieale it, Nehem. 9. 38. And because of all this, we make a
fare covenant, and write it, and our Princes, Lévites and Vriests
féale unto it. Now that Which was written could not but be a
platforme either in Scripture oneiy5 according to the meaniog of
the exacters of the oath, or some interpretation; else every man
writ his ownc covenant and sealed it, which is not like5tor they
all joyatly sware this covenant; and the reason of this written,
sworne5and sealed covenant, being moral],as is cleare, because of
the apostasie of the whole Church, and judgements upon them
for their apostasie.v.38. And because of all this, we make, and write
ובכל זאת אנחנו ברחים אמינה a
far*
iovenantfaith
ths
Text
in toto hoc (vtrtit (a) Arias montantu) nos excidentes fideli-
tatem (b) Judai excuàentes fadim fìdele,(c) lunius,pro toto hoc pe*
figimus conflitutionem; now sinnes, back~flidings, and judge-
ments may be and often are in all the Christian Churches* a.To
swearc to the true religion, the defence and maintenance there-
of is a lawfull oath; as to swearc to any thing that is lawfull»and
to lay a new band on our foules to pertorm* holy duties, where
we feâre a breach, and finde by experience there hath beene a
breach, is also a dutie of morall and perpétuait equity; there
fore fuch a sworne covenant is lawfull: I fay not from this place,
tkat it is necessary, that all subscribe with their hands a cove-
nant, because I thinke onely the Vrinces, Ltvites9 Vriests and
heads of families did subscribe the covenant, Nehem. 9. 38. bit
Nehem. 10. 28,29. The whole people, all who had separated them*
selves fiom the Lands finne and thtir firwgc wives,even their wìves,
ཚ
their
SECT.5.
135
of confeffion of Faith.
→
their sennes,their daughters>every one having knowledge, and having
understanding* V» 29. Thej clave to their brethren, their Nobles
and entered into a Curse, and into an oath to walke iv Çeds Law.
If it be replied, that there was in Israel no written covenant
drawne up by a man, and put in a mans stile, language, method,
and frame, they did swcare to keepe Moses his Law. I anfwer,
when we swcare a covenant, our faith doth not relie upon word?3
characters5 stile of languige, or humane method, or any humane
reipects, but upon the truth of God5tn that platforme, and sup-
pose we should swear and subscribe the Old and New Testament
tranflited into our vulgar Language; we doe not sweare to the
tranſlation, chara&ers, and humane expression; but to the mat-
ter contained in the trardation; and that because Jehovah our
Lord hach spoken it in his Word* And if this be a good argu-
ment why we cannot fweare a platforme, then fhould none
sweare a covenant at all, or make any holy vow, but those who
understand the original! Languages in Hebrew and Greeke; and
yet the character* and imprinting is humané even in the original,
so all religious covenants and oathes should be unlawful!.
4. Argum* What a Chursh or person is to sofîer for^or to be-
lieve, and obliged torender account of to every one that asketh
account of us, that we may iweare, and scale with our bands3
because what we are to suffer death for, and the loffe of tempo-
rail life, for which we owe a reckoning to God by vertue of the
sixt Commandement, that is a matter of truth which we pro-
feflè before God and men, asd our dying for the truth, is a sort
of reall oath, that we are before God professirg that trutb»is to
be preferred to our îife»
But we are to suffer (if God call us) tven death for the true
religion, Rcvel.2# 13. Act.7.57,58. Luk.21.1516. Phil. 1.2 0,2 k
and the truth; and we are obligsd to be!ieve,and to give account
thereof before all men5 and a reason of our faith and hope5 * Pera
3,15, Ergojiw may fweare it»
Argam. 5. If an oath to the true Religion, and forme
of wholesome Doctine, be a fpeciall remedy against back*
sliding, and a meane to keepe off false and heretical doctrine;
then is such an oath lawfuil; but the former is true, Xrgo* The
Proposition is cleare; Gods peoplç sayà Nchem.9.38. Hecanfe of
all
t
136
CHAP.5
That it is lamfull to ſweare a platforme.
(a) Remont.in
fcrip. Synodicis
pag. 87.
ak this; that is3 because they had done wickedly, and were
tempted still to doe more, therefore they write and scale a Co-
venant; and if false teachers tcach» Circumeifion must be if wee
would be saved, then the Church miy^ according to Acts 15.
condemns that false doctrine by the VVord of Ood9 and let
downe Canons which the Churches are to observe; and what
they are to observe as warranted ^y Goda VVord, layeth on
bands upon the Conscience, and what layeth on such a band,
that wee may binde our selves, by oath, to perforaient being a
special! remedy law ful] against backsliding from the truth.
6* Arg. Our brethren have their grounds and reasons against
the swearing of a confeflion common to them* with the Ar~
minians and Socinians^ and their Arguments are all one; for
(a) Arminians censure the Belgich confeffion and thz Palaíinate
Catéchisme, ?nd propound thirtcene questions against ir5 as the
third question is, An qu&cunque dogmata in confeffione Cate-
chismo tra&tantur talia (unt, ut cuilibet Christiano ad salutem ere*
ditu neceffaria fint* And their seventh question is, if such con-
fessions may be called secundaria fidei norma; a fecundary rule of
faith: also all Confessions, fay they, (b) declare That Çonfeffi-
(b) Remonft. in
prafat. in De-
onS Ierve not t0 teach what we ought to beleeve^ but what the Au-
clarat. Juam thors of these Çonfeffions did beleeve* Hence they reje& all the
Confefiones eo determinations of the Orthodox Councels, condemning thé
fine edite,non ut heresi»s Gf Arrius, Entiches, Macedonius, Apollinaris, Sabetlius,
authores earum,
teflatum face- Samofatenus, Telagius, and all the Oxthodox Confessions of the
reformed Churches. Secondly, also upon these grounds they
rent quid fit
credendum,fed alledge in their Apologie (c) There be few things to be believed^
guid ipff crede- that every feci may be the true Church, so they beleeve feme few
Articles not controverted amongst Christians^ such as these, That
there is a God^ and that the Word of Çod is truej&c. Thirdly, they
will not condemne tke Mac/donians, Arrians, Anti-trinitarìi^
Pelagians, or others3 of fundamentall heresies* Fourthly, thac
one Charch of Christians may be made up of Papists, Trote
fants, Anabaptists^ Macedonians, Sabellians, &c. and all sects
so they leade a good life, according to the few Articles neceffa-
ry to salvation, may be saved, and all may be saved of any sect
or Religion* Fifthly, that to weatt Declarations, Confessions
Canons of Orthodox Councels, is to tike away the liberty if pro-
Tent.
(6) Apolog.
Remoftr.fol.6.
phofying
SECT.5.
137
of a Confeffion of faith.
phefying ami growing in the knowledge of the Word of God9 and the
praying for grace and light of the holy Spirit for the right meaning of
Gods Word. Sixthly, that Athanafius spake amrsse, when he said
of the Creed, that it was to be beleeved of every one who is to bee
saved, iss Curetu owal, and the same is the dofirine of the
Socinians, who doe in all these oppose all Goafeffions of Faith,
and all Orthodox Decifions, Canons, and determinations of
Sinodit So (a) Socinus rejecteth all Synods, all Confeffions and (â) socinut
Decisions even of the Church universal!. So (£) Smalcius cal- Resp.n. Resp.
leth it a rejecting of the Word of God. And (c) Theol. Nico- & Volani pig.
laides faith, That it is enough to know things absolutely necessary for 222.
(b) Smalcius
falvation; and that the Churches determination cannot remove er- refut. lib. de ct*
rours and herestes.
Our brethens firk Argument against a Nationall Covenant
is, (d) If the dottrine contained in your flatforme of Confession
Swarve from the Scriptures, then the imfofing thereof is so farre un-
lawfully if the doctrine be according to Scripture, the flatforme is
weedleffe, the Scripture being sufficient.
Tor. Arte au, I.
c.1.f.6.
(c) Nicolaid.in
refut. tract. de
Ecclefia c. 9.
pag. 751
(d) Queft. 181
loc.
Anf. 1. This is the argument of Arminiansy Epifcopius faith,
(e) and exprtfly (fj Smalcius, Qui vult fenfum scripture ab il- (c) Epifctpiu*
lis (confefftonibm) peti% tacite deferit scripta Apofiolica, & tradi- difp.32.the.2.
tiones humanas commendat. And therefore such decisions are c. cit.
(f) Smalcius
(fay the Qg) Remonstrantes) Pestes Ecclesiarum & regni An* (gj Remonft.
tichristi9 idest, tyrannidis fulcra & tibicines. Secondly, this Ar- Jpol. f. 29*
gument may be as well propounded against the preaching of the
Wordt all printed Sermons, Commentaries, and interpretation
of Scripturc,as against a Confession: For if the doctrine in Set*
mons bee not agreeable to Scripture, then in so farre as Mini»
sters cemmend and command it to their hearers, it is unlaw-
fall; if it be agreeable to the Scripture, it is needlcsse, the Scrip-
tures (faith the Socinian Smalcius) are sufficient.
Our brethren answer. Preaching is an ordinance of Çod} but a
flatserme of confession is not an ordinance cf God.
An[w* A platforme, as it is conceived, in such a stile, me-
thods and characters, and words, is a humane ordinance, Tali
ferie ord%ney and fo is preaching; but we sweare to no plat-
forme in that consideration; but a platforme according to the
truth contained in it, in which sense onely it is sworne unto, is
T
the
138
CHAP.5.
It is lawfull to (weare a platforme
i
X
1
(a) Remonstrant.
iculo in formu
the Word of God, as arc systemes óf Divinity,`ermons printed
and Preached, and so though preaching be an Ordinance of
Gyi) as it i*> Rom.10. 14* yet according to the words,expref
fion. dialecte method, or do &cine, it is an humane ordinance^
and so the Argument is against preaching as against our plat-
forme,
so
Our Brethren* second Argument it.The Platforme abridgeth
Christian liberty^ to try all things, and so though it be some meant
of nnity, yet it is a dangerous hinderance of some verity, binding
mentoreft upon their former apprehenfions^ and knowledge^ withous
libery to better tbeir edqtments.
Anf> 1. This in tile of language and truth of words is the
dpel. Hoc itaque very argument of Arminianr. Sò in their (a) Preface, and in
fundamento `fe-
their (*) APol°gy it felfe thcy soy- All liberty *f pfophecing and
mel rite jacto,
femper in Eccle- disputing against the Orthodox faith is taken away, if men be tieà
fit Christi jiftâ and obliged to decisions and confiffims of Ohurches, and Synod?*
ttftâ manebit li- Yea to mzke an end of controverstss (faith (c) Episcopius) other-
bertas prophetan- wayes thgn by perswading) is to bring a tyranny into the Church.
di) qua fine per- of Jefus Christ, and wonderfully to bind, if not to take away liber-
quâ
bas iftas (id efi *y °f consciences; So in their Apology they fay,confessions and de»
fiei cofeffiones} cifions of Synods imposed by Oath, and to be firmely believed are
inquirere, iifque contrary to the prayers of Saints^ where they prayf that God would
fine pericnlo con teach them his staaute*, *nd reveale his Law and Teffimonies to
tradicere licebit.
(b) dpol. Re. them, and open their Eyes to behold the wonders of Çods Law.
monst. f7. Theo. But the truth is, though these of Bcrea did well to try Pauls
logiæ ipfius ani- Dɔ&rine, if it was consonant to the Scriptures, or nor.
ma fuffocatur Pauls Doctrine was the determination apostolick of Çids Spi-
arque clifront* rlt* Co the whick c^ey were firmeïy to adhere* and their judge-
ubi decifiones
funt, quibus con- œent^ are to be bettered^ in gradual* revelatione creditornm^non
fianter firmiter-revelatione plurium ctedendorum^ in clcare revelation of things
q barendum efi. revealed. For so the children of God are to grow in grace9 and
(c) Epifcop'difp. in tbe knowledge of our Lord and Saviour, t Tet,$. 14. After
32. Thef.11. liti.
Christ is once revealed: but not in believing in a new Christ,
Ifrea Religionis or in believing of poynts contrary to the confession of faith.
The Argument prefupposeth the Doctrine of the Arminians,
am finem facere
capita (per con-
feffores & ca-
Yea
nones fynodicos) aliter guam perfuadendo, est tyranrndem invehete in Ecclefiam, I, G. Elibertatem.
conſeientiarum fi non omnino tollere, faltem vehementer aftringere & ligarè,
that
1
SECT.5.
139
of a confeſſion of Faith.
erit.
that there be a number of points in our confession, of which
We have no certainty of faith, that thty arc Gods truth, but
arc things controverted, and, being not fundamentall poyntf,
may be holden, or we may forſake them, as false, after better
information. Which indeed maketh oqr faith of Gods Word*
no full perswasion, but as the learned professors of Leyden
(d) fay, a faith of an houre%or a month, or a yeare^ which we may (d) Ceifiae de-
cast away, the next yeare. And this is to deny all confeflions clar.profe.Leyd.
and points of truth, with pretence that the Spirit hath revealed jn prtfd.
new truth: but how are these new revealed truths (the Reve- tides borirti,
lation whereof wee obtaine by prayer) rather workes of the vel menftrua fic
spirit of truth; then the former poynts which wee retra&? No
man by this can be rooted and built in the faith, of any thing,
except in the faith of things simply fundamentall. By which
meanes all poynts,at least many of them betwixtus and Papists,
Arminians, Macedonians, Sabeilians, Arrians, Anabap-
tiste, are matters reconcilcable; and either fide may be hol-
den, without hazard of salvation. Neither is this definition of
confessions any tyranny. Because confessions are to be believed,
in so far, as they are agréable to Gods Word, and lay upon us
an obligation secondary onely, yet are they not so loose, as
that we may leap from poynts of faith, and make the doctrine
of faith arena gladiatoria a fencing field for Gamesters and Fen-
cers.The materiall object of our faith, and the secondary ground
and foundation thereof, may be very well, and is,Gods Word$
primary is preaching, confessions, Creeds, Symbols, which
are not feric & ordine Seriptara: and yet have wee certainty of
Divine faith in thefè things, because the formall object is, be
cause God so faith in hfe Scripture, and wee believe these with
certainty of Divine Faith, under this reduplication, because
the Lord hath spoken these quoad fenfumyin true meaning,though
not in illâ ferie & ordine; But more of this hereafter.
T 2
CHAP.6.
1
!
L
140
How Pajiert and Doctors are differenced
O
CHAP. 6. SECT. 6.
Touching officers and their election*
CHAP.6.
Ur Author laboureth to prove that Pastors and Do&or*
are different Officers, which wee will not much improves
but it the meaning be5 that they are inconsistent, in one mans
person, wee are against him. t. Because the Apostles in their
©wne persons, and in feeding the flock, 2 Tim. 3. doth both
under the name of Overseers and Biihops, and exercised both,
at they could, according as they did finde the auditory. 2. Be-
cause the formall objects, the informing of the judgement, and
exhorting are not so different, as that they íhouîd be incompa-
tible, for if God give them gifts both for the Doctors Chaire,
and the pastors Pulpit, as hee oftea doth, what should hinder
but the Church may call one and the (am? man, to both
the Pastor and the Doctors Chaire, as hee is able to, over-
take both.
Author* 1.Reaf. 1 C0r.lt.8. To one is giv$n a word of wifdome
(for direction of practice, to another a word of knowledge (for àirecti*
on of judgement.)Ans. This proveth they be different gifts and
Offices, yet not that they are incompatible in one person,
as one may have both gifts given unto him, as is cleare by
experience.
2 Reaf. Author ib# Hee jpcakfth of diverse members of the
Church, as of diverse members of the naturall body^ v.4.5» All
the members have not one Office, it is the aElion of the Tongue to
speaks not to fee. Anf. The comparison holdeth not in all. The
eye cannot heare, the eare cannot íee, yet the pastor may both
fee as pastor, and heare and delate to the Church,a« the Churches
care,che manners of the scandalous.
3. Reas. Author, If the Apostle speak* of fever all exercises
ef feverall gifts, but both coincident to the fame person or Church
office; why then doth he command the Teacher to waite on teach*
ingy and the Exhorter upon exhorting? One who hath a gist of give
ing Almts, and shewing mercy, is not commanded to wait upon
Almss giving^ unleffe it be his office, as well as hit gift. Anf. Ic
is
SECT.7.
141
of Ruling Elders
is not fit that the Doctor should ttend the pastorall duties, ex-
cept he bè a pastor also, and have both gift and office, but ha-
ving gifts for both, he may attend both, as the Church calleth
him to both.
Author. Teaching and exhorting flow frm feverall gifts, and
they are feldome found in one in em{nency. Ans* Then where they
are found in one in emineRcy (as sometimes they are) either
hath God given a Talent, for no use, which is against the
Wifdome of Gods dispensation, or then hee who hath gifts
for both, may discharge both, as hee may and can through
time and strength of body* But wee contend not with our bre
thren in thiSjseeing they confefle, he that is gifted for both>may
attend both.
CHAP. 7. SECT. 7.
Of Ruling Elders.
}
E subscribe willingly to what our Author faith, for the Ruling Elders.
effice of ruling Elders in the Church.
WE
For Pauly Rom. 12.8. from foure principall act requisite in
Christs house and body, ^.6,758.Teaching, Exhorting Giveing
of Almes, Rjling, m*keth foure ordinary officers, Teachers,
Pastors5Deacons and Elders.
Opposite to the office of ruling Elder*9object, that by Rulers may
be understood^ Governours of Families. Anf, Families as they are
fuch.are not Churches, but parts of the Church, and cleare it is
that the Apostle speaketh of Christs Body, the Church in that
place, 5. As we have many members in one body, &c.
They Object that Paul speaketh tf feverall gifts, not of publics
Offices in the Church, for he ffeaketh of all the power and attions^
of all the members of the Body of Chrift; now the offices alone are not
the body but all the multitude of believers.
A*f. This cannot well be answered, by these3 who make all
the believers governours^ and a generation of Kings and Teach-
ers because it is exprefly said, v.4. all members have not the
fame office. Ergo5 they arc not all to attend ruling, and to rule
T 5
with
142
CHAP.7.
Of RHling Elders.
A
{
}
}
A.
Â&36.v. 2.
with diligence. 2. It is false that he speaketh not of Officers,
and publick Officer* Hee who speaketh of reigning áoth in*
deed speak of a King, a$ he who speaketh of exhortmg which
Is the ipecifick act of a pastor, speaketh of a pastor. The place,
% Cor.I2.28.2?. Is cleave for Ruling Elders: but some fay, that
governours are but Arbiters,which Paul biddeth the Corinthians fit
up in the Church for decyding of civill controversies. 2. Cor. 6*
that they goe not to Law one against another, before heathea
Judge?.
Up
Ans. Panl commandeth to obey Judges, but never to set
a new order of Judges in their roome. 2. These arbitees were
not governours to command, but rather faithfull Christians
to counsel!, and remove controveisies5 or Christian reconcilers
to hinder them to goe to the Law, one with another befre infiàti
judges. 34 The Apostle is speaking here of such Officers a8 Christ
hath set in the Church9 as the Church and Kingdom of Christ,
but these civill arbitrators9 are no Church-Officers^ 2 Tim.5.
17. Tht Elders who rule well are worthy of double honour, &c,
This place speaketh cleare for ruling Elderi.
The adversaries say: here are meant Deacons to whom are al-
lowed stipends, sûr either here% or elsewhere wages are allowed
for Deaeons.
Anfw.1. Taul would not speake so honorably of Deacons,
as to allow them the worth of a double honorable reward*
Yea Gods Word purteth the Deacons out of the roll of Rulers
and governours in Gods house, as having nothing to doe by
their office to labour in the Word and Prayer, but are in
Gods wisdome set lower to attend Table*, nor doth the
word call them Elders, or #josaμevo in relation to the Church
but onely in relation to their owne family and house. 2 ¥im.
3, 12, their office is an office of meere service of Tables.
£• He is a labouring Elder worthy of wages, that the Apostle
(a) Biljon. de speaketh of here,as, v. 18-The Deaconfhip being to receive the
gubernat.Ecclef. mercy and charity* which is almes, and not debt, cannot be
cap. 179. such an office as taketh up the whole man, so as hee aust live
(h)Dtdoclav: in Upon the Churches charges. 3. Bilson (a) a man partial! in
altar Dumafcen* this caufe, again{i thc mindc of all the ancients(faith Didoclas
vins (b) giveth this interpetation. But it is seconded with no
p.918.
!
warrant
1
SECT.7.
143
t
of Ruling Elders.
warrant of Gods Word, for Governours and Deacons are made-
two fpecies of officçrs, Rom.i2.8. ὁ προιςαμένος ἐν σπεδῆ, ὁ φλεῶν
is inapotute, be who ruleth with diligence, and he who hath mercy
with cbearefulneffe. And two oppofike species are not predi-
cated, the one of the other* And it well governing, Rom. 12.
be well leaching and diligent exhorting, all are confounded in
that Tcxc3 where the Apostle marshalleth the officers and their
feverail exercises so accurately.
Nor can hee meane here Bishops so old ihat they are not now
able to labour in the word and do&rine, for then pastors for
their age and inhâbility to preach? should because of their age
and infirmity, deserve lesse honour and reward,then the yonger
who are able to iabctK in the word and doctrine. This is croise
to the fist Commandement, which addeth honour and double
honour to age^and gray haires* being found in the way of righ-
teousneffe. 2. Against Justice, that because yearcs and paines în
Gods Service, hath made them aged, tor that they are to have
leise honour and reward: whereas they deserve the doub!e; rathcr
then that the younger should be preferred to them.
Nor, 3. Can the Apostles meaning be3 that these who rule
well>tbat lead an exemplarily holy life, are worthy oi honour^
especially painefull preachers. Because . A person is never
called à labourer? and worthy of hire, as the Oxe that treadeth
out the Corne, because of holinefTe of life, especially the Church
îs not to give stipend to a pastor, for his holy life. 2, Their life
should be exemplarily holy, who did not labour in the word
and doctrine, that is* we have a fastor pasting holy in his life^
but he cannot preach,or k^epeth an ill conscience in his culling, be*
cause he is lazy and a loyterer in preaching. 5, What Word of
God, or dialect in the word exprefïeth a holy life;by well gover
ningy for a holy life is the san&ity of mans conversation,be he
a private, or a publick man* But to govern well, is the para-
phase of a good Governour and officer, in the Greeke tongue or
any other Language.
Nor, 4. Can the Apostle understand by labourers in the Word
And Doctrine (as Til/on (a) faith ) such as went thorough the
Sarthy and made journies, as Apostles and Evangelists did^ to plant (a) Bilon. de
visit and (onsirmc Ghurches, and by these who govern well, gubern.p. 183,
fuchs
144
CHAP. 7.
Of ruling Elders.
(a) Didoclavius
altar-Damafcen.
P.921.
fuch as labour indeed in the Worà and Doctrine, but are fixed to a
certaine place*
I answer, Then the well rulteg Elders are not labourers in
the Word and Doctrine» for oat of Question one of the species of
Elders here mentioned, doe not labour in Word and Doctrine
at all. Bat by this interpretation,botb labour in the Word and
Do&rine; but the one in a fixed place, the other by Apostolike
journeys through the World. And the objecA of one of these
Offices, to wit, the Word and Doctrine differenccth the one from
the others whose object must be not the Word and Doctrine • for
word and Doctrine need not to be governed* but the Church,
and persons in Church-state need to be governed*
2. There is no warrant of the Word, that to labour in the
Word is proper to the Apofllcs and Evangelists, journeying
throogh the World, seeing (as (a) Didoclavius obfervetb) the
fame ward xoay, is ascribed to those who in a fixed place la-
bour, l Thes. 5.12,13. Who labour amongst Jpu. Yea, and it is
takea for any travell of minde or body in the Word. J. He is
not here to denyf nor can the Apofle deny5 but travelling Apo-
files and Evangelists did governe well3 especially in planting
Elders in every Church, and governing the planted Churches,
but he cannot speakc of travelling to the wearying of the body:
when the object of travelling is expreft, to wit, (in Word and Do*
Etrine) which object is not given to the well ruling Elder.
A more speciall consideration of Ruling
Elders, Deacons, and Widdowes.
A
1 tim. 5. 17.
Fter the Apostle hath spoken of Widdowes, and their ser-
vice in the Çhurch^ he paflèth from them to speake of ex-
cellenter Officers, to wit^ of the ruling and the teaching Elders.
There be manj interpretations (fay the opposers of ruling El-
ders) jriw* upon this places and therefore it is hard to build a new
Church-officer on a Text so obnoxious to various debates,
Anfw. This would be concludent in part3 if the nature of tha
Text were the native seminary of these various interpretations;
but most of these debates arise from the wits of parties inter-
reffed
SECT. 7.
145
Of ruling Elders.
refled in the qaestion, such as Papists^ Prelates, or deniers of all
Church-government. But I provoke to all the Fathers, especially
to Çhryfosiome and the Gfeeke Fathers, who have expounded
the place, if any ever did deny but this place holdcth forth two
forts of EldcrSj though I grant they vary concerning the Elders,
which labour not in the word and doctrine. And this interpre-
tation, Elders who rule well are worthy of double honoursspecially
§1, id eft, ori, because^ or upon this considération and rejpect, that they
labour in the word and doctrine^ was never knownc till of late. Bin
we desire these five circumstances in the Text to be considered;
for we build not our interpretation on any one, or two, or three
of them, but we desire they may be looked on copulatively 5 for
J confefle a participle being attributums or quasi attributum,
though doubled or multiplied, doth not multiply subje&s, be-
cause two, six, an hundred attributes may agree to one subject;
and the Scripture and Greeke language can well beare this. As
Col.2.5. / am present with you in the spirits ( xalswv. ¿ Baézwv) re*
joycing and beholding your order. One Paul onely did both rejoyce
and behold. And 2 Pet. 3. 11. What manner of persons ought we
to be, agodox@vtas y aveudorras, looking for and hasicning unto the
comming of the day of God. Here is no multiplying of persons*
2. I confefle also, that two articles,or &, doe not multiply sub-
jects, or make a distinction of divers forts of persons. As Revel*
2.1. These things faith he^ ô n&tffî -¦, it is one and the
fame Jefus who holèeth the seven Starres in his right hand, and who
walketh in the middefi of the Golden Candleſticker* But we desire
that the confluence of these five may be looked onto: as 1. there
is a genus, a generall attribute9 GUTtpQL, Elders; and this a
grceth both to well ruling Elders, and to those which labour in the
word and dittrine* 2* There be here two participles, westes,
XOTIĜUTES. 3« Two articles, . 4. Two species, two kinds of
Elders, under the generall attribute of geoCutepol. As the one
fpecies or kind is,oi maλãs wegeswôtes, fuch Elders as rule well; and
the other kinder of Elders be οι κοπιῶντες ἐν λόγῳ καὶ διδασκαλία,
fuch as labour in the Wordy as Pastors; and in Dottrine,as Doctors.
And fiftly, which is most considerable, here be two Participles,
two Articles, two speciall Elders divided and separated Sianeiras,
by the difcretive particle (usa), And I provoke to all the Ai>
thours 0s the Grceke Language, Demosthenes, Ifocrates, Arifto-
V
phanes,
}
{
146
Ruling Elders proved from i Tim.5*i74 CHAP.7.
fhanes, Pindirus, &c. to the Septuagint in the Old Testament,
to the whole New Testament for one parallel place, where one
and the sàme subje& or kinde is so expressed, except you play
foule play to the Text: alſo that (ansa) is a particle of dif-
cretion and multiplication of divers kind$5 to me is cleare, as
Tltuf I. verf. 11. Thère bâ many unruly and va'we talfyrs^
piánisa hi in vetous, especially those of the Circumcision^ if (sa)
the particle (effèciàlly)doe not divide t^o sorts of vaine talkers^
some vaine talkers of the Çtrcumcifyon^ and some vaine talkers not
of the ÇircHmcìfion; then must this particle conjoyne them, aid
make no vaiœe talkers^ save onely these ot the circumcision; and
Paul (hall say thea,there be mmy unruly and vaine talking per-
fons of the circumcision* but especially those of the circumcision;
which non-sense is not to bs ascribed to the spirit of God, so
Ï Tim.4.10. Who is the Saviour of all men^ especially of believers,
μάλιςα πισῶν. Τί μάλισα doe not inferre that Christ is the Saviour
of some who believe, and in a general! fence a Saviour of some
who believe not; then must Christ bestow one and the same sal*
vation on all men,and also on beleevers,which ntithtr Atminians
nòr common fcnee can affirme, 1 Tim. 5. 8, He who provideth not
for his omne, αλλά μάλισα τ οικείων efpecially for those of his own
house. Ifit be not required that a believer provide for two sorts,
to wit, these of his family, children and servants in an eſpeciall
manner; and for friends also, who are not of his owne house
then will ?au! have the believer to provide for none but for his
owne house, which doth belie the Text, which faith, he must
provide for all his owne, and in a special! manner for his owne house 5
now if he be to provide for them, for this respe& because they
are of his owne bouse, then by this Text he is nat to provide
for his brethren, fisters, and blood-friends, because they are not
of his owne as members of his house, or his owhe, Gal. 6. 10.
Let us doe good to all9 but especially, (µánisa d'è) to those who are
§f the houfbold of faith. Ergo, we are to doe gooi to some who
ifè of the houshòld of faith, and tò some who are not of the
hòujhoik of faiih; except you fay the Text dotfrheare onely,
that Wè àre cò doè good to none, save onely to those who
are of the houfbotd of faiths which is non-sense, Phil. 4. 22. All
the *Sints παίτες οι ἔχοι, (alute you, μάλισα δὲ δι ἐκ τῆς χαίσαρ Θ οικίας,
especially those of Cafars houfe. Hence two sort* éî Saints faluted
the
*
}
SECT.7.
149
The Elder* that rule well are worthy^& CO
-
the Philifpians, some Sáints of Cefars house, and some not of
Gtfars house; this you maft fay if you will not have the Text to
beare either that no Saints áìd salute the Phillppians3 save oneJy
the Saints of C&fars house^ contrary to sense; for the Text faith*
All the Saints (here with me at Rome) salute you* Oiherwaies
you must fay, that the reason and motive why the Saints soluted
the ?hilippians% was because they were Saints of Cafars houfe^ cs
you say, the Fpeciall cause and rtipect why the well ruling Vaster is
worthy of double honour, is because he laboureth in the Word and
doctrine; for so you expound it. Now this is two waies fylte,
for 1. this can be no respect and cause why all the Saints fainted
the Philippians^ except all the Saines which did salute them were
oneiy the Saints of Cœfars house; and so both the argument
should be false, and the conclusion false, for they were not all of
Cafars houfe who saluted the Philispans. Nor 2, was this the
reason why they did salute them; for the Saints did salute the
Philippians upon this ground of Christian relation, because they
were Saints, and loved one another in Christ, and not upon this
civilland common consideration, because they were C*fars Do-
mestickes, and Courtiers with the £mperour. So 2 Tim. 4.13* "1 18
Bring with thee the cloake which I left at Trom5 and bookes, but
especially the parchments. And thus doe also the Hebrews fpeake,
Prov* II* 31. Retribution shall be made to the just, far more te the
wicked. Here be elearely two forts of retributions, and two
kinds of persons which are recompenced. And Prov. 17-7. The
lips of honour are not feemely for a foole#nuch leſfe is falsity to a tibe* Provai.v«*7*
rail man, or to a Prince. I know these examples doe not every
way come home to our point, but they prove that is to
the Hebrews a note of discretion; as also, Psalm* 31. v. 1 1. is
even as μs is to the Greekes. It is true, where a genus and a
species^ a generall and a fpeciall under that are fee downe,(for as
much as genus & species non faciunt numerum) there is no need
that (ansa) or the particle (especially) ſhould be as a note of
dìcretion or multiplication. As if (/ should fay, a fudge is to be
honoured, but especially judging righteously^) Ihould not inferre
that there are two forts of Judges; but the cafe is not so heres
because two species are exprefly set downe3 to wit, those who rule
wtll} and those who labour in the Wotd dnd Doctrìne* Aná if I
V 2
B
fhould
אף כי:
לברוב
15
*148*
CHAP.7.
Of Ruling Elders.
1
should say, (à Judge judging righteously for all, is worthy of much
honour^ especially he that pidgeth righteously for the Widow and the
Orphane) I should in this hold forch, either two sorts of righte-
ous Judges, or then I should fay Bq other, but he who judgeth.
righteously for ak, is to be honoured, especially he who judgeth righ-
teously for these, and these comprehended under this (all.) Thirdlys
Ihouîd in that also fay that there be two things, though not
two sorts of judges, worthy of much honour, to wit5 the office of
a Iuàge, and hi* equaïï and unpartiall judging are boih worthy of
double honor.But Paul is not here allowing honour to thd office in
abstracto,and in a gcnerall notion, but to the officer in specie and
in concreto,who doth r#/* well, and labour in the word and doctrine.
Obječt. a. Bui Paul doth here undtrfiand by him that ruleth welly
the civi/l Hagiflrate.
Answm When Taul is here speaking of the Oeconomy of
§ods house, it is not consonant to the Text3 that he would in-
ftru& Timothy of the wages due to the Emperour Nero> and yoke
the Empereur in one verse5 with the Pastor and the Doctor
labouring in the word and doctrinev and prove from the Law that
the mouth of Nero should not be mulled* Nor doth the VVord give
this word geoCup, to Magistrates, but some higher stifcs,
calling them pain isolas, Tit* 3. 1. Principalities and powers^
Rem. 13. 1. Secondly, this Text would prove that double wa-
ges were due to Paul above Nero the Emperour, and that Pa-
ftors are more to bee honoured then Empereurs and Kings.
Billon de Guher. Thirdly, the Text ipeaks clearly of two parallel species of
c.10.p. 179. Elders in the Churchy bat the Magistrate is no parallel line with
Vidoclavius
prcaching Elders.
Altar. Dama-
Jcen.p.920.
}
Object. 3. By those who rule well, are understood beacons, who
take care of the poore*
Answ* Didoclavius obfervetb, that Deacons are never called
Rulers, but distinguiſhed from them, Rom. ìa 8. Secondly, the
well ruling here takech up the halfe of the Pastors Office, and
all that belongeth thereunto, except labouring in the word and
àoftrine; as to receive accusations against an Elder, to jadge and
governe with the Pastor, to visit the sicke, to exhort and rebuke
in a judiciall way; but to serve Tables, and to take care of the
poore onely, is the least and most inférieur part of weli-govern-
ing
SECT.7.
149
of Ruling Elders.
な
​}
ing of Gods house, and is but a care for their bodies: VVhereas
to rule well, is an Ecclcfiasticall Magistracy, to go in and out
before Gods people, to watch for their foules^ as those which must
give an accompt, Hebr. 13, 17. t Theffl 5. 12. The Deacon careth
for the body onely, and the Deacon, chat Bilfon and others
would have with him, is neither in this place, nor in all G§ds
VVord, aì we tiall heare*
Ob.4. By these who rule well,are underford,Bishops,who f4r age,
cannot preach jet rule writ,
Ans.Suvtly these who have laboured in the Word and Doctrine,
and spent their strength in paineful preaching, and now,in old
age, rule well, cannot in reason bee thought worthy of lefle
honour and wages, then preaching Elders, but above them, as
emeriti milites are not to be degraded: and if they have never la-
boured in the Word and D &rine, they being Bishops, by office,
must be dumb d°g?f and worthy of no honour at all. 2» They
cannot rule w:ll^ as Pastors3and yet be dumbe,and not labour in
the word, 3. The Text ipeaketh not of Elders, atate9 by age,
but of Eldeis Officio^ by office, who labour, as work-men in a
vineyard,v.18.
Ob. 5. By ruling well he meaneth s holy life^ so as he meaneth
not only thai Pastors (hould live holilyjbut alfo preach painfully.
A*fw. Didoc/avius anfwereth, that then all that live holily^
Jhould have stipends as workmen; and certainly if Paul had spo-
ken nothing of these who labour in the word and Doctrine, yet the
Text doth hold forth that these who rule well9 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 forts of Elders,
in the Text fight against this sense, which inserreth that their
is but one sort of preaching Elders here5 to whom double bo*
wor is dut% for ttv respects,to witfholinefle of life, and painfull
preaching. 3. Holineffe of life in all Gods Word, is never ex-
pressed by well governing, which is a worke of a publics Church-
officer, as is cleare.Rom.12.8. 1 Theff.5:12, 1%. holinesse of life is
common to all private Christians, yea and to women, who can
not rule,nor rule well.
Q5.6.
;
150
CHAP.7.
of Ruling Elders.
1
!
Op.6. The &ttUrs here ought to h$ve wages, as workmen, but
your Eldtrs have ne wages* Ergo, your Elders are not in this
T(Xt.
Anfw. Th$t is not concluded^which !$ in question ; for the af
fumption ihould be, but your Eldets ttght to have no wages^ and
ere worthy of no honour,) and the assomption 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 P<*# then was no lawfull pastor, ae
Corinth, because hee refused stipend; but stipend is due to both
Pastor and Elder,and in thecaíe of icandall:it is due to neither of
them,bic & hunc. \
Ob*7« // there be two forts of Elders here, there must be two forts
of Bishops, for Presbyter and Bishop are fynonyma, and one and
the fame as is t/eare, Tit.1.6.7. Ails 20. 17. They are called E\«
ders> and v.28.Bishops. But we cannot admit of two forts <? Bi£hops:
some to rule,and some to freachJhat were Antichristian»
Anfw. Though there be two fort oi Elders here, it doth not
follow that there be two sorts of Biihops and it is not proved
because Eldef and Biihop are not proved to be synonyma from
ihe alledged places, genus & species^ as a living Creature and a
man are not synonyma^ but have different definitions. Gladius &
enss have the fame definitions, as a man and a discoursing crea-
ture are fynoryma. An Elder is a generall, and a Biihop a sort of
Efcer, and an Apostle is an Elder, and so Peter tearmeth him-
fclle, Pet.5.1.an Elder: cue Divines fay that a preaching Eld
derrand a Biliop arofynonyma^one and the some, and synonyma
nor facìunt mumtrum% as Gladius & Enfts: but they never taught
that an Eider in general and a Biihopaare fynonyma and the fame,
nor doe tbe pJaas0 ASs 20* Tit, I. prove it; for if they be all
preaching Elders, tQ whom Paul preached at Ephefus, Acts 20.
as the Text feemeth to make them, Acts 20, 28. 29. then the
Elders that Taul called for v§ 17. are preaching Elders, and
the fame with Bishops ?. 28. and Tit. 1. Paulwilleth Titus to
ordaine Elders5that is, botb preaching & ruling Elders^and there
he giveth an instance in preaching Elders, or Bifeops^ iid Chew*
eth what sort of men Bishops Abould be. 2. If thtre be two forts
of E!ders, 1 Tim.5.17, then should there be two forts of Bishops. 3
SECT.7.
151
Of Ruling Elders.
I distinguiſh the proposition, then arc there two sorts of preach*
ing Biíhops, I deny the proposition in this sense, but if tfe
msaning be, there be two species of Bishops, or Overfeers, one
ruling 0/erscef85 and another preaching Biíhops, weihall not
contend for the word, if we agree upon the thing3 though I
much doubt, if the ruling Elder in the Scripture, come under
the nanî oí iífeop or mixoí. 3. This objection foJIeth under
the stroake of the arguments proving that there he two forts
oi E ders in this Text* and how they can bes answered, I
know not.
Ob. 8. That office is not in Scripture, whofè CbaraSlers^ qua-
lities,and notes are not specified in Scripture, at tfo Charafters of
a Deacon are, 1 Tim. 3. and of a Bishop ibid. But the Charact-
ers, qualites and notes of a riding Eider are not in the Scriptare,
Ergo, &e.
^'ifr , deny the mijor proposition; for then, because the
Scripture faith not, an Apostle Jhould be blamelesy the husband of
one wife^ vigilant) sober% and thus and thus5 and an Evangelist
should be thus and thus, and a prophet should be thus and
thus qualified, therefore Apostles, E/angelists, Prophets, are
not in Scripture. It is true these were but temporall offices, yes
it is enough to take off and breake the argument, for these
temporary offices, must be no Jesse warrànted3by the words ex-
cept they be unlawfull, then the offices that are of perpetuall
indurance. 2. I distinguish the major proposition, That office
i* not in Scripture3 whose characters are not in Scripture^ neither
in one particular place, expresiy and ?»7*>i it is not true; for
baptism? in no one place rs so exorefly set downe in Scripture,
from all its Characters in particular, as is the Supper of the
Lord, chich is described, Mat.26. Lu\*22* Marb^ ^ï Cor.
11. in the Elements, sacred actions, prayer, consecration, words
of instptutionjefficient, forme^endjgesture, &c. Yet is baptismet
for that not excluded from the claffe and ramber of God« or
dinances and féales, or, that office is not in Scripture whose Cha-
ratters are not in Scripture, nether in divers places of Scripture^
nor by good consequence, and lawfull analogy with other
its, fellow offices, that I yeeîd witltegy: but now the assump-
tion is falfe: for as bagtifíe >y ânalogy is described in many
•
of
TA
152
CHAP.7
of Ruling Elders.
+
of its Characters, as prayer, consecration of ihe Elements, end
&c. when the Supper of the Lord is described, making a just
proportion betwixc baptisme and the other Sacrament, and
by other places of Scripture, so is the ruling Elder in his cha-
racters described; when the Bishop his fellow-officer is def-
cribed. 3. The aflumption also is false; for the ruling Elder is
described out of this Text. 1. negatively, that henc^is gathered,
by strong consequence, as is said, that he is an Elder who la
boureth not in the Word and Doctrine. 2. Hee is described affir-
matively, for an office is sufficiently described, when the spe-
cifick acts thereof are set downe, as a man is described when wee
fay, hee is a Creature who doth discourse, and make use of Reason •
so is this Elder described, when wee fay it is his office torule well,
1 T/w.5.17. hee is a ußens, and a government which Christ
hath (7) instituted in tht body, 1 Cor.12.28.and he is Rom.
12.4. an Oigan and member of shrifts body, whose office it is to
rule, (evored) with diligence,Rom.12,8.
I
Ob,9. But it is but a generally that he rule, we have not these
wherem the particulars of his ruling,confift*
Anf. If this be strong, you have not, 1 Tim. 3* the particu
lars of the pastoral! teaching', but onely the generals, a Bishop
must be apt to teach. Yet in other places we have the particulars, as
instructing* rebuking, confuting, convincing; so what ever
the Scriptnre faith of the preaching Elders ruling, that fame it
iaich of the ruling Elders ruling, seeing the ruling Elder is the
affistantofficer to help the preaching Elder,and both of them with
the Doctor are to rule the House of God.
Ob« 10. But if ruling be tht ífecifick and effentiall note of the
ruling Elder, he cannot be a fpeciall officer different sr^m the preach*
ing Elder, for what is effcntiall to one species cannot agree to an*
other,and what constituteth one speciesjioth not agree to another*
Answ. This connexion may well be denied, and it is said
well by one; The ruling Elder solum regit, doth onely governe,
fed non folus regit, but be doth not govern his alone, but with
the Pastor and Doctor. From these thingí I infer that as this
is not a good consequence, Mat.26. Luk.22. Mark. 14. the Spi-
rit of God doth set downe the Lords Supper in all its materially,
and passeth over Baptisme in silence, and goeth to another sub-
jea,
SECT*7.
153
Ruling Elders proved by Scripture.
A
je&; Ergo, Baptiime is not the other Sacrament of the New
Testament so neither i$ this a good consequence, (Taul,1 Tim.
3. Discribcth the Bishop, and overskippeth the ruling Elder, fas*
sing to the Deacon; Ergo, the ruling Eider is not an Ordinance of
Çod) for while hee describeth the Biíhop, he teacheth what an
one, both the Doctor, and ruling Elder should be, by cleare
analogy,and it had beene superfluous for the Holy Ghot to lay
more, then he doth. And by this wee may answer to what is
tenthly objected, The ruling Elder is omitted in Christs rcll,
Epb.4 11. Ergo, there is n$ such officer. Anjw. It followeth in
no sort negatively, from one particular place of Scripture,Rev.
J, It is siid onely God hath made us Kings and Priests unto
God, Ergo^ he hath not made us Prophets also, the contrary
is, Esai. 54.13. Job.6.45. io because, It is lifi eternall to knam
the Father, and the Sonne^ Joh.17. SocinianS collect; £rge, the
holy spirit is not God, because no mention is made of him, in
this place. 2. In this place Paul ennumerateth offices neceflary
rather for planting Churches, then for ruling Churches already
Constituted and planted: Miracles and Tongues are ad bene esfe§
Elders and Deacons are not named here, because they are for
the leading on of the Churchy and the body already set up
a visible frame, and therefore reckoned cut, Kom.12.4.8. 1 Çor.
12.28. and consider, I pray you3 how uncertainc and lubrick
a way ic is to pin Gods Spirit, and to fetter him to any one
place in his enumerations, Behold, Rom. 12. 8, all the or-
dinary officers are txprefled, and yet Apostles, Evangelists,
Miracles, Tongues are omitted, all which are ennumerated,
I Cor.12 28,29* yet are specifick acts of Prophets, Teachers
omitted) 1 Cor. 12. at lest onely spoken of in generall under the
notion of hearing, feeing, walku)g, and Rcm.12.thcy be more par-
ticularly íèt downe. hnd i.Tim.fr Phil. 1. 1. onely Biíhops and
Deacons are mentioned, and governments, and Elders ruling
well emitted; and also all the extraordinary officers are omitted,
and yet mentioned, 1 Cor.12.*8, 29. and Miracles, Tongues,
Deacons, Governments are omitted, Eph.4. 11. and, 1 Tinù
5,17. Preachers, Rulers, Doctors are expressed, Deacons and
extraordinary officers, Apostles, Evangelists, &c« passed ever ia
silence:
X
in
Ob.11.
}
154
CHAP.Ó.
Ruling Elders proved by Scripture.
?
Ob.1 1.Tht Keyes are not given to this ruling £ldcr, Ergo, he is
ne lawfuli officer x the anteeeaewt is proved^the l^yes of jur^fdiiBiot^
because thej can operate nothings h»t by the Key of knowledge^ can-
not he given to this new officer, mow ih$ key of knowledge is given on-
iy to the preaching Eldcr.
Ans. All dependeth upon this false proposition; To the ft
only are the yeyes of jurisdiction, and fewer of binding and loafing
given^ to whom the keyes &f knowledge are given,) for though the
one key worke nothing wklicmt the other, yet tfi proposition
is not trom chis made good, for the key of knowledge, and the
power of paitorall preaching is, given, uni fubjtclivè9 non uni*
tati nisi cbièftive, to one man as to the subjeft5and 10 the Church,
for her salvation and good, as for the end and object; and the
Pastor being once ordained a Pastor, may use these Keyes, quoad
specificationem independently, for hec may preach mercy and
wrath, not waiting the Churches suffrages, Et potestas clavium
quoad jhrrfdiétionem data ft rccíejiœ & subjective & objectivè, &
dâta est non uni^ fed unitati: but the power of the keyes, in
censures, for binding and loosing is given to no one mortal!
man, but to the shurchjooth as to the subject, and the object. 1
meane the Ministeiiall Church $and not one man Pastor, Pope,or
prelate may use the Keyes, the Church hath them, and can onely
validly use them.
Ob. 12. Bui how is it roved that Ruling Elders are of divine
institution?
Anf. God hath placed, 070, Ruling Elders in the body, as is
said, 1 Cor.12.28.and this is, Rom. 12. 4. compared with v. &.
an Office that Christ hath appointed, and as these places prove
th* exhorter or pastor to be of Divine institution, and the A-
postle, Teacher, Prophet, 1 Cor.i2. 28. and the Elder who la
koureth in the Word and Doctrineato be an instituted worke-man
worthy of wages, 1 Tim.5.17,18.S0 must they prove the man who
ruleth well^and with diligence\ to be of divine appointment.
Ob.i3.But the ruling in diligencey Rom. 12.8. and the govern
ments* 1 Cor.12.28. are generalls^ and fo cannot constitute a sp-
siall office, in the body for it is against logick, that that which is
generall,and common to all the esjìcçrs7 can constituie a fpecies, or a
fpeciall kind:
Aufw.This
}
SECT. 7.
155
Ruling Elders proved by Scripture.
· Aufw. This obltgeth the opponent, to t£ach, what is m*ant
by governors, whether Magistrates, but tbefe be not an cffice in
Chrrfis Body as i£ here said, Kom. 12,4. and I Cor. 12. 14:15.
or dôe they meane masters tf families? buc these be part* of hea
then societies, as well as of Çhristian,and a Fanwly a* it is fcch,
if oot the Church. 3. Nor can hee neane here of Preachers, for
Rom. 12. 8. 1 Cer9i2.2%9 the exhorter and the ruler with dili-
gence, the Teacher,and Prophet, and governments are clearely
differenced, as different organs of the body, Eye, Eare,Hand,
Foote, I Cor.T2ti4>i5. Row. 1 2.4. nor ^4) can they understand
Rulers in general!: for, a genus, a generall doth not exist, or
have actuail subfistence,but in some determinnate species ; as a li、
ving Creature doth not subsist but in mfr* or in some specifick
natine of Birds and Beasts:now God is sayd to place these govern-
meats in the body, 1 Cor.12.28. even as the Eye, and Eafe and
Hand are seated in the body, 1 Cor.12.16,17,18. Now as a ge*
nerall Eye, or an Organ in generall is not placed in the body,
but fuch a determinat Organ, an Eye,an Eare, an Hand, a Foot;
so neither hath the wifdome of Christ appointed a governor
in generall, and left it to the Churches discrétion to spécifie
what this governour (hall be, whether a Prelate, a Pallor, a
ruling Elder; but as God hath not set Teachers in the body i«
generall, but hee hath placed soch and such species, Apostles,
not Popes, Evangelrsts,not Cardinalls; so must hee have deter-
mined such and such Governors, ruling Elders, rather then
a certaine Creature named a Diocesan prelate, an uncouth beast
in the holy Scripture.
Ambrofius in
I
A very Jefuite, Salmeron,faith,by the two Elders hee meanethi Salmeron in
I Tim. 5.17. (aperte fermonem effe de presbyteris Epìfcopii) ôf 1 Tim. 5. 17.
Eiders and Pastors, and with that of Ambrofius, which #ee all difp.15.Tom. 15.
know to be ruling Elders, who were cut of use in the Churchy Tim.
by the negligence, or rather by the pride of preaching EidcYS, forte cbryfoji'bomis.
DâElorum deJìdiâ, ant magis fuperbiâ; and we are not to thinke, Eftius,corment.
Çhryfostùm was ignorant of hi* mother Tongue, and hee findeth Tim.s.
1 Tim 5.17. two sorts of Elder* in this place, and a popiih Ex*
positor Estius porro maneftfie Çôïïigitur èx hac fententia\ suiffi)
etiam apoftaléfam tempore, quofdam in ecelefi* preshyteros, qui
& benè præejfent,& duplici honore dígni ejfent,nec tamen laborarent
X 2
in.
156
CHAP-7.
Ruling Elders proved by Scripture.
|
1
in verbo & DoElrinâ} neqne id hodierni fefìarii negant ; and all the
hæresie that he layeth on Çalvin, in this point, is that Calvin
maketh these lay-men; And Eftim maketh a question what
these Elders were, whether they 6e the C?rdinails3 which the
pope hath, or the Canonicall Elders, which their Bishops use
as courcellors in grave matters, or Elders which rule well^ and
labour not in the Word and Do&rine, such as were ia the A*
postles time, or rather fuch 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 Alìútus and
Valerius were in Augufiines time; so Estiut 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 Apistle fpeaketh of divers gifts,
as v.6. having then gifts* differing according to the grace, that is
given to us, whether prophecyJet us prophecy,&c.Ergo, the Apofile
doth not speak of divers offices: 2. Ont and the fame man may both
teach9 and exfart, and therefore Castor, and Doctor are not here
differenced. 3. The Deacons office shall be here described^ by the
interfeElion of the ruling E!der,£#i the two acts of the deacon^ whieh
is to give with simplicity, and to shew mercy with cheerefnineffe^ and
which is an infolent ordersherfore the Apoflle doth not here ennumer~
ate divers offices.
Anfw. There is no better consequence in this, to fay, hs
fpeaketh of divers gifts; Ergo, he fpeaketh not of divers offices^ then
to fay, he fpeaketh of divers faculties and habilities in the na-
tural! body, as of an hability of feeing^ hearing ; Ergo, hee ac
knowledgeth noc divers members with divers offices, as the
Eye to seei the Eire to heare, yea the contrary is rather a good
eoníèqjence; and the Text îs cleare that he fpeaketh of divers
offices, v. 4, for as we have many members in one body, and alt
members have not the fame office* So we being many9 are one bodj^
ia Christ, and every one mtmbers, one of another. Yea the
Text holdeth forth these five tò us to be distin&ly considered*
5, That the Çhufch is one body organicall, having divers mem»
bers. 2» That there be divers gifts of the spirit in this body,
as is cleare, Rom, \%.v.3.4>5»fe) That there be divers offices, and
places and fun&ions in this body, which the Apostle excel?
lently
1
SECT..
157
Ruling Elmers proved by Scripture.
1
lently dividetb into two generalls.according to the necessities oi
the members of Ghrists body. Now in generall this necejfEty
is two fo!d5 óne reípe&ting the foule^ and foF this, bee hath or
dained, r#pnV* prophecy, and for the bodily nectflicy
Sakoviz. Miniítery and Setvice, v. ó.and v.j.and these two ha
ving íèt downe in tlstrafto^ hce.commeth to divide them, in
concreto, according to their severall offices and fdnctjons,which
1.The Teacher, or Doctor.v.7.
\
*2.The Exhorter>or Pastor.v.8.
be foure in the Texf. 3.The raIer,or governing Elder.aIso?.8;
4»The Distributer, who is to (hew m&cy
on the poore, or the Deacor also.^.8t
Then (4) the Apostle doth set downe the severall spe*
cifick actions and operations of these offices, and that againe
St.Prophecyinfr v.6.
two wayes.1.in generall. 22. Miniſtering.2.7.
2. He setteth down the operations and specifick actions of the
1.Teaching5 in the Doctor.v.7#
2*Exhorting, in the pastor.z\8>
foure offices in particular,as j.Ruling in, the Elder**.8;
^.Distributing, and shewing mer-
cy, in the Deacon.v.8,
Then (5) he setteth downe the manner and hbly qualification
of these operations, and exercifts of their offices; and that
also two wajef. i. in generall. 2* In the foure particulars in
1. In Prophecying; but how? according to
generall.
2.He fetteth them
downe in foure
particulars, as
the proportion of Faith v.6.
2.Ministering, and how? By being given or ad·
dicted to Miniftcring v.7.
1.The Doctor or Teacher, is to be in5 or
given to Teaching;v. 7.
2. The pastor,is to be in Exhorting, Sedu--
lous and painefullt^/8i
3.The rulingElder, to rule, rnd with di
ligence» v. 8,
4. The Deacon is to disttibute, and tiew
mercy, on the $ick,poore, imprisoned^
stranger, distracted, in (implicity, in
Chearefulneffe.v.8.
X.3.
Allo
158,
Ruling Elder's proved from Scripture. CHAP.7
Salmeron com-
ment, in Rom
12.7.8.
1 Cor.12.
Idem com. in
Ephef.c.4.18.
Salmeron in
1 Cor. 12.18,
Alfo though it be ttue9 that one and the same maf may both
tçafb ar ác^ckf ?md the tómparifoû of the naturall body doth
^Qt it ail things boid, f®r one member cannot both be the eye to
iee, and the eare to hearer but both are here a fort of eye to the
Church; yet hath Chrtft mad? the Pastor and the Dôctor diffe-
rent. (It is neediesse to dispute* if they dfffe* in nature, and ifit
bea çonfoundiòg oí Christs order, that cto be both, when Christ
hath given gifts fof both t© one manó for first, the VVord of
Çod doth difference them; secondly, we know that many have
gists to teach* who are but dull and weake to perfwade a&d
Worke upon the affection, as is observed amongst the Father?,
Augustine exçeîled in teaching and disputing, Chrjoflcme in ex-
horting* Saimersn obsenredi, that there Tkomas Aquinas was
eminent in informing the understandingj and Bonaventura ex-
celient for moving the affections. And many are fitted to worke
on the affections, as Pastors, who ate not able to teadi as Do*
tors in the Sçhóúls. So hath Çhryfostome and Tbeedoret obser-
ved upon these words, Rom. 12^7,8.
Nor doth it move me much, that Vaul speaketh twice in one
verse of the Deacon* it is not unusuall to the Spirit of God in
divers Scsiptures fo to doe, as Prov. i. Prov* 2. Pfal. 119.
How dangerous it is to affirme^ thât all the Officers are not set
Estius com. in downe in Gods VVord, we may be taught by Papists* for Eflius
giveth a reason, why the Apostle fetting downe, 1 Cor* 12. 28.
the Offieers in Çods house, Êath omitted the Pope; he answer-
eth, the Apoſtle is not here setcing dòwne thé degrees of the
Hirarchicall Osder^ ctt then he fhould havè set downe Biſhops,
Preçbyoerá, Deacons, which be parts of that O der,buc onely he
sctteth downe some chiefe members of the Churchy indued
with rare gifts, and commenting ôn Éphrfî ,* he faith. The Pope
is set downe under jhe name of Pafters and Doctors, kcause he
fendc^b Posters and Doctors to aft the wofld,anû this was the reason
why the Frelate waá reputed a Pastor, and the onely Pastor9 be-
cause thou|l it was too base foi him to preach; yet he preached
in and through poore Presbyters #hom he sent. Pi& Saimcron
nioyét tfa question, why 1 Cor. 12. 28, the Pope^ sardinals, and
Tatriarchcs Ore omitted in ihk> place; and we fayu Whj are Bishops,
Archbijhofs} Trimâtes^ Mctropolitans$ Déants, Archdeacons,
*
Chan-
SECT:7.
159
•Of Deac&ns.
1
+
Chancellours, Officials, c* never once mentioned in the YVoti
of God. But Sahmeron anfwereth, i. yfej are implicitely ftt
downe here, and under the name of keips^ opitulations; •Fml hath,
instituted Deans, Arehdeansy and the foure ieffet orders. And
what else doe divers answer, who teach that government
I for, 12. 28» is but a generall; and the Church, in a pradentiall
way, under this may sabctitute and introduce fuch and such
species of governments a« they shall fïndeconvenicnt, as ruling
EtderSj ruling Prelates, and iuoh like. but I would gladly know
why the spirit ci God hath particularly set downe the last
specified Officers, as 1 Cor. i2. 28, Apostles, under wàich arc
no species of Aprftles^ but onely fuch individuall perfons, Mat-
thiaê} Panl^ &c. and hath alio set downe Pastors in fpecte, Do-
&ors and Teachers in specie, Ephef. 4. 11. under which there
be onely such individuall persons w&o are Pastors and Teach-
ers, 2i fohn^ Efaphroiitus, Archippus, Thomas^ &c» and there is
no roome left for the Church to subdivide Pastors or Doctors into
ftch and such new ifcies% as Topes^ Cardinals, &c. and yet un»
der the generall of governments, many species and new kindes
of governments in a prudentiall way may be brought in- If
Christ have set downe the particulars of Pastors, Prophets, ssfp
files, according to their last; specified nature, why hath his
wisdome not beenc as exptesse and particular in all other offices
ncctssary for feeding and governing the flocke of Christ? a Pope9
a Prelate, a Cardinally an Offjalls would take as small roome in
print, and in Cbrists Tement, as Apostle, Doflor, Paftor^
though I grant they doe take halse so much more roome kl the
State and Parliament.
W!
Of Deaconr.
E conceive5 according to Gods VVord Acts 6. that
Deacons be of divine institution^ because when some
poore widowes were neglected in the dayly ministration, the
ApostleS appointed seven men cf good report, and fall of the hobs
Ghosts to take care of Tables and provide for the poorer that the
Apostles might give themselves to the Word and Prayer.
Object.. There is not one word of Deacons, A&s 6. not one
word
}
160
CHAP.7.
Of Deaccns, and what they be.
ChA P.3.
}
wùrd of the poverty of widows, and these seven were but civil cu-
rators and tutors pf the widpws% and not ÇhHrch-officers, sot any
^thing that can be collected from Gods Word.
Answ. The equivalent of a Deacon in name5 is Acts 6. there
are those who are not to preach the VVord5 but are to ferve Ta-
bles, διακονεῖν τραπέζω, and some did complaine because their
widowes were neglected, ἐν τῇ διακονίᾳ τῇ καθημερινή, if widowes
were neglected through thé want of a dayly Deaconry, the Text
must insinuate a Deacoluy, and a want of a Table-to these wi-
dowcF. Secondly, it if unknowne divinity, that the twelve A-
postIes in a Church-affembly doe institute, aad that with solemnc
prayer, and imposition of handsa officers mëerly civill to tutor
widowes. Thirdly^the daily ministration was the want of (utte-
nance, as it is said,That certaine women ministred to Çhrist of their
fubfiance, airives íinkóre ord, Acts 2Q*$^. Tea your felves dee know
that thoje haxd$ have minifired to my necessities. And is it like that
the Apostles were civill curators to widowes before this time?
Objeft. 2. It is evident from the Text that these Deacons were·
not of divine institution, but of a meere temporary erection^ for the
present necessity ef the Church. Firft, it is said they were appointed.
Acts 6. 1. év 5 Taïs nuleis Taurais. Secondly, they were ereted upon
eccafton of the multiplying of the disciples. Thirdly, upon occasion
of the poverty of widows^ and therefore when there be no poore^ there
is no need of Deacons^ and fo it is but an office of a temporary stand*
ing in the Çhurch.
Answ. These words (in those day are not so much referred
to the institution of Deacons, as to the order of the history.
Secondly, to Satans malice, who raised a schisme in the Church,
when the number of Disciples grew. And thirdly, are referred to
the murmuring of the widows; and they doe no more prove
that Deacons are a temporary institution, and brought in5by the
Church5in a prudentiall way for the Chuches prelenr necessity,
then the Lords Supper is concluded to be but a temporary and
prudentiall institution of the Church, because it is said, In the
night that Jesus was betrayed^ he tooke breads &c. Secondly, the
occasion of the multiplying of Disciples & the neglecting of the
widows, doth not prove that Deacons are a prudentiall and tem-
porary institution: for here I distinguish betwixc an occasion
and
?
SECT.7.
161
Of Deacons
}
{
* +
1
ཨཱཀཊྛཡཾ ༦, ཏཔྤཡྻཡ2
لمو
and a motive and cause; divers Ordinances of God have both
these. A$ the occasion of writing the Epistle to Philemon, was
the flight of Onefmus a fugitive servant from his rafter, and hrs
willing minde to rctùrne to him againe9 and upon that occasion
Paul did write to Philemon; but that will not prove that the
Epistle to Philemon is but a prudentiall Letter, and obliging for
timc5 because the motive and cause why the holy Ghost would
have it written, was5that it should be a part of Canonical! Scrip-
ture obliging to the second camming of Christ. The like I sey of
the Epistle to the Galathians^ written upon occasion of seducing
Teacher*, who had bewitched the Çalathians^ and made them
be!eeve9 they must be circumcised and ketpe the Law, if they would
be justified in Çhrift: Yet hence is not proved, that the Epistle
to the Galathians is but a prudentiall Letter, and not of divine
and perpetoall institution; for the cause and motive of writing
was, that it might be a part of the Canon of faith. So also the
Covenant of Grace and the Gospell was made upon this occa
sian, by reason that the first Covenant could not save us3 Heb. 8.
vers. 7, Rom* 8.2,3. Gal. 3; 21, 22, *s therefore (I pray you) the
Covenant of grace but a temporary and a prudentiall peece? Up-
on the occasion of the death of Zelopheadywho died in the wilder-
nesse without a male childe, whose name thereby was in danger
to be delete and blotted out of Jsrael3the Lord maketh a genera!!
Law through all Israel, binding till the Messiah his comœing,
Numb* 27.% If a man die and have no fonne^ then shall you cause
his inheritance to pœjfe unto his daughter; this was no prudentiall
Law. I might alleage infinite Ordinances in Scripture, the like
to this. Yea, most of all the Ordinances of God are occasioned
from our spiritual! necessities; are they therefore but humane
and ptudentiall Statutes, that are onely to endure fer a time? I
thinke, no.
Ofa 3, But if the civill Magistrate had been a friend te the Church^
A&s 6. his place had beene to care for the poore, for the law of nature
obligeth him to take care of tbe poore, therefore did a woman in the
famine at the siege of Samaria cry* Helpe O King; and if this were
done by Christian Magistrates^ Pastors should be eased thereof5 that
they might give themselves to the Word and Prayer, and there should
be no nitâc of a divint positive institution of Deacons for this charged
Y
Anfw
!
1
162
Of Deacons^ and their institution. Chap.7,
poore,
A»Jw+ That the godly Magistrate is to cake care of the
as they are members of the Common wealth, I coûtË easily
grant* But the is not now in question; bat whether, or not, the
Church* as it is an Ecctefiasticall society, faould not bave a trea-
fure of the peoples Bvàngeîike free-will-offering for the necef
sicy of the Saints, zt ìeb. 13. 16. 1 Cor.16.i32. 2 Cor. p. 5,6,7,8.
and consequently^ whether or not Christ hath ordained, not the
Pastors, but some officers besides, to attend this worke? VVee
affirme, be hath provided for his poorc members, even their bo-
dily necessities. Secondly, if this be true, that there (hould be no
Deacon but the Christian Magistrate, then were these seven
Deacons but the Substitutes and Vicars of the Empereur and
King. Now certainly, if Apoctolike benediction and laying on
of hands, in the wiidome of God was thought fit for the Vi-
cars and Deputies of the Magistrates, it is like that beside the
coronation of the Roman Emperour, the twelve Apostles
ought to have blessed him with prayer, and separated him by
laying on of hinds for this Deaconrie; for what Apostolike
calling is necessary, for the temporary substitute is more necef-
fary, and at least that same way necessary for the principal!. But
that civil! Magistrates, ex officie, are to be separated for this
Church-office so holden forth to us, 1 Tim. 3. 12. I can hardly
bcleeve. Thirdly, I see not what the Magistrate doth in his of-
fice, but he doth it as the Minister of God who heareth the sword3
Rom. 13. 4. and if be should compel! to give aimes, then should
almes be a debt, and not an almcs and free will-offering. It is
tu«,there may intervene íone coactioa to cause every man to da
bis duty, and to force men to give to the poore; but then I fay,
that forcing with the sword should net be an act of a separated
Church-officer,who,as such, ufeth no carnail weapons. Fourth-
ly, the law of nature may lead to a supporting of the poore3 but
that hindreth not bat God may ordaine it as a Çhurch^duty^ and
appoint a Church-officer to colle& the bounty of the Saints,
1 Cor. 16.3, 5. see not how the Apostle, 1 Tim<%* (hould not
bold forth bis Cannons concerning a Deacon, to the King, if he
ex officii be the Gh#rch»treafurer, but the Apofile doth match
him with the Bishop, Alts 6. the appointing of the Deacon is
net grounded Afts 6, upon the want of a Christian Magistrate,
•
but
SECT*7.
163
Of Deacons and their tnftitn.16%
but on another ground, that the Apostles must attend a more ne
cessary wotkc5then Tabfe$.
Obje&. 4* But the occasion of appointing Deacons was to disbur*
den the Pastor, who was to give himfclfe whely to preaching anà
fraying, Ergo, at the first the Afostles and Jo also Pastors were
Deacons; if therefore the poore be fewer then they were at Ierufa
ltm9 A&.6. where the Church did exceedingly multiplie; this Of-
fice of Deaconry was to returne to the sailors, as its frime and na-
tive fubject; and therefore is not essentially and primarily an Office
separated from the Pastors Office. And is the foore cease to be at alls
the Office ceafeth alfoi
Anſ.I cannot well deny but it is appâtent from A.6*4.that
the Apostles themselves were once those who cared for the
poore^ but I deny that hence it followes in the cafe of fewer
poore, that the Office can returne to the Pastors as to the first
subject, except you suppose the intervention of a divine insti-
tution to place it againc in the Pastors; as the power of judging
Israel was once in Samuel, but upon supposition that Saul was
dead, that power cannot returne backe to Samuel except yon
(appose that God by his authority shall re-deliver and translate
it backe againc to Samue/.Fov seeing God by positive institution
had turned the power of judging over from Samuel into the
person of Saul^ and changed the same into a regall and Kingly
power, that sam* authority who changed the power muft re-
change it againe, and place it in, and restore it to its first fubje&.
2. The fewnesse of poore, or no poorc at ail,canaoc be ſuppo-
fed, Joh. 12.8. far the poere you have alwaies with jou. And con*
fidcring the afflictions of the churches, the object of the Dea-
cons givi*g and (hewing mercy, as it is Rom. 12. 8. cannot be
Wanting, as that the Churches sibricke be kept in good frame,
the poore, the captives of Christian Churches, the fickc, the
wounded,*he stranger^the distrncted be relieved, yca and the poor
Saints of other Churches, i Cor. 16. be supported. 3. Not onely
becanse of the impoffibiliCy that Pastors cannot give both them-
felves to fraying and the Word, and to the serving of Tables %
but by reafon of the wisdom* of Christ in a positive Law, the
Pastor camiot be the Deacon ex officio in any caset For 1. Chriſt
hath made them distinct Offices, upon good grounds, A&t.6.4.
Y 2
2.The
164
CHAP. 7.
Deacons not Preachers.
را
3
5
५
2. The Apostle bach set downe divers qualifications, for the Bi-
Shop, 1 Tim.3. 1. and for the Deacon, V. 12^13. And 3, the Pastor
who is to give the whole man to the preaching ©f the Gospell,
Cannot entangle himselfc with Tables! ï TÌ0V4.15. 2 Tim.2.35
4,5, if we should fay nothing>tfuc if there were need oi Officers
to take care of the pòore^wfen there was such grace and love
amongst the Saints and Apostles' able and willing to acquit
themielves toward the poore, and when all things were common
Act. 2.443 45, 46, 47* A&. 4,31.32^33, 34. far more now ii the
Office needfull, when the love of many il waxen cold.
Object, J, But if there were a community of goods, and no man
lacked any thing, Alt. 5«34.theré were no poore at all,and Jo no need of
Deaeons.
Anfw* This is to carpe at the wisdeme of GcdjWho appointed
seven men to serve Tables; for justice might fay, those who bad
nothing to give t© the publique treasury of the Church, fhould
expect nothing thence, charity would fy the contrary.
Objeft*6. Distribution of earthly goods is not such a things as
requireth a spirituall Office; for money given by a Çburch*officer
hath no fpirituall in fluence on the poores necessity, more then money
given by the Magistrate, or one who hath no Ghurch^office.
Anfw. I deny the consequence: for then the Priests killing of
Bellockes to God had no more influence, if we speake physicaíly,
then a Bullockc killed by another man. Now the Churches
bouaty and grace, 1 Cor. 16.3. being a spiritual! offtring to Çod5
by vertue of Christs institution, hath more in it then the com-
mon charity of an Heathen, if it were but for this, that the
wisdome of God in his Ordinance ig to be considered; and if we
speake physically, the Word of God hath no more influence
when spoken by a Pastour in publique, then when spoken by a
private man; yet if we lòokë to Gods Ordinance, the one hath
more assistance when it is spoken,then the other, c^teris paribus*
Object. 7» The Office of a Deacon is not mentioned in the Word^
and what should be his charge is scarcely holden forth in Scripture.
+
Answ. The Scripture faith the contrary, 1 Tim. 3. 13. They
that have used the Office of the Deacorts well^ &c. V. 8. Likewise
must the Deacon be grave, Phil. 1.1. *• The Scripture holdeth
forth to us?that he must take care %hat Viddows and the poore be not
neglected.
1
$1220
SECT.7.
Deacons not Preachers."
neglected in the daily ministration, A&. 6. 1. and therefore must he
serve Tables, v. 2. And 3. he must be appointed over this worke v.%.
and 4.1ooke how farre giving zùd (hewing mercy^ and how forre
stnglen: ffe of htart and cherefulneffe in these things extend,as farrc
mull the office of the Deacon extends hence all in poverty, wjnr3
captivityjbonds^ficf neffe,are to be helped by him.
Object.8*But it would fetmjthat a Beacon hath a higher imploy-
ment then to distribute goods, and that he is to preach, as Stephen
arJ Thilip did: for 1. they did choose men Alt. 6. full of the Holy
Ghest; now to be fvll of the holy Ghost is a requisite in a preacher,
and is not required in a man to dijlribute money; yea these who are
least esteemed in the Qhurch, I Cor. 0*4. may fudge in things per-
taining to this life9 Ergo, they may suffice to distribute m BIOTIK
things which belong to this life*
Anfw. To distribute in a civill and naifeall way requireth not
a man full of the Holy Ghosts but to distribute in simplicity, and
with the grace of heavenly cheerfulneffe,Rom. 12.8,and with the
qualities of a compleat Deacon, 1 Tim.3.18,13,14. requireth the
holy Ghost3 though they may be good Deacons who are not full
of the holy Ghosts but such were chosen^ 1. because this was to
be a rule to all Deacons to the Worlds end, and the rule should
be as straight and perfect as can be. 2. Because there were choice
of such men3 as those ia the Apoftelike Church, and reason that
God bs served with the best of his owne» 3. The Hujy Ghost is
required for san&ification, as well as for gifts of preaching,
Luke 1.15. Matth.10. v.20. 4. Stephen did no more ch.j, in his
Apology then any witnesses of Christ convened before Rulers
may doc who are obligtd to be ready alwaies to give an answer ta
every one who astyth them of the hope that is in thtm% with metkneffe
and feare, 1 Pet*3*i5 yea though it were a woman who yet may
not preach, 1 Cor.i 4.34. PhilHp was an Evangelist. 5. The Apo-
ftle, 2 Gor.6.4, doth sharply checke the Corinthians, for going
to Law one with anòther, bsiore heathen Judges, whereas the
smallest amongst them might have supplied th« bench of an hea-
then Judge in matters of this life, the lofle whereof Was nothing
comparable to the great scandall they gave* Bui there is ^ grea-
ter grace required to the dhnrch-diflribution, and the official!
regulating of the conscience ip a constant office of distribution,
L
then
165
{
166
CHAP.7.
Deaeons not Preachers.
then in a transient and arbitrary a& of deciding a matter of
money.
Object.9* X Tim. 3. f. Xhe Deacon must hold the mystery of the
faith, Ergojhe must be able to freach.
I
An[w. It followeth not, for there is a twofold holding of
the mystery of faith: one for the prcaching of found do&rine
recommended to Timothy, of this Paul doth not speake; there
is another holding of faith for stedfast beleevers, and for an
holy and blamelefie conversation; and therefore it is not (aid
fimply, holding the mjfiery of faiths but5 holding the mystery of faith
in a pire conscience. In which sense Êbrist faith to the Church
of Pergamuts Rev. 2. 13- Thou holdefi fast my name, and hast not
jfmed
my faith. And Paul faith of himíelfe, 2 Tim. 4. 7. I have
fought a good fight, I have finished my course, I have kept the faith*
He meaneth not, that fe kept so much of the knowledge of the
íbuod doctrine of faith as made him fit for the ministery, and
qualified him to teach, and 1 Tjm.1.1?» holding faith and a good
conscience^ which is meant of the grace of saving faith* But that
the Deacoa is not to preach is^cleare, 1. because Paul clearely
^iffecenceth the Deacon from the preaching Elder* 1 Tim. 3. 1,
a312,13. and requireth that the preaching Eider be apt to teach,
but requireth aot this of the Deacon, and A&. 6. they are made
two Offices not confiftent in one man; for if the Deacon must
be a Tcacher, he must either be a Teacher as a gifted man, or he
must be a Teacher in Office; he cannot ex officio^ by his Officc^be
a Teacher as a gifted man, for the authours of that opinion bold
that men arc Preachers that way as Christians, and so the Dea-
con though he were not a Deacon, he might be a teacher in that
senses though he were onely a gifted Christian: Ergo,he cannoc
be fech a teacher by his Office: but neither can he be an officiall
teacher as a Deacon, for he who doth teach that way must also
pray, for the one cannot be granted, and the other denied; if
then the Deacon^ ex officio^ by his office must pray and preach;
he must pray and preach & mvfv in seasoi and out of season,
and give himselfe to it, But if he must give himfelse to praying
and preaching by his office, then by bis office he must give over
the serving of Tablts, as is said, Act.6.2. and if be must leave Ta-
bles by his office, the Deacon by his cilice must quit and give up
1
i
his
SECT.7.
167
Deacons not Preachers.
•
his office, and it ftall belong to the Deacon by bis office, to be
no Deacon. 2. Whoever by his office may teach, by his office
may administer the Sacraments, for C&rift giveth one and the
fame royall Patent and Commission for both, Mattb. 28 19,
1 Cor* 11,23. Jh;4. 1, 2. but this is to be a Micister by Offi.e,
and so a Dôacon,as a Deacon,is a Pastor. 3. The Deacons effica
is to preach if he be thereto called by the Biſhop: hence the Bi-
fhop is the principall and sole Pastor; the Preacher, Elder, and
Deacon, none of them may preach or baptize, except they be
called thereunto by the Bishop. Hence judge what a Pastor that
man is/ who aftu primoy and by office is a preacher, but cannoc
nor rmy not exercise his Office, but by the will of a mortals
man.
Objeih 10. The Deacon must be the husband of one wife ruling
his children and his own house well. 1 Tim.3.12. Ergojse must be able
to governe the Church wellt no le ſſe then the Castor of whom the fame
qualification is required, v. 5. and so the Deacon must be femtwhal
more then a carer for the posre.
Anfw* The Deacon is never called is a Ruler; nor
is that fame dignity of ruling the Church put upon the Deacon,
v. 12. which is put upon the Pastor, v. 5. Nor are these same
words spoken of both. Nor is it said that the Deacon must rule
the House of God; but the meaning is, he who cannot rule his
ownc children and housc,ihall not be able to rule the Hospital!
houses of the poore and ficke; and this ruling is nothing but a
caring for tables, and for the houses of the poore. Whereas ta-
king care for the house of God is given to the Pastor, ^. 5. but if
you give to the Deacon the keyes of the Kingdome of Heaven, he
is higher then his first institution can beare,Ã&.6,where he is ex-
prefly removed from all offieiall medling With word and prayer^
and set to the serving of Tables.
Obje&. 11. The Deacon by his Offce is to serve ?ables, Aft<62*
that is to administer the Sacraments,at least he is by offce to baptise;
for Iefus himfelfe baptised not^ but his Disciples, Ioh.4.2. and ChriSl
sent not Paul to baptize, but to preach; therefore the Apostles bap-
tized by others, by Deacons^ and by others, whose ministery and helpe
they used in baptising* Ergo,the Deacons ofj&ce is not owl] to cars for
the poore..
Ausw..
168
CHAP.7..
Deacons not Treachers.
مجھو
Anfw. Ijeel^ that the Deacon is to serve at the communion
Table4 and provide the Elements, and to carry the Cup at the
Table but that is no wayes the meaning of ferving Tables in
this place, Alts 6.2. bee^use the serving of Tables, hcre, it such
a service, as was a remedy of the Widowes neglected in tbe dayly
ministration, for of this negle& they complaine v. t„ but they
did not complaine that they were neglected of the benefit of the
Lords Supper, for the Apostles doe never thinke that the ad*
ministration of the Lords Sapper is a burden which they pec
off themselves as inconsistent with the preaching of the word
and prayer, and which they devolve wholly over to Deacons.
6<$ynod.ca 16< \%% not so fayth the fixt councell, and Ghryfoftome feemeth to
invenimus eos teach the fame; and becaufe a Table fignifieth an Altar, (as
effe locutos (Act.
6) non de viris Salmeron faith) therefore fome papifts fay that Deacons ferved
qui miniftrânt at the Altar; and so faith pontificale Romannm oporte diaconum
mysteriis* fed de miniflrare aà altare^ Baptizare, & pradicare: and Salmeron
mtnisterio quod faith,to serve at the alter is ejfentiall to the Deacon, but to preach
in ufu menfarum and baptize Mgreeth te him by commission and of necessity* 2* The
ad hibebatur, le
cundum Chryfo- Apoftles in the Text, Acts 6. doc denude themselves, of fer-
fiom> v*ng of Tables in an officiall way, or5 as serving ef Tables was
Chryrofl< homxU a peculiar eifice \mposed upon seven men, of honest report, and
13.in act.
fu\i of the Holy Ghosts with apostolick benediction, and laying
on of the hands of the Apostles\ 2nd doe manifestly make it an
office different from their pastorall charge, which was to give
themselves continually to prayer, and to the miniftery of the word9
v.3. 4. for baptizing cannot but include praying and preach-
ing. Mauï%.\<)* or at least must be necessarily conjoyncd in
one and the fame Church-officer; for where doth the word of
God hold forth to us such a rare and strange Creature, who by
office is to baptise, but by oifice is neither to preach nor pray?
now the Text doth clearely difference the office of serving
Tables,and the office of continuall praying and prcaching3as not
consistent in one person ^«3. 43 5, 6.
مرها
Obje&. 12» Taul^i Tim.3. requireth that the Deacon v.io.
should first be tryed, and thereafter use the office, so he be found
blameles; Ergo, the Deacon must be ordained with imposition of
handsets the presbyter3 and so must be, by office^ some more eminent
person, then one who ferveth Tables only; for grace was glven to
Timothy
ECT 7.
-169
Deúcon's no Ministers
Timothy; by the laying on of handsy i Tim«3«i4» and Chryso-
ſtome obferVeth, that Steven did no miracles; nor did he fpeaÇ vitk
wisdome, that the adversaries were not able to resist v.8.9.10.
Jill firjl hee was appointed a Deacon, by imposition of handsy
which evidenceth to us more then a poore office of giving almes to
the p?ore.
οι
Anfw. There is need that Deacons be tryed$ and it is sayd,
they must be fcund «*&>xanlɑi, blamele ffe in conversation, not
Sidanixó^ apt to teachj which is required in a Teacher, I Tim,
3.1, for these who are to bew mercy with cheerfaînes^ and to
give with simplicity, as Deacons must by their office doe, Rom*
12.8. mift be of approved and tryed blamelesncs, left they de»
fraud the poore. 2. it is not fayd that Deacons were ordaincd
with fasting and prayer, Acts 6. as the Eiders are chosen in every
Chnreh, AAs 14»*3» and as hands are layd upon Patt awà Bar-
nabas; AЯs 13»?t3*4« but iimply that the Apostles, Acts 6.6*
prayed and layd their hands an them. Which seemeth to mee, to
be nothing, but a signe of praying over the Deacons* and no ce-
remony, or Sacrament conferring on them the Holy Ghost;
And Steven his working of miracles, and speaking with wif-
dome irresistible, was but the fruit of that grace and extraordi-
nary measure of the Holy Ghost, abundantly powred forth on
all rankes of persons, in those dayes, when the prophecy of
loel was now taking its accomplishment; A&.2.1^,17,18
Joel. 2,28,2p. which grace was in Steven before hee was ordai-
ned a Deacon, by the laying on of hands. A&.6.3,4,5. And the
Text faith not that Steven did wonders and fignes amongst the
people by vertue of imposition of hands, or of his Deaconry,
but because he wàt itil of faith and power.v. 8.else you must make
working of miracles a gift bestowed on all those who serve
Tables3 and are not to give them felves to continuall prayings and
she Ministery of the Word. I thinke,papists will not íày so
much of all their priests; and we can fay it of none of our pastors*
nor doth Chyfostome fay that Steven,as a Deacon^ and by vertue
of the office of a Deacon wrought miracles; but onely that hfe
miracles and disputing was a meere consequent of laying on of
hans. Farther laying on of hand* was takea fròm thë cu
stome of bleísing amongst thé Jewes5 Christ layd his hands up-
Z
19.
OA
\
ཟླ7༠ ,
CHAN7.
Deacons not Preachers:
on young children and blessed them, yet did hee not, thereby,
defigne them to any office? The fourth councell of Carthage
faith5Deacons should administer the Sacraments; but times were
growing worse then and two things in ancient times mad*
the office degenerate, i. The lazinesse of pastors who layd
preaching and baptising on the Deacon. 2. The Deacons ha-
ving in their hands &rariwn Ecclejiasticum, the Church Trea-
fury, as the Church became rich, the Deacons were exalted;
and then came in their Arcbiiiaconi3 Archdeacons and Dea-
cons, and so some Deacons were above pastors, whereas A&s
6. in their first institution they wére inferior to pastors; this
moved Spdlato to tell us of two íorts òf Deacons^the apostolrck
Deacons* which we assert5and the ecclcsiastick Deacons, popiih
and of the newest cut; which we diselaime.
As concerning the perpetuity of Deacons. I conceive that
Deacons must be as permanent in the Church, as distribution
and shewing mercy on the poore.
Ob. 13* How doe those words A&.6.v.7.and the word of God
grew^ anà the number of Disciples multiplied in Jerusalem great*
ly^&c.fallow up&n the institution of Deacons v. 2, 3 4j5>6. if Dea-
cons were not according to their primitive infiituti&n and Office,
ordained to be Preachers of the word9 by whose paines the word
grew?
"
Anfw. The cohesion three wayes is good, 1. Because the A-
postles being exonerated of serving Tabies,and giving themselves
to conttnuull praying and the ministery of the word v» 2. Through
the constituting of the seven Deacons the word thereby did
grow (2) Satan stirred up a schisme betwixt the Grecians and
Htbrewes, which 18 prejudiciall to the growth of the Gòspelî
and Qhnrsh, yet the Lord being superabundantly gratiou»3
where Satan is exceedingly malicious, will have his Gospel! and
Church to flourish. 3, These words^.7.doe cohere kindly with
the last verse of the foregoing Chapter, v. 41. And dayly in
the Temple^ anà in every house, they ceased not to teach and preach
Jeſus Christ and Ch.6.v.y. And the word of God increased*
&c. God bleffing the labours of his persecuted Apostles, and
the story of the ordained Deacons iis cast in by Luke upon oc-
casion of the neglected Grecian Widdowes,and thç growth of
the
SECT.?.
171
nof Ministers (f ifa Seales of grace.
the word could not arise from the appointing of such officers
who were not to labour in the word and prayer, but imployed
about Tables, to the end that the Apostles might labour in the
word and prayer*
Ob.14# But doth not the faithfutl administration of the Deacons
offce purchafe to the Deacon a good degree, that is,doth it make him
fitter in a preparatory way to be a Pastort
?
dnfa* The word of God, 1 Tim. |. and elsewhere setting
downe the qualification and previous dispositions of a Teacher^
doth no where teach us>that none can be a minister, but he who
is first a Deacon. 2. Didcclavius faith, many are faithsull Dea-
cons who are never Teachers, nor apt to be Teachers, and ma*
ny in the ancient Church were5 of lay men, made Teachers.
AmbrQ$pts heri Catechumenus, hodie Epifcopus; and Estius Altar Damtfc.pe
granteth,many good Deacons can never be Teachers, because of 11e.
their ignorance.
Eftius com.in 1.
*
Tim.
Chryfoftome iu
locen.
cen
de affiupt.
Lyra in loc..
Salmero com.
in
Hugo Cardinal faith, thîs is onely against thefe,qui fubito afcen- Hugo Card.com
dunt in prelationes,who fuddainly ascend to prelacies, Çornelius in loc.
4 lapide s<4thj ut promereantnr altins promoveri in facerdotia; they Cornelissa lap,
are tof rve to, as they may deserve to be promoted to higher in Loc.
places; but this doth not infer that none can be presbyters
who have not first beene Deacons, As Chryfostome faith, we use
not to place a novice in an high place, anteqnaf pact fu* & ad Antoniani.
Cyprian L4.epift.
vit* dederit documnta, before hee have given proofe of his faith, Bernard Serm.
and good conversation. And Cypri*» writing to Antoxianus^com- 3.
mendeth Cornelius that bee came not by a leap and soddainly
to be a Bishop, fed per omnia ecclefiastica officia premotus^ being loc.
promoted by degrees to all Church-Offices; and Bernard follow-
eth the fame meaning* Lyrajnerebbntur quod fiant facerdotest
acquirunt altiorem gradum^ faith Saimeron. Now it is cleare
that the fathers and papists could extort no more out of jtha
Te£t; but that see who useth the office of a Deacon well, doth
deserve of the Church, to be promoted to an higher office, but
there is no ground for papists, or others to make the Deacons
office a necpffiary degree, without the which none can be a
Teacher, ty) Sozxmenus faith the Deacons office was to keepe (a)/Sozomer 1.
the Churches goods (b) Epiphanius^ Viaconis in ecclefia non con (b)Epiphan. I.
creditum eft, ut atiquod myfterium perficiant, fid ut administrent 5.c.19.
Z 2
Jolievs
5.c.8.
172
Deacons not Minifters of the feales of grace. CHAP.6.
1.C.14.
folùm & exequantur commiſſa; then thïy mïgSt neither tèâch
(c)Eu/e&ií4 /. 4. nor baptize,(c) Eusebius faith, the care of th^ poore and the
de ïiu aws,
keeping os the Church and the vessels thereof were committed
(u) Ruffinus 1. to the Deacons (d) kusfinus saith,D^acons disputed in Synods;
and Athanasius, when hee was a Deacon, helped his Bishop
Alexander at (he Nicen councell; but this çame (as I (appose)
because about the fourth century, they were admitted to be
(t) Amhtof. c.4. scribes in Synods («) Ambrose faith at the beginning, Deacons
Ad E$hes.
did preach and baptise, but after when the Church was well
furnished with officers, they durst not presume to teach. The
(î) Concl. Nice Qf) Canon of the councell of Nice faith; Diaconi ne fedeant in
conceffu fresbyterorpm, aut illis prœsentibuf Eucharisttam diyi*
dantx fed illis agentibus solum ministrent; if thçre was not a pres
($)Ruffin.l.2. byter present(g)Ruffinus saith,then the Deacon might distribute
5.20.
c.6.
106.
1
す
​the Elements.
જે
I conceive, the place 1 Tim. 5.siith,that Widowes were in the
Apostolick Chyrch, both poore aged Women, who were to be
mantained by the Church, and also anxtliary helps, for meere
service to helpc the Deacons ia theft hot Countries* Both is
apparent from the Text, honour Widowes that are Widowes.
(h]Hig« Cârâi- indeed, that is as (h) Hugo Carâipalis expoundeth it* who want
n&l.com* in loc* both the comfort of an husband and of Children to maintaine them;
(i) Cbryfosi, in and so also (i) C^rjf°fiome, before him expounded it; and
(k) Hugo Cardinalis,thz honour that is due to them5i«,fay Cbry-
(k) Hugo C*r- foftome, Tbeophylaft^ Anselmus, that they bee sustaioed by the
din.c. in. loc. oblat^ons of the Cburch. Scclefie oblationibus fuftententur^ say,
Chryfofto. Theo-
phy1. Anfelmus. (1) Salmeron ?nd (wÌ Estius; znd Cornelius (n) i lapide,,
Satmer. com, faith,as (honour thy Father and thy Mbther) doth include (ko-
in loc.
norem sustentationis ) that# children are to give the honour of
(m) Estius in maintenance to their indigent parents, no lesse then the honour
of obedience and reverence, so are Widowes so have this ho
(n) Gornelias è
lapid.com.in loc. nour. (2) It is said, if any VViiow have chiidr€P or nep^ewes,
let them learne first to shew mercy at home^ and to requite their Pa«
rents; Ergo,the children or grand children of these VVidowes were
to suftaine them9 and not to burden the Church, with them,
and so they were poore Widowes; and this. 3?The Tçxt cleare
ly holdeth forth, white the Âpostìe proveth that the childrenr
who arc able, are to helpe the Parent being a desolate Widow
Loc.
x
becauſe
SECT.7.
173
of Widowes.
because v8. all àrë to provide for th^se Qf cheir owne
house, and to maintaine them in their indigenc^, else trej he,
in that, worse then Iéfidell chïldreû, who by nature* love,
doe provide for their poore pitcnts* 3; This i$ cleare (romy
16* ìf any man or wamán that believeth, hath widows, let them
relieve ihem^ and let not the Church be charged% that they may
rilieve them that are widowes indeed, Ergo, these widowes cal-
led also, v. 3; widowes inâeeáyÓxà some way burden the Churck
with their maintenance, and they were got to be layd upon the
Churches stock, to be maintained thereby, except they were de
folate and without friends.
Bue Cime miy object, if theſe widomes, had a charge, anà did.
any worke or ſervicè to the Church, (as it is cleare fiom the Text^
v9. they did) in overseeing the popre5 and the ftc\y were not
wages.
due to themy for thsir worke? for the labourer is worthy of his hire;
the Scripture faith nut, if a Treacher have a father who i* Rich%
Oto muj fustaine hi* Som; let nof the Church be burdened with,
his wages, bat on the couiraryy the Preacher is to have his wages.
fsr his work, as an hire; ad modum debiti, non ad modam elec»-
mosyna\ as a debt, not as an Aimes. Ianswer, the reason is.
not alike of th& preaching Elder, and of the Widow; for the
pastors service requiring the whole man was of that nature3 that,
it was a worke delerving wages, a* any worke-man, a dreflèr of
a Vineyard deserveth wages, 1 Cor. 97* or a plower5 or one:
that Thresheth ^.iocTherefore the Preachers wages is so wages
that its debky not aimes bu& a Widow of sixcy yeeres being;
weake and infirme, cannot acquit her sclfe, in such a pain-
full office, as dóth merit poore wages, and therefore the reward of
her labóur vas both wages and an almes.
*
2
1
Againe, that this Widow had some charge of service io the
Church, (meâne not any Ministeriall office, for (he wai not
ordained as the Deacon, Ats 6* with imposition of hands) ,
prove from the Text. 1* Because this Widdow was not to be
chosen to the number or Colledge of Widowcs, except fhec had
beene áo* Yearea, this is a positive qualification of a positive
service, as if it were an office; (ox else what more reason in 60.
Yeares then in 61. or 62. or in 58. or 59. if fhee was â meere
ekìemofynary and an indigent woman ?or can godlinesse permit
Z 3
›
us.
?
174
CHAP.7.
of Widowes.
!
us to tbinkc chat Paul would exclude a Widow of 5e 0 54.
or 56. Yeeres, from the Collcdge of Widowes, who were de-
folate and poore? nor, s. Would Paul rebuke the Widow taken
into the society of these Widowcs, because ihee married an hus-
band, except {he had entered to tbit service, and had vowed
chastity,nor is marrying the second time which is lawfully Rem*
7.1.1. a waxing wanton against Christ and a casting off of the first
faith; as the marrying of theft widowes is called. v.11.J2, there-
fore this Widow, had some charge and service, in the Church.
3, The word ayer let a Widow be chosen of such an ag«^
and not younger, and with such morall qualifications, as is re-
quired in the Deacon, &c# doth also evidence that it was an
election to some service or charge, as if fbe be of g^od reports 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, cannoc exclude her from the
Churches almes, and expose her to famishing for want: this
also doth Ambrose^ Augustine, tract.58. in ?oan.Cbryfostomus,
Theophjlact. Bieronymus observe 0» this place; It is not un-
probable to me that Phabe called a beacon, or servant of the
Church tf Cencbrea, was such a Widow, seeing (he is. Rom.
16.1. expresly so called: how fhee came to Rome, if Siee was a
poore Widdow and now 60. yeares old, I dispnte 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 Cjfrian.l.1.epist9ad PompQniumò 3jeronym* contr. Jovian*
Mpihatu 48.
The last Canon of the couhcell of Nice (as Ruffvnus l.1.c.6*
faith) denieth Widowes to be Church-officers, because they
were not ordained with imposition of hands* Myeronimus in c.
lá, ad Reman, faith, Biaconiffet in the Orientali Church had
some service in Baptisme. Epiphanius l.3.tom. 2. Heref.79. faith*
they were in the Church, non ad sacrifieandum% fed propter ho~
rat Balnei, ant visitationis quando nudatum suit corpus mu-
lieri*. Constantine placed them amongst the Clergy, to governc
the Corps of the dead; but Pagifts then have jo wactari ior their
Nuns
CHAP. 8.
SECT 7.
175
of Ruling Elders
*
CHAP. 8.
SECT. 8.
Of Election of officers*
Ere the Author teaches, that Eletion of Officers belongeth The way of the
H
tc the Church whose officers they are* 2. That the Church *f churches of
believers, being destitute of alt officers, may ordaine their own of Christ.
ficers and Presbyters,by imposition of handsjn rtffett that the power
of the keys is given to the Church of believers, Mat. 18,
Anfw. 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 or
daine Elders, there be diverse other questions here to be agita-
ted; as I*
Whether the Church be before the Ministery5or the Ministery
before the Churches.
1.Dift.There is an ordinary^ and an extraordinary Ministery.
2. There is a myfiicatl Church of believers^ and a ministeriall
Church <? Pastors and flock.
3.A Church may be fo called by antieipation^as Hof. 12; Jacob
Setved for a wife; or formallyjbecanfe it is constituted in its whole
being*
4. A Ministery ~ù a Minifiery to thtfe,who are not of yet prostjfors,
but only potentially members of the Church.
1. Concl. There is * Church of believers sometime before
there be a ministeriall Church* i. Because à company of be-
lievers is a myfticall Church, for which Christ died, Eph. 5..
25. And such there may be before there be a setled Ministery* As
there is a housei before there be a Candlestick, because conversi-
on may be by private meanes, as by reading and conference;
yea a woman hath carrïed the Gospell to a Land9 before there
was a Ministery in it. a. Adam wâs fift and Evah by order of
nature a Church created of God, before there was * Ministery;:
So Adams Ministery is founded upoa a nature created according
to Gods Image,
2. Çoncl.A publick ordinary Ministery is before a Church of
believers* Eph.4. 11.Pastors, Teachers, and a Mfnistcry, are given
↑
176
Ruling Elders proved from Scripture. CHÂK8,
320,
+
to the infringing and gathering of the Church; πρὸς τὸν καταρτισμόν
જઈશ
τῶν ἁγίων εις οικοδομὴ That is editing, and not onely for
confirming, buc for the converting of the Body of Christ. Nor is
(a) Robinson RobinfcnQtjan h^ JI^wcíh t^^ lb íh íiJdd^ that the word of re
Luft.of[epâr. p* storing is the fame which Is used Gal.6.1.and so nothing is meant but
repairing of Christians already converted pot the cànverting of the fe
who are yet unconverted. But I Animer It The Word of refor
ing doth no more import that they weré converted before, then
the wo$d of renewing, Eph.4.23. Rom.ii.2* and the wòrd of
awaking frot sleepe of sinners, Fph.*>.i^doth import that theses
were new Creatures before, and that they had the life of God
before they be said to be renewed againe and made new, and
awa6ed put qf their fleepe. And this Pelagian and popifh ex-
position, is a faire way to elude all the places for the power of
grace; and to helpe Papists and Arminians. 2. By this there is,
i. no necessity of a publick Ministery, for the conversion
of Soules to Christ, nor is a Ministery and Pastors,and Teach-
ers given by Jesus Ghrist,with intention, to open the eyes of the
blindy and to convert fonles to God. All the ordinary wayes of
conversion of Soules, is by the preaching of men out of office,
and destitute of all calling óf the Church to preach, which is a
wonder. 3. The Fathers begetting, by order of natures are be
fore the children; the pastois are Fathers, the scede beforè the
plant or birth; the word preached, Rom.10.14. is the immor-
tall feed of the new birth, 1 Pet. 1.23. The Ministery and or-
dinary use thereof, is given to the pastors as to Christs Ambaſ
fadours, 2 Cor, 5.18.20. Therefore the Ministery is before the
Church of believers, though wee wili not tie the Lord to these
only yet is this his ordinary established way: but more of this
hereafter.
(b) tust of separ.
P.320.321.
:
1
Robinson obje&eth(b) The Apostles and brethìen wtre a Church
of Gody Aas 2. 25. when as jet no Fastors or Teachers wire as*
pojnted in it. How then are the Ministers spoken ef Eph*q. ir»
btfore the Church out of which they were taken- yea the office of
pafiors was not heard of in the Church then. Anf.fJt is cleare there
were in that meeting, eleven Apofles called to be pastors
Mat. 10. 1, 2,.3. fent of God, Mat 29.19. infpired of the Holy
Ghoſt to open and frut Heaven, løb. 20:21,22, Before Ohiifts
ascension,
SECT.8. Keys not given to a Church wanting officers.
177
ascension ; and this meeting was after bis ascension, ¨A8s.f.v$*
and here was a governing Church, and without the Apostle?,
an Apostle cculd not be chosen and called by men. And an
instance of such a calling is not in Gods Word. 2. He objccteth.
The Apostles themselves, were first Christians and members of the
Church, before they were Ministers.
Anfw. Men may be a Church of Christians, and a myfticall
Church before they have a Ministery, but they are not a gover-
ning Churchjhaving the power of the keyes,fo long as they want
officers and stewards, who only have warrant ordinary of Christ
to use the keys.
3. He objecteth, God 1 Cor, 12.28. hath set officers in the
Church; Ergo,the Church is before the Officers, as the setting of
a Candle in A Candlestìck^prefuppofeth a Çandlestic\. The Church
is the candlestick.Rev. 1.The officers candles,lights.stars
Anfw. God hath put and breathed in man a living íbuîe.
Ergo3 he is a living man, before the foule be breathed in him
friend your logick is naught. The Church is tht Candlestick,
not simply without Candles and Lampes : the Church ministers
all is the Candlestick, and the Ministers the Candles set in the
Church ministerial!, as Eyes and Eares are seated, and all the
féales are seated in a living man § Ergo, he is a living man be-
fore the senses be seated in him, ic fplloweth in no sort* Be-
cause by the candles seating in the Church, the Church becom*
meth a ministerial! and governing Church: It is as you would
fay, the Lord giveth the wife to the husband; Ergo. He is an hus-
band before God give him the wife.
4. He objecteth. That it is senfeles,that a Minister may be sent
as a Ministerso the hidden number not yet called out^ which are also
his flock potentially,not actually; as Mr. Bernard faiths because it
is the property of a good Shepheard, to call his own Jbeep by name. Job*
20; also it is a logicall error,that a man may have an aUstall relatì*
on to a flocJ potentially, it is as if a man were a h&fband because he
may have a wife.
But I answer; he not onely may be, but is a pastor to these
that are but potentially members to the invisible Churchjthoùgh
uneonverted^except you saya a man hath no relation as a pastor
to the flock, to all and every one of a thoufand foules, which
A a *
are
178
Tëe kçys not givtn to a Church wanting Officers. CHAP.8.
are his flocbj except they bee all truly converted^ and member*
of the invisible Church, which if you fay, I can refute it easily
as an Anabaptificall falsehood;for if they all professe the truths
and ehuse him for their pastor, hee is their pastor, but they
are a saved flock potentially, though actually a visible flock ha-
ving actuall relation to him5 as to their pastor.
But.2. That a good mim'fier hnow all hié fiock by name, be re»
quisite, and is spoken of Christ Zob.10. in relation to the whole
Catholick Church,as Î8 expounded v,14. yet will it not follow,
he is not a pastor nor not a good pastor, who knoweth not all
his flock at all times. 3* A man is indeed not properly a pastor,
and a Church officer to Indians, who neither are called nor pro-
fesse the truch, if he preach to them, though he have not relation
to such,as to a Christian flock, yet he hath a relation of a pastor
to them in that cafe.
Yea I desire our brethren to satisfie me in this even according
to their grounds.A number of Christians is a Church myfiica/l^but
they are not a Church minifteriallymh\\t they be conjoyned cove-
ma&t^wayes, and use the keyes in fuch a&s of Church union ;
Ergo, They are not a Church ministerial! bctore they bee a
Church governing: which is all wee fay; for then they should
be a body seeing and hearing, before they be a body ieeing
and hearing.
Quests 2+ VVhether there be any Church in the Scripture has
ving power of the keys, jet wanting all Church-0ffiçers?
The Question is necre to the former, yet needful! in this mat-
ter to be discussed. The Question is notr if the name Church
be given to a company of Christians, without relation to their
©fficers,for the word kana is given to a civill meeting. The
Hebrews call, sometimes, any meeting of people a Church:
as doth sometime signifie, Gen. 49.6. my joule come not
thou a to their Assembly. So the Rabbines use
for a place, where the Congregation meeteth. So the Chal-
dáìck znà Arabics use, for the place where the wor-
fhippers met, from Caldaice & Syriace^ Adorwit] be*
cause it is a place of meeting for adoration ; and the Con-
gregation from the Arabick x congrtgavir* Yet speaking
ef a governing and orderly constituted Church, youfhall never
finde
1
SECT.8. Keys not given to a Chnrch wanting officers
179
"O
finder such a Church having tht name of a Church, but such a
company as hath ostieers, and is spoken of as a house and familys
where there are stcwardsjkeyfyjoores^bread and other things no-
ting a G:ty-incorporatioft
1.Beeause the keys are gzven to steWards5who,by office^beare
the keys; for taking in and casting out3 by power of cenfures,
is proper to an ordered City5 wheie there are governors, and
people governed. 2. Because wee reade not that the keyes are
given to a company of fing(e believers, out of effice. 3. Wee
iKver finde in the word of God, any practice, or precept3 that
a single company did use the keyes3 or can use them, wanting
all Officer.
H&rc- what Robinson objecteth, that he may establish a pc-
polar government. (a) Two or three raaking Peters confession) (a) Rohinfcn4
Mat. 16•are a Church. But two or three may make this constssicn Just ſepar (.
without ojficers; ETgOyTbe propo/ition is cleare,by the premise made to 107. icS.
bnild the Church upon the Rock of Peters confession*
Answ* 1, Ideny the proposition, and it is not proved: two
or three making Peters confession are not the Church ministe-
riall, to which Christ gave the keyes; for the keys include
pastorall power to preach and baptize, which Separatists
(b)deny to two or three wanting officers, they may be a myfii* (b)Co»feff® art.
call Church or a part of the redeemed Churchy Éph.3.2^.%6. $7.
nor doth Çhrisk promise to build the ministeriall Church pro-
perly on the rock, but only the Church of beîiever$, for whom
be gave the keyes, but to whom he gave no keyer. 2. This argu-
ment will hurt our brethren: for two or three not entred in
Church-state, nor in Courch-Covenant, without Church-
ftate5 as welJj as without officers, may, and doe often make Pe
ters confession; yet are they not for that a governing Church,
because they may not happily as yet bee united covenant-
waye?.
2. He objecteth,// the Apostles appoint Elders in every Church
Acts 14.23* If God se in the Church Apostles^ ProphetssTeack-
ers^ 1 Cor 12.28. The* there is a Church before Officers, Am
poftLesj Prophets: a Major presupposeth there was a Çity, be-
fore hs was Major, a Steward presupposeth a famìly; is not the
Elderſhip an ordinance of the Church, and called the Elders of the
Aa 2 *
Church?
180
Keys not given to a Church wanting officers CHAP.8.
lb. 708.
Church? The Church is not an ordinance of the Eiders, or çiven to
ffe Elders.
Anf. Job. 1020, God hath granted to lob life; Ergo, lob
was a living man before God had given him life. The Lord
breathed in man the breach of life; Ergô, he was a breathing
and a living man, before God breathed chat life in him* God
formed man of the dust5 Gen.i.y. Ergo, hee was a man before
G^d formed bin. All these are as good consequence?; So Iacob
served for a wifey H0s.12.12. Ergo, she was his wife before hee
served for her; ic followeth not,
2. This proveth not there is a governing Church without Of
ficers, but the contrary, because for that end doth the Lord
appoint Eiders in every Churchy and a ruler in a City, a King in
a Kingdome, to governs them, to feed the flock, dcts 2Q. 2%i
Ergo, before there be Officer* in a Church, there is no govern-
ment in it. And so it is not a governing Church ^ nor is a City
a governing incorporation without a Major or some other Ru-
lers, nor a Kingdome a monarchical! state without a King*
And so the Elders, are the Churches Eiders,as life is the forme
of a living man* And this argument is much against them.God
(fay our Brethren) hath appoyntcd a shurch-covenant, in his
Church,will it follow: Ergo3 there is a Church3before a Church*
covenant; They cannot fay this,
3» The fe with wh&m (Sayth Robinson) God hath made a cove
nant, to be their God^ and to have them his people7 and to dwell in
them as his Temple, which have right to the premises of Christ
and his presence^ are his Church.But a company of believers with*
out Officers are such; Ergo, The proposition is Scripture, Gen.17»
i7«Levi.26.11, I2i Mat.18.17. The assumption is true, because
they may believe, ſefarate themselves from the worlds come out of Ba-
bel without Officers^ except you fay they mujl go to Rome, to Jcrusa
lem, and beyond ſea^ to ſeeke a Church.
Anfw. The major is false; for God is in covenant with fîx
believers before they sweare a Church-covenant, and so all the
promises are made to them, and yet by your grant, they are
not a Church. Yea all these agree to the invisible Çhurch, and
every single member thereof. 2. Without officers^beJievers may
not separate themselves from the world, and come out of Babel
by
1
S&CT.8.
180
Keys not given to a Church wanting officers
>
by a positive and authoritative separation, to ere& a new
Church without pastors, or in an ordinary way; though as
Christians they may separate from Romey negatively and touch
nouncîeane things. 5. We send none to Jérusalem and Babylon
to seeke a Çhurch yer3but except we fall unto the Tenets oi A*&-
baptifls^Socinians and Arminians wee mast fend farther then to
every house, where three, believers are, to feeke such as have war-
rant from Christ to adminstrate the féales of grace, except you
in casting downe Babels build Iericho, and raise up a Tower of
confusion, and evert the ministeriall order that Christ hath ap-
poynted in bis Church.
never
4. Then how often (faith he) the Officers âîe9 so oft the Church
dieth also • to remove the candlestick is to difchurcb the assembly;but
the death of Officers Qwhich may be in a great persecution)
faid to be a dischurching of an assembly. And all communion of Saints
shall perijh, when the Officers are removed; for Baptifme is without
the visible Church; Eph. 4,
Answ%\.When the fhepheards are removed, the Tents cannot
be called the Shepheards Tents, and persecution often doth de-
face the visible face of a Ministerial! Church, and to remove the
candlestick t. to remove the ministery, as to takeaway eyes, and
eares and hands from the body, is to hurt the integrity of it5
and make it lame. 2. All communion Ministériall whereby we
are a b:dj vifible, I Cor, Io \6*eating one breadymvj well be loosed^
when pastors are removed, whose onely ic is, by your owne
confession, to administrate the Sacraments, except you allow
all to admin strate the Lords Supper, and women to Baptises
nor is there a communion in a family betwixt husband and wife,
if you remove husband and wife out of the family, except, yoa
meane a communion by way of charity, to rebuke, exhorr,
eomfort one another, which communion is betwixt two in-
dependent congregations, who are not in Church-state one to
another: but if you meane in ÇhHrch-eommuniony take heed that
the keys of every christian family, and the keys of the Kingdome
of Heaven be not by this,made all one.
!
Also it is faith he) unequail dealing to make a propbane multi- Robins, iuft f
tude^ under a diocefian prelate a Church, and to deny, that a c$m- fepar p.110.11
panj of faithfnll believers is a Church, a, God hath not tied his
power
182
}
A Ckurch without officers hath not the k^yes.
Chap.s
f&mr or presence to any order or office cf the worlds but accepteth
of them that fiare htm, and worke Righteousnes. 3. A power to en-
joy thz officers is feated in the bedy, OA an effentiall property.^,7hi
Lord culleth the body of the Saints the Charch excluding the Elder/
Acts 20.17.28. î Tim.3.15. becauſe the Cburch is effentially in
the faints, as the matter and fnbje&t formed by the covenants unto the
which the Officers are hut adjuncts, not making for the beings but
for the welbeing of the Cburch,and so the furtherance of their faith
and their service.
Answ. A profane multitude under a diocesian prelate, is not a
Church mysticall of redemed ones, as a company of Believers
arc, but professing the truth and consisting of a fleck of called
Officers, they may wel be a Ministerial! Church,which foure Be-
lievers cannot be» It is true God hath not tied his power and pre*
fence to any order or office, as Anabaptists fay and so fpeaketh
/a)Cdtecb. Rdc. the Catech* of Raccovia(a)and Smalcius (b)and Nicolaides(c)lay,
de ecclef. cb\ p. there is no necessity of a Ministery, after that the Evangel is
301.302, preached by the Apostles and confirmed by miracles: and that
(b) Smalcios in
a Minlífery îs onely profitable ad bene e(fe3 and not necessary
refut-thefits Dr.
The Arminians teach so, the {d) RemonJtrantes, pr^dicattontm
frantzii. par. 2.
dijp 4 p.379. verbi ad id /impliciter neceffariam negant : quid clarius? So (c) Sips'
(c)NicoIûiâ in copius, pastoris aBio non tam neceffaria efi qu&m utilis ad edlfica
Jefenf. trait» sionem^ pofl^uam Scriptnra emnibus & singulis legenda data ift,
Sociniani de ut cx ea fa°p*e Marte discat qui/que quantum satis est. But Taul
contra M7cd{i- maketh it in the ordinary way, neceflàry for salvation to be-
bozum p. 140» lieve,*i0 call on the Name of the Lord5 and to heare a Prephet sent ;
(d) Remonj. and the presence and power of God in the Scales of Righte-
apol. f. 246.
ou^nes' is tycd so lawful Pastors, who onely can administrate
(e) Epifcop.difp, thofe Seales, Mat.28.19. as to meanes ordained of God, not
28. Thef. 11.
* Rom. Je. 14, as if God could not save without them, and accept the righteous
dosrs without them, but fee how this man would beare us in
hand, that the comfort of pastorall preaching and the Sacra-
ments cannot be tyed to called Ministers, execept we call God
an accepter of persons, which is dexiedyh&s 10ÌI believed Teach-
ers and Doctors and Elders, had beene the Eyes, Esres and
Hands, and so integral] parts of the visible Church, as Christ is
the head of the catholick church. And this man maketh inte-
gral! parts adjunôès of the chuoch, thereby declaring Ministers
miniflr. miſſione
35.
may
SECT.8. A Church without officers hath nMt the kgyes.
183
may be well wanteds and that they are paíïements ad bene ejfer
and things of order. Never did Anabaptists fpeake louder
agaf$st the Ordinances of Christ; and Sccinians and Armini*
ans are obliged to him. Thirdly, the beleevers have right to the
Officers, and this right is an essentia!! property of the Church;
then also, because beleevers have right to the Keys, the Keyes aie
onely an adjun& of the visible Church, which cur brethren must
deny* 4. Afts ló. 17. 1 Tim.3.15» The Qhurch excluding the Offi-
cers is(faith Robinson) called the Qhnrch,as the Elders of the Church^
and Timothy was to behave himselfe well in the Çhurch of God* This
h answered; they are first a mysticall Church, not a governing
Church. Secondly, a man is called a man excluding his foule,
(if your foule were in my foules stead.) Therefore a man is a
tning living,and a reasonable man without his ioule: what vani*
ty is here/ Fifthly, if the Church-Covenant be the essentiall
forme of the Church, it is as accidcr tall to the well being of be-
Ìecvers,as Officers are$ for they are the light of the world,the salt
of the earth, which is more nectssary then a Church-Covenant.
And Robinson faith (a) funá*er3 Two or three have received (a) p. 112,11 38-
Christ, and his power and right tn all the m&anes of grace, and Christ
and his power are not divided; alf> the wife hath immediate right te
her htubands person and goods for her use*
Anfw> Two or three yea one beleever) and these not en*
trcd in Church-state, but beleeving in Christ, have received
Christ and his power in all Christian príviledges due to that
state: True$ They have received Christ and his power in all mi--
nisteriall and Church-priviledges, it is false; aor can our bre-
thren admit of this by their grounds: for then ſhould they have
right in their owne person to preach pastorally5and administrate
the Sacraments; if Christ and the pastoral! power to such acts
cannot be divided^ and if they have as immediate right to use
the keys in pastoral! acts as the wife hath to the husband and
goods.
Âlfo (faith he) (£) Of the Churcbes of the Gentifes, some were
converted to Golby Apoftles, others by private Christians, AEls%*
12. and 10. 36, 44, 47, 48* and it. 19, 20, 21. and 13. 1, 12, 48»
and 14. 1, 2. Qan we in reason thinks, during the Apostles absence^
that tin Churches never assembled together for edification in prajing,
prom..
(b) Fuft.p.sig.
€84
Keys not given to a church wanting officers CHAP.8
prophesying^ and other ordinances? were not all they converts,
who desred to be admitted to their ftRowship? Haà they not use of ex-
communication? The Apostles came but occasionally to the Churches,
where they appointed Elders, AEls 14.25. Why did Paul leave Ti-
tus at Crete0 save onely that men of gifts might be trained up in pro-
phesying?
Afw. All here said is conjecturall, he cannot give us an in*
stance of a Church exercising Church-power, and destitute of
Officer§5onely he faith. Can we conceive that in the apostles ab-
fence there was no Church meetings for edification? But were there
no Elders and Officers in the Apostolike Church, but onely A-
postles? I thinke there teve beeng Pastors* and when the Apo-
ftles first left the planted Churches, can we conceive that they
left new converted flockes without Pastors? and if without
Officers they met for prophecying, can wee conceive that they
wanted the Seales of the Covenant? certainly. Sacraments with-
out Officers are no rules for us to follow. Secondly,of conversion
by private persons, I purpose to speake hereafter; if they prea-
ched, it is not ordinary nor a rule to Uf. Thirdly, at Crete there
have beeae Preachers, but of government without them I see
nothing; since Eide's Timothy and Titus arc limitted in recei-
ving accusation? against Elders, and are forbidden to lay hands
suddenly onany man; I fee not how the people without Offi-
cers did this, it is good, that this Church that they give us5is all
builded upon conjccturts, and an unwritten Church is an un-
written tradition. If the Apostles appointed Elders in the
Church for this end, to governe^ wee gather the contrary
of your collections: Ergo, there was no government in the
Churches before there were governours, for the end could not
be existing in Gods wisdome without the meanest that watch-
men should goe about the walls before the City bee walled, and
discipline erected^ I cannot conceive: without Officers, the
ordinary disciplinators, the City of God can be no governing
City,
It is (faith he) strange where multitudes are converted^ and that
where neither Apoftles nor Officers were present9 that there were no
Churches here it is grosse to saysthat in the Apofiles times nothing
was begun but by them.
Anfo
SECT.8. No ordination çf EÍdets by a Ckurch,&c.
1*5
1
A. There was conversion of multitude» to the Lord; Ergo,there
was a Church-Covenant in stating them all if Church-state;
you cannot fay it your selves. Secondly,it is not grosse,but Apo-
ftolike, that all new Acts of government should take their begin.
ning from the Apostles, as the chafing of Matthias^ Atts i.
the ordaining of Díàcons, Afts 6. the preaching to the Gen- (a) Tertul. We
tiles, Acts 10. had their beginning from the Apostles, who foun- prafcrip.c.32. 1
ded and planted Churches.
3» Queft* Whether or not ordination ef Elders may be by the
Church of beleevcrs wanting all Elders or Officers.
(b) Naz. orat.
21. vor☺
озылды.
(c) Occam dial.
c.28. qui fi-
dem primiuus
fundavit catho-
licam,poteft dare
plices illiterates
rufticos
Here these particulars must be discussed; first, from whence is p.x.l.4.c.9.
ordination of Elders, from Elders or from the people. Secondly^ if ele- & fett.5.c.3.
Etion by the people be all that is requiftte in a lawfuS calling. Thirdly,
the argument from the calling of our reformers must be difcuffed.
For the first, observe the following considerations:
First, A succession in the Church is necejfary ordinarily; extraer- pauptresifim-
dinarilyyand in cafes of nec: fftty it may be wanting. Secondly, we deny
the p&pifl succession to be a note of the Churchy nor doe we in any fort in ædificationem
contend for it. First, because a right succession must be a successif Ecclef.ortho-
on to truth of Doctrine, not perionall or fotall to the chaire and dox*.
naked office. So (a) Tertullian$ and falpsood may succeed to truth, (d) Beza to.zi
fickneffe to health, as (b) Nazianzen. Yea, as (c) Occam faith, in. opufc. p.140,
Laymen and Teachers extraordinarily raised up% may succeed to be- he- Iren. l. 4.
reticall Tasters.
2.141.
c. 43.
vinc. c. 16.
Secondly, there is succession to the errors of preceding teachers, (f) Aug-fo
either materiall without pertinacie, holding what they hold; or
formall to the fame errors, with hatred of the truth and perti- (8) Biniss to.4
perti-99.
nacie; the latter we reject, the former may be in lawfully called (h) Concil. i*i
Pastors. See what Beza ( faith of this* Neither will we here go teran. c. 10. fsté
from true fuccession, wherca8 (/) Ireneus faiths men, Cum Episco» ì*cet defiluta
patus fuccefstone charisma veritatis acceperunt. And as (/) Augu* Aſ, &c.
ftine, when they doe prove themselves to be the Charch onely by vocentium
(i) Proſper de
Scriptures, non nisi canonicis libris. Thirdly, we deny not but /.J6/.
Asia> Africa^ Egypt^ and a great part of Europe heard not a word (k) Aug. de
of Christ for a long timesas Binniut (g) obferveth in the (è) La- confenf* Evit&
tcrar Côuncell. And succession was interrupted many ages in 2. c. 31.
(1) Bellarm de
the world, faith (1) Proster and (k) Augustine. Nor can (/) Bel Pont Row
larmine deny it. 3. We desire that more may be feene of this alſo cap, 4.
Bb *
in
Nd ordization of Elders by a Church
GHAR. &
13
C. 3.
(n) Cyprica
1.1. ep. 6.
1
(m) Iren.l.3. _in (m) Ireneus, (4) Cyprian, (9) Auguftine. And a great fefuit
(p) Suanes to words paflesh from this note, The Epifiles of
An actenus to albingenious men, except to fuch as Stapleton, ase
(0) Aug.ep.165 counterfeit, and the Greeke Church hath as much of this as the
(P) Suarez. de Romau, and more, utiqebia, Alexandria, and Conftantinople,
tripkci with may fay more for it alfo.
Theol dip 9 de
ecclef. Seltz 1.6, 3. Dikinet. It is onashing to receive ordination from, a Prelato
ecollect lawfully, and another thing to receive lamfull, ordination. The for-
mer we deny, Miniſters ſinne who receive ordination from a Pre-
late, as they finne, who receive baptifme from the Romish Church;
yer is the ordination law full and valid, because Prelacy, though diffe-
rent in nature from the office of a true. Paftor is conſiſtent in the fame
ſubject with the. Paftors office.
+
1
2011
(2) Innocent. 4.
ca. de Sacram
non isgrandian
de ſacr.ord, 1. 8,
6.9.
(1) Joan de Lugo
zom defacra
4. Diftinct. Though election by the people may make a miniſter
in fome cafes, yet it is not the effentiall cauſe of a called Paftor, as a
Roſe cauſed to grow in winter by art is of that fame nature with aRiſe
produced by mature in ſummer, though the manner of production be
different. So aretkey both trac Rafters, thoſe who have no call but
the peoples election,, and thoſe who have ordination by Paftors.
5. Difting. The fubftance and offence of ordination (as we ſhall
after beare). conſiſteth in the appointing of ſuch for the holy mixiſtery:
by persons in office. All the corrupt rites (added to this by Pa
pils, take not away the effence and nature of ordination. For
the Greeke Church, even this day at Rome, receiveth ordination
()squez in by impofition of hands, & not by the reaching a cup and a plat-
3. pars Theok ter, and that with the Popes good will. Whereas the Latine
difpoz 39 m) Chorob have far other Ceremonies following the decree of Es-
genins the fourth, and the common way of Rome, approved by:
(9) Innocentim the third, and yet they grant both wayes of or
dications lawfull; becauſe as (r) Bellarmixe, (/) Vafquezs
(1) Petr Ara (1) Jean de Lugo the Ropes Profeffor this day at Rome faith,
cudits daca The feare, but accidents of ordination; and because (fay they)
de com
corsbooks.
O.cc. & oriente. Ghoitordained that this Sacrament fhould be given, by fome
in ſacra, admi-materiall:figne, but whether by impoſition of hands, or other
niftru, 46, 6.4. wild, he hath not determined in individuo (particularly :) fee for
circa initium this Peter alzandim his ecconciliation ofthe Eafterne and VVefteri
(x) Conail Flo Crne Chyrch (u)in the Councell of Florence, (( x) Thế Greeke -
Church is not blamed, though impofition of hands be com-
diff & Setting
Nr.86kis
ren
?
manded
"
E
..
SECTI8.
ya Church wanting Puſtoshro ovi
by Euſkoskus
9087
q. I. art.8.
mandedan (6) the Counceli of Carthage. See that variations (b) Concil. Car-
may be in a Sacrament, and yet fuch as maket not the Sacra, thug. IIII. c.an.
ment invalid, in (3) Botus (d) Suarna, (a) Walquer (f). Joari 3,4°
(c) Sotus 4.d.1.
de Lingo, (g) Scones. But frace (b) Robinson grameth, that the
Baptifme of the Roinith Church is not to be repeatedjordinaci- (d) Suarez in
on of Hators is of that fame nature, and amat kandivalida for 3 part. difp. 2.
fect.s⋅
Honce our first concluſion. In cafes of deceffity election by the
people onely may ſtand for ordination, where there besno Pat
itors at all. This is proved before by us; (i) firſt, becaufe God
is not neceffarily tied to fucceffion of Pators. Secondly, bel
caufe where men aregifced for the work of the miniftery, and
there be so Paftors to be had, the giving of ahdholy Ghost is p
Ligne of a calling of God, who is hot wanting to hisownegra (g) Scotus in. 4.
cious intention, though ordinary theanes faile. And fee for this dip.3.q.2.
that learned Voetius (k). Nor do we thake that we are in this (h) Robixf.Inft.
fraited, as the Papiſt anfenix(le) in that place faith, Tebanie lepa.p.334.
(i) Ut fupra.
wust wait for an immediate calling from Ideeds alfoo (k) Voet. diff.
binſon faich.ns
nashine HT
#
(e) l'afq. in 3.
part, difp. 129.
c.6.& c.7.
(f) Joan de
go. de facra.
dijp.2.fcct.6.
11. 104,105.
caufa Papatus.
1.2,fect 2. 6.20.
& c.21. p.263,
2. Conclus. Thence may wellbe deduced that theyare laws,
fall: Paſtors, and need not a calling revealed, who, in cafes ofuki
traordinary treteffatyy nie ontly choſen by the people, nawd vict 264,265.
ordained by Paſtors ; iand chat Paſtors ordained by Balktorej
Such, are Paſtors of the Thienpture; nas Naatthias called by the
Church, and Paul immediately called from Heaven, had one
and the fame office By nature,
(1) Apud Voe-
tum loc. cit.
(m) Robinson
Jufti, fepa.
• 3. «Concluf, The eſtabliſhed and lasted order of eulting óf Pa
ſtore, isby fucceſſion of Pantors & Raftoris, and Enters by EK
1 fundarhtyion
ders, Tims 5. e. Day budds fidavity on woman. 4 Tim. 4. 14
Negle&t not the gift which was given to thee by praphicle, with
laying on of the bands of the Elders. Secondly, the practice of the
Apoſtles is our fafe rule, becauſe at all ordination of Church-
offisers the Apoftles and Paftors were actors and ordamers, s
Aik mq5,16! WW2
23. Com 3.8. Th• (4) Robinson
and this (a) Robinson granteth, because the charge of all the Zuft. of fepa.
Churches diddie on the Apoſtles. As alfo before the Edw the p. 327.
people did nouvida ine the Priest hood, but God of faced the (b) Gen. 21.9.
fitft-borneby floffiento bend Gen 25,31,32
pelejten (2) induter
he chofe the Tribe of without one of the people, Num. 8,15,16
Num.3.12,13
bf Zeza,
Bb 2 *
*
though
}
*
188
F
&
}
No ordination of Elders without Paftors. CHAP.8,
though the Princes and heads of Tribes laid hands upon them.
And also Çod of sundry other tribes raised up Prophets, and did
immediately call them, they had onely of the people not the
calling, bac at the least the silent approbation of the faithfull
amongst the people. Christ comming in the flesh chose twelve
Apokles not knowing either the governing Church or the
peo-
ple; at length, when the Apostles establiihed a Church-govern-
ment, and a Pastor to a certaine stocke, they ordained that thé
chusing of the man should be with consent of the people, and
began this in Matthias^ then the seven Deacons, then Ails 14,
25, Elders were chosen bf lifting up of the peoples hands.. Bụt that
persons were ordained Pastors and sanctified, and set apart for
the worke of the ministery, by the authority of the sole multi-
titude, and that without all Officers, we never read. And the lay-
ing on of the hand* we fee not in the New Testament we stall be
iefirous to be informed of this by cur deare brethren, and in-
treat them in the feare of the Lord to consider of an unwritten
alling of a Ministery. Thirdly, if ordination of PastoFS bee
laid dpwne in the Apostolike Canons to Officers, as Officers,
then is not this a charge that doth agree to the pcopJc, especi-
ally wanting Officer?. But the former is true; Ergo, so is the
latter. I prove the própofirïon: Whaç is chargèd upon Offi-
cers as Officers cannot be the charge of the people, because the
people are not Officers. I prove the aflumption,because 2 Tim*
1. 1, 2. To commit to faithsni men thé things of the Gofpell, which
Timoihj heard Paul preach, is a charge laid on Timothy in tie
very tearms, that h* is vers. 4* not to intangle hhnselfe with the
affairs of this life^ but to be separated for preaching the Gospel!*
from all worldly imployment; as a Souldier swornc to hi Cap-
taine, can attend no other calling, vers. 5. and as he is to put other
Taftors in minde of these things, and to charge them that they ftrive
not abent words, and as he \% to be an approved norkman, divi-
ding the word aright, yef. 14, 15. But these are laid upon Timo-
thy as a Pastor. Sp 1 Tim. Ç. as hé iheweth the honour and re1
ward d«e to Elders, so doth he charge Tiw^thy not to heare ac-
cufations of Elders, but upon two or three witneffes teftimony,
which is the part of Church-Iudges; even as hee is to rebnke
finne publikely, that others may feare, verf. 19, 20. So according
;
to
S
189
SECT.8. Qrdìnatìon of Elders is not onely by beleevers.
{
to chat same office, must imposition of hands be conferred upon
Pastors advisedly, vtrfi tt. As the Apostle commandeth all be-
leevers to lay hands suddenly on no man. Also Taul would
have said, I left a Church of beleevers at Crete to appoint El-
ders in every City; if it be the Churches parr, even though de
ftitute of Elders to appoint Elders over themselves, but by what
sower Titus was te rebuke Jharpely the prêtions^ that they may be
found in the faiths by that power was he left at Crete to appoint
Elders in every City; but this is an officiall power, Titus 1. 1 J.
due to Biíhops, as a part of their qaalisication, vers. 9.
4. Argu. The ipeciall reason against ordination of Elders,
by Elders onely, is weakc$ and chat is, a succession of Pastors
muit be granted ever since the Apostles times, which is (fay
our brethren) Popish. This reason is weak, because a socceflbon
of Elders and Pastors, such as we require, is no more popiíh then
a succession of visible beleevers; and visible Charches ordain-
ing Pastors, is popiih: but our brethren maintaine a succ<ssion
of beleevers and vifib'e profeflors since the Apostles dayes# Sc~
condly, we deny the necessity of a succession perpetuall, which
papiste hold* Thirdly, wc maintaine onely a succession to the
true and Apostolike Do&rine: papists hold a visible Çatheiraiï
succession co the chaire of Romey and titular office of Peter.
?
4Quest. Whether or not our brethren doe prove that the Church
of believers have power to ordaine Pastors?
In answering our brethrens reasons; I first returne to our Au-
thor; secondly, I obviate what our brethren say in the answer
to (4) the Questions sent from old England} and thirdly, ſhall (4) Queft. 13.
answer Robinsons argumente.
Our (£) Author faith, Beleevers have fewer to lay hands on fj) The way
their Officers, because to them Christ gave the k*]*s* that is^ the mi* of the Chur,
nifteriall power of binding and loosing^ Mattb. 16. 16, I7, i8« and ches of Ghrist
Ails 1. The voices of the people went as farrc as any humane fuffra* în \ew E?g
ges could goe, of an hundred and twenty they chose two. And Aits
land, 6.2.fett.6..
14. 13. The Apostles ordained £lders by the lifting up of the bands of
the people* Alls 6. They are directed to loake out and çhuſe seven
men to be Dfaçons. And the ancient Church did so from Çyprians
merds^ (c) jpkbs velmaxime poteftatem babit, vel dignos facerdq- {c) Cyprian
ses eligcniijòcl indignos recufandi.
epift.qlçë. ¿
Bb 3*
Anfw..
{
!
толери
190
Ordination ef Elders is not ontly by bete evers; CHAP.8.
2.
I Cor.3.6:
2 Cor.4.1.
2 Cor.5.18,20,
I
2 Cor.12.28.
Ephef.4 11.
news The places Math 16. and 18. give, to fome power mi-
nifteriall to bind and loose, open and that, by preaching the Gof-
pell, and adminiftring the Sacraments, as toftewardsahe Keyes
of an houſe are given: but this power is given to Elders onely,
by evidence of the place, and expofition of all Divines. 2. If
the ministeriall power and the warrantable exerciſe thereof, be
given to all; then are all Minifters; for the faculty and exercife
doth denominate the ſubject and agent; but that is falfe by
(d) I Cor.4.1, (d) Scriptare. 2. That all the hundred and twenty did ordaine
Matthias an Apoftle, Act.1. is not faid, they did nominate and
preſent him. 2. they did chooſe him. But authoritative fepara-
tion for the Office was Chrifts and his Apoftles worke. That
women, and Mary the mother of tws, v. 14. being there, had
voice, and exercifed authority in ordaining an Apoftle cannot be
orderly. Yea the Apolties panes are ſec downe and thefe words,
√23, and they appointed iwqare relative to v17.theſe words, For
she was wum bred wishun the Apofles,and to thefe V. 2 11øt beni-
fore of the femen which have dompanied wishiùs, c. and to theſe
v.22. must one be ondained to be witneſe with us of his refurrection,
and they appointed two, that is the Apostles; and the reft are fet
downe as witneffes, v. 14. These continued, that is the Apoftles,
with the women, and Mary the mother of Iefus. The women
and others were onely confenters. 3Here is no probation, that
onely a company of believers wanting Paftors are ordainers of
Matthias to the Apostle hip and this is the question. 4. The place
A&. 14.23. proveth that Elders appoint or ordaine Eldes,
length with confent, or lifting up of the hands of the prople, which is
our very doctrine. 5. A&.6. The multitude are dire&ed to
choofe out feven men, as being belt acquainted with thens Yet
If Nicholas, the fect maſter of the flethly Nicolaitans was one of
them; it is likely they were not fatisfied in confcience of the
regeneration of Nickolas,by hearing his spirituall conference and
his gift of praying, which is your way of trying Church mem-
bert. But 2. they looke out fever men. 2. They choose them.
But v. 6. The Apostles prayed; and laid their hands on them (which
we call ordination) and not the multitude. 6. Cyprian giveth
election of Prieſts to the multitude, but neither Cyprian,nor any
of the Fathers give ordination to them
•
}
Author
:
SEGT.8. Ordination of Elders is not onely by beleevers.
19h.
Authon Sea. If the people have power to eball a Kingzebey have
power to appoint one in thriname to put the crown on his heat: Ergos
if beleevers cleft ibair Officers they may by themſelves or fome other's
bay hands on them and ordaine them:
Ans. The cafe is not alike, the power of electing a King is
naturall, for Ants and Locuffs have it, Prov 30:25;26,37. There-
fore a civil Society may chooſe and ordaine a King: The power
of chooling Officers is xaouza fupernaturall gift.And becauſe
God giveth to people one fupernaturall gift,it is not confequent
that he should give them another, alſo befide ordination is ano→
ther things then coronation of a Kings Presbyters in the Word
have alwaies pèréormed ordination.
i .:
or
+
fe&.z.
Manufcript.
Neither will it bence follow (faith the Authour) as ſome object, (a) Way of the
that because the Church of believers neither make the Office nor Churches of
authority of Pafters, that both are immediately from Chrift, and that Chrift in new
therefore the beteevens may not tay hands upon the Officers, nor doch England, ch.1.
it follow, because they rederge ordination from the Church; that
therefore they should execute their Office in the Churchês name
that they should be more or leffe diligent at the Churches appointment,
or that the Church of beleevers have a Lordly power over them; or
that the Elders muft receive their commiſſion from the Church, as
an Ambaſſadvur doth from the Prince who sent him or that the
Church in the defect of Officers may performe all duties proper to Of=
ficers, as to adminifter the Sacraments. For 1.most of the objections
doe ftrike as much againſt impoſition of hands by Biſhops and Pref-
byters. 2. Though Officers receive the application of their office and
power by the Church, yet not from the Church; and if from the
Church, yet not from her by any Lordly power and dominion, but
onely ministerially as from inftruments under Chrift, fo that they
cannot chooſe or ordaine whom they pleafe, but onely him whom they
See the Lord hath fitted and prepared for them; nor can they pre-
feribe limits to his Office, nor give him his Embaſſage, but onely
a charge to looke to the Miniftery that he hath received of the
Lord.
Anf.1. I know none of ours who ufe fuch an Argument, that
becauſe a Paſtors or Elder's Office is from Chrift, that therefore the
Church cannot ordaine him. For it fhould prove that the Presby-
terie cannot ordaine him a Paftor, becauſe his Office is from
Chrift:
192
Ordination of Elders is not onely by beleevers. CHAP.8.
CHrist and not from the Presbytcrie. It would pròve also, thac
because the Office of a Judge is from God, that the free States
of a Kingdome could not ordaine one to be their King, or that
the King could not depute Judges under him, because the Office
of a King and Judge is from God,and not from men,
2. If Elders have their Ordination to that heavenly Charge
horn the people, as from the first prineipall and onely lubject
of all ministerial! power, I see not how it doth not follow, that
Elders are the servants of the Çburch in thix respect; and that
though it doth not follow>that they come out in the name of the
Churcby but in the name of Ç*rif?,whose Ambassadeurs they are,
yet it proveth well that they are inferiour to the Church of be
lcevers* For i. though the power of the Keys given to belee-
vers in relation to Christ be ministerial!, yet in relation to the
Officers whom the Church scndeth,it is more then ministerially
at lest it is very Lordlike. For as much of this minifleriali po-
wer is committed to the Church of possibly twenty or forty be-
leevers, as to the Mistressc, Lady,Spousc5 and independent Queen,
and highest difpencer of all ministerial! power; and the Elders,
though Ambassadeurs of Christ, arc but meere accidents or or-
naments of the Church, necessary *d bene esse onely, and lyablc
to exauthoration at the Churches pleasore; yea, every way the
Officers in /brisdtction are inferiour to the Church of belee vers,
by your grounds,and not over the people of the Lord* For if the
Church of believer?, as they are such, be the most supreame go-
verning Church, then the Osficers,as Oificers, have no power of
government at all, but onely so farre as they are beleevers; now
if they be not believers (as it ialleth out very often) then have
they no power of the Keyes at all, and what they doc^they doe
it meerely as the Churches servants, to whom the Keyes are not
given marriage»w?ie§, or by right of redemption in Chrisls
blood: yca,Officers as they are such5are neither the Spoufe,nor
redeemed Church, yea nòr any part,or members of the redee
med Church. 2. The Church of believers are the end, the Of-
ficers meanes leading to the end, and ordained to gather the
Saints; if therefore, as the end, they (hall authoritatively fend
Officers, they should call and ordaine Qificers as the States of a
Kingdome, with more then a power ministerially Yea with a
Kingly
SECT.8. Ordination of Elders is not only bj Believers..
193
L
3
$
Kingly power, for all authority íhould be both formally and
eminently in them,as all Regall Qt Aristocraticall power is in the
States of â Kingdom,as ii the f^untainc.
But neither doe' we bring this argument to prove a simple
Dominion of tbe Church of believers over the Officers, or a
power of regulating, limiting, and ordering the Ambaflage of
Officers, as King and State lay bands upon their Ambaffa-
deur*: but we bring it to prove that this doctrine degradeth the
Officers from ail power of government above the believers, and
putteth them a state of ministeriall authority under these,
above whom Jesus Christ hath placed them, contrary to (4) Ier.1.10.
(a) Scripture.
2 Cor. 10.8.
5.12.
19 20.21,
Ioh.10.35,36
3. The AuthoHr fàiÙL^ believers may not administer the Sacra Rom.11.7,8.
mints in the defett of Pœstors, because that, by appointment of Christy 1 Cor.12.173
belongeth onely to such as bj Office are called to preach the ~Çt>ff>Â íj 2. *9.
Math. 28.29. which is indeed well said5 but I desire tò be fatif Ephef.4.11.
fied in these. . These places Matb.28,2^. Mat.16.14,15. Luke x Thef.
24»28. beitt all one with Math. 16.17. and Joh. 20.21,22,23. Heb.15,17.
Thc Keyes pf the Kingdomê are given to Church-officers be- 1 Tim.3 4,5
cause of their Office. So the Text is clearc, and so the ancients 1 Tim.5.17.
have taught) as Ttrtulliar^ Ireneus, Origen^ syrill. Theophylact Ads 20.28.
Oecumtnius Clemens Alcxandrin.Juſtin Martyr, Chrysost. August* Tit. i.5.
Hildriks^ Ambrose) Bafii. Eptpb4nim, Jerome, Eusebius, Cyprian9 1 pete5.i.
DamÀscen* Beda^ Anselme^ Bérnard. So Our Divines, Calvin% Revel. 2.1.
Luther, Bezi, Martyr, Tanius, Bullinger, Gualter, Daneus, Ti-
lenus, BucAnus, Trelcatius^ Tifcator, Paretu^ Tqsanu^^ Poianns%
Oecolampadius, Bucer, Hipperìm, Viret, Zutnglius, Fennerus,
Whìttakerus, Feildus, Reynoídus, Anto. Wallaus, Profiff* Lejdenf.
Magdebúrgen(isy Melanthon^ Chemnitius^ Hemingius, Aretius.
Then the Keyes be giyen to fâurch-officers, because they are
Officers, and Stewards of the Kingdome. And you will have the
Keyes to be given to believers as believers, and as the Spouse of
Christ. Now Eiders and believers may be opposed, as believer!
and no believers, as th^ Church of the redeemed, and not the
Church of the redeemed, but the accidents onely of fhat
Church; as you teach, and as the Spouse of Christ and his
body, and not the §pouse nor his body. I see not by our bre-
threns dbftrine that Officers as Officer? have any right title br
Cc*
warrant
}
194
Ordination of Elders is not only by Believers. CHA P.8.
C
$
券
​warrant co the Ksyes, or to any uſe of them, ſeeing they are gi-
ven to believers as belteveïê, and as Chrifts body and Spôúfè.
2, The place Matth.28.19. is againft you; for yqu ſay, that Pa-
florall preaching and aiotìntíkation of the Scales are given
onely to such à$ a^e Prea£hèí$ by office» Now the converting of
infidels and other unbelievers, to make them fie material* of a
visible Church, it not (as you say) thè chargé proptt to Pastors
as Paâoi$> frd by vertue of thefc Pastòrall charge, as baptizing;
by this place ís their pròpéï charge, bëëâuse Paftors ai»Pàstors
convertmone at all, nor can they as Pastors exerise any páfto-
rail fiSte toward tfe un-converted; thè un-converted by yòur
way are under no Pastorall £harge5 but converted by Prophets3
not in Office; Paftòrs âs Pv&t>r$ exercise all pastorall acts toward
tímfe onely who are members of a visibly Chureh,as toward thefe
onely who have profe (ſed by oath subjection to their miniftery, and
are partakers of the precious fafch, and are ìhe sonnes aná da&gh-
ters hf the Lord Qod Almighty. So y^u teach/ Se by t&is TtXt,
Pastors as Pastors cannot convert infidels, and we desire a war-
raht frop Gods Word for the pastoraîl acts in converting foules;
yea, feeing 'by this p1a$ê persons dut of office onely doe convert
foules by your d©ctrkie5 with all reason ptrib&s out of place
fcould ba^tize, Jor teaching and baptizing here, and by your
owne doctrine are of a like extent. See to this, and sitisfie us in
this point of fuch confequence as everteth the ministery of the
New Testament, which we believe our brethren intend not, be-
ing so di&ect Ahabaptatisme and Socinianifme5 points that, we
know,our deïre brethren doe not love or affect.
The Author addeth, He who faid to the Apostles, whofe finnes
ye retaine they are retained; and whose finnes ye remit they are re
misted, Joh.20.23. He aífo said to the Church, Whatsoever ye bind
m'iewih shall be Ûpunâ in Heaven. Math* 18,18. Which is a Çommif
fion 0s the same power, and to the f0me effect; and so the J4pofhs
and the Churches both received the fame pùwer immediately from
£hrift and therefore though the Church presented their Officers
xhisen ?y themselves to receive òrdination from the Jpostles, yet
now whe» the Apostles are ceased,and no o\her fuccessors left in their
roome ffóm whom thêir officers might receive ordination, bnt from
the Presbyterie tf their time Churches; where fuch n presbytery.
A
•
SECT.8. Ordination of Elders is not only by Believerss
195
is yet wanting) and is new ta be erected, the fâurèh bath fft$ fowtr
to gfas ordination to them themselves, by the impofition of their
hands.
Anfo. If the Reverend Authour had framed an Argument
here, it should have been thus: Tbose who have received immedj
ately from God a Gommiltjon óf the ftme power^and to the fame
effect, by the Text Math. 18.18. Which the Apostles of our Lord
received by the Text, Joh.20.23. These may doe what the Apo-
Atles did in ordaining of Eîdeft, Teeing they are the successors pf
the Apostle$, where there be no Elders-
But the Church of believers received the iime Commission,
Match. 18.t8. which the Apostle did Job 20.23, and wh^re Ed-
ders are wanting in the Ghnrch^ the Church of believers is their
successors. Ergo. &c.
Firâr, the aflumptron i* false; for if the Churth receive the
same Commission Math. 28. The Apostles received Job. 2©, and
you must adde Math. 28.19. for the same Commission is given to
the Apostles, Math. 28. 19. which is given Joh% 20. 23» But the
disciples received Commission, Iohiio. and Math.28, of Pasto-
railfinding an3 loesingj and preachings by vertue of their Of
fice; and to administer the Sacraments ip theirowne person*/
as you grant: therefore the Church of believers received com-
missidn from Christ (whçre Presbyters are not} to preach by
vertue of an Office, and adminiíîer the Sacraments in their owne
persons. Ergo, the Church of believers may,where there is no
Presbytery,preâeh by verue of an Oft'ce3 and administer the Sa-
craments. You will happily fay, there is no such ncceffity of
baptising a? of ordination of Miniflers5 and baptizing is inCo^a
municable, because we read not that »ny in the Apostolique
Church baptized5but Pastors. I^nswer, therc Sjiri an extraordi-
nary necessity where there are no PÌe3byters át all5 as little çecef-
fity of ordination if xhere be Presbyters in other Congregati-
ons to ordaine* And since you never read that any in the Apo-
ftalique Church ordained Pastors^ but Pestors onely^/hyjbut we
may have recourse to a Presbytery of other Congregatiqns for or-
dination,as well as for baptizing; for it is jetitio yrincifii,a beg-
ging of the queftion, to fay that baptizing is proper to Paftors,
but ordination is not fo yea but ordination by precept &practice
*C c*>2
is
شود
196
Ordination of Elders is not only by Believers. CHAP.81
.Y
*
Ib. fec.8.
is never given bue to P«ttqrll anf E!ders in consociation I Tim. 4
'14 i Tim.5.22.2 Tim.1.6.2 Tim.2.2, 3.Tit.1.5.A&.6.6.Act.13.3
A&.14 23, 2. There is good rèaíon why Pastor^fhould be succès
sours of the Apostles in the act of ordàieing Pastors;& you grants
where Pastors and Elders are, they succeed to the Apostle? in the
acts of ordination; but that all believers men and women should
be the Apostles fuccessoúrs tò ordaine Pastors, is a rare and un-
knowae case of Diviniçy, for I C0r. i2.29. Are all Apotles? are
all prophets? Yea, not long agoe you íaid that Act* 1. an hun-
dred and twenty, amongst whom there were women, had ail
hand in the ordination of Matthia* to be an Apoffle; so thai
belecvers by you are r^de the Apostles sucçtíîonrs; and morei
yea even co-ordainers, and joynt-layers oh of hands with the
Apostles, Yea, if believers received immediately this fame Com-
mission from Christ, Math* 18. which the Apostles received
loh. 2o« Believers are to ordaine Pastors no !efle5 vhen the Pref
bytery and Elders arc presents then when they are absent; yea^
and rather then the Apostles, because the Church of beletvara
their patent paíïíd the Series first, even before the Lords refur-
rection. 3* It is good you grant that ordination and election are
different, we will make use of it hereafter.
•
The Authour addeth, We willingly also acknowledge\where God
hath furnished a Church with a Presbytery, to them it apptrtaineth
by imposition of hands to ordaine. Elders and Deacons cfofen by the
Church; but if the Church want a Presbytery, they want a Warrant
to repaire to other Churches to receive imposition of hands to their
Elders. i. Because ordination is a worfy of Church nower, now no
Church hath power over Another, so no Presbytery hath
power
ever another Church tfan their cwne$ All the Apostlks received
alike power, Joh.20.23. z The power of the keyes is a liberty purcha-
sed by Christs bloods Math. 28.8. Phil.2.8,9 10. Therefore it is
unlawfull for any Church to put over that power intâ the hands of
another.
Answ. We desire a Warrant from Gcds Wori^ where Elders
where they are presentt are to ortaine Elders by impofition of hands,
and not believers; for ordination is a worft òf the Church ;
Officers are nót the Church, por are they parts or members of
the Church, but onely accidents, the Church hath its full be-
ing,
SECT.8. Ordination of Elders is not only by Bellewers.
197
ing5 the sower and usí of the Kc^es given to them by MatR. iS.
though there be not a Pastor or Officer ámong them; and if -
Christ before his resurrection gave the Keyes to beleevcr? as to
his Spouſe, living body, and such as have Peters faith Math.16,
Resolve us, we beseech you brethren^ in this, how Christ can
give the Keyes after his resurrection, Ioh. 20^ 23. to the Apostles
as Pastors, and as no believers^ not his Spouse,not his bgdy; for
Officers, as Officen? are not the redeemed of God, nor Christs
Spouse. If you fay that Christ, loh. 2C. gave the Keyes to his
Disciples as beleevers, then he gave the pçwer of baptizing after
bis resurrection alia, by the parallel place Matb. 28.1p. to the
Apostles as to beleevers. Hence 1. Christ hath never given the
Keyes to Officers as Officers. 2. The. place Ioh.20. is but a re-
newing oi the Keyes given tò the Church, Math. 16, and Math.
l8. and all believers are sent and called to be Pastors, asthe
Father sent Obriji% and as Christ sens his Apostles, as our Lord
ípeaketh, John 20.21; This Ithinke all good men will abhorre,
though M. Smith faith these words, and that power Iohn 20,
2t. was given to Clec}hxs and Mary Magdalcrt And by your
way, Pan (as I thinke^ without warrant interdicted women of
the use of that power, that Christ purchased by his blodd.
J. There is no warrant of the Word to make good, that Christ
gave the Keyes to Officers as Officeis, by your way, but onely
to Officers as to beleevers$ and therefore believers ought rather
to ordaine Pastors then the Officers, though there he Officers
to ordaine. 3. Jhat Pastors of other Congregations may not
ordaine Pastors to Congregation?, who have nt Pastoîs of their
owne, gs they wqg baptizeinfants to them also, we fee no rea*
son* ^eanand Church power is not a thing that cahnot be eomt
UMiieated to anather Church by your Doctrine?for ye grant
^embers of one Congregation may receive the Lord's Supper in
another Congregation, except you deny all communion of
fister Ghurches3 for it is ^ worke of Church power to give the
Lords Supper to any5then if you give t&at SáCament to members
of aqother Congregation; consider if the liberty purchased by
Chrifts Blood be not communicable to other Churches.
*
Thirdly, (faith he) if one Church %tpaire to é&other
Church fer çrdination, tkty may submit to another Church for
cenfuring
$
198
CHAP.8.
Ordination of Elders is not only by Believers,
censuring of offenders, »pw how can Churches cenfure thefe that
are not members? Is rot this a transgression of the Reyall Law of go*
vernement? Mat.18.15, 16, 17, 18.
Anfw. The offence being great, and the offender deserving
to be cast out of ail the visible congregations round about, yea
and to be bound in Earth and--Heaven, the congregation is to
have recourse to all the congregations consociated, when
they are convened in one presbytery; that they, being conve-
ned in their principall numbers, may all cast him out, because
it concernêth them all as if onely one congregation doe it,
\hey transgeíîè that royal! Law, Quod cmnes tangit^ ab omnibus
Vbt fup. fect. 7- traftari debtt. i. The Author granteth, that the Chureh pre-
fented their officers chosen by themy to receive ordination from the
Jpofles; Ergo, The Church did give a way their liberty of or-
dination, bought by Christs bloud, to the Apostles, not as to
Apostles, but as to pasters: which is against our Brethrens
Doctripe; for except the Apostles bee said to ordainè Officers,
as Pastors, and not as Apostles, our Brethren (hall find none
to be the (ueceflbrs of Apostles in the power of ordinâtìon,
but onely Believers ;fo Pastors have no power at all to ordaine
PaftorSjthe contrary whereof our Brethren teach.
6.2.
(a) Quest.21.
Now I come to the Brethren* minde in their Questionɛ. 1%
was objeЯed (a) How can it be iawfull for meere /ay o#d private
men to ordainz Lldevs? they answer,the persons ordaining are the pub»
tick aſſembjy, and so cannot,in any congruity of ifeech^be called meere
Lay-men.
anfw* Seeing they have no Church office5they can be nothing,
but meere private men; For the unwarrantabl^ action of ordi-
nation makeih them not publick Officers. As ifa Midwife bap-
tize in the name of the Churchy ihee is at a meere private
person..
2»They fay,The Church h^th power from Christ for the greatery
to wit for Election; Ergo^ be hath power to doe the lelle, which is or-
dination; cr ordination defendeth upon Electien, and it is nothing but
the Pitting of a perfon in actuall pojfeffion cf that officefvherunto he
hairight by Election.
«^«/^ Ordination, by your owne grant, is more then E-
lecttó|^ for the âpoftles ordainedô 4s 6. and must have done
# the
Sect.8» Ordination of Elders is not only by Believers.
* 199
>>
the moſt, and the multitude elected the seaven Deacons, Acts
6.2. Ò;dination í« more then the inftatting of a person cro-
fen, ît i« a supernatural! act of the Presbytery separating a
man to an holy calling, election is posterior to ic3 and is but
an appropriation of a called periôn Kfe Ministery^ to soch a par-
ticular flock.
3« Say they; Ordination mày be performed by the Eldtrs, where
Quest. 21.
th§ra be Efders, 1 Tim.4.14.yet it is an act os the whole CM\x^\% Oa
the whole mkn feethy but by the Eye.
$
Asfw. Though you say, Pastors in the Churches name baptise,
yet doth it not follow; Ergo,where Pastors are not, the Gnurch
of believers may baptize.
4, Tbey ôbject, when the Church hatí no Officers, the prime
grave nim perform? ordination; as Nun. 8, l%c Israelites layd
on Hands on ttk Lévites, that is, some prime Man layd on
hands.
* Anſw. Ifrael wanted not Officers. 2. These prime Men
are called the Congregation; Ergo, there is a representative
Church.
5. They object; If Believers may not ordaine, it [ball follow
either that Officers may minister withoHt ofdinatior,againfi the Srîp°
ture, I ìcr.4.14* Heb.6.1. or\ by vertue of ordination received
in another Church, they might minifter. Now if this be, we efia-
blifh an indelible charaëler of Papists, but if being called to ano-
ther Church, thtre Be need of a new Ele5iion; then there is need
of a new ordination^ for that àependeth upon this; Ergo, then ordi-
nation commerh by succession^ but we fee not what authority ordinary
officers have to ordaine Paftors to a Church, whereof tbewsíïves are
not members.
Ànfw, i. Thaeprdinacion be wanting, where Ministers are
wanting, is extraordinary, and not against, 1 7*0.4.1.4, No
more then that one not.biptized for want of a Pastor should
yet believe in Ghrift. 2. We see no indeleble Character,because
a Pastor is alwayes a called Pastor; if the man commit scandais,
the Church may call all his character from him, and turne him
into a meere private man. But to renew ordination, wherr eiecti
on to anot&er congregation is renewed, is to speake ignoraric
^* f Jcdination a#d election: for elgctioa naketh not the
men
1
+
$
*
Or^ination of Elders is ?wt only by Believers. CHAP.8.
200 "..
man a Minifter, nor giveth him a calling, but appropriateth
his Mrnistery to such a flock. But they speakè of EJection to
a charge as oï marriage, which is nòt well understood, for
by marriage a man is bòth made a Husbands and a Husband
to this Wife onety by election a Pastor is not made a Pastor^
sa) Pcrkins, o» by ordination he is made a Pastor of the Church Universall,
though hee be not made an Universall Pastor. 3. The ordina-
(b)lPílkt fynop. tion by succession of Pastors, where Pastors are^ you hold yaur
con.1.4.3.p-37i. selves. Bat a popish personall succession, wee difèlaime, as well
(c)Whittaker de as you doe:
* 6. Reaf.ib.
Gal..
(d) Ames. Bel.
ecclef. q.5.c.6. The 5.Ôbjection I omit to another time* The 6. .Objecti- -
Lumenerv* de Ol ìs; If there be a magistrate before3 the succeeding Tj^istrate
cler.l.3.de ordin* receiveth keys or (word from the preceding Magistrate: but if there bs
none he receiveth them from the people. "So here.
C. 2.
(e) Apol. Remo
Anfw- Christs calling is not ordered according to the
Stran.c.21.f.227
mijfio feu ordiiM- patterns of civill governments his kingdbme is not of this World*
t\o Epilcoporam People may both ordaine and elect to a civill office, without
nm est tam ne- cohsenc of the preceding Magistrate. But we reade of to officers
cejfaria in eccle-
onjained by the peoptejonly in an ordinary way.
fia conftituta.
(f) Nicolaid, in
Ordination (fay they) is not of fuch eminency as ió conceived,
aef.tract.de mil. it is not mentioned in the Apo(IUÎ first commission^ Mat. 28...
min.c.1.f. 144- 19. Marke 16,15,16. The Apost les accompted preaching and pray-
in„ principall. So (a) Perkins (b) .Villet (c) VVbittaker,
-poftolorum, qui-
bus defcribuntur (d) Amefius.
In canonibus A-
omnia, que per.
Anfw. So answer Arminians (e) and so doth the Socinian
tìnent ad confti- (f) Theol. Nicolaides^ and (g) Socimus ; and so in your words
tuendos Epifco- fajth £h) ostorodius. 2. In the Apostles first commission there
fos & Doctores,
quoniam nulla fit is not onc worj Qf the Lords Suppera of praying, òf your
mentio miffionis Clmch covenant, therefore are they not of such eminency, but
^otâinìtio is;) they m\y be performed pastorally, by single Believers. 3. Per-
inc concludi- hinsY VVillety VVhittaker, Am?$ius, and our Divines deny, that
nus eam ad ipfa ordination by Pastors ordinary can improve or weaken the
muneris Epifco· calling of Luther and our first reformers, though the chaire of
palis fubftantia
naturam nulio Rome and thc then Doctors and Psela&es gave no calling to them
modo requiri.
#
(g) Secinus in loc.ad& Com, To. (h) Ostorodius in defen de Ecelef& miß. Mìnistro. adverfus
Miedzeboz. c. 1. f. 10?. 6. c. 2. falfum est Apostolos semper requifiville in Miniftro ordi-
nitionem.
1
1
ว
to
SECT.8.Peoples election not effentiall to ordaining of Elders
201
to reforme, but this is not Co cake away the necessity of ordina-
tjon,by Pastorst
I come now to answer, what Mr, Robinson doth adde, to
what is said for the ordination of Pastors by Pastors, and not
by single Believers^ Mr. Robinſon (i)laith,the question is, whe- (i) Robzvs. In-
ther fuccestlon of Pastors be of such absolute necessity, as that no flij.p.325, 3 26.
Minister can in any cafe be made but by a Minister, and if they
must be ordained by popes,and prelates.
Anfw. But we fay that this is no question at all, wee affirms
ordination of pastors not to be of that absolute necessity, but in
an exigence of necessity the election of the people, and some
other thing, may supply the want of it* Nor doe wee thinke a
calling from papists no calling>as we ſhall heate:bcfore I proceed
this must be discufled.
Qj.5. VVhether Election of the people be effentiall to the cal-
ling of a Minister.
Of Election we are to consider5to whom it belongeth of right.
2.The force and influence thereof to make a Church-officer; but
let theíe considerations first be pondered.
1. Consid. Election is made either by a people gratious and able
to àifeerne^or by a people rude and ignorant he former is valid, Jure
6 facto, the latter not so.
2. Consid. Election is either comparative or absolute ; when E-
leftion is comparative^ though people have nothing possibly posttivelj
to fay against a person, yet though they rejeft him and choose one
fittershe Election is reasonable.
3. Consida Peoples Election is not of a person to the Ministery
as a VVifis choy ſe of a man to be a Husbands but of 4 Minifyer ; E- (z)Iuniu& com-
lection doth not make a Minister.
tra Bellarm. de
I
Aas 6.6.
A&s 14.23.
4. Confid. Electiot « either to be looked to^ quoad jus,or: quoad Cler.l.1.c,7#
fa&um. A people not yet called exiernally,cannot elejB their own Mi-
(b) Acts 15.22.
xifter% a Synod or others of charity (as Reverend Junius (a)faith) 1 Cor.8.19.
1 Cor.16.3.
may chufe for them,though, de fa&o,and in respeil of their cafc9 they
cannot chufe their own Pastor.
1. Conclus. The people have Gods right to chuse, for so (c)Tertul. apol.
the(b)word prescribetb. So(c) Tertullian,(d) Cyprian. Non cyprian.l. 1
blandiatur sibi plebs,quaíl immunis a contagione deli&i esse epift.4. ad fæti.
poffit, cum sacerdotc peccatore communicans & ad injustum presbyterum.
Dd *
atque
39.
202
CHAP.8
Election of Officers belongeth to the People.
(m) Theodoret.
eftor;
atque illicitum propcsiti Episeopatum ccmscnfum fuum oc
(d) Cyprian ep. commodate, &c. and (d) neías sine consensu populi: and this
9.c.z.l.z ep.5. Cyprian writ an huodreth yceres before the Nicen Councell.
(e) %ellarmine. Beltarmìne lofed his faee (e) to say tbis custoœe began in the
(E) Cyprian ep+7 time of the Nieen Councelî. Ic was not a consuetude (f) Quod
(g) Ignatius ep.
ad Philadelph. ipfum (inquit Cyprianus) videmtu de Divina autoritate defeen-
(h) Ambrof. cp. áere;(g) Ignatius, lt is yonr part^œt the Church of God to chuse the
33. que eft ad Pahir, πρέπον ἐςὶν ὁμῖν, ὡς ἐκκλησία θεῖ, χειροτονῆσαι ἐπισκοπον. So
Valentin.
fpeakech hee to the people of Philadelphia; and so speaketh
(i)Origen Hom.
6.ad c.8. Levit. (h) Ambrose to ValentinianflmittOy quia jam ipfe populus judica*
(k) Chryfost> de Qit, (i) Origeni Requiritur ergo in ordinando sacerà>te prafintia
facerdot.l.3. populi, &cm and his reason Is Scripture5 a pastor must be of good
(1) Theodoret report. And (k) Chryfoftome faith, all ele&tions of pastors are
bift.l.1.c. 9. null, a'viu λaï òuviews, without the confcience of the people.
And the Councell of Nice did write this to the Bishops of Alex
bift.l.5.0.9.
(n) Concil. A- andria as (1) Theodoret faith, and the fi ft general! councell of
frfcanum* Confiantinople wrote the fame to Dœmasus, Ambrose, and o-
(o)Con. Chalce- ther?, as (m) Theodores also ihewetk(n).The councell of Africa
don.1.6. is cltec ^ Cj?rian producing Scripture, as AUs 1.23. Alts
(p) Concil.
Ancyr.c. 18.
6. to prove that the people had their consent in elections; and
(q)Conc.Laodic. (oj the councell of Chalcedon(pjthe councell of Ancyron^ and
can.úrcan,i^ Çq) of Laodicea; an the Popes owne Çr) Canons fay this,
(r) Gratian. ex (s) Co Nicolaus the Pope in his Decrees faiths the Clergy and
conftit. 63 gloffa
ad regu!.29.
people did chusc the pope, Reliquus clerus & populus Romanus
(5) Nico\auspA- ad confenfum novœ eleilidnis pontificis à Cardinalibus falta acce*
på c*in nomine d.´dant.So (€)GelafiuÁ the pope writeth to Philippus and Cemnatius
Biihops, îo Stephaniu ad Romanum (u) archiepifcopnm Raven.
(t) Gelafius pap. nat€nfem, is ciced in the glosse to that purpose; in fx) the
ad Phil. Ser. EpiftleS of 720 BiihoP of Chartres, ve being cailed^by the will of
epift.dift. 62.
(u)Dist. 6%. God,the Clergy and people of such a City, and this Pope Vrban
tx)fvo Epìfcop practised upon Jvo.
23.
Carnatenfis ep.3:
2. Conciuf. But elections in the ancient Church were not by
one single congregation, but by the Biihops of diverse other
(y) Concil Churcheg. In the (y) councell of Sardis, Si nnum tantnm in pro-
Sardicenf.ut ha vincia contigerit remanere Epi/cop»m± fuperfres Spifcopns convo-
Betur c.3.dift.65.-
care debet Episcopos vicinœ provincia, ^ cum iis ordinare fibi
ecmprtvincaler Episcopos* qt&d fi id facere nig/igat, populus con*
vocar* debet Epifcopos vicina provinci? & petere fibi rectorem.
1
7
In
SECT. 8. Election of Officers belongeth to the People.
203
}
*
*
In the (2) councell of Toledo it wa* ordained, that the Bishop (z) Concil. ro-
of Toledo might chuse in quibufiibet Trovinciis9 in any provin- let, 12. can.6.ui
ces about Bijhops to be his successors, falvo frivìlegio uniuscu- citatur cum lon-
ge diſt.63.
jufque fr&vincia. Cardinal's are forbidden to usorp to chuse
a Biihop, if the see vace in the time of a general! Councell, Concil. Con-
this was enacted in the councell of Confiance and (a; Basi/. The flan. Seff. 14.
Abbot of Tanormo faiths it was obtained of the councell of (a) Concil.Bafil.
Carthage (b) to avoyde diíïênfion, that they should transfer iejr. 37.
their right to the Cardinal's. So (c) Aimai» and (d) Gerfin (b) in c. licet de
prove the equiy of this by good reason?. That wicked electione dift. 2.
counccH of Trent* labouring to exalt the popes chaire?did abro- (c) Jac. Almain
de poteft. Ecclef.
gate these good act* to the offence of many, as the Aûthor (d) Ja. Gerson dç
(e) of the review of the councell of Trent fteweth; nor should f°teft Ecclef.
good men stand for Lee his abrogation of what the councell of (e) Review of
the Councell of
Basil did in this kinde, as may be seene in that wicked coun-
Trental 4.c.I..
cell of Lateran (†) wherein much other wicked power is given (f) Concil. L4-
to the pope and his Legates by lulius II. and Paul tht III* tetm*'
ZTi Tius the IIII. and (g) Theodores faith, all the Biſhops of (g) Tbeodoret 1,
a Province ought to bee at the ordination of a Biihop. The 5.23.
(b) Ambrof.
ordination of the worthy,Ambrôse, as hee fh) himfelfe faith,
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 aay be feene in (\) Zovaras^ In (k) Theedoret (1) the (i; Zonaras in
councell of ^rftajr* and (mj Tetrus a Navarre,who all witnes Con.La$die.c. 1.
ordination of a Bi/hop was never done in the ancient Church by one
(k) Theol. hift.
Single Congregation, and these diſtstume of pastors and E!ders.
1.1.c.9
The learned fay, thst Gregory the VÌÎ. or Hildebrand did first (1) Concil, car*
exclude the people from voycing in elections of pastors. 11- tkagxn, 418.
liricus fayth oneîy from the time ot Frederick the XI. about the (m; Petrus 4
year?, 1300 they were excluded from this sower. And though it Navar. de refi*
were true, that the election of Alexander the III. was made
40o yeeres before that4 by the Cardinalls onely, without the
peoples consent, the Law and Logîck both fay; from one
fact no Law can be concluded. Yea the election of Gregory the
VII. (Taith (n) Vasque*) was five hundred yeeres before that, and (n)Vasque^ Ï*
like enough that such a mobster and such a seditious head to tom.3.dip. 144
the Lords annoynted to Henry the IIHa as thfe Gregory was? csuum.ss.
could violate Christs order>(o) Tlatina seyth so* yet Bellarmine. (o)Platin, in
Suarez vit. pontif.
Dd 2
لاد
• Epift. 82.
5.
ablator.1.2. c. a.
م
204 Peoples election not essentiall to ordaining of Elders.CHAP.8.
car. £. 2.
(t) Concil.
Nic.11.ca. 3.
*
c. 13.
de ordin.c. 9.
*
(p)$aniïìtu co- Suarez and others grant, in the Apostles time it was fo; but
Als 14. **? because it was a positive Law (fome fay) and others chat ic
(q) Azorius In-
was a Church constitution, not a divine Law, the Pope might
ftit.moral par.2.
1.2.c.26. change it. Yet the Jésuite Sanctius (p) in his comment proveth
(\)Krantius me- it from Scripture, (q) Azorius layth,it should be common
iropo/./.8,c.8. Law%commHni jure, (r) Krantius layeth the blame of wronging
(s) Concil. Brâ- the people in this3 on (î/^orj the IX. yea (sj the councell of
Bracars^ the (t) second counceil of Nice; The councell of on-
ftantinople. 4 called the eight generall Councell (u)the councell
(u) Concil-C°n- of Laoâicea are corruptly expounded by(x)Bel/armin. (y)Vaſ-
stant.4.c: 28. qHez and others; because. 1. They forbid onely disorder and
Conc.Laodic. confusion. 2. That all the multiude, without exceptionof age,
ix) Bellarm. de g'ftV>r sexes, should come, and (peak and voyce at the election,
cfer.1.c.*. For in the councell of Antioch (z) it is expressely forbidden-
that the multitude ihould be debarred. And wee will not deny
(y)Valquer in 3. but a pastor may be sent to a Church of Infidels that Snoweth
tom. 3. de fa- nothing of Christ, without their knowledge, as (a) Ruffinus
cra.dif.144.6.5.
(z) Concil. An- fiythjihat Frumentius was ordained Biihop to the Indians, they
knowing nothing of it, Indis nihil scientibus neque cogitantibus.
(a) Ruffimus Epiphanins writeth to John Biihop of hrtisalem, that hee had
Hiftor.l.10.0.9. ordained Paulinianus a presbyter, the people not consenting.
Gregerius ordained Augustine Biihop of England and Cent him
to them to teach them, Anglis nescientibus. And Gregorius II.
ordained Bonifacius a Biihop to bee sent to Germany, GVr-
(b) Perkins on wants nihil de ea re cogitantibus. And thus (V) Perkins, if the
Gospeli should arise in America, where theFe were no Mini-
fter&,ordination might be wanting. And why not(say I) elect!_
on al/o in another case, if as (c) Petrus Martjr layth well;
(c) Peter Martyr
on Judg.c.4.0.5 a woran may be a Preacher of the Gospell; Yea, and a Turke
(a) Zânchius (siyth fd) Zanchius) converted by reading the New Testa-
com,in,Epb. $. ment, and converting others, may baptize them whom hee
converteth5and be baptized where both ordinatio» and election
(e) Robinson should be wanting: and this may answer what (e)Robinson faith
Iuflisication of for ordination by the people.
tioch,
Gal.1.8.
Separ, p. 338,
139,340.
Nor did the Pe0P*f first begin to have hand in election
TertiillUn; in (f) Tertullians time, as Bellarmine faith, nor yet that
Afologettc. $0. the people might love their Bishops, nor yet by metre cu
ftome..
Concl.III
SECT.8.
205
Of the calling êf our Reformers.
Çoncluf. III. Jt is false our (g) Brethren fay, that the calling fg) Queft.zo.
of a Minister consisteth principally and essentially in election of
the people, for the Apostles were eflentially pastors, yet not
one of them,except Matthias was chosen by the people. 2. Iff
as our B"ethren fay, the peoples after acceptance may supply
the want of Election as first, as Jacobs after consent to Leah
made her his Wife, yet all the pastorall acts of Word, Sacra-
ments, and censures going before the after consent (hall be null,
because he wanteth that which most principally and eflentially
Is required in a calling. And all baptized by him must be re-
baptized. And what if the people (hall never assent, and it is or-
dinary that hypocrites in hearts will never consent to the Mi-
nistry of a gratious pastor, (hall his ads of converting, and
baptizing be no pastoral! acts, and to the hypocrites no pastorall
aЯs: and (hall all be Infidels, who are baptized by him? The
people are not infallible in their choife, and may refuse a man
for a pastor, whom Çod hath called to be a pastor; · ele&tion
maketh not one a pastor, in foro Dei^ then he thall 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 judgements that the calling of a Minister doth eflentially
consiit 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 tyeaketh. Wee finde no Çhurch calling in all
Godr Word of sole election of the people,and therefore it cannot
be the effentiall 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 bleffed Refor-
mers their sailing to the pastorall charge?
This question there is moved because of our Brethren, who
thinke. 1. If ordination of pzftors by pastors, be so neceſſary for
an ordinary calling to the Miniftery, and if Election of people
be not fufficient, though they want paftors and Elders then Luther
and our Reformers had no calling, for they were called by the
Pope and his Clergy, for faith (h) Robinson when there be no (h) Robinson:
true Ghucch'officers on Earth to give ordination, we must hold luftif.p.119..
Dd 3*
with
206
CHAP.8.
Of the cdlling of our Refermers.
:
1
with Arrians, and expect new Apostles to give ordination; $mhher
can * trtf fdiko ga and stek à calling frsm a false paftor. Hence
observe carefully the following distinctions^ to obviale both pa*
písts cavillations and cur Brethren* doubtf.
1, DistinÛ. That is.1. Properly extraordinary, which ie im-
mediately from God, without any other intervening causes so
Mofes his calling, when God spake to him out of the Bush to
goc to Phdraoh and command the letting goe of his people, was
extraordinary, for, both the matter of the calling, and ihc per-
fons designation to the charge was immediately from God.
Luthers calling this way was not extraordinary, because hee
preached no new Gospell, nor by any immediate calling
from God.
1
2. That is extraordinary which is contrary to the Law of
of nature. Neither the calling of Luther nor of Hus and
Wiccltff was extraordinary; for>that any inlightened of God and
members of the Catholick Church should teach, informe, or
helpe their fellow-members being íeduced, and led by blind
^uideijis agreeable to the Law of nature; but according to our
Brethrens grounds Luthers calling here, was not onely extra-
ordinary, bat unlawfiiU and contrary to a Divine Law» For
now when Apostles are ceased, Luher had no warrant (if our
Brethren fay right) no calling of God, to exercise pastorall acts
of preaching, converting foules to Christ, and baptizing through
many vifibìe Churches & congregations, because that is(ìay they)
Apostolick; and no man now can bee a paftot, but in one fixed
congregation whereof he is the elected pastor.
3, That is extraordinary, which is beside a Divine positive
Law* So that one (hould be chosen a pastor in an Iland where
there be no Eiders nor pastors at all, and that the people onely
give a calling,is extraordmaryland so it is not inconvenient that
something extroardinarj was in our reformer?.
4, That is extraordinary, which is against the ordinary
corruptions, wicked and soperstiticus formes of an ordinary cal
ingífo, in this fensej Lnher and our reformera calling was extra*
ordinary.
2. Difl. A calling immediately from God, and a calling
from God,fome way txtraordinary* are farre different. An im-
mediate
}
SECT.8.
207
Of the calling of our Reformers,
mediate calling often requireth miracles to co&ftrme ft, cfpeci-
ally the matter befog new, yet not al#ayes's Jehn túptifo cal-
ling Was immediate, his Sacrament of Baptisme beíide thé posi-
tive order of Gods worship, yet hee wrought no miracles,
but an extraordinary Calling may be,where there is an immediate
and ordinary revelation of Gods Will* and requireth not mi.
racles at all.
3, Dift.Though ordinarily in any horotoge the higher wheele
should move the lowers yet it is not againft ordinary arc, that
the horologe be4o made as inseriour wheeles may move without
the motion of the fuperiour. Though by ordinary dispensa-
tion ot Gods standing Law5 the Church convened in a Synod
should have turned about Hus, Wìcliff, Luther, to regular mo-
tions in orthodox Divinitj; yet it was not altogether extraordi-
nary, that these men moved the higher wheeles, and labou-
red to réforme them. Cyprian urged Reformation, Aurelìus
Bishop of farthage, Augustin and the African BishopS did the íikéS
the BiSiop of Rome repining thereat; It is somewhat extra-
ordinary that Reformation should begin at Schollcrs,and not at
principall Masters.
4, Dist* A calling may be exprefly and formally corrupt, in
respect of the particular intention of the ordainers, and of the
particular Church, ex intentione cràinantis & oserantis. Thus
Lutbers calling to bee a Monkc was a corrupt calling, and
eatetms, and in that respe& hee could not give a calling to o◄
thers. But that some calling may be impficitely and virtually
good and lawfull ia respect of the intention of the Catholick
Church and ex intentione operis & ipfins ordinationis, h& was called
to preach the Word of God
5, Dist. Luthers Oath to preach tht Gospel! did oblige him
at a pastor, this is his calling according to the substance of --
his Office,and is valid; but his Oath to preach the Reman Faith-
intended by the exacters of the Oath was iatenus^ in so far,un-
lawfull, and did not oblige him. Even a Wife married to a
Turkey and swearing to bee a helper ta her Husband in pro
moving the worship of the Mahomet, or being á papist is in
gaged in an Oaen to promote Romi> Keiigion5 if fcee bee
converted to the true Faith of Christy needeth not to be married
des
*
1
208
CHAP.8.
Of the calling of our Reformers.
་
de novo, but rcmaineth a married Wifrj but is not obliged
by that unjqst Oath to promovc thèse false Religions, though
the marriage Oath*according to the substance of marriage duties,
tiett her.
?
6* Dist. A pastor may, and ought to have a pastorall care
of the Catholics Churchy as the hand careth for the whole bo-
dy, and yet neither Luther nor Zuinglius are universall pastors5
as were the Apostles; For they had usurped no power of Go-
verning and Teaching all Churches: though, I profeffe,I fee no
inconvenience to fay that Luther was exttaordinarily called by
God, to goe to many Churches, to others then to Wittenberg^
where hee had one particular charge, yea even through Ger-
many and the Churches of Saxon], and Zuinglius through
the Helvetian and Wcsterne Churches, which yet doth not
make them efleatially Apostles, because. I. They were not wit-
nesses of Christs Death, and Résurrection, which as a new
Doctrine to the World^as Apostlcs9they behoved to preachy Alts
i.0.22. Theyi only revealed the old truth borne downe by an
universall Apostasy;2. Because they were not immediately called5
nor gifted with diverse Tongues. And the like I may fay of A-
thanasius,for men in an extraordinary apostacy to goe somewhat
farther then to that which a particular Church calleth them to5is
not formally apostolick, yet lawfull.
7. A calling to the Ministery is cither such as wanteth the ef
fentialls, as gifts in any messenger, and the Churches consent,
or these who occupy the roome of the Church, the Church
consenting, such a Minister is to bee reputed for no Minister,
Or* 2. An entry to a calling, or a calling, where diverse
of the Apostles requisites are wanting, may bee a valid cal-
ling, as if one enter as Gaiphas who entered by favour and mo-
ney,and contrary to the Law was High-Priest but for a yee» :eyet
was a true High-Priest, and prophecied as the High-priest.
8. If the Church approve by silence, or countenance the Mi-
nistery of a man who opened the Church doore to himselfe, by
a silver key, having given the prelate a bud.The ordinance of God
is conferred upon him, and his calling ceascth not to be Gods cal-
ling) because of the fins of the instruments both taking and
giving.
·
9. Tlcu.
¿
SECT. 8. Of the calling ef our first Reformers.
229
,
Ag
t
:
9. Though Luther wá* immediately called by Men An. 1508,
by the Church of VVitttnbtrg as may be ieene (a) in his writ.
(a)Tom.g.Wet-
ings, as Gerard (bJfheweth.and the Jesuit Becanus (c) saith,hee ienber.p.104.
Was called and ordained a Presbyter, and so had power to (b)Gerard. loc*
preach and administer the Sacraments, yet that hindereth not com.to.6.de mi-
that his calling was not from the Church, whereof hee was nifier.ecclefff*a
member, that is from the Roman Church, and from God, and 8 p.148.
(c) Becan. in o
that his calling to cast downe Babylon was not from the Church pufc. je V0Ct mjn.
of Rome and his gifts being extraordinary. 2. His Spirit N.T.tkcj 48.p.
heroick and supernaturally cowragious3 and so extraordinary. 128,
3. His Faith in his Doctrine greate, that hee should so bee blessed
with iuccesse in his Ministery extraordinary, his calling in theft
considerations may well bee called extraordinary,though not
immediate or apostolick*
8.
verfus articul
10. Then wee may well acknowledge a middle calling be-
twixt an ordinary and every way immediate ealliag5and an ex-
traordinary and immediate calling, for the calling of Luther was
neither the òne3 nor the other,in proper sense, but a middle be-
twixt two; and yet not an immediate calliDg.See(d) Saddeel and (d) Siideel ai.
(e) Paraus,
11. The question, if such a pastor bec called lawfully,is a Burdegalenfes
Art. 51.p.502.
question of Fact, not a question of Law; as this, if such an (e) Paraus com.
one be baptized, and there be an invincible ignorance in a questi ai Rom.
on of Fact, which excufeth. And therefore wee may heare a
gifted pastor taken and supposed by the Church, to have the
Churches calling^though indeed he received no calling from the
Ghurch,at his entry.
1. Qoncluf. To shew that our Church was a visible Church
before Luther arose, and that our Reformers were lawfully cal-
led of God,and his Church,is a question of Fact : and cannot be
proved by the Word of God. Because the Word of God is not a
Chronicle of these who were the true Church and truly called
to the Ministery since the Apostles departed this life. 2. Because
these must be proved by Sense, and the Testimony of humane
writtkigSjWho can erre»
2. Concluf. Xst may it be gathered from humane writers,
that the visible Church of Protestants this day, hatf beene
since the Apostles dayes, I meane the determinate person* may
be knowen by humane reasons and signes; as. i. If Orthodox
E e *
Do&ors
I
230
CHAP.8,
Of the calling of our first Reformes
Doctors arc knowen to have lived in ail ages fince the Apostles*
it is likely that there was a visible Church, which approved of
these Doctors; and if we reach that fame Doctrine in substance,
that these Doctors did, then hath our Church, this determi
nate Church, beene since the Apostles time. But Orthodox
Doctors are knowen to have lived in all ages as men of appro-
ved learning and soundneflè in thé Faith; E^go, oar present
Church visible hath continued since the Apostles time- The
proposition is probable, for these Fathers would not be fo re-
'nowned,if the Church about th€ had not approved theii DoctriPo
It is probable f soy) becaufe the writters against them have
beene suppr^fled, false Teachers have beeve spoken of and re-
nowned, and true Prophets ill reported of, Mat. 5. 11, 12*
I prove the assumption; for there lived in the first age, John the
Baptift, the Apostles, and Polycarpus, the Scholler of John (as.
they fay) and Ignatiws* And in the 2. age, Iuftinus, Çltmens
Alexandrinus9 Ireweus^ Melito Sardenfis, Thcefbilus. Ih the 3.
age Tertailtan, Cyftian, J>jamfius, Alexandrin, Methoàins
@rigen; It is likely they opposed purgatory,prayer for the dead,
reliques and the Popes supremacy, which in their feede di&
arise in this age. In the 4. age were Eufibtus fofarifnjts^ Ba
filins, Athanafius, Magnus Grtgorins, Niffenus, Nazian. Ma*
varius> Cjrilfas Bifhop of Jerusalem, Arnobius, Lactantius, Epi
fhanius, Optatns Mtlivitanns^ Hilarius^ Ambrose^ ^rudentius,
Hicronymust Anmonius, Epkrem, Faustinns. I thinke they op-
posed the infallibility of councells. invocation of Saints,and the
monastick life springing up in this age. la the 5. age were
&4mfiafius, Chrjfoftome^ Augustine^ Àlcxœndrinusjrheodóretùs,
Leo, Socrates^ Vigilianus, Cajsiœnus, Presser, Elutherius^ Mar*
cus eremkti) Marias Viflorius* Wee conceive these opposed
the corrupt Doctrine anent freewill, fione originall, justifi-
cation by works, mens merits. In the 6» age were Tulgen
tins, Caffiodvrus, Portrnttti QlympiodoruS) Grtgorius Magnus,
Maxentius; These opposed the heresies of this age, as the
Doctrine of worshipping Images, Indulgences, Satisfaction^
ireffing, Pilgrîmages, Servíce in an ùnknowcn Toague, Offer-
ings for the dead, worshipping òf Reliques of Saints, necessity
*bfolute éf 8apiifme, the mákîng the Sacrament a Sacrifice
for the dead* In the 7. age being a rime of Darkneffe very
few;
SECT.8.
231
How our Chureb hath bin vifible
}
few, fodorus, and few other*, here the holiest opposed the
Popes stile and place of being universall Bishop, and eke abomi-
ble Sacrifice of the Masse. In the 8,arofe Beda, Paulus Dia-
comus, Joarn* Damascene a superstitious Mcmke, Carolus Ma*
gust Albinus; In this age came in Transubstantiation, the Sa-
crament of penance, and confirmation. It was an evill time.
In the 9. age were Rabaxus, Haymo, Re&iginS) Hinamarus^
Pafhafius, then extreme unction, orders, and marriage were
made Sacraments. In the 10.age was Theophylact, Smaragdus,
Qifelbertus. In the 11. Anfelme\ Algcrus. In the 12. Schoole
Doctors, fuch aS Peter Cluniarenfis^ Alcx inder Alens, Thomas
Aquinas, ScQtttsjx length Luther and Melanthon came, but from
these we build no infallible argument to prove our Church to be
the true Church.
223.
6.35.
2. The very visible Church that now is, was in the Waldenfes.
1» One of their owne writters (a) Rainerns faith> quod dnra- (a) Raynerım
verit à tempore Sjlvestri, alii dicunt quad À tempore apostolorum, rerum Bohemie.
a Novator set out by the Jefuite Gretserus (b) Petras Piltch fcript. p. 222'
dorffins faith, they arose eight hundcreth yeeres after Silvester lb) Perr. Piliefa
in the time of Innocentius the 2. In the City of Walden in the fofff.citra Val*
borders of France one arose, who professed voluntary poverty, a*â denses c.i.
because they were against preaching of the Gofpell, he and his sol- (c) Aneas Syl-
Lowers were excommunicated, but he is found a lier by popifh writ- vius hift.Bohenb
ters who lived long before Innocentius the 2* and make menti- (j)Gretfcrus in
on of them. The articles of lohn Hus,faith (c) Apneas Silvius, exam. pleſſaani
cum confeffionibu* Calvinianornm consonant, and Silvius is not myst*c. 6$,
our friend. I grant (d) Gretfer denieth this, that the Faith of (e) Flaccius ih
sosh as are called Calvhnists agreeth with the articles of Hus Catalog. Teflim.
; verit.
because hee will have them grosser (e) Flaccins faith these (f) Peîr%Ram.
Waldenfes called Leonista, their Doctrine was spread,per Lom- Epift. aà Lothi*
bardiam^ AlfAtiam* totum trailum Rhenanum^ Belgicam^Saxoni. ring.ann. 1570*
am. Pomeraniam, Horuffiam, Poloniam^ Luciniamy Sueviam^Si* Cg) Hegefifpus
lefiam, Bohemiam, Moravians Çdabrìanh & Siciliam. Çarolns apud Eujeb.i. 3.
Lotharingus (F) the Gardinall comp!aineth,as also (g) Begefìf- (k) Lactantius
pusfhat for stxteene ages stnee Christ, the first onely was of God, 4fa,lnstit.huc.
and of the Church was a Virgin. And none made thesecom- 2.
plaints, but these who were Waldenfes. So alfo comptaineth (i)Pelufiot, lg.
(h) Lactantius and (i) lstodorus pelusota. Why did Ep. 408.
E e à*
Cofterus
6.32.
232
CHAP.8
fince the Apostles time.
2.6.40.
l.
(1)Cofterus.cont. (1) Costtrus takin% on him to prove the succeffion of the Ro-
Caulab.p.21.
man Church ^or 1400 yeeres, leaves 500. years blanck^where
(m)Nicephor hee canaot finde his Mother Church; and yet (m) Niceph
(n) Britannoru rus faith, Simon Zel&tes preached the Goípell in Mauritania &
loca Romanis in» Aphrorum regione^ even to Brittaine, that is, to the end of the
icctfla (id est* Earth, yea Halans, Flemingus, Siropus fay, that Joseph of A-
Scotia) Chrifte rimathea preached in Brittaine, and (n) Tertullian in the fe-
fubdita funt. ad-
cond century which was his owne time faith the like* Sec the
(o) Centuriafls^ yea and (p) Baronius, and (q)Origin about
an. 206. ikith the fame; and Jerome (r) an.407. Gallia, 3rit-
annia, Africa, Perps, oriens India, & emnes Barbara nationes
#um Christum adorants & unam observant regultm veritatis.
verf. Judeos c.
6.7.
(0) Cent 1.1.2.
(p) Baron. anna
An. 183. fect.6.
(9)Origen hom.
4.in Exech.
(s) Pius 2 Ep.
228.1.1.
(t) Voetius difp.
cauf.papatus 1.
[ect.2
3
unum
What were all these but such as after were called YValdenfes ?
(r) Hierom* ad And in the first ages (s) Pins 2, {aiih, ante concilium Nicenum
Euagrium* parvus refpectus habitus fuerat ad Rcmanam ecclefiam ; before
the Nicen eouncell little respsEl was had to the Church of Rome.
See this learnedly Demonstrated by the learned()Voetius,and his
reaf°n l$ good» Jgnatiusy Ireneus^ fujlix* Martyr,Clem. Altxan-
dr. Tertullian% Cyprian fpeak not one syllable of popery or popi(h
articles • also Lucian^ Porphyrias^ Tryphen^ Celjus% Sofymus^
Symmachns, Julian, mocktrs of Reiligon would have spoken
against traniubstantiation, one body in many thousand pla-
ces, worshipping of dead bones, the worshipping of a Tree,
Croffe,and dumbe images, and bread, a Pope who could not
erre, and they would have challenged and examined miracles*
and 1 adde if they scoffed at the Doctrine of these called after
Vfaldinfts as the confession beareth, then were the Church of
Waldenfes (though not under that name)in their time. The Jewes
objected against the Fathers Tatian^ Theophilus, Athenagos^.
(w) Pleſſeus in Juftin, Tertullian% Alexand. Cyprian^ Chrjfoftome, Jfio^orus^
mysier. iniquit. Hifpalenfis, Iulianus Powerius, They objected all they could
devise against the Christian Faith, but not a word of poynts of
(x) Molin.de no-
vitate papifmi.c. P°PerY now controverted; Ergo, popery hath not beene in
3.1.1.part. 1. the World then, 4^.188. In the Time of fictor many oppoſed
(y) Greifer, ex- victors Tyranny; and as Flejfens (w) and Doctor Molinens
ém.m)sttt. pkst> fx) saith, were called Schîsmatícks therefore, and excommuni-
(2) Bellarma de cated. Neither can Gretferus (y)nor Bellarwine (z) defend this3
pontif. Rah 2. c.
but by lies and raylings. Ysa from the 4 to the 7. age
( faith,
C.2.
6.3.
SECT.8. Oûr Church had bin ftïtt visible since the Apostles. 233*
→
C.21.16.0.24.
(faith fa) Voetim), produce one Martyr,protessor5or Dèctor. (a) Voet. âiíf
Sec Augustine de fiie ad ?etrum, Ruffinus his expofition of the caus papat. l. 3°
Creed, Gennaàius os the Article» of the Church, Theodoret his feet. 2.
(b)Clem. Roma.
Epitome Divinsrum decretorum, Cjrìllus bis tract de fide, and conftit. l 6.6.140
produce one holding the popish Faith* (h) Clemens Romanus (c)Eleuther.
and Elutherius (c) in the Epistle to the Bishops of France ma- tt Gntfer, ex-
kstball Bishops paftors of the Church univtrfall. Any who rea- ample. myfter.
deth (d) Gretferm? against Pleffte may see in the 4. age that (e)Baron. An.
Baronius and Beliarmine cannot defend, that appeale was made nB.f.jo.
to the Pope in the couneelî of Çarthage^ yea the Popes Legate (f)Gretjer.exa.
brought Apiarius to the CouncilT that his cauie might be myftopless.6. 3°>
judged there, because the Pope could not judge it, and that (g)Honorius.
the Councell of Chalcedon was, ptr-preeepta Valentiniani^ con- ftant. An.7 54.
(h) Concl. Con
vencd5 and that Canstantinople was equall with Keme. That (i)Concl. Fran-
Simplkitís>Gelafius,and Symmachus were Judges in their owne cosurtenf.
cause, and that Hormifda an. 518. bad no command over (^) Concil. pari-
the Oriental! Churches, as may be scene in (e) Baronius. Son. An. 1596.
(1)Thuanus
Pelagius the î. loan, the 3. and Pelagtus the 2. WeFe refused hifior: p.460.
the honour of universal! B^ihops, and could not helpc the mat- dofìrinam(Wal-
ter; S«e (/) Gretfer,aná (g) Honorius must be defended as not denfà)par inter*
denying two wills; and two natures in Christ. See what faith valla intermor-
Baronins of this. The councell of (b) Constantinople would not (w) Concl.tom.3.
receive the worshipping of ïmages. The best part of the Western far.i.p.1/9^
Churches were against it* The Churches of France, Germany^ (n)Onuphrius in.
Italy3 Brittainc. The(i) councell of fianckford, 0f (kj Paris, Greg°r>7.vita.
so did they all refuse the power of the Pope* So Qccam^ Gerfon, (0)Sleidan hift:
ScotuifXi most poyats were not papists. Nor Ç*]etan% Contarcn, (p) Lampad. in
Almain^ Ioas Major, Caranza* Therefore said (/) Thuanus Mellific. hist] f.
the Doctrine of the Valdenfes were now and *hen renewed by 3,204,205.
VVicliff* and Bus, and when Hildebrand came in, all know (q) Beruriedenf
what wicked new poynts bee brought in, as in the Tomes fes de vit. Greg..
(m) of the councells may bee scene; and (2) Onnphrius faytb,
quod major pars antea parum in nfn fuerit; The greatest part of
his novelty not heard before^ or little in use. His Tyranny up-
on the consciences of Chureh-men forbidding marriage:
and over the Lords people may be scene in (a) Sleidan (p) In (r) Sigon, de re~
Lampaiim\ and his forme of excommunicating the Emperour goal.1.9.
as it is written by (f) Bcrnriedenfcs and (r^Sigoniusi (/) alſo
(3) Avent.l.5.p
563,564.
E e 3 *
Aventinus,
tuam renovavit.
1.5,period.c. 8:
!
2
234
The viſibility of our Church fince tht Apostles CHAP.8&
16.
Aventinus, (t) Gerochas Reich&Jfrtrgcxfis (1) Orthuinus; Gra-
tims and others can tell. Bat ere I speake of this monster head
I should nqt have omitted humble Stepkanus the 5. To whom
(ìlGerosh, Rei- Ledovick the Empereur, descending from his Horse, fell down
cherf. 1.2. de in- upon the Earth thrice before bis feete, and at the third time
veftig. Ami soluted him thu», bleffed be *&e Lord God5 who commeth in the
Christ.
Name of the Lord, and who hath fixed upon us. As (u) Theganus
(t) Ortbuin.
Gratin fafcicu. faith that Pabalis excuseth himfelfe to the Empereur Lod.That
loverum experen hee had leapen to the Popedome without bfo authority, which
darum, &. An, fcith^this headship is not fupreametas(x) Ahmainus faith, who
1595. wasa murderer of Theodorus, TheRoman Churches Seale-keeper
(u) Thegan. de
geft.Lad. Imp. G.
and of Leo. for having first put out their Eyes, hee then be
headed them, fay the fame Aimoinus, Çregory the 4. caused
(x)Aimsin.l. Lod&vick the Emperours sons to conspire against the Father and
was upon that plot himselfe* Sergius tht 2. made an aft that
a Biſhop ſhould be convinced of no fault but under feventy and
two witneſſes. Siconulphus a Prince desiring to have this Popes
blefling, €ame to Home and kissed (fayth (y) Gretferus after
( z ) Anaftafius ) his precious feete. Anguilbert Archiepisc.
(a) SfcJt regno ^edi&lanenfis departed out of the Roman Church for the pride
Stalls.
of Rome, and Simon of Stvgius, fayth Sigonius, (a) It was or
dinary for all, ſaytb b) Anaf»afius,to kfjfe the state of Leo tlx
(JjFlWvJnvin cit. 4. Platina (e) £aith, hee was guilty of a conspiracy against
Grapiav&s a godly and worthy man, to expell the French-
men out as the Kingdome and bring in the Grecianes.
Greifer the Jésuite faith, their owne Platina is a Lyer in
this.
4.6. 105.
(y)Gretfer.ex
am, pleff, myſter.
C.37.
(2) Anaft. in
Sergio.
(b) Anaft.in
Lév.4.
Leon.4.
(d)Gretf.in exa.
myft plej.c.39.
(~) Gres. Ibid.
Wee all know there was an English Woman^Pope called
loanna, betwixt Leo the 4. and Benediftus the 3. Btllarmine^
B#r<wfa*9 Çretfer> Lipfins will have it a fable. Vlatina a popish
writtcr is more to be believed then they a!J5 for hee affirmeth
it as truth* A great schisme arose in the Church because Be*
nedictus the 3, wa& chosen Pope without the Emperours con-
fent. The Emperour did hold the bridle and lead the Horse of
Nicolaus tke 1. {d) Gretfer cannot deny this) hee defended
and maintained Baldvinus, who was exsemmunicatod by the Bi
Shops of France, because he rœvished Iudktha t&a daughter of Ca-
colus Calvus* Hee pleaded that there was no eafen$ but the
?
decretalls
SECT.8. The viſibility of our Church fince the Apoſtles.
235
decretalls *f the popes should be received at the Woïd of Ged, but
because they were not written in the hookes oí Ctmréb-Ca-
nonsrfor by that reason somc eookes of the old and N«w Testa-
ment arc not to be received as Gods Word (fe) Gret/.)ſaid,theſe (e) Gretſ. Ibzit.
Epistles were equall with G*ds Word, and ftid, they had,
neither these Epistles, nor she Seciptures authority from the holy
Spirit buc from the Church. That the church was foure hundred
yeeres ignorant of the authority of the Scriptures that hee
himselfe was Jebova eternals, and that Gratianus had inferted (f) Omphr. 1. de
pontif.et cardin.
it in his distinct. 96. That hee was God. Adrian the 2. ap- pr£/fo.
proved of Bafilius his killing of Michael the Ëmperpur his (%) Concil. Pifa-
Father.
3
NUM, AN. 1411.
(b)Concil.Con-
The Monk Man
(f) Onuphrius who observeth 26. Schisms of antrpopes tan Genebraid,
thinketh Schifmatick Pope«s TM popes,as Benedict. 5. and 10 Chron, ad Anno.
Honorius l. Clement 3. Gregor. 8. Celestinus 2: Viftor 2.Soim 901. per an-
Popes have heene declared Hereticks hy papists, ^s ff) Gre- nos fere iso.
gorius 12, Btnedictfu 13. In the councell, of Pifan; and (h) John 4 Jaanne fcilicer
33. In the councell of Conft*ncei moreover Bonifacim &. Ser- & ad Leonem 9.
gins 3. Bexedictus 7. Eugenius 4. 1*6» 9. and John 22. had Pontifices circi-
ter qinquaginta
no tolerable measure of learning to be priests, how then cçuld à virtute majorit&
they he Baiverfail prophets who could hotctre? Liberius tzs àzfecerunt* jp*
an Arrian (as (i) Athanafius and Alfhonf. faith) Zepherinus flatisi veriùs
was a Montanist, as Tertnllian (k) faith. Bonorius was con- qua Apoftolici.
demned, for faying Ghrift bad fat one witt) in (/ generail conn tuanus l. de Ca-
cells at Cmftantìnople, Marcellinus sacrificed to Idolls as lam, Romæ, tem-
(m) Bellarmine confefleth; felix was an Arrian and consecra- pla, faceriotes^
ted by an Arrian Bishop, (as (") Bieronim. faith) Anàftasius altjria facra,co-
was a Neftorian (as (0) Alfhonfus faith) Iohn 22. faid, one, Ignis, thu-
foules did not fee God untill the Refurreftion, as (p) Erasmus eft venale Denfg.
va,preces, cœlum ·
faith) Innocentius 1. ordained the Eucharift to be given to In* (i; Aihanafius.
fantfy as a Jésuite faith (9) to wit Matdonattu. All this is ob- Ep.ad Solitar,
served to prove the Church could not be in the Pope. 2* That Alphonfus à
the Waldcnfes were oppofers of the pope, whose confession is Caft. adverfus
fet downe by (r) Gulielmns Reginaldus Turco-papifta: as (k) Tertuliran
hærefes 1:2.0.4i
(s) Uferus faith, and cast to by (r) the Jésuite Grèt fer to aiverfus praxę,
AZ-6+1.
{\)Tom,2.Concil. Art.13.(m)Bell.de pon. RoL4.c.8. (n) Hyerom, in catalog in Acaç, (o) Alphonfus
a Caftr.l.1.6.4. (p)Erafm.præfat.ad Frene.1.5. (q) Maldon. in Joan. 6.c.14.(r) Beginald in Calvino-
Turk. 1.2.c.5.($) Ufferus de Ecclef.Chrift.fuc.c.6.p. 1 58. (x)Ġret.ad Petr.Pilicbd.p.309.
the
236
Our Chfich had bin ffill visible fince the Apoftles CHAP.8.
}
4
3
}
Tolonos.
(u) Reinerus. the én& of Peter ^ilidkdorffins his Treaties contra Waldinfts%
(x) Câlvin Ep. and (v) by Reinerus çontra Waldenfes, Their confession con-
298.ad Walden-
Jes. Ep. 244. ad taining a condemning as the popes Supremacy, unwritten Tra
ditions, worshippieg of Images, Invocation of Saints, &c«
(y) Gret. in ex- and ail the Articles of popery. We know how well Qc) Ç«l*
am p'e e. 5. vin think^th of their confessions^The slanderous Gretfer iaith,
(z) Tbuanus that Wicliffe renewed their errors and taught this Article. Deus
Hiftor.l.5.
debet obedire diabolo. god should obey Satan. But that faithfull
(a) Magdebur-
genfes, cent. 12. witnesse of Christ, hath no soch thing in his writtings. Ma-
c. 8. p. 1206, ny other poynts are objected to the Waldenses, but (z) Thu-
anus faith, Rcliqua que à Walàenfibus ajfìnguntur> per invidi
am ajfinguntur* Other lies and false Doctrines are laide upon
vifibil Monarch.
them> but the (a) ^tgdeburgenfes set downe faithfully
1.7. An. 1198.
Coccius Tbe* the Articles that they held3 which wee owne as the Truth
jau.tom.y. /• 8» of God.
I207.
v
(b) Sanderus de
Art. 3..
[d) Parfonius de
tribus Anglia
converfionib. p:
2.0.10%
792
What (b) Sanderus (c) Çoccìus (W) and Tarfonius objected to
them that they Taught that carnall concupiscence was no fin. 2.
That all oathes in any cafe are unlawsull. 3. That the Magistrate
ma) not ufe the swerd. 4» That the Apostles Creed is to be c$n-
(ç) Vler de Chr* temned these and other calumnies are well refuted by Î^Jpr
eccle/./ur. c. 6. (e), and proved by the Testimony, that Papists gave of the
p.159.160,i6i,
Holy jjfe 0f the Waldenses, to bee but Lies and meere ca-
162,& feq.
(f) Serarius in lumnies.
rihærefio.l.1.c.5 Theſe who of old (faith Serarius) (f)were called Berenga
(g) Ivan. Wend- riani from Berengarius, are this day called Calvinists, and these
delfton. praf in who are this day (Jayth (g)Joan.Wendelstonus) catted }rotestantSj
cèdic.can. de-
are ncviY feu Germanici Waldenfel* The sew Waldenses of
(b) Uffer. de Germany. Nee vero(faith (h)ffer, citing the foresaid Authors)
Ecclest Christ* juftam adhuc caufam videre pofsimus, quamobrem horum ma)orum
suc. & fìûbil. c. pndere nos debeat; we neede not thinks shame of our forbearers
the Waldenses. Whether did Berengarius feare Leo the 9. his
unjust sentence of excommunication: but contrary to ViElor
the 2. he did stoutly plead that the E'ements were a figure or
(i) Alberibus signe of the body and blood of Christ, An. 1056. And before
Cjffin.in bîoîù' Nlcolaus the 2. in a Synod at Rome before 113. Bishops, for
1.3.c.33.
the *Pace °* ieven ^ayes hee pleaded the fame cause. So seith
(k) Sigonius de
regno Italic.l.9. Albericus ii) Diacon. Caffinenf. and ({) Carolus Sigonius. Yea,
aad hee left behind him in his age multitudes of his followers,
cret.pont.
7.p.195.
1
fo
༨
SECT. 8. The calling ûf our Reformers from Romejvalid.
237
;
1
1
to as Rome was not able to suppresse the visible Church ever since
her Cedar branches did spring up to the Cloudes.
p.214.
And we know that the Faith of the Councell of Trent, as
pressed by Chth prescribed by Tins 4 and by the command of
Gregorius 3.was nòt in the Wcrld^the io.3ge5 Ambrofius^ Ca-
tharinus, MArtinus, Ifengrenius, Çontarcnus, the ScríxmiJis of Pa-
ris,and the Dottors <f Venice, in many substantiall poynts con-
tradicted the Chinch of Rome : yea (/) Thuavus m) and the Thuan.l. 3i
Biſhop of Spalato teach that after the councell of Trent the
(m)Auton. de
Reformation spread through the Christian World. In the 12 Achi Spa-
and 13. ages, the Doctrine of the WaIdenses5of wiciiffe and latenfi 2 fett.2.
Berengarius did grow, but few did write, (faith()Voetius,) in c;z%
these times because of heavy persecution^ulcitudes in Germany cats.p-pat. l. 3.
Austria, Moravia,Siiesia L^idenjCollen, OsenbsUge, aDd many o- fel.2.p. 634.
ther p^rts opposed popery*
Now we fay there were multitudes professing the Truth, both
of Doctors, Fathers, and witneffes opposing the Roman
Church and what calling the Church of Rome gave to our re*
formers must be measured by the best of the Church consent-
ing to their calling for wee are not to thiake that all profef
fed popery}
bat many of the gu des opposed, many were
burdened in minde, and yet out of weakenefïè durst not professé,
because of the Popes greatnesse. 3. They durst not write and
preach against the corruption of the time. 4. Many were simple,
many ignorant.
%.£oncluf.Though Luther and Zuinglius had their whole cal-
ling from the Pope and his C!ergy, yet think we not that calling
(n) Voetius difp.
in Ioan.IIS
蔻
​no calling, but trut ic hath that which essentially constituteth a (0) Jofepbut
Minister. 1. C*j fkas entered most corruptly to the Priest- Antiq 1.15.c.$i
hood, by the favour of men, and to bee High-Priest for one (P) Tolet.com.
yeare contrary to the Law, which ordained the high-priest to
(9(Cajetan ib.
remains for his lifetime. But as() losephus said (p) Toletus (r)Maldonat.
(q) Çajctan (r ) Malâonat (s) lansonius: yea and our owne ($) lansôn. can*
writers (t) Calvin (u) Marlorat {x) Musculus (y) Rollock (t) Calv?n'
(u)Marlorat.
(z) Bullinger observe, all was done by the will and lust of
(x)Mufcul.com.
men ;-yet Cajaphas was the high-priest and prophecied* which
is a specifick act of a called Prophet, Jokh9 Ex. 51. 52. (y) Roihciis.
It is faidy he prophecied as high-priest* 2. The Scribes and Pha (2) Bullinger.
Ff*
rifecs
in Ioan.
1
238
CHAP.8.
The calling of our Reformers,
ifees fet in Moſes chaire9 and are to be heard$ Mat.23.1. In so far
as they teach Godt Truth, and yet their entry to their calling
was corrupt* ifit be true that diverse say, that Christ, John 10,
calleth the Scribes aad Pharises, Theeves and Robbers, becauſs
they caWe nút vk bj tbe doore^but climbeà Hp another way, but họw-
ever there Was corruption in the way of their commîng to the
chaire, for they leavened all other the Ordinances of Gbd, and
the high priest Was entered a false way, the rest of the Rulers
could not come, but in a corrupt way. But though Augustine
(a) an 1(b) Clemens AlexM. expound the place, John 20. of
(a) Auguftinus fuch a8 wanc a 'awfull calling; bat then the place cannot
contra. adverf.
legs pro.l.3.c. agree with Scribes and Pharisees3 which seemeth to fight with
4. venerunt â the course of the Text, But our Interpeter^c) Brentius (à) Beza
feipfis,non mijfi. fe) Rollocus, expound the place of these who preach not Christ
(b)Clem. Alex. soundly, and to be the doore and the foundation,but humane
Strom. 1. Non Traditions> and yet had a calling; and the Text faith so
(c) Brentius,bu- much, where v. 9. Salvation is promised to every one who
mmnt)xm tra~ enterèth in by Christ the doore, now salvation is not promi-
ditionnm docth- fed to a man, because hee hath a lawfull calling to the Mi*
(d)Bera in loc, niftery; hee maY have that and yet be a Child of per-
e) Rolloc.com. dition.
ib.
miffi a Deo.
res.
3. Wee are no where forbidden in Gods Word to heare Tea*
ehers sent and called, but onely Wolves in sheepe skinnes, voyd
of all calliog, and intruders: for pastors may be antichristian
in the manner of the entry, as Ca]*pho4* .\r\ the matter of their
Doctrine Teaching some of mens TraditionSjin place of Goda
Word as Scribes and Pharisees. 3, Yea5 and brooke an anti-
christian calling, as prelates doe and have done in Brittaine,
and yet their Ministery be valid. For that the calling of a Mi-
nister be valid, and his Ministerial! a&s not null, it is suffici
ent that the governing Church give him a calling, either by
themselves, their expresse call, their silence, or tacite consent,
er their approbation communicating with him in hisMinlstery5
or by these to whom thé Church resigned her power, or by
gheft who stand in place of the Church; though prelates in-
vade the place of the Church: yet because first they thtmselves
be paftari and have power to teach and Baptize as pastors called
©f Christ, Mat.18.19* 2* Because they stand for the Church*
the
S%@T*8.
189
tfough from Rome, is vàlid.
the Ghurch approving, or some way by sitenoe consenting (at
in the case of Cajaphas entry to the pricst-hood)thereunto, thefe
who are baptized of them, are not rebaptized, and thefowho
areordained pastors by them are not reordained, but have a cal-
ling to the Ministery and doe validly confer a calling upoa
others. Yea, many of great learning thinke that at the begin-
ning of Reformation thousands being under popery bapti-
zed by Midwives and private persons, were never rebaptized$
not that they thinke such Baptisme valid, but where the Sacra-
ment is wanting, ex ixvincibili ignorantia factl^ out of an invin
cible ignorance of a fact, fuch that way baptized doe indeed
want the Lords Seale; but wee cannot for that fay that they
are no better then Infidells and unbaptized Tmkes and Iewes,
because, i. Their being borne in the visible Church giveth a
federall ho]inefles as all of Jewish parents had a federall right
to circumcision, and wcre,eatenus,in so far, separated from the
wombe. 2. Because their profession of that Covenant where-
of Baptisme is a seale, separateth them sufficiently from Infi
dells, though they want the seale externall. But our Divines (a) Câjvìn Infi.
esteeme, and that justlya baptisme administrated by Women, or 1.4. c.15. $et.
such as have no calling, to be no baptisme at all; for which *o4Epft. 326.
let the Reader see (a) Calvin (b) Beza (c) the learned Rivetus. (b) Beza libel.
We stand not for what (i) Bellarmine(e) Maldonatus (f) Gretfe- queft.de baptifm.
(c) Rovetus in
rus and other papists fay on the contrary and also (g) Cajetan cathol, Orthod.
*nû Jo) oletiíS*
.tO *z%tra&>i.%*
4. Robinson (i) and our Brethren acknowledge that the 7
Church of Rome hath true baptisme, for they retaine the tfscn- Cd) Bellarm^ 6e
tiall causes of Baptisme^ even as the veftells of the Loids house pro- () Maldonat.
baptifm.6 7.
faned in Babylon may be carried back to the Tewple% but if these com<in Ioann.c«
veffells were broken and mingled with brasse and iron, and caft in 6.v.33.
another mould they could not obtaine their former place in the (f) Greter. in
Temple. Baptisme is a vefell profaned in Babell, but not broken; Caf. confcien.q.
4. de baptijm.p.
but the ministry and priest-hood of Rome is like the new mrfted and 17.18.&feq.
mingled vessels, and essentially degenerated from the office of pa- (g) Cajetan
forbip. But I answer, if baptisme be valid in Rome so are the com.in loan. 5.
Ministers baptizers, for if the Ministers and priests be essentî- (h) Toletus in
3. An. 3.
ally no Ministers, the baptisme administrated by the Romiſh
(i) Robinf. Iuftis
priests is no Ministery, and all one as administrated by Mid fic.p.276, 277.
Ff2 *
wives
240
Cur Reformers calling from Rome, valid. CHAP.8.
3
(a) Robinfon
Iuftif.p. 316.
wives and private persons, who therefore cannot administrate
thé Sacraments validly in the essentiall causes, because they are
essentially no Minister?; If therefore Robinfon will have the
Romish priest-hood tsseocially no ministery, by that same tea-
fon he must say,baptismé administrated by Romish priests is no
baptisme, the contrary whereof he consesseth: otherwise hee
must ſay bapdsoie admtoistrared, à non habente potestatem^ even
by Women and private Mentis valid,and cannot be but esteemed
lawsul in the substance of the act. 2. These have a ministery
9 essentially entyre who have power under Christ to preach
the Gospell and administrate the Sacraments, Matthew 28a
19. The Romfh priests have this, and are called to this by the
Church.
But faith Robinson. How can England forfake the Church of
Rome,and for faké the ministery,which is in the ChtKch,as in the fubm
jeftj especially, feeing you teach that a true ministery maketh essenti-
ally a true Church?
Ianswer3 England may well separate from Rome everting
the fundamental! parts of Faith, and not separate from Romes
baptisme, or ministeryain so farre3as they be essentially theor
dinances of Christ and I retort this argument; How can Se-
paratists separate from both us and Rome, and yet retaine the
baptisme in both our Church and Rome* 2* A ministery true in
the essence may mata a Church true xa 7,in so farj but because
of many other substantial! corruptions in Rome, ic is a Church
which we ought to forsake.
But fajth Robinsons (a) Apostates in the 10. Trìhes leaving
the Church which was radically at Jerusalem, upon their repentance
were readmitted to enter into the Temple,into which no uncircumci-
fed person might enter, but any of the priests following Idolls, were
never readmitted te be priests^though they should repent; Therefore
the ministery and baptisme are not alike.
I answer, that the true Church was onely at Jerusalem radi
tally, as, you say,would import that the 10, Tribes revolting
from Davids house ceased to be a Church,which is false: Israel
thgugh all the Land were in Covenant with God, had cifcum-
cifion and the Passover9 and so were a true visible Church, even
when they did mçeee in their Synagogues* The Altar sacrifices,
Temple,
SECT.9.
241
Of addition of members to the Church.
Temple\ are not the eíscntialls of a visible Church? they were a
Church, and did pray toward the Temple even in Babylon^ and
were to profeflc the True God before the heathen, Jercm. 10.11.
2. There be typicail reasons to hinder men why they cannot
be capable of the priest-hood, that did not exclude them from
Church state;but tbis hindereth not but if the feales administa-
ted by a Minister be true seales,then is the Minister thereof eate-
nus'xn io far^a true Minister.
He addeth (b) a Minister may leave off to be a Minijler^ avd (b)F4ge 317.
be justly degraded and excommunicated, but none ever attempted
to unbaptize one who was baptized, nor can he be unbaptized who is
baptized.
Answ. That proveth a difference betwixt the ministéry and
Baptisme, which is not the question; bat it proveth not this to
be false, if Romes baptisms be lawfull in its essence, so is Romes
miniftery*
CHAP. 9. SECT. 9.
Of the addition of Members to the Church.
THE
HE Author faytb, a Churcb cannot consist of a sewer num* Way of the
ber then seven, since there must be foure of them, a Pastor,
Doctor, Elder.and a Beacon.
a
Ar. And wee contend not for number, but foure may be
Church of your making, and in Church-covenant.: for it is a
wonder, that you require officers who by your Doctrine, can-
not be parts of the Church, feeing you make them accidents
of the Church, ánd teach that the Church, in ice being and
operation, is before any officers be ordained in it: the acci
dents of a subject, and a subje& make not multiplication, Peter
& his learning and whitcnesse make not two Meters. And there-
fore seeing three believers may be united in your Church-co«
venant, they must be a Church and feeing these foure officers,
a Pastor, an Elder, a Doctor3 and a Deacon must be chosen by
the Church, yea and ordained also (by your Doctrine) need*
they must have their ordination and lawfoll calling from
Ff 3 *
three,
Church of
Chrift in,N.E,
Cap.9.Se&.9.
1
242
CHAR
The pretended viſible Church
three,and ſo these three mast be their Church electing them and
a numerous congregation,we dislike with you.
Author, Thefi who are to be added> are to make knowen to the
Elders their desire to be added^ that they may he tryed, if he be found
graceles or scandalous, he is not to he presented to the Church; if no
exception be against himy he confeffeth his Faith publickly, and ſhew*
Mh the grace of Çod to his foule in drawing him out of the State
of fin.
Anfw. i. Wee reade not that three thousand added to the
Church at one Sermon, ASls 2. Nor any other that we reade of,
were in this manner and order added, and therefore this way
we suspect» 2. You require in one to be added that he be not
graceles and scandalous, to be free from scandals is visible
and is required in a visible Church member, but grace is in-
visible and can be a note of a member of the invisible Churchy
but no wayes a note of a member of the visible Church* The A
poflles required it not in Simon Magus.
The Author in the fame place proceedeth to prove that none
can be members of the visible Cburch,but such as be regenerated
so far as the Church can discerne. Hence our,
I. Qusst* Whether the members of the visible Church be only
visible faints, sons and daughters of the Lord God Almighty,temples
of the holy spirit, &c.
i, Distinft. Any who blamelefly proftffeth Christ is Eccle-
fiaflically, in foro Ecclesiæ, a true and valid member of the
Church vifible, having Ecclefiafticatt power valid for that effect.
but^except he be a sincere Heliever, he is not morally and in foro Dei5
a living member cf the invisible Church.
2» Dist. That which is unfeene is the forme and essence of an invisi-
ble Ghurch,and that which is visible must be the essentiall forme of a
vijib/e Church.
3. Dist. The invisible Church Qatholick is the principall^prime
and native fubjecE of all the priviledges of Qhristians^ the covenant
promises^ titles of Spouse, bride^ redeemed Temple of the holy
spirit, &cm And the Church visible as she is fuch^ is no
wayes such afubject,the non-con(ideral$on whertof we take to be the
ground of many errors^in our reverend brethren in this mattergvhich
also deceived Papifis, as our Divines demonstrate.
4.Dift.
•
I
SECT.9.
t
of Separâted Saints,diftqffed.
243
→
#4 Distt A scene profession is the ground of members admifsion
to the visible Church. Hence there is a fatisfaction of the confii*
ence of the Church in admitting of members, either in the judges.
ment of cUarity,or in the judgement of verity.
矍
​• 5. Dift. There is a satisfaftio* in the judgement of charity so-
fitivel when we fee signes which positively ajfure us that such an one
is regenerate and there is a satisfaiïfan negative when we knoi fr
thing on the contrary which hath a latitude : for I have a négative
satisfaction of the regeneration of some, whose persons or behaviour
I know neither by fight nor report* This is not sufficient for the
accepting of a Church-Memberſhip, therefore somewhat more is
required.
6> Dift. There be three rankes of men here considerable.
Some prof/jfèdly and notoriously flagitious and wicked; little cha-
rity may exclude these. 2* Some professedly sanftifyed and holy5
little charity my accept and welcome such to the visible Chureíw
34 Seme betwixt these two, of whom we have neither a certainty
full and fatisfaSlory to the conscience, that they are regenerate;
nor have we any plerophory or persuasion, that they are in the State
of nature*
7. It is no leffe sin to sadden the heart of a weake one^and to break the
bruifed reed>then out of overplus of strong charity, to give the hand to
Hypocrite,as a true Church-member.
8. Materially it is all one not to admit members of such a Church
to your Church, 04 to separate from such a Church, and to
Excommunicate such members: for it is a negative and autho-
ritative leaving of such to Satmt. if it be not a positive Excommu-
nication.
9, There is a vifibility of the Church by writing. 2. By Synodt
which meete for consultation, as our Brethren teach.3. By Martyr-
dome. 4. The feene profession of many Churches, and the si being
without the bounds of a Congregation, it is not lustice to restrict ajl
yisibility to one single Congregation. IQ^Visible ſecurity,backslydiwg%
overswaying prédominants tolerated may consist with the Church*
membership of a visible Church;
1. Concluf. These two be farre different, ( Hie vel in hoc
catu est Ecclefpa vera) there or in this company there is a true
Church. Aad this(Hac eft Ecclefia vera) this determinât com-
pany
244
Not the viÇible but the invisible Church CHAp.9.
pany of such persons by name is a true Church) the former is
true, where ever God setteth up his Candle, there be their
Church-members of Christs Body either actually br potentially;
forasmuch as if their be no converts there at all, yet in respect
of Gods Decree which Hee beginneth to execute while ás Hec
erecteth a Ministery, certainly there must be some converted
there at last. But as concerning the latter proposition, none
can fay certainly, fuch visible persons by name, lohn9 Pau/}
Anna, Mary, &c. Are the true Spouse and redeemed of Christ3
because, as Divines answer to Papists, we believe the Church
of Christ rather then fee it« Yea, the Spouse of Christ, as the
true Sgpuse, is all glorious within, Pfal.45. 13. and that which
essentially constituteth a Spouse of Christ, is not visible, but
the hidden man in the hearts 2 Pet. 3. 4. Neither is there any
Union of believers as believers visible. 2* Faith and true grace
are not the essence of a visible Ghurch,as it is visible,because no-
thing simply invisible can essentially constitute that which is
visible»
2. Çon* The invisible and not the visible Church is the prin-
cipal!, prime, and onely proper subje&, with whom the cove-
nant of grace is made, to whom all the promises doe belong,
and to whom all Titles,Stiles, PropCstie$ and privilcdges of ipe-
ciall note, in the Mediator doe belong. If our reverend Bre-
thren would be pleased to see this, they should foriake their
Doctrine of a visible constituted Church,of separation, of popu*
lar government, of independency5 of parochi^lt Churches9
which they conceive t) be the only visible Churches under the
New Testament, I. The Church, to whom the covenant, and
the promises of the covenant are made, is an Church, and a
feed which shall endure as the dayes of Heaven* Psal.89.35 36.
and such as can no more fall away from being Gods people in
an eternal! covenant with him,then their God an alter what he has
spoken >r lie, Pfal.89 33,34,35. They can no more céafe from
being in Gods Favour, or be cast off of God, then the ordinances
of Heaven can depart from before God9 then Heaven can be mea
fared above or the foundations of the Earth searched cut beneath*
Jerem.3la35»3Ó,37« Nor the Mountaines and Hills can be remo»
ved ont of their places* Efa.54.10.Or the World can be destroyed,
¿
هم
what
}
1
245
SECT.9. is the prime sub)ect of the priviledget of Saints
with the waters <? Npah againei Of then God can retract his
Chth and promise. Heb, 6.18519,20. But the visible Church of
this or that congregation or parish (as our Brethren fay) of
Rome^ Çorinth, Çoíojfe, Thejfœionica, Philippi, and the /even
Churches of Afia\ shall not endure as the dayes of Heaven, yea
they aie all this day under horrible defection of Antichiſtian
Idolatry apd Turcifme and Judaïsme: if it be said, the faithiull
$nd believing of the visible Churches at Rome, Corinth^ Coiojfe,
c* could no more fall away,then the house of Israel axd feed
of David could cease to be Gods people. I answer, this is to
flee to the invisible Church; but the Profeflbrs of theft visible
Churches as Professors and in Churchstate might fall away
^rom the Church profession. If they fay, they cannot fall from
the sincerity of a true profession; now yet they arc aside, and
flee from the visible Professors, and Churches visibility agree-
ing to the Church as visible; to the Churches sincerity and*
invisible grace of constancy proper to the invisible Church, and
by this meaning, none are the tnie visible Church, nor mem-
bers thereof, buc only such a» have profession, and withall sin-
cerity of profession 5 so Hypocrites, though never so fairely in
churched, have no power of the Keyes5 of censures of excom
municacion, of admitting of Church numbers, of Baptizing,
&c. All which is very Anabaptiime, that there is no visible
Church on Eirth, but a company of truely, and (tn foro Dei)
regenerated and converted persons and the onely redeemed of
God; and. 2. Our Divines in vainc contend with papists a-
nent tHj tvsibie Churches failing on Earth, for most certaine it
il (except we hold with Arminians, Sociniays and Tapifts the
apostacy of Believers) neither the catholick Church, nor a
particular congregation of sincere Believers can fall into heresies
and lose true and saving Faitfu But we hold that there is not a
visible Church consisting of only visible professors nsver so or
thodox, but it may fall into fundamental! heresies, and we give
instançe5 in the sometime orthodox and visible Church of R^mt
which hath fallen from the sound Faith, and is become Bdbel
and a whore and mother of fornications. 3* A Church consisting
of seven profeflbrs (whiçh our Brethren ia this place foys is
a visible Church) may have foure or five,yea six hypocrites in it,
Gg *
?
and
246
Not as the visible, but the invisible Church CHAP.9.
10
anâ yet the essence of a visible Chutch, the nature of a Church'
state% Ch#rch*covenant% the power and use of the keyes is saved
in such a Church of seven for it is certaine5 Professors, in
uniting themselves together in one Çhurch*state, are not led by
an infallible and apostolick Spirit, that they cannot erre in
constitueiug a visible Church: but if they be fallible and ob-
noxious to error3 ther in erecting a Church of seven, five>si*>
and by the same reason ail the seven may be in foro Defy in
Godh Court, yea and (in an ordinary providence now with
relatidn to the state of man fallen into sin) often are unbelievers
and unconverted persons, and yet a visible Çhurch performing
ail Church^afts of a visible profession. Now if our Brethren*
grounds hold good, seven unbelievers are a company in cove-
nant with God, and can no more fall from the covenant and
grace thereof,then God can lie or alter that which is gone out of
*his mouth.
2. The Church with whom the covenant is made, and to
whom the promises of the covenant are made, is the Spouse of
Christ, his mysticall body, the Sons and Daughters of the Lord
God Almigbty, a royall priest*hood9 a chosen generation, Kings
and Triests to God: but this is the invisible Church of elect be-
lievers, not the visible Church of visible professors. Therefore
the invisible, and not the visible Çhurch, is the first sobject of
all the priviledges of Christians, and all the promises of the co-
venant. The proposition is not doubted. I prove the aflump*
iion; The visible Church as it is such, is a company of proses*
sors of the truth, and connot be, as it is suchi the Spouse of
Christ and his Body* i. Because then Professors, as Profeflbrsj
should be Christs redeemed Body, which is openly false and a-
gainst the Word of God; for Rom.9.6. for thej ate not all Israel,
which art if Israel. 2. Our Brethrens argument is strong to
Erove, that the Church of Elders are not the true Chùrch spo*
keB of in the Word; For, say they, the true Chnrch is a flock
that Christ hath Redeemed with his Bloàd, Alts 20.28. The Temple
tf the living Gody 1 Cor. j. But the Church of Elders is not a
flock of redeemed ones* and Temples of the holy Spirit,but in
so far as they believe, and are elected to glory, and not as a flock
of Elders, are they redeemed: so they say,truc Eldcrs,as Elders,
are
ነ
SECT.9. is the prime ſubject of the priviledegs of Saints.
247
are not a part of the true Church* nor the Church to whom
Christ gave the keyes, Mat. 16. But the Church making Pe-
ters confession. So fay wee,the Church of visible professors, as
they are such are not the redeemed of Christ, and Temples of
the holy Spirit, but ih ÍQ far as they are Believers and the elect
of God. For if our Brethren fay^the Church, as it is a compa-
ny of visible Profcflbrs» is also essentially tfe Church of Re-
deemed ones, then only the Church of visible Profeflbrs, and
all the Church of visible Professors are redeemed of God, but
this is abford and falfe. Quod convenit K*p*vto convenit artisex-
μένως δε καθολικώς, Our Brethren acknowledge there may be an
hundred Believers and Temples of the holy Spirit, who arc a
flock of redeemed ones, and yet not be a company of visible
Profeflbrs* I. Because they are not united (say they) covenant-
wayes into a Çhurch-body. a. (Say they) because of weakeneffe
and for scare of persecution, men may hide their profession as
many doe in the Church of Ràmeò and yet be the redeemed of
God and be the seven thousand who have not bowed their knees
to Baal;and our Brethren cannot fay, thatali the visible Church
are the flock redeemed of Gody for then should there be no hy-
pocrites in the visible Church. 3. In this our Brethren main-
taine one of the grossest poynts of the Arminian, Popish and
Socinian Do£lrine% even that all visible ProfeflbrS are chosen
to glory, redeemed of God, and the children of the promise,
and that in Gods purpose, the covenant of grace and the pro-
mises of the covenant arc made to all and every one in the visible
sburch, and that God hath an intention that Christ (hall die
for all and every one of the visible Church, and that he intcn-
eth to save all and every one of the visible ^&mfch.Thìs I prova,
for if the covenant and promises of the covenant, if the files
of Christs Body, his Love,his Spouse, his Sister and Dove, if the
revelation of Christ made not by fleſh and blood^but by Christs
Facher the ground of that blessed confession of Peter, Mat. 16.
17. For which the keys were given to the visible Church, if I
fay all these be proper to the visible Church as visible, and due
to her as to the first principall and prime subject, and not to the
chosen redeemed and invifiblc Church as such, then thé pro™
mises of the covenant* and ail these styles belong to the vi-
Gg 2 *
sible
*48
CHAP 9.
Not the vifible>fat the invisible Church
fiblc Church, and God promiseth and incendeth a new heart
and a new spirit to all visible Professors as such, and sp he in-
tendeth redemption in Christ and salvation,and Ghrists Rightc-
ousaesse and Forgivenesse of fin* to all the visible Church. Buc
ouf Brethren do not (I hope) thinke that Gods intentions,
are castles in the Aire, and new Ilands beyond the Moon?y as
ithis intentions conld be frustrated, and he could miffe the
white of the fçppe he hooteth at; for certainly these to whom
the covenant, and promises thereof belong as to the prime
and firſt subje&,.these are his covenanted people; now the
orthodox and reformed Church holdech, that the covenant and
promises are preached to the whole visible Church, but for the
elects sake, and that how foever externally, the covenant of
grace and promises be promulgated to every one.and all with-
in the lists of the visible Church; yet thev belong in Gods
Intention and gratious purpose only co the Elect of God, and
his reJeemed ones, to that invisible Body, bpoufe, Sister,
whereof Christ alone is Lord, Head, Husband, and Brother,
and the first begotten amongst many Brethren^ Hence let m*
reason thus. The Church whose gathering together, and whose
unity of Faith,knowledge of ibe Son of God^ and growth of the wea-
sure of the stature of the fulnes of Çhrifíy the Lord intendeth by
giving to them for that end, some to be Apofttes, some Prophets,
Jome Pastors and Ttachers, Eph.4.11,12,13. must be the Church
co which all the promises òf the covenant and priviledges do
belong* But the Lord intendeth the gathering together, the
unity of Faith5the knowledge of the Son of God, and growth of
the measure of the stature of Christ only of the invisible Ele&ed
and Redeemed Churchy not of the visible professing or confef
ing Churchy nor doth the Lord send Pastors and Teachers up-
on a purpose and intention of gathering the visible Churchy
ând visible Israel, except you flie to the Tents of Arminians.Ĭ
conceive these arguments cannot be answered. If any fay, that
Christ in giving Prophets, Pastori and Teacher* to his Church,
intendeth to save the true visible Church of the chosen and
redeemed,TM so far as they are chosen and redeemed, now they
who answer thus,come to our hand and forsake the Doctrine
of their visible Church, and say with us, that the Ministery
aad.
SECT.9.
249
is the ſubject of the priviledges of Saints.
and the keys are given only upon a purpose on Gods part to
save the invisible Church, and that all these promises of the co-
venant, the ityles of Christs Spouse, Sifter, Faire one are noC
propel to the visible Churchy nor any ground or argument to
prove that the keys3the power of excommunication, ordaining
of officers are given to the visible Churchy as to the prime and
principall subject.
T
4, The ?nvisible Church; and not the ^isible Churcfe^it is
fuch, hath fight to the Saaarnents, because these who have
right to the covenant, have right co the feales of the covenant;
and this is Peters argument to prove the baptizing of Infanta
to be Jawfull, *ABs 2.38,39. But only the inv fiàle Chùrch
hath right to the covenant. For God faith only of* and to tb^
invisible Church, and not of the visible Church in his gratioiis
purpose, Jerem.32.38. And I will be their God,andthey shail be
pt peaplf, fcr. 31.33. I wilt put my Law in tbtir inward parts^
34. They shall alt know me (all wirhin the covenant ) I will fer*
give their iniquity. Now the visible Church ai the visible Church
is not within the covenant3 therefore the visible Church as the
visible Church, and being no more but the visible Church,hatly
not tight to the Seales of the covenant, but in so far a» they
are within the covenant, and in so far as God is their God,
and thëy his p^rdoned and sinctified people as it is lorem.
31.33.34.
5* Ic if knowen thst pur Brethren here foyne with Papists,
for Papists ignorant of the Doctrine of the visible Chûrch* la-
bour so prove that tbe vifitìe Èhurch on E^rth, the Miniſteriall,
Teaching and Governing Chèrch, cannot eríe? but thít fhé
convened in a visible Synod5 ahd met in Choisir Name^ hath a
promise of an infallible assistance. And by what argumunts
do they prove it? You know here Bellarmine^ Pererius^ Tolet,
Stapleton^ BailtU4% Sua'cz, Vafquez, H^rdlng^ Çretferus, Cofie^
TUS) Turrecremata, Salmeron^ Locious, Cajetany and an hoit of
them say, because the Church i* buitded on a Rock^ and against
it the Gates of Hell (ball not prevnile: because Cbriiè faith, / have
frayd to the Father that thy Faith faile thee not because Christ
faith, I will fend you the hély Spirit, and he fball leale you int* all
truth. Now our Divines fay, that the invisible Church of
Gg 3 *
Ele&
250
CHAP.9.
The right ceufiitution of
}
Elect believers cannot fall off the Rock, and cannot fall from
saving Faitb, and cannot erre by felling into fundamentall here-
fies^ but it iolloweth not; Ergo, the visible minifteriall and
Teaching Qhurch^ either out of a Synods or convened in a Sy*
nod, have an infallible and Apostolick Spirit to lead them so,
as in their determinations they cannot erre. Just so our bre
thren take all the placet for the priviledges, covenant, promises,
stiles of Sister, Love, Dove^ Spouse^ mysticall Body of Christy &c%
Which are proper only to the invisible, redeemed, chosen,
sanctified Church of God: and they give all these to their only
visible ministeriali and right constituted shurch in the New
Testament; ;md say that this visible church gathered in a church-
ftate, because of the foresaid priviledges and stiles, hath the
iûpreame and independent power and authority of the keys,
above all Teachers and Pastors whatsoever, and that the right
visible church consisteth only of a Royall generation^ Temples of
the Hoty Çhosti a people in covenant with God% taught of Çod,
partakers of the Divine nature^ &c. And that all viíible churches
that meet not in a materiall House, in a visible and conipi-
cious Society, a& on visible Mount Zion, and not consifting of
foch a covenanted, sanctified, and separated people,are a false
churchy false in matter\ not an ordinance of Chrift but an Idoll, an
aniichr*stian device, a Synagogue of Satan voyd of the power of
the Keys.
6. A church in covenant with God, and the Spouse of Christy
and his mysticall Body, and a church which he redeemed with
the Bfood of God, Afts 20.2%»Eph^.2^.26. Col.1.18 1 Con
a»12. If a church whtttof all the members without exception
are taught of God. Jerem.$i<34* They fiall all know me (faith
the Lord) from the leasts unto the greatest. Efa.$4.i$. fil thy
children fiall be taught of the Lord* And therefoic they all
haveing heard and learned of the Father, come to Christ, John
Ó. 4Ç. and therefore have att the anointing within them which
tcacheth thjm all things, 1 Iohn I. 2J* And so thty have
all Eares to keare% Yea among such a company, Efau%%>9.10.
there is no Lyon, no ravenous beast\but the Redeemed and Ransom*
ti of the Lord. But so it is that no visible congregation on Earths
that are visible Professors of any competent wimberá is such
A
SECT.9. the true vifible Church proved frtm Seripture.
251
177.
p, -
a church whereof all the members are taught of God% all ran-
fomed and redeemed, and therefore no visible church, ás fuch is a
people or Church in covenant with God. See (a) Rodgers (a) Rodger. c&.
Catéchifrae.
techiſm part. 2.
3. Conclus. A visible profeffion of the Truth and Doctrine of art. 6. p. 176,
godlinesse} is that which essentially Constituieth a visible church]
and every member of th< visible church; onely our Brethren
and we differ much about the nature of this profession which is
required in members added to the Church. Our Brethren will
Bave none members of the visible Church, but such a* are satis-
factory to the conscience* of all the visible church, and give
évidences so clearey as the judgement of discerning men can
attaine unto, chat they are trqly regencrited. We againe do
teach, that the scandalously wicked are to be cast out of the
Church by excommunication, and these óf approved piety are
undoubtedly members of the visible Church, so these of the
middle fort are to be acknowledged members of the Churchy
though the Church hive not a ^ofitive certainty of the judge-
ment of charity, that they are regenerated, so they be kao$en..
To be Baptized. 2. That they be free of gtoffe scandals. J.
And professe that they bé willing bearers of the Doctrine of
the Gospels. Such a ptòfcffion, as giveth évidences to the
positive certainty of the judgement òf charity, of sound con-
version, is not required to make and constitute a true visible
Church.
1. Ârgù. Israel entered in covenant with God^Deut.29. was
a true visible Churchy às our Brethren Teach, because that they
conceive to be a Church-covenant% Deut. 29* but Churches by
that Oath were not such, as to the satisfaction of Mofts, and
the whole people their consciences gave positive certainty of
(bund conversion. Because v. 4.The Lord (faith thé Text) hath
not given youan heart to ferceive^ nor eyes to see^ nor Bares to heare
to this iay, Deut. 31.27Ì for I kn$w thy Rebellion and thy ftits
neck;
behold whìlc 1 am yet alive with you this day, y>e have
been rebellious against the Lord.ver.2 1. Deut.32.0.5.v.15,16,17%
Josh.24.23.
2. Argu* Christ would not seven times have /aid. Be that
bath Eares to heare, let him heart what the Spirit faith to the
Churches,
252
CHAP.9.
The right constitution of a true
Churches^ it he had not supposed that in theie lev«u Churches,
there were blind, obdurate, and carnall hearers, as there were
when, Afau\%* upon occasion pf the like hearers, he uttereth
the se fame words in sobstance* Now Christ would have blam-
edtheir ill discerning in admitting such to be the maternils of a
visible Church, as hee rcproveth their other faults in govern-
ment. Neither cpuld Christ reprove thefe Churckes9 for not
exercising the Qhurch*cenfures against Ifcrs, false Apoíiles,flethly
Nicolaitans^ followers of Balaams wicked Do&rine, Jt^ebell
and other ill doers and seducers, if these had not been Church-
members,as our Brethren teach^bow can we coqceive5that Christ
would call these Çhurches, who wçre false in the matter, or
give his presence and cpmmuniQp by walking among the goîàen
canálestickzs, and holding the fiarres^ the Miniftery, in his right
hand? And if every pne of theie Churches were approved to the
consciences one of another, that they positively knew they were
all os them, a royall Priefl-Hpod, an holy Generatton^ #lt taught
of Çod, all sonnes and daughters pf tfe Lord God Almighty,
how are there such grosse scandals put upon them by Jesus
Christ?
**
5. Angu. Faul clearely teacheth^ Cor. $> That the Church
of Corinth convened had the ppwer of tb^ Lor4 /^/ar pngfl:
hem, and w^s a betrothed Bryde eſpouſed Ui a Church cove
nant, even all of the visible Church as one chaste Virgin to God,
as our Brethren prove from the, 1 Cor.11.1,2,3. Who had re-
ceived the Spirit and the Goipell, their minds being {pit
thereunto, in the simplicity ò& Iefus Çhpst^ now if the matteç
of this betrothed Church was such, as our Brethren íay, then
Christy Power, and Presence and Spiriti were in these as the
Temples of the Holy Ghosts and theie were betrothed to Christ
Iefu, and had received the Spirit and were Saints by calling,
were justified, wafhen* sanctified, who were incestuous, Forni-
cators,Drunkards^Railersy carnally Schismaticks^ going to the Law
one with another before Infidelity fartakfrs of the Table of Christ
and of divells, deniers of the Resurrection, to whom the Word
was the favour of Death, and the Gpspell as it is to thesejvbom
the Çod of this world, Satan, hath blinded. What can bc more
repugnant to the truth and to the Gospell of Christ? It cannot
be
1
SECT*9.
253
visible Church proved frem Scripture,
?
be answered, that these in Cor*nth who were hypocrites and
walked so contrary to the Gospell were not members of the
Church of Corinth. For only the truly converted were soch. I
answer, 1. Then Paul writeth not to the visible Church and to
ail whom he doth rebuke, the contrary whereof is cleare. I Cor.
2.11. 2 Cor. 3.22. 1 Cor.5.1.2. 1 Cor.6.1.2.3. 1 Cor.11.17,18
19,30. 1 Cor. 15.12. I Cor.10.21. 1 Çor.8. and in many other
places.
2. Then the visible church was not betrothed to Christ &*
chaste Virgin : contrary to this our Brethren alieadgcd, 1 Cor.
11.1.2,3. 3. Not Only is conversion professedly true in the judg
ment of charity, but also in the judgement of verity, efïènti-
all to a visible church as you teach 5 and so none can be a mem-
ber of the visible churchy but he who is a member of the invisible
Church, which is Anabaptisme. 4. Three thousand in one day
were added co the visible churchy who could not (as I have pro-
ved) all be approved to the conscience one of another, as true con-
verts, AEls 2. Since amongst them were Anonix* and Saphir*?
and the time was short. 5. If we are to beare one anotbers bur-
dens, and so fulfill the Law of Christ, and if grace may be
beside many and great sinnes5 as we iee in Asa, in Salomon who
remained the children of God, under many out breakings,if the
children of God may be the children of God, and yet some of
them habitually proud, passionate, some of them worldly
minded, some talkative and imprudently raih in zeaîe9 some
lustfuìl, fome flothfulî, some ambitious, yea and if Simon Magus
his profession, though falfe,Was esteemed sufficient, for to give
him baptisme, the Seale of the covenant, Acts 8.9. Then it is
not required that all the members of the visible church be such
as positively wee know (fo farre as humane knowledge can
reach) that they are converted, yea if this were true, then spe-
ciall commandements would be given, that as we are to exa-
mine and try our selves, 1 C0r.11.28. 2 Cor.13.5. And to try
officers before they be admitted, 1 Tiw.3.10, xTim. 5.22. and
to try the spirits of Prophets and their Doctrine, 1 lohn 4.1.
and, 1 Theff.5.2i. Acts 17.13. So would God in his Word
give a charge,that we try, examine and judge carefully one ano-
ther, and that every nun labour to be satisfied in conscience
Hh *
-
anent
}
254
CHAP'9.
The right conflitution of a true
pa-
anent the regeneration one of another. But such commande-
ments we reade noc of* 6$ If many be brought and called into
the visible church^ of purpose both on Gods revealed intend*
on in his Word to convert them, and on the churches part
that they may be converted; Then doth not the church con-
fist of these who are professedly converted, but the former is
true; Ergo, so is the latter. The proposition is sure, these
whom God purposeth to convert by making them Church*
members, they are not Church-members because they are al-
ready converted. I prove the assumption,because. r. The con*
trapy doctrine, to wit, that none are under a pastors care till
they be first converted, makcth to the eversion of the publick
Ministcry3 and gratifieth Arminians and Socinians^ as before
I observed, because Faith commeth not by hearing of sent
tors, as Gods ordinance is5 Rom.10.14. kut by the contra-
ry, we aske a warrant from the Testament of Christ, that now
since the Apostles arc not in the Earth, private men not sent
to preach, Chould be ordinary Fishers of men, and gatherers of
Christs church and Kingdome. 2. That Christ hath provided no
Pastors nor Teachers to watch over the Eltct5 yet remaining in
the Kingdome of darkneffe, and that Christ ascending on high,
as a victorious King hath not given Pastors and Teachers by
office to bring in his redeemed flock, which he hath bought
with his blood, sABs 20.28. 3. It is against the nature of the
visible Kingdome of Christ which is a draw-net and an officina,
a rwrkthoufe of externall calling into Christ, even such as are
serving their honour, buying a Farme* and their gaine^ buying
five yo%e of Oxen; and their lusts^ having married a Wife. Luk*
14.1^17,18* 4. it is against the nature of the Ministery, and
Wiidomes maides, sent out to compeil them to come in. Luke
14. 23» Matthew 22, 45 5> 6, Trov. 9. 29 3, 4, 5* who are yet
without*
7, If none can be members while they be first converted, 1.
The church vi£\b\t is made a church visible without the Ministe-
ry of the church. 2. These who are baptized are not by bap-
tisme entered in the visible Church contrary to Gods Word,
1 Cor. it*t%. and the sound judgement of all Divines* 3. All
these who are baptized. 2, Who write as Doctors for the de-
fence
Sect>£. visible Church monftrated from Scripture.
255
fence of the Orthodox Faith. 3. Who scale the Truth with
their sufferings and blood. 4. Who keepe communion with
visible Churches, in hearing, partaking of the Word and Seales,
as occasion serveth, if they be not professedly and HOtorioufly
to the consciences of a particular pariih converted td Christ,
are no members of the visible church.
8. All our Brethren* arguments to prove this Do&rine
doe onely prove the truly regenerate to be members of the in-
visible Church, and not of the visible Church. And if the
arguments bee naught, the conclusion must bee naught and
false.
9. It is against the Doctrine of Faihers, as (a) Auguffine (a) Augustin.
O) Cjfri*n(c) Gregorius (i)Chyfoftome (e) Nazianzen (f) Eu. Contr.Cre/com. I.
febius.Who al accord that the visible church is a company of pro- 1.7. 6. 51. contr.
1.6.29.de baptif.
feffors, consisting of good and bad, like the Arke of Noah as donatis-coll. 10I
(g) Hierome maketh comparison.
sk) Cyprianl..
Eph.6.
I might cite Irenetu, Tertu/lian, Origen3 Oyrillus, Basiliui,
Hilarius, Trctfer, Ambrosins, Primafius, Sednlius, Juft. Mar-
(c) Gregror.hom.
Iỵ,1265`35. in
tyr^ Clemens AlexandrinHs% Enthjm'ms^ Theophylail^ Epiphani- €vanga
us, Theodoret, and L uther, Meianchton, Chemnitius, Meifner- (é)chryfosi. in
us, Hunins, HtmingiHS, Gerardus, Crocius, Calvin^Bez>a Voe* Ps*l.39. &h 3.
tws9 Sadeel, Tleffeus, Whittakerus, Joannes Whjte> Franfc. j* facerd.
(e) Nazianzen
Whyte, Reynoldus, Inellus, Rich. Feildus, Perkinsius Pau. Baynes, orat.1. in Julias
Trelcatius, Tilenus, Pifcator, Vrfinus, Parâust Stbrandus, Pro- (fyÈnfebìus de
feffores Leydenses^ Antonius Wall&us> And. Rivetus, Pet* Mo- pr*pevang.l.6*
linens^Dam. Toffanus, Mercerus, Feft. Hômmius^Bullingerus, Mnf- c. 18„
culus,RellocHsjyavenantius, Mortonus.
•
Quest. 2. Whether or no our brethren prove by valid agu-
ments, the constitution of the Church visible to be only of visible
Saints, of fanctified^waſhen and justified perfons:
(g) Hierom con-
tr.Pelag. Lu-
cifer.dialog.
Let us begin with our present Authour^ and with what the
(a) Apology faith: We admit att% even Insidells to the hearing Way of the
of the Word^ 1 Gor.14.24,25. Tet we receive none as members churches of
into our Church, but such as (according to the judgement of Christ in N.
charitable Christians§ ) may be conceived to be received of God* E. Ch.3.Sect.
unto fellowship with Christ the head of the Church. Our rear 3.
fons bt. i. From the neere relation betwixt Christ Jeius and the
Churchy at also betmixt the Church and ether perfont of the
Hh2 Í
trinity.
*
256
CHAP.9
Reaſons for feparation ifcuffed.
Trinity. The Lord Jesus */ the head of the Church; even of the vi-
fible Churchy and the visible Church is the body of Christ Jesus,
i Cor. 2,and 27.
Anfw. To admit as ordinary hearers of the Word and
Church Frayers, is a degree of admission to Church-communion,
and they who are baptized, and ordinarily heare, and pro-
feffe a willing mind to communicate with the Church in the
holy things of God, they being not scandalously wicked,are
to be admitted, yea and are members of the Church visible. 2.
Set the first reason in forme it is thus; These only are to be
received as Church-members who arc conceived to be members
of that body whereof Christ is head. But the promiscuous
multitude oi professors are not conceived to be such, but on
ly the sanctified in Chrtft lesus are such. Or thus, If Christ
be the head of the visible Church, then only soch are to be ad-
mitted members of the visible Church, as are conceived to be
members of Christ the head5 and not the promiscuous multi-
tude of good and bad* But the former is true; Ergo^ fo is the
latter. 1. If Christ be the head of the visible Church as visible,
it would feeme pnely these who are conceived Members of
CHRIST^ fnould bee admitted Member? of the vi-
fibie body. True and in this meaning let the Major passe ;.
but if Christ be the head of the visible church not as it is vi-
fible) but as it is a body of believers and invisible, then we see
no reason to yeeld the connexion : Because Christ is the Head of
True Reliever*, therefore none should be admitted members.
of tht Church, but such as we conceive are Believers, because
they are to be admitted to the visible Church, who are willing
to joyne themselves are baptized and doe professe Christ ta
be their Head, though we cannot conceive whether they be
found believers or not; for a profeffion is sufficient to make
them members of the visible body, though indeed to be found
Believers, maketh them members of Christs Body invisible..
2. That Christ is the Head of the visible Church, as visible, is
not in all the Word of God, he is the Head of the Church
cathoîick and invisible, by influence of the Life and Spirit of
Christy Eph,1,22,23. Eph*4* ló. Coloſſ. 1. 18* and in a large
sense may be called the Head of the church^visible, as visible,
in
SECT.9.
257
Reasons for separation discujfid.
in regard of the influence of common graces ror the Mrnistery;
governmsnr, and use of the keys: bin because of such a degree
of Chifts Head-ihip, it followeth only that the fe are to be ad-
mitted members under Christ the Head, whom we conceive to
be fit members oi the Church, as ic is a Ministeriall and a
go-
verning sociery, and for this there is not required an union with
Ch*ist, as head, according ro the influence of the life of Christ,
but only an union with Christy as head, according to the in«
Auence of common gifts, for the governing a Ministeriall
Church; in which respect, Christ may be called the Head of
Judas the Traitor, and of some other hypocricicall Professor?;
and also though the promiscuous multitude, that is a multitude
of prophane Atheists and scandalous mockers, be not mem-
bers or Christ, nor are to be acknowledged as his members,buc
to be Excommunicated, yet the promiscuous multitude of Pro-
lessors, whereof there be Reprobate and Elect* good and bad,
are to be received and acknowledged as members of Christs vi-
fible body,wherof he is Head in the latter sense. 2. The Arg-
ment proceedeth upon the false ground before observed and
discovered, that Christ is Head of the Church and the Spouse,
redeemer and Saviour of the visible Church, as it is visible, which
is the Arminian Doctrine of universall grace. 3. If the ^ho
are conceived to be members of Christ the Head and sou
lievers are to be admitted, why doe you professe that Brethren
of approved piety, and so conceived to be Believers by you,and
consequently members of Christ the Head, cannot be mem-
bers of your Church, except they fweare to your Church go-
vernment whiqh you cannot make good from Gods Word.
Now to refuse communion to these who are knowen to be mem-
bers of Chriffs body, and to separate from them is all one, and
therefore in this you separate your selves from Ghrists Body.
e-
The Author addeth. The visible Church is said to be xhe hahi-
tation of God by the Spirits Eph.2.22. to be the Tempi; of the Ho-
ly Ghosty and the Spirit of God îo dwell in thtmt 1 Cor.3,16^17.
To he efpoused to Christ as a chaste Virgin. 2 Cor.11. And sonnes
and daughters of the Lord God Almighty. 2 Cor. 6.18. And are
exhorted to be followers of him as d^are children^ Eph.5^1. Now
hew can the visible Church be the numbers of the Body and the
Spouse
Hh 3 *
1
258
CHAP.9,
The reasons for feparation discussed
Spoust of Christ, &c. Except they be in charitable discerning (as
indeed the Holy Çhojl difcribeth them to be) Saints by calling.
1 Cor.I.i.and faithful Brethren, Gàl.i42,and that not only in exter
nail profession (for these are too high stiles for hypocrites)but infome
meajure of sincerity and truth.
Anfw. The argument must be thus. These only we are to admit
mtmbers of the visible Church,who in the judgement of charity are
conceived to be such as were the members of the visible Chinch of
Corinth and Ephefus.
But only such As are the habitation of God by his Spirit, and the
sons and daughters of the living God, not only in prosessi&n,but in some
measure of truth and sincerity,were the members ef the visibleChurch
*? Corinth and Ephesus;
Ergo, such onsly are we to admit ta be members of the visible
Church.
Now this argument concludeth not what is in question; Ergo,
only these are to be admitted members of the visible Church,
whom we conceive to be the Spouse of Christ, and trueJy rege-
nerated. Now if our conception be erroneous (as it cannot be
infallible) then we may admit these who are not regenerated,
to the Church-memberships if we conceive them to be regenera-
and so our Brethren say falsely, that the adraitted must be
ted
Sa
and faithful/, not only in profession^ but in some measure of
finceritj und truths for these are members of the invisible Church
who are truly and in a measure of sincerity regenerated, if our
conception be not erroneous: yet it is by accident, that they
are admitted àe fatto, who are not Saints in truth, for the
Church may be deceived, and receive in for members of the
Head Christ, hypocrites and soch as are not the Habitation of
God by his Spirit9 but of Satan 53s is cleare in Ananias and Saphira
admitted by the apostles to Church-fellowships Alts J, i.2« and
in Simon Magus^ Acts 8. admitted to the Church and bapti-
zed by the Afostolick Church, who was yet in the Gall of bit»
tewejf'.
But. i. The asiumption is false, for the Apostle admitted to
be members of the Church visible of Corinth and Ephesus^ not
only Saints by true profession, but also carnall men, deniers of
the Résurrection, partakers of the Tables of Divells, and in
in-
Ephesus
$ECT.9.
259
Reasons fbr Separation difeujjèâ
Mphesus seise Apostles and Liers, Rev*I.2.$*But Taul (peaketh of
Corinth according to the best part : for the Epistle and Doctrin*
of the covenant is written and preached for the Elects fake and
for Believers] neither is the covenant of grace made with the
Reprobate and Unbelievers, nor doe the promises of the co-
venant, indeed, and in Gods Intention belong to the visible
Church, though the Word be preached to carnall men for their
conviction. 3 This proposition is falsi (these onely we are t*
admit to the vtfihle Church3 whom we conceive to be Saints^ and
are in the judgement of charity persuaded they are such) for the
Apostles admit all Profeflqrs, even three thousand at one Ser-
mon in one day, Ads 2. and they could not be periwaded in
the judgement of charity, that they were all Saints. 4. This
argument sayth3 that all the visible Church of Sphesus was a
Spouse betrothed to Christ, and Saints by calling, which the
Word of God sayth not. For wdre all the carnail in Corinth
betrothed as one chaste Virgin to Christ? were these who called
themselves Apostles in Sphesus and tryed by Church censures
to be Liergj Revel.2.2.3.betrothed to Christ as a chaste Virgin?
were all the visible Church the fsnnes and daughter's of the Lord
God Almighty ? and that not only in profession but in some mea-
fare of fincerity and truth? It is true,the ftilés given to the Church
of Corinth are too high tò be given to hypocrites, but these
stiles are not given to that Church precisely, as visible and as
a professing Church, as you suppose, but as an visible and true
Church of Believers: for a Church of Believers and a Church
of Professors of beliefe are very different. Paul writing to the
Corinthians writeth to a visible Church, but he doth not speake
alwayes of them as a visible Churcb,but as of an invisible, when
he calleth them Ttmples of the Holy Ghosts Saints by calling* &c.
he wrote the Epistles to the incestuous man3whom he command-
eth to cast out of the Church.
We reade (faith the Author) Acts 2. 43. that the Lord added
to the Church such as should be saved, and how then shall we aàde
to the Church, such as God addeth not; fuch as have no Jhew
of any fpirituall worke in them to any spirituals discerning? Ought
not the Lotd* Stewards to be faithfu/l in Gods House? And to
doe nothing therein,but as they fee God going before themReceiving.
whom
•
260
CHAP.9..
Reasons fir separation discussed.
whom he receiveth^and refufing whom he refuseth*So upon this ground
Paul willetb the Romans to receive a weak brother, because God
hath received hlm^ Rom.14,^233,
Anfa. Gods acts of fpecíall and gratious providence, are not
rules of duties to us; God addeth to the Church as it is invisible
and Ghrifîs Body, it followeth not therefore we are to adde
to the Church visible as visible; Gods adding is invisible by
giving Fai|h and saving grace to some to professa sincerely, be-
Ciufe we fee not Faith nor sincerity, therefore Gods adding can-
not be a rule to our adding. God doth adde a person falling
into an open scandall to the Church invisible, havIog given him
true Faith, but the Church is not to adde him5but to cut him
off3 if he be obstinate to the Churchy and refuse him,and so this
proveth nothing, nor is the place, Rom* 14. by any, except
your sclves3expoundcd of a receiving into a Çhnrexcommunion,as
is elsew here declared.2. Where there is no (hew of saving worke
of conversion; there you thinke the Stewards want God go-
ing before to receive? but then except God be seene to goe
before to regenerate^ the Ghurch Stewards cannot follow to adde
such to the CWtf£; but since that fame power that casteth out
of the Church holdeth out of the sburch, if any after they be
received, shall be found to be not added of Godf because they
be not regenerated, yet we are not to cast any out for non*regene-
ration,even knowen,except it breake out into scandals, and then
the person is not cast out for non-regeneration, for though he
Were knowen to be regenerated, yet for scandals the Church is
obliged to cast him out, because the scandall Icaveneth the
whole Church, and. 2. The casting out is a meant to save the
spirit in the day of the Lord. But I prove5 none are to be cast out for
nonregeneration^where there be no outbreakings into scandalls.
Ï. Because, de occultis ëcclefia non judicar, non-
judicat, non-Regeneration
where it is not backed with publics scandalls is a hidden thing5
that the Çhurch can neither judge nor censure. 2. None are to
be cast out but for such a scandalljthat if the party deny, ſhould
be proved by two witnesses? as Christs Law providetb5 Mat
38.16. 1 Tim,5.19. 3. Onely publick scandalls which of
fend many^are to be censured by the Church, 1 Tim. 5. 20.
tbac >thers may feare. But non-regeneration breaking out into
no
SECT.9.
261
Reasons for separation discujsed.
7
}
no scandalJs, caq neither be proved by witnefles, if the party
deny, nor is it a scene thing which giveth publick scandalls,
and therefore is not çhe object of Church censure?. For it is
evident though the Stewards fee some not regenerated, and so
not added by the Lord to the Church they are to adde these
fame and cannot cast them out. And yet God goeth before them
in adding them to the visible Churchy when they prosefïè the
truth. 3. God addeth such as should be saved to the visible
Church by baptisme, because the adjoyning to a visible Church
is a way to salvation, but it followeth not that all whom God
addeth to the visible Church are saved ones, for then the visible
Church ihould consit only of believers, which only Anabaptifs
teach* 4* Whereas he foythJThe Stewards should be faithfull, and
Çhould not alde except God adde, it feemeth to infer that either
all the people are Stewards, and so Officers contrary to Çods
Word3 Éph. 4. 11. 1 C0r.12.29. or that onely officers admit
Church-memberS) which is against out Brethren* Doctrine^ for
they teach,that the whole multitude of believers are only to adde
and cast out.
3. If Peters confession (siyth the Author) be a Rock on which
Tke Way of
the visible Church (to which onely the Keys are given) is built% the Churches
then to receive these who can hold forth no such profession is to build in N. E. Ibid.
without a foundation.
Anfwè This conclusion is against your selves, no leffe then
against us, except all and every one whom you admit, be buil
ded upon this Rock; if there be hypocrites in your Church (a$
you cannot deny it ) then you build without a foundation. 1. By
this, Peter befòçe this confession was an un-churehed Pastor
built upon no Church-foundation% 3. By this place is not pro
ved that the keys are given to the Church of Believers, but to
the Ministers, for then against no parochiall Church can tht
gates of Hell prevaile. All the Fathers with good reason,as A**
gujline, Cbryfostome^ Cyrill, Tertutlian* Hieronim* Nazianzen,
Cyprian, Ambrose, &c. And our Divines against Papists
{whom you side with i« this ) deny,that Christ mcaneth here
of the visible Ghurch, ſuch as Rome or Corinth but of the catholick.
and invisible Church.
1
4* When(faith the Autho*) Christ faith, MaUtl.I2. friends
I i *
hom
་་
262
CHAP.9.
Reaſons for feparation diſcuſſed.
francolaten.
ib.
how camest thou here not having thy wedding garments he doth in-:
timate a taxing of these, by whose connivence he came*
Anfw. Tht contraty is in the Te&tj v.9. Goe ye therefore to
the high wayes, and as many as yon finde, bid. Here is a charge
thât miàisteft invite and call all, and so the Church is a compa-
ny of externally called, though few of them be chosen^ as f**4«
and ehéir obediencf h commended, v* 10. so these servants went
ont into the high wnyes, and gathered together all^ as many as they
found bvth good and bad* This îs a praising rather then a taxing,
feeing they are commanded, without trying or selecting only
the regenerated, to call in as many as they finde both good and bad.
For as hxny ks yon finde is as good in íèwft, as both good and bad^
and the latcer doth expound the former, and when the Lord
comrmndeth them to bting in as many as they finde, and they
finde in the ffreétes both good and bad, therefore they bee
commanded to bring in both good and bad, a. Yea, the very
fcope of the parable is contrary to this; the fcope is that mtny
are called eXtcrnally, and fo are the visible Church and that by
Gods fpeciall command both here,^.9*10.and Z*^. 14.0.17.0.
21.0.24.and yet few are efwfen, and of the invisible Church. And
Luk. 14.feveràil times the servants or pastors call all (by the
Lorâ of die fc&sts commandement) without exception of regene.
rated or not regenerated.
5* Christ in the parable impnteth it to the (leeptnes and ntglu
gence of the serviants} that tares were fowen amongjl his wheat, Mat.
13.35,38,39.Ergo,Paftars are to be blamed that there be scandalous
ftrjons in the visible Church*
Ahfh. Thîs dòth but strengthren Anabaptists who objec
(a) Anabaptift. ed íHe fame, (a) It is a fault that á very popish Doctor Aquinas
ia colloquio
condemneth, Theetogia symbolic a nvn est argumentativa* For it
(b) Pareuf lom. is not fiid, while the fo&atits fleepéd, the envions man did sow
his feed, but ^bile men ſteeped, which is spoken ( faith (b) Partus)
[c) Cajetan com* according to the manner 9s men, for otherwise Gods providence can
(d) Eullinger fòHjer pfo growing of tares ; and (cj Cajetan faith, here is not
(e) Calvin com, accused the negligertc of pastors, and certainly frnce as(d) BuU
linger observeth Wéll, Chrift when ht é^poundeth the parable^
paflèth this part of it, to teach us (as (e) Calvin feith) not
to preſſe evtry part and tittle of a parable,except we would be(faith
com:
Bulling &
SECT.9* Reasûns far fefaration dijfçlvíd.
263
}
Bellinger) Christo argutiores, sharper sighted then Christ, and
therefore the Author alleadgeth that by sleeping of men is under-
food the negligence of pastors^ but that is beside the Text and i*
not expounded at all of Christ, but signifieth that men cannot
see the holowneflY and falsehood of Hypocrites, till it
breake out in their actions, no more then the sleeping husband*
man can fee when weeds grow up in his Fields. And if the
Lord here condemne the fleepincsse of Pastors, for suffering
scandalous Professors to be members of the Church, how doth
the Lord forbid these servants to plucke up the tares^ but to let
them grow till Harvest > for he commandeth the officers to cast
out of the Church and excommunicate the scandalous persons.
Yea certainly, seeing the Field is the Field of the visible church,
it maketh for us against our Brethren, that wicked men are Brow diſcove
growing in the visible church. It is true th&t Barow with the Ana- of a falle
ïaptistes expound the Field to be the Field of the World* mistaking Church.
Christs Words, v.41, which indeed signifie the Field of the
visible Kingdome of Christ, because the World of all mortal!
men is not the Lords Field, where he soweth his Wheate, but
the visible Church only is such a Field* For seeing the Gof-
pclljthe immortall seed of the regenerate, 1 Pet.1.23. is noe
(owen through the whole World of mortall men, Psal.147.
19,20. Mat.10.5,6. Atts 16*6h\Vi only in the visible Church,
the Field must be Christs Fieîd,or his World of Church-Profef-
for?. And also by tbis,their exposition falleth,sor then it is the
fleepines and sloth of Preachers that wicked men are borne in the
World of mortal! men, which is absurd.
We are bidden^ 2 Tim«3. j.Turse away from such as have 4 farm The Author
cf godlines, and have denied the power thereof; Ergo, we carnal joyne obje&eth, Ib
in Church communion with them,
Anfa. It is cleare by this argument, to our Brethren, that
one and the fame reason holdeth for turning away, and separa-
tion from all persons and Churches, which are nor igchurched
by covenant,and constituted of visibly jegenerated persons,and
the not admitting Church-members. So our Brethren by this
profefle the lawsulnesse of separation from all Ghurche$,exceps
from their owne. 2, No marvell then faul will have Timothy
to separate from Apostates and from Rejisters of the truths iv8. and
I12 *
from
'
1
264
CHAP 9.
Reasons for ſeparation dtsolved.
from proud boasters, blasphemers, Traitors. For soch are to be
excommunicated, as 1 Tim.6. 3,5. At loquitur Paulas (faith
(a) Parkerus de (4) Parkerus) de fundamentali corruptione tftius Doctrinœ} qua
poluJ.1.1. e. 14. eft secundum pictatem : but Paul here forbiddeth to exhort the
P.41.
The Author
ibid.
t
proud and malicious blasphemars and resilters of the Trutb,
and not to waite upon them any longer, whereas otherwise he
had said in the end of the preceding Chapter, 24*25.26. O.
thersawho are detained in the fare of Satan, muft be waited on^
ánd instructei with meekeneſſe, if God will give them Repentance^
Ergo, Timothy was as a Pastor to instruct tmconverted persons,
and to joyne in communion with them, but as for desperate
enemies and blasphemers, he was not to waite on them5 nor
to exhort them with meekeneíïê. And if this Text prove any
thing it will conclude against our Brethren, that such as deny
the power of godlinesse, should not be hearers of the Word,and
farre lefle (as our Breathren reason ) members of the visible
Çhurch.
*
Can any fayth the Author) judge such persons fit materialls
for the constituting and edifying of a Church, who art more fit for
the ruine and destruction of the Church, such as leave their first love
(as all hypocrites will at length do) they procure the removals of
the candlestick
Anfw. The argument must be thus formed. All these whom
God intendeth fhall édifie and not ruine the Church, are to be only
members of the visible Church: but all knowen hypocrites are
such; Ergo. The proposition is false, for if we speake of Gods se-
cret Intention and his decreeing Will; It is not a rule for the
Church to square and to regulate them in the choysing or refu-
fing Churck-members9 because Çod intendeth in his decreeing
wiils that many hypocrites, such a« Judas and Dsmas0 (hall be
Church-members, and let our Brethren judge if they be fit ma-
terial!* to édifie the Churchy If we speake of Gods revealed
will, the proposition also is falsc$for by our Brethrens Doftrines
it is Gods revealed will that the Church receive as Church-
members. latent hypocrites, such as Simon Magus, Acts 8.who
are conceived to be regenerated, as the churchy *ABs 8.concei-
ved Simon Magus to be a sound Believer, as our Brethren siy,
and yet latent hypocrites^are no îesse unfit materialls to build the
Church,
SECT.9. Reasons for Separation dissolved
265
**
Churchy then knowen hypocrite?. 2. We doe not thinks that
hypocrite* fallen from their first Iove5 and by scandalous liv-
ing declaring themselves to be such should bee kept in the
Church. Bnt so the Author alleadgeth, Revel. 2. That the
Çburch of Eph:fus falling from her first love, must bee a falie
COnstitured Church, in which there were members fitter to ruinet
then to édifie the Church. And yet certaine it is, Paul%Eph.1. and
Chri&t, Revel. 2. acknowledgeíh the Church of Epfe/Af to be a
true visible Church.
Ibid.
We pêffe (faith the Author) the typfs of the Old Testaments
which yet are not without their àue weight. Rough stones were not
laid in the building of Salomon» Temple till they were hemen and
prepared before, I King.6.7. and behold a greater then Salo-
men is here\ the attendance of the porteres suffering none to enter
into the Temple who were uncleane (2 Chron.23.19.) àoth evi*
dently type forth the watchfulneſe of the officers of Christs Churchy
to suffer none unclease in estate or in this course of life, to enter
into the fellowship of the Church, which ought to be a communis
en of Saints* Their aprfogy fayth (ay though all Israel were ad-
mitted to the fellowship of the Ordinances administrated in the Jyna-
(a) A-olog, c. 9.
gogue, yet none uncleane were admitted into the femple; for &evel. can* necejfit. &f
ïi.withoHt are dogs, &c$ So Master Can and Kob'mion prejfe separat.c. 4. feet.
this place.
Anfw. In this Type many things are loose and doubtsoll*
r. We desire a warrant from the Word5that the Temple was a
Type of a visible Congregation, and that all must be as really
holy before they enter intò a visible congregation, as they be*
hoved to be Typically holy, who entered into the Temple of
Jerusalem. The Temple is a Type of Christs Body, fob* 2. and
of the Church of the New Testament invisible, which must
consist of sanctified ones, but how it is a Type of the visible
Church we see not. For the Lords spirituals building ghttto£
tht Corner-stone and the foundation is Christ, is the Church
invisible built by Faith as lively Stones upon Christ, 1 Pett
2.y. Vnto yew therefore which believe be is precious^ v.5. yee al-
So as living Stones are built up a ffirituall House^ opposite to
the disobedient, v.j. who stumble at the Wordy v.8. l Çor. 3.0!
jes are Gods building, Bpkk 2,20^21,22* Expressely the building
I i3
are:
3.p.175.
J
}
266
CHAP.9.
Reaſons for feparatien dissolved.
ጎ
,
arc these who are built on the Doctrine of the Prophets and &/
postles, and grow up into an holy Temple in Christ and are tie
habitation of god through his Spirit. This Cannot agree to a vi-
fible Church, the members whereof may be ( as our Brethren
teach from Revel.2.) Hjpocrites who fall from their first love* Yea
alio the laying on of stones on the bulding is not the act of in-
churching, or of union to a Churchy as it must be,if the com
parifon prove the poynt> but the joyning of the stones to the
building is the union of these stones by Faith to Christ, the
chiefe corner stone, as is expounded, 1 Pet.2. To whom com*
wing at to a living stone, v.5. yee also as liveing ſtones are builts
&c. Yea, and Teter doth not build this comfortable Doctrine
all upon the comforts of a Church-state in a fingte congrega»
tion for many of these to whom he writ, were dispersed and
persecuted through Pontusf Asta9 and Cappadacia, &c. And
might have, and had an Union with Christ by Faith with-
out a Church Union in a Parift. 2. Though in this Type
were signified a morall obligation, that all before they be in-
churched in a visible Congregation, fhould be converted, how
is it proved that the Çbnrch should receive none to a visible
Congregation till they bee converted? for these are farre
different* All should be converted, but there if no new Law
commanding the Church to receive none into her fellow Slip,
but the converted. 3» The hewers of stones or builders of
the Temple, must Typifie Pastors in Office, dressing stones for
the spiritual! building, our Brethren make them to Typifie pri*
vate Christians out of Office, and deny that any Pastors as
Pastors doe sis and prepare stones to bee layd on the spi
ritual! building. Also none layd stones on that Temple save
onely builders by Office, but by our Brethrens Do&rine,
onely Pastors doe not convert Soûles. There were no Stones
at ail in the Temple of Jerusalem^ but choice and well squared
sloncs, are no members of the visible Church bat the chosen
of God?
3. If the Porters typifie the Ministers of visible Churches^firft
only Porters hold Ont the uncleane; Ergo^ pnely Paftors should
hold out the scandalous, but you admit die whoJe Cbureh with
cquall authority to take in, or refuse Church-mtmbtrs. 2. If the
Temple
ECT.9
267
Reasons for ſeparation disused.
Temple be a Type of the visible Çhurch, then no prophane per-
fon, nor uncircumcised in heart should meet with the vifible
Church xo heare the Word, for hearing of the word prophane*
the holy things of God. This you cannot say, for infidels may be,
as you fay, fellow-partners with the Church, in bearing the
word* 3. Robinson holdeth (a) that Abrahamss feed^ and so all
the Jewes were to separate themselves from the world, that they
might be a visible Churçh to Gad, but we read not that the
porters were to bold oat any wicked person. Yea Jer. 7. pro-
fessedly they came to the Temple of the Lord who were theeres,
adulterers, and wicked persons. And so by that neither are the
porters of the visible Churches of the New Testament to hold
out unconverted persons because they arc unconverted.
(a) Robinſon'
Iufti.fepar p. 86.
that it is one &
(a) Robinson
Lastly, the place, Revel* 22.15. For without are doggts, &c. is jfyfr, feparat p.
fouly abused when it is applied to the visible Churchy where 97+
there may be, and ordinarily are dogges$ yea and liers^ Revel,2.2. Ic is true that
idolaters, v. 14. Napper, Parent^ Marlorat, expoundeth it of the our divines fay,
Kingdome of glory, for it is that Kingdome spoken of3 Rev* 21. íhe fame church
27. but within that Kingdome cannot «nter any thing that which is both
defileth, neither whatsoever workgth abomination or maketh a tie, visible and in-
but the] which are written in the Lambes booke of life^ But it is a- visible, and that
gainst all reasoa and the Lords Word that in the visible Church vifibility is an
is nothing that defileth, that is no finne^ but onely those who cburchybut thcy
are written in the Lamhes book of life. This is the very doftrine then speake of
of Anabaptists thoagh we know our dcare brethren hate that the Catholick
vifible Church,.
Seat,and their Doctrine.
accident of the
་
a)Robin. The purefl Church on Earth may consist of good of a particular
but if we speak.
and bad in Gesuſlye, but the question is about the true and naturail visible Church
members,whireof the Church is orderly gathered, but as it were in this, or that:
fond Philofephy^ in the diſcription of Wives and Children^ to make place, all in<
Rebellion a naturall property of a child, and Whoredome of a Wife, fuch a Church as
they exiſt, are
fo it is as profane Divinity to make ungodly perfonsthe true matter of either holy or
ike Church, and prophaneneffe a property of the fame9becaufe many prophane, but
seeming Saints creepe in.
neither is hoii
Anfw. If the holiest Church visible on Earth consist of good neffe, nor pro
and bad, before Çod% then to be partakers of the Divine nature, P*anes effen-
Temples of the holy Ghost, Saints by calling, is not of the es- tiall to a church
vifible,as vie
fence of a visible ChurchfiOt i& it essentials to make one a mem- able.
ber
·268
1
Reasons for feparation dissolved,
CHAP.9.
(a) Robinſon.
Ibid. 97..
ber of the visible Church, that he be converted. It is sufficient
that he be a professor of the Faith. Aod it is a poore compa-
rilbn to say5 that prophanneffe cannot be put in the description of a
visible Churchy for in the essence of a visible Church as visible, we
neither include Helinejfe nor Prepaneneſſe,but only a visible com-
pany professiag the Faith of Christ aod called by the Ministery
of the Word, whether they be Believers or Unbelievers it is all
onCjneither of the two belongeth to the eíîènce of a visible church:
a viCible Church is saved in the number of fourty,all being conver-
ted,or in 40. being all unconverted, so they be externally called
by the Ministery of the Gospeíl apd professe the same. And it is as
foolish to make holinesse the essence of a child, as to make it of
a visible Church, and as vaine to make chastity the essence of a
married Wifejfor this is not our philosophy, but a conceit of Mr.
Robinfon falfely imputed to us.
(a) Robinson. All the Churches that ever the Lord planted
confisted of good only, as the Church of the Angellt in Heaven and
of mankind in Paradise. Çod hath also these same ends in creating
and restoring his Churches, and if it were the Will of God that
persons notoriously wicks should be admitted into the Church, then
should God directly croffe himselfi and his owne ends, and should,
receive into the vifible covenant of graces such as were out of the
visible estate of grace, and should plant such in his Church for the
glory of his Name, as served for no other ufijthen to cause hti Name
to be blasphemed*
Answ. This argument proveth that the visible Church is not
a visible Church, except it consist of onely holy and gratious
persons^ without any mixture; and so not only ineffe in pro-
fession, but holinesse reall and before God is required effenti-
ally to a visible Çhurch* Then Pastors, Doctors and Professors,
binding and loosing,clave non errante, are not a visible Church.
Yea^ this is downe right Anabaptisme that no visible Churches
ere on Earth, but ibch as consist of reall Saints only* 2. It
is most ignorantly reasoned, that God in creating Man and An*
gtlis good, did not intend that they Jlould fall by his permission^
(z) Arm. Antip. but that they should continue holy and then God was frustrated
$.60.
of his end as Arminians and Socinians Teach. So íàyth
(b) Corvinus ep.
ed Wallachros p. (a) ArmintHs Antiperk. (b) Corvinus. The Remonstrants
19.
(c)at
Y
SECT.9.
259
Reaſons for sefafation dìjsolvtd.
7
nem. O canes
(*)at Dort, and (d) Socinus> that God intendeth and purpofeth (c)Remvi$ .H
many thiags Which never come to passe. 2# His Decrees faile fcript. Synod.
and are changed. 3. Men may make Gods Decrees of election art.2.p. 256. in
apolog.6.9. fol.
faft and fure3or loole art unsure,a$ they please. 3. Here is much 105.
ignorance that God tatendeth nothing that may be against (^j Socinus
the glory of obedience due to him, as Law-giver; as if sinners contra put?cums.
and hypocrites being in the Church because they are diftono- c:10. fol. 325.
rable to God, (hould crosse Gods end, and purpose: so Ter-
tullian (e) bringeth in some whom he calleth dogges%thus reason- (e) ^ertullian
ïng against providence, which faffcrcth finne to be in the contra Marci9m
World so contrary to his Will and goodnesse: And who de-. Si Deus
nicth but Christ commanded Judas to preach, and that the bonus pref
Apostles according to Gods Will and Cammandement recei- cius futuri
Med Ananias, Saphira, Simon Magus in the visible Church by potens,cur homi-
baptizing them (for I hope the Apostles sinned not against Gods nem paffus eft
revealed Will in admitting them to the visible Church.) And
hall we fay that God directly in that crojfeth himselfe and his own
ends, because God gathered hypocrites into his Churcch, and jet
they dishonour and blaspheme the Name of Çod? While* Robinson
íaith, Gods maint end in gathering a visible Church is, that they
being separated (/) from the World>may glorifie his Name% he (i) RjAinf.p.98.
speaketh grosse Arminianisme, that God faileth in his ends.
Lastly, he faith that God cannot will that persons notoriously wick?
td should be in his visible Church, for then he (hould croflè him-
felfe and his owne ends advert (notoriously) is vainely added,
seeing we teach that notoriousiy wicked ought to be cast out of
the visible Church; as also it he (hall will wicked persons, let
alone notoriously wicked, or latent hypocrites to be in the
Church, yea or in this visible World> he should by this Ar-
minian argument crojfe himselji and his owne ends? Do yot be
lieve with Arminians that Gods end is,that Angelts and men
(hould have stood in obedience, and that a Redeemer (hould
never come to save sinners? And that blasphemy and finne it
against Gods purpose and intended end, and that finne crosseth
him? but when all is done,ie is his intention and revealed will
that hypocrites be invited to the visible and preached covenant,
and yet he kpoweth that they are out of the visible, yca and invifi&ic
state ef grace*
Kk *
है
(aJRobinson,
260
འ
Reaſons for feparation dissolved.
CHAP.9.
Ya) Robinfonp.
98.
·Boid.
Page 98.
(a) Robinson. In slanting th first Church in the seed of the
womanjhere were only Saints without any mixture9now ail Churches
are of one nature and ejfentiall constitution, and the first is the rule of
the rest.
Anfw. Though Çod planted Adam and Eve two restored per-
fons, to be the first repenting Church;from Gods fact you cannoc
conclude a visible Church gathered by men0 should be voyd of
all mixture, so as it is no visible Church; if it be a mixed com-
pany of good and bad, this is contrary to his owne comman-
dement, AfaU22 ç. Ço and call as many as you finds. 2. Gods
acts are not rules of morall duties, his Werd and Commande*
ment doth regulate us, not his Work?. God hardeneth Pha*
raos heart, íhould P&arto harden for that his owne heart? God
forbid.
Robinson. Cajan that evill on was broken off, and cast out of the
Church, and by Moses it is imputed for fin^ that the sonnes of Goà
married with the daughters »f men; £rgo5 it is far more unlawsull
to contraol with the wicked in a religfaus covenant of the communion
of Saints*
Anfw. Wee grant such as Cain are to be excommunicated^
but what then? Ergo, none can be members of a visible Congre
gation but fuch as Abel, we love not fuch consequences. 2.
Though God forbade his people to marry with the Canaanites%
yet he forbade not that the Godly and ungodly should come to
the Temple together, and that Noab and cursed Cham should
be in one Arke together.3.Though it be a sinne that the wicked
ihould mix themselves with the godly and come unto the Kings
fupper without the wedding garmcnt, yet that is not the question^
but if the pastors inviting all to come to the fupper do sin, and
a.lf the Church be not a true visible Cburch^thougb it consist of
good and bad.
Robinson. Circumcision is a feale of the righteousneffe of Faith,
Gen. 1710. Rom.4. 11. Mow to affirmë that the Lord will
stale up with the visible seale of Eaith any visibly unrighteous
and faithleffs serfon, were, that Goà Jbould prophane his own Or-
dinanario budor
$
Adm. God doth by this argument profane hîs oWne feale,
When a visibly wicked person is sealed with the seale, as when
one
SECT.9.
261
Reasons for separation dissolved.
毒
​one visibly unrighteous is sealed, for the latent hypocrite pro-
faneth the scale of RJghteousneffe, as the open and visibly un-
righteous and faithlefle person doth. Yet it is Gods com-
mand that the latent hypocrite have the scales of Righteouf-
neflè, since the Church concciveth him to be a souad proses*
for; Ergo; by your Doctrine God commandeth to prophane
his owne scales, but this is the wicked reasoning oî Arminians,
and Socinian** So Arminians agáinfl Terkins, Corvintu against
Molineus, the Arminians at the synod of Dort would prove an
tmiverfall grace accompanying the Word and Sacraments^ and they
fay that Sacraments àoe not feale remission of fins, redemption in
Chrift, and that they be empty and toome ordinances yea and mock*
ing fignes9 except all who receive the féales* both elect and repro*
bate be redeemed in Christ, and have grace to believei But the
truth vs, God doth not prophane his owne scales, because he com-
mandeth that they be received with Fairh : and let us fee where
any male child, reprobate or elect, borne amongst the lewes,
but he is by Gods Commandement to be circumcised, yec
that scale was an empty ordinance to thousands in Israel. 3. Nor
is the scale, a scale of righteousnesse, actu secundo, fed altu
primo it is a scale of righceouihefle, as the Word of God is the
power of God to SaIvation,not to alienor of it sclfe.but by the ef-
ficacious grace of God,to every one that believes.
I
42.
Iohn Baptist (faith Robinson) Christ and his Apostles being Robinſon Juſtifn
to repaire the desolation of Sion, did not by the coactive Lowes of men of lepat p.99.
shuffle together good and bad, as intending a new monster or Chi (^) Luk.7.29.30
mæra, but admitted of such and none othery as confessed their fins Q>)John if.18.
(a) and justified God, and were not of (b) the Worlds but chosen 19, 20.
out of it^ and (c did receive the Word gladly, and communicated (C) Alts 2. 41s
all of them in all things, as every one had neede^and that in glad*
nejfe and ftnglenesse of heart, as receiving Testimony of the Holy
Ghofl himfilfi, that they were such as should be saved, ai were
(A)all of them purchased by the Blood God, as (e) for all for (d) Al.20.28,
whom there was cause to thinke God, as whom the Apostle (f) did (e) Rom. 1.8.
remember in his prayers with gladneffe, being persuaded that God (f) Phili-1.3.
would perfect his good Worke begun in them, as became him to
judge of them all, being all partakers of the grtee of God with
him in the confirmation of the Gospell, and aster whom all he longed
Kk 2 *
from
4,5.
་
262
CHAP.9
Reésons for separation discussed.
J
I
g) Thés. i. from the (g) very heart roote in Christ, and for all whom he
2,3. & 2 Ep# gave thankeS) a/wajes making mention of them in his prayers,
without ceasing remembring their effeEluatl Faith,diligent lovef and
patient hope in the Lord Jefus, which did grow in every one of them*
Answ. Here is much Scripture abused to no good use; 1. that
coattive Laws of Princes be the onely way of inchurching peo~
plcj we never taught; but oi this hereafter, a. He calleth th©
Kingdoms of God which is a draw-net of good and bad (&) a called
(h)Mat.i3,47« company invited to the Supper of the Gospel], whereof many are`
called3 but few are chosen* (i) which is the field where grow
(i)Mit.22.9.14 Wheat and Tares Qk) the Barne-floore wherein is Corne and
(kJMat.i3.36, Ghaffe. (/) He calleth (I fay) these men good and bad shuffled
B7,38.
together in a new monster or £him&ra* Sinne is a monster^but that
(i) Mat*3j». it hould be in the world is not without the decree of efficacious
48.
providence, except we turne Epicures with Arminians. 3, That
all and every one baptized by Iohn Baptist justified God, and
were true converts is more charity, then the verity of the Text
Luks 7* can warrant. 4. And that the visible Church Cok*
fisteth onely of men chosen out of the World,as he spake from
Joh.15. is a plaine contradiction to that (many are called^ but few
chosen out ef the World ). and ferveth much for Huberiana, who
will have all the visible Church chosen, and for Arminians
who make all in Gods intention separated from the World, and so
make election to life eternal!, as universal! in the visible Church
as the preached Gofpell* y, It is an adding to the Text
ABs 2. That the visible Church (all of them) and you fay did
communicate in all things with finglenejse of heart, and were to be
faved% For we have not so much charity to bestow on Ana
niât, Saphira^inà Simon Magus,who were added to the Chureh
visible but why call you this the Teftimony that the Holy Ghosi
giveth of all them? where did you reade or dreame this? The
Holy Ghosts Testimony is true, and what Divinty is it/ that
all added to the visible Church Jhall be saved? deeme you with
Origen and some others that none are eternally damned Ì 8.
And you fay of the visible Churchy AUs5 20.28. All of them
were redeemed by the Blood of God. If Luke bad said so,I could
have believed it, but your saying is groundles. All whom they
ate commanded to feeds, and all who were to be devoured
by
SECT.9.
263
Reasons for separation difcujfèd,
(b) Arm. Antip.
I
by grievous Wolves* and all the drawen away Disciples oí false
Teachers, 29.50* Are all these redeemed by the Blood of God?
This Church i& an Arminian Chimæra : that all to whom the
Goipell is preached by Feeders and Pastors, must be obliged
to believe that Christ by his Blood redeemed all and every
one of them, is Arminianisme. (a) Corvinus and (b) sac, (2) Corvinus
Arminìus^ (c) Nie. Grevinchêvius (d) Epifcopius, (e) Socinus contra.Molin,
(f) Smalciu (g) Ostorodius will thanke you, for they hold c-27.
that Christ gave his Blood for all the damned in Hell, and purpose* p.72.73.
ly to redeem them^ and for his fart gave his life for all the World, (c)Glevinch9'
and especially fir the visible Church. 7; That the Apostle gave contra. Amefium.
thanks to God, for the found faith of all who frofeffed the Gof- p.8, 9, 14. 15, 218
Spell at Rome, and were persuaded that God would perfect the (d) Epzscop.dzsp.
6. Theff. 1.2.
worke of salvation in all and every one of the Philippians9 Is a
(e)Socinus præ-
wicked dreame.that they were all partak<rs of the grace of the bet.Theol.6. 22.
Gospell, and that all the Thessalonians, without exception f,i^9t
had effettnaU faitha diligent love, and patient hope. All this is (f) Smalicus
laid, without ground of Gods Word and contrary to the p. ad 4. par.
Word. Were there none, Rom.6. Servants of finne? None who refu Smiglef.c.
28.f. 259.
walked after the flesh? Rom. 8. So Rom.14. and Phi/.3.2.18. (g) Oftorodives
Phil.2.21. iTheff.4. 2. 2 Theſſ.3.8,9,10.None in Philippi whose luftit.c.36,37.
God was their belly?none who minded earthly things>No dogs? fect.2.
No evil workers?
:
(a) Robinson. ib.
p.104.
(b) Page 103.
(c) Fer. 2. 21.
(a) Robinson; The Jewes were forbidden by Gòd, under the
Law to sow their Field with diverse seeds^ and will he sow his own
Field with Wheate and Tares? and (b; the Lords Field is fowen
with good seedy Mat. 13,24^27,28. His Vine Noble (c) and all
the seed true,his Chutch Saints and beloved of God (d) but through (d) Roi&z.7, -
the malice of Satao, ani negligence of such as keep the field adulterate
feed and abominable persons may
be.
Anfw* God who is above a law forbiddeth the Father to kiîì
the son, yet may he command Abraham to kill his son, in po-
fitive Lawes, such as sowing of seeds, Gods practice is not
a Law to us; I remember Jésuites^ especially Snarez, Didac..
Ruiz, Molina, Lefsius, Lod. Meratim íìero. Fasolus and their
Disciples,the Arminians,labour to prove that God cannot pre-
determinate the will of man to the positive afts that are in
fia: For then he should be the author and cause of fin which
he
264
CHAP.9.
Reasons for feparation diſſolved.
(b) Robinjon.
Juftif.212.
•
he forbiddeth us to do, and he would not do himfelfe, say
they, that which he Forbiddeth us. Which is buc in the ge
neral! a weake answer, for it followeth not hence$ that he is
the author of the malice, because he prédéterminâtes the will
to the positive act of sinning. For though God in hîs working
Providence permit wicked men to be in the Church (as you
cannot deny his providence here) yet doth it not follow,
that he soweth wicked men in the Church. Nor doe we fay,
that it is the Lords appoving and revealed will that hypocrites
ihould joyne with his friends at the marriage supper of
the Gospell, they wanting their wedding garment, It is hy-
pocrites sin that they joyne themselves to the Church, they
being heart Enemies to the truth. And in this respect God
soweth them not in the Church. But the question is if the
Church and Pastors sin in receiving such into the boibre of the
Ghurch,becausc they see not, in conicience, that they are regene-
rated That we deny, yea the servants bid all come whom
they finde. Mat* 22. 9. and that by the commandement of
God. And in this respect God doth not plant his visible
Church a noble Vine, and a Field ibwen with good sced3 yea
it is his revealed Will that the Church and the Servants of God
invite all to come to Wisdomes banquet, Prov. 9.2.$. and fo
all the called externally are not the choisi Vines. This ybu are
t0 prove,that the visible Church in ail its members, or cflenti-
aily as it is a visible Church is a choife Vine,and an holy feed. Nor
is it the Pastors negligence that Tares grow in the Lords Field
(though it be Satans malice) yea the Pastors here are to
invite all to come in, and to call externally all to come to
Christ. That they who are invited give not obedience iâ
their own wickednesse3 but neither the Churches, nor the Pa-
flors sinne#
(b) Robinson. There be amongst you hundreds and thousands
partakers of the lifi of God in refpect of your persons^ but in res*
pect of your Church Communion, and jour Ordinances, you are
alt alike, because jou are all alike partakers of one set forme of
worship.
Anfw. The Church of the Jewes so should be a falsely con-
ftituted Church, because however there were many Believers
amongf
SECT. 9
265
Reafons for feparation diffolved.
+
amongst them, yet all are commanded to receirc one Ministery
of Scribes and Pharisees sitting in Moses chaire. But know
that the leaven of the external! wo^iip (except it evert the
foundation) doth not make the Church a falsely constituted
Church.
(a) Robinson, Mr. Smith truelj affirmeth your Church to be a (a) Robinfan
greater Antichriflian Ministery and worship then Rome, as the lufljj p.164.
Temple which Jan&tijieth the gold9 and the altar which sanififieth
the offering is greater then the offering: so the Temple of the New
Teiiament, the Church and people of God, by whose Taith all the
Ordinances of the Church are fan£iificd}is greater then the Ministerj9
worships or any other Ordinance^ and being Idolâtrons is a grea*
ter Idoll.
Answ. This is a new poynt of Divinity that the Faith of the
Ministery or congregation san&ifieth the worihipjas the Temp!e
did the gold and the altar the offering: yea though the Mini*
iter were a fudas^ and the people latent hypocrites, the Ordi-
nances of Gòd lose no authority, for all the Ministerial!
sanctifying of the Ordinances is from Christ the Instituter, not
from the instruments; and the Donatists did suspend the power
of the Ordinances of God, upon the holinectc, or unholineíïè
of the Instruments. 2. The Ministery in its fubstance is not An*
tichristian, though it be from the Antichrist. For Prelates
giving of a ministery is hot to be measured by the particular
intention of the Oxdainers, but by the Nature of Gods
Ordinances, and the generall meaning of all the Catholikk
Church.
Robinson here obje&teth, The Law fayth,nemo potest plus juris
in atium transferre,quam ipse kabenPrelates have no calling of God
themselves^ therefore they cannot give it to others*
Avfw. Prelates reduplicative, as Prelates have no calling, yet
as Pastors they have, and Ântîchriftian prelacy destroyeth not
the eflence óf a Pastors office in thé fubject. They <òfe&3 a& a
Prelate he ordaineth Ministers, and noi as A Palor. Akwm \&
as a Prelate he ufurpeth to give a Mîniftery, but as a Pastdt
he giveth it. 2. He inyad^th the place of the Church and with
consent of tie Church sta&deth for the Church, though he be
mot th^ Church, but a simple Pastor? therefore what Ministery
he:
266
CHAP.9.
Reasons for leparation dijfovled.
(a) Hieron. in
dialeg adverf.
Luciferian.
(b) John Ball
answer to Can
p.98.
J
he conferreth, it is the deed and fact of the Church. 3. They
objeЯ,No man can give that which he hath not. Answ. No man can
give that which he hath n^j, neque virtualiter neque formaliter^
ttue; what he hath in no reîpeâ:, that he cannot give. What he
hath in vertue or in some respect,tbat he can give* What bap-
tisme the hereticall Minister hath Ministerially, that he may
give validly, (a) Hieronimus faith, the Luciftrians admitted
Baptisme conferred by an Hcretick9 but not a Ministery, Ana-
tolas was consecrated by Diofcorus, Falix by the Arrians, as Mr.
(b)Ball obſervetlu So (c) Bellarmine* (d) Gratian(e)Na^ianzen9
(August.
(c) Bellarm.de ^hcy say Çg) we finde it by experience that the refusing of
facrific.li.c.26* Church-communion hath been blessed of God, to their convert
(d)Gratian. de- ftou who were holden out. Answ. Manaffeh his being bound in
cret.c.1.f.x. c. fetters was a meanes of his conversion. "David by his afflictions
32.32. learn€£ to ^cep Gods Commandements: did therfore the perfe-
(e) Nazianz.
cuttrt oî Manaffeh or David right and lawfully?
Orat.40.
(S) August.con-
fell.ar.s.
(g) Apol.c. I.
(h) Apol's. 2.
(i) Apolc.9.
The Apostles (fay they (h)had commission to Baptise none but-
Disciples, Mat.28,19. Answ. See you doubt not of a warrant
for Baptizing children, who are not Efcsdples : for then the A »
poft]cs from tbis place had no warrant to baptize the infants of
Believers.
We should (fay they (ï)open the doores of the Church more eide
then God alloweth,how fhall we [ay wittingly and willingly dead ftones
in the living Temple? If Christ be a Bead of pure Çoldy and the
Churches golden candlefiickjoow ſhall we be allowedto put in leaden
members?
Answ. This argument is against the Lords dispensation, be-
cause not without his providence are hypocrites in the Church.
Ic is not against his Commandements for he alloweth and com-
mandeth the Çhurch to take in H/pocrites&so they profefle the
truth, and so commendeth that leaden toes and members be
added to Christ the Head of gold, Christ is the Head of the
invisible Church properly and according to the influence of the
Life of God^but he is the head of the visible Church as it is inch
according to the influence of common giftSj whick may be in
Reprobates. And they may be this way in Christs Body#*ho are not
of Christs Bodjias Augustine fayth.
Wi
SECT.9.
267
Reaſons far ftfaration dissolved.
2
We arc (say they) accessary to the proyhaning of the Lords Qr-
dinances* Anfa* So for as they arc notoriously scandalous they
are to bee caft out of the Church, and debarred from the
Sealef.
The Church (fay they) Jb&B, be pestereâ with prop^ane and car'
nali men^and the blind ſhall lead the blindais all be admitted to Church
stllowjbip.
A*fw. Thc admiffion or keeping in of all to partake especially
of the Lords Supper, we doe noc allow. 2. The multitude of
carnal! men in the Church is an inconvenience of providence,
and reiulteth by accident, from the receiving of Professors to
Christs Body visible; but it is no kindly fruit growing
therc/rom.
A faithsull servant (Tay they (a) woulà admit none into his (a) Apol.c.11.
Lords House, but servicable instruments, therefore neither may the
Stewards of Gods House (which is a ſpirituall building) admit any
but men of spiritual gifts9 living stonesf fanftijjed andmeet for the
Lords Worke.
Anfw. The comparison haltcth many wayes.1.All in a Noble
mans house, are not stewards, you make all the Church to be
stewards having the power of the Keys to puc in, and out.
2. Members are received into the Church,not onely becauie they
are serviceable, for the masters use,but to be made servicable and
to be polished by the Word of God, and care of Pastors, but
servants are taken into great houses because they gre servicable;
for if that follow5that they are made more servicable, it is noc
the intent of the Lord of thé house, or of the under-stewards»
3.The Oeconomy of Princes houses is no rule for the government
of the house of the King of Kings.
}
Mr. Coachman (b) whi{e the materialls and pillars of the house (b) Peter Coach
are rotpen, and th$ boufe founjed upon Briers, Brambles and man cry of a
rubbijh^ that is, while wicked men are members, no Difcipline, flone sett.7.p.16.
no Reformation, no censures, no Eleilion by the multitude mill *7#
doe good.
Anfa. The connexion is naughts the fruit and power of Gods
ordinances depend not upon the conversion or non-convcrfion
of the instruments, the preaching, Sacraments, censures are of
tkcmselves golden and txercisers and dispensers thereof,
LI *
following
4
268
Ordinary heating is Church Communion- CHAP.9.
J
}
following Christs direction therein are golden, eatenus in so
far^ though in respect of their perfonall estate they be wooden
and clay members voyd of faith, a. It is false that the visible
Church is founded upon men or their Faith.Çod ftrengtheneth
the barres óf his own Sion. And Christ and the Gofpell are
the pillars thereof. Nay the Church strandeth not upon Feter
and Taul and the Apofftes faith fuhjective^ because the Apostles
were holy men and Believers, but u^on the Apostles Faith
objective, that is, upon the saving truth that the Apostles deli*
véred fròm Christ to the Churches, Ephef.20.21.1 Cor. 3, 11,12,
Mat-16,v.18.
Quést. 3. Whether ot no there be a true Church communion
with ordinary hearers of the Word, who cannot be admitted to the
Lords Suffer, and what union excommunicated fersons who do
heare the Word have with the visible Church? and how the preach
ing of the Gospell is an effentiatt note of the visible Church?
For thé clearing of these considérable poynts tending much
£0 a fuller understanding of a true visible Church in its right
constitutioRj let these considerations make way to what we can
lay óf these poynts.
1. Dift.Thtre is a differénce betwixt ordinary and setled hearers
cf thé Word, and transient and occafiwall hearers.
2. Dist* Publtck ordinary reaching for the converting of foules
is a publics Chutth-wòrjhif. Another set way of ordinary
publici ts? of converting stubs3 by freachtrs not in offce, wee
know not.
3. Dist. Some be members of the visible Church proferly and
strictly, fuch as are admitted to all the scales of the covenant and
holy things of God. Others art leffe profèrly, or in an inférieur
degree, members of the vifbit Chùrch, such ai are baptized
ánd are ordinary hearers of the Wotdf hit not admitted to the Lord's
Suffers of old the Çaiechumenoi were fifàb As there be decrees of Ci
tizens9 some having all the friviledges of the City and some onely
right to fome priviledgesy but not to all. 3. Some have right to allxand
are most froferlj inthe visible Church*
4. Dift. Excommunication being medicinall and for edification
cannot cut off the member closei except we should conseund killing
and caring.
Dift. 5.
SECT.9.Ordinary heating is a part of Church Communion,
ify
5. Ditt. There ts a note of a ministeriall Church, such as is
preaching of the Word of God, and a noté of the visible Church
of Beltcvers, and obedience profeffed to the Word preached is such
a note.
6. Dist. Preaching of the Word may well be 4 note of the
Church invilible in fieri while it is in gatherings because God pur-
pofeth to convert where the Word is purely preached. 1. A note
of the invisible Church already constituted\ in ft far as it is obey-
ed. And. 3. A note of the Ministtriall Church, in respect
where God holdeth out the Standard of the preached wordjthere ishis
ordered army.
1. Çonclnfi. To communicate with the Çhurch ordinarily and
of set purpose is an act of external! Church communion. 1. Be-
cause if the preacher in preaching édifie the Church convened
for that effect to receive edification, and if he convince the
Infidell by preaching and cause him fail downe and worship God,
and report that God is in that meetings then to communicate With
the Çhurch in hearing and preaching is an act of externall
Church communion. Because an act of worship terminated and
bounded upon the Church is a Church aft. But the prophet
praphecyifì în publick to the Church edifieth the Church and
converteth infidell* in causing them to woríhip & acknowledge
Gods presence in a Churc&-meeting. As is cleare. 1.Cor.1 4.4.He
that propheciethp edifieth the Church.v.5.v*l2.feek that you excel
to the edifying of the Church. 29, Tet in the Church I hadra
ther Jpeak five words with my understanding,c.23* if thesefore the
whole Church be come together into some place and all speaks with
tongues> and there come in these that are unlearned and Unbelie-
vers^ will they not fay that yee are mad? 24. But if all prophecy
and there come in one that believeth not or one that is unlearned^
he is convinced of all, &c. And that this is a Church*meeting forr
}ally3 it is cleare, because ic is said, 34, let your women keept
silence in the Churches,now women out of a Church-meetings axe
not commanded fiience5 for Tit.2.4.They are to teach the younger
women: and at home in the house,Prov.3i#2£« Shé openeth be*
mouth with wifdome, anà the Law of grace is in her lips. A&s 20.7.
and upon the first day of the week the Disciples came together to
break? breads and Paul preached to them. Had they not then a
112 *
Church
1
270
CHAP.9.
Ordinary hearing of the word is
>
Church Communion in hearing the Word, as in the receiving
the Sacrament: Oúr brethren lay that eating one bread together
at the Lords Table is properly a Church Communion* For
thereby, we may eat one bread we are one body, fir we all partake of
one bread, 1 Gor.lo,i8. But hearing one word is not a Church^
communion, because Infidel* and Turkes who are not members
of the Church may heare one word, 1 Cor, 14,24 25. I answer
It Wee sptake of a profcfled and resolved hearing. Turk* and
Infidels comming in without purpose to joyne with the Church,
as I Cor. 14Í 2,25. arc noc soch hearers, 2. If this were a
good reason, a latent hypocrite eating one bread with found be*
lievers at the Lords Table, should keepe no Church-communion
with the Gburçh, for by our Brethren* Darine, a hypocrite
is no more in deed and truth a member of the visible Church then a
leg of wood is a member of a living body.
But we hold that he is a true member of the Church as visible,
and that his binding and loosing with the Church (fuppose he
be an Elder) is no lesse valid in Heaven5when Chrifts order is
followedjthen the binding and I006ig of a believing Elder, and
therefore that his eating at the Lords Table is an act of exter-
nal! Church-communion, and of visible feliowflip ïn a visible
body, and the seme is every way strong for a visible Church-
feilowfhip, in hearing the Word, for that fame Christ and fel-
low hip with him, which is sealed in the Sacrament, is preach-
ed in the Word; and a* joynt communicating of hypocrites and
Believers an externall Church-communion, ought to scale
an internall communion with Christ and his Church, so the
joynt-hearing in a professed ad joyning to the visible shurch is
a compartning visible in a visible worship, and a professing of
an union with that fame Christ and his Church in the fame word
preached. For as the Apostle concludetb the unity of the catho-
lick Church by one Baptisme, so doth he conclude it from one
faith,and one Lord of the covenant preached to all.
2. The visible Church of called and chofen^and notchofenyis the
scope of the parable^ Mat.21. and Luk.14.16.17.&c. Now v.9.
Mar* 21. All are bidden come to the Supper, and be joynt-
hearers of the Word of the Gospell, though all be not chosen
who are exjcrnaily called. 1. Alio if converting of soule* to
the
1
271
SECT.9.
a part of Church Communion*
+
the Faith oi Christ be the most formail and specifick act of eat-
fying, and of laying stone* upon the chiefc corner stone in the
building, 1 Tet. 2.4, 5. seeing edifying is the end whereof ('hriſt
ascending on high, gifted his visible Church with Pastors and
Doctors, £^6.4.11,12,13. Thei hea ing and joynt-he*rtng of
a sent Pastor, Rem.10.14. must be formally externall co-wor
ftiping in a visible Church. For our Brethren hold that there
be now no Pastors under the New Testament, but in relation to
a particular and visible congregation* Now if pur Brethren
fay,that pastoral! teaching is an act ot a visible Church, hearing
of pastorall preaching must alio be an act of Church worship*
For they are velata qua se mutuo ponunt & tollunt; yea members
of a visible congregation have no Church-worship except receiv.
ing of the Sacraments and Church censures,if hearing of a pastor
be not Church worship.
Mat. 13. The
3» Under the New Testament every congregation to our Bre- Church of he
thren is a visible mount Sion. Now if under the New Testament rfrs ís í?lIc*
the people are to incite one another to publick Church worship, kingdome, u.
the viable
and Lay, Let us go to the mountaine of tne Lord5 to the bouse of the At.Exod.so.
God of Jacob, and he will teach u* his wayes, Efa.2.3. And if Heare OIsrael
they hail pubiickly worship and aske the way to Sion, that they Ez. 33. 3*«
may be joy*ed in covenant to the Lord9 fer.^o.v.5. Then is hear they fit before
ing of he doctrine of Gods wayes and covenant,a publick church- the Word) as
wo ſhip,and the ſervice of the Church or house ef tht God of Ju- my people,
cob. But the former is true; Ergo,so is the latter.
4. If it be not Çhurçh worship to heare the Word,a pure and
found preaching of the Word is no note of the Church, con-
trary to the Word> and the unanimous consent of the Reformed
Churches,
5. Hearing of the word is a worshiping of GoJ. Ergof the
Church-hearing of the word must be Church-worshjp, For all
profelfing by their visible communion in bearing the Word5
ont Fiith^one Lord9 one Hope of glory, and that as one visible bo-
dy, must thereby testisie they be all joynt-worshippers of Christ
and of one God, whose covenant they preach and heare*
d.Professed hearing separateth a visible member of the church
(in genere notarum vifibitium^ in the kiod of visible marks)from
an Infidell and Turke no lesse thqa the receiving of the Lorda
Supper doth
7. Pro-
thee (to heare
27 2
CHAP.9.
Excomtmnicaied persons are not wholy
loc.
in loc.
7« Professed hearing maketh the hearer under a ty of being
particularly rebuked of his sinne, but particular pastorall re-
buking being done by the power of the keyes presupposeth
the rebuked to be within 5 for the Church cannot judge those
who are without.
2* Çoncln. Excommunicated persons though they be debar-
red from the Lords Supper, and delivered to Satan, and to be
accompted as heathen and publicans, yet are they not altogether
and every way cut off from the visible Church. 2. The .3.14.
If any ^bey not our word by letter, marke such an one, onusions,
(i) Beza. an. in with (he note of Excommunication (faith a) Beza) and have no
fellowship with him, that he may be ashamed,that is, as Calvin well
(b)Calvin ioc.
expoundeth, exclude him cut of the company of the faithfull, and
(cyBulling.com. excommunicate him. So also (c) Hu/lingerus (d) Marlorat and
(e. Iedoc.VullichÌHêyv.15.Yet accompt him not as an enemy, but ad*
(d)Marlorat, in moniJh him as a brother. I know Mr. Robinson (f) denieth this
le) Jodocus vul' place to be understood of any Excommunicated person, but
lichius in loc. he willeth the Thejfalonians not to countenance^ but to shew their
\í) Robin. 249. dislike of idle persons9 and his reasons are. i# Because if Christ
biddeth accompt the excomunicated person as an Heathen and a
publican^ would Pâúl thereafter accompt him as a brother ?2*Idola-
ters and Hêreticks are to be excommunicated^ and will you have such
a brotherhoody as brother idolater?
in loc.
loc.
But I answer, 1. We read not in the New Testament,where
Cbrist, or his Apostles bid break off Christian fellowihip
with any but there is excommunication signified. If these words
xỳ µh ouravaµizvoda durô, have no fellow/hip with him^that he may
ke afoamed% signifie, not to forbeare fellowihip with him, as a
cast out perfon, but only to (hew their dislike of the fin,that he may
see ity and be a(hamed: as lobiníon fayth, there is no more pu
nîshment to be inflicted on a contumacious person who will
not obey the Apostles words, then is infli&ed tor any sinne to
which contumacy is not added; for we are to fhew our diflike
of any sinne, even the scene infirmities ol our Brethren. For
Augustine faith^peccatum tuum ést9 quicquid tibi non difplicet, every
fin in another Ì4 thine, against which thon Jhewefi not thy dislike.
2.The Law of nature doth inforce, that Lev,19.17* we should
generally rebuk our brethren, and so shew our dislike for any
sinne.
3. Be
5
SECT.9.
273
cut off from the visible Church*
3. Be not mixed in fellowship with such a man, is a publicke
abstinence from communion wieh him, else it doth not ſhame.
him. Forevery howen dislike or not-communion with another
in his firme, is not that which will put publick shame on h5m,
that he may repent,aa is intimated here, 2, Christ biddeth not
accompt him a Publicav>but ŵwer 6 ïðvín☺ : davep i$ a note of
similitude. Simile qua simile non eft idem. Every thing like is
not the same.So that he may well be accompted as an Heatbenjxot
being altogether an Heathen^ and yet a Brother, whose salvation
and gaining you must intend. Nor ii it altogether against the
comparison of Christ, and that gentle Waiting on perverse
idolaters and excommunicate persons to admonish them a*
Brethren. Seing it beepmmeth us to be mercìfull as our Heaven*
ly Father is, 2 Tim.2.24,25. Mat.5.45. And we must forgive
our ofending Brethren seventy seven times, Mat. 18. 22. And
therefore though he were twice excommunicaced5heis to be deals
with as a Brother. And an Idolatrous brother is no worse rhen a
Samaritan neighbour or friend. 2. If Excommunication be a
medicine of the Church toward a sick sonne, the end where*
of is salvation, that the spirit way be saved in tba Lords Day,
I Çor.%.%.tkat he may learne not to blaspheme, 1 Timt.12. That
be may be gained, Mat. 18.15. Ergo, he is not altogether cut
off from the Church, for delivering to Satan is medicinall, not
vindictive, as the great Excommunication is which is called
Anathema Mtranatha, which we cannot use, but against such^
as have sinned the sin against the Holy Ghrist, and is hardly
discerned,and I would think,fuch an one as Julian the Apostate
should be debarred from the communion of the word preached.
But these who are ordinarily excommunicated for contuma-
cy and particular faults, and not for unirersall Apostacy, are
not altogether excluded from all brotherhood of the Church
3. if the excommunicate person be excluded from all priviledges
oî Church'sellowjbip, then also ii he excluded from hearing the
word as a sick patient under Church-medicine, for it is a
pastorall, and so to our Brethren a Church-aft, that the Shep-
heard strengthen the disiajed9 heale that which is sick^ bìnd uf
that which is breken^ bring againe that which is driven away, feeke
that which is loft9 Ezec. 34*4» And feed the flock with know-
ledge
بینه
274
Excommunicated persons are not wholly CHAP.9.
1
prop.3.
ledge,as a Pastor according to Gods heartland a Biíhop. Jer.3.15.
A&.20.28. 1 Pec. 5.2. Jerem. 23.1,2,3 4. Jer.50.7. Esay jó. 10.
Zich. 11.9,10,11,12; It is a Pastorall att to preach with all au-
thority, reprove, rebuke, exhort with all long suffering and do-
&rine, i Tim.4.2; 5. He should as a Pastor tcach found doctrine9
exhorts convince the gainsayers, and filence heretickes, Tit.1.9,
But feeing the excommunicated person is not excluded from hea-
ring the wbrd, and the Pastor hath a Pastorall care of hi* foule,
and is to intend that his spirit may be saved in the day of the
Lord, 1 Cor. 5. 5. he cannot be utterly cut of? from all Church*
(4) The way of fellowjbip. Also this Authour (a) itttb>that Church members are
the Churches, to be admoniihed, and if we doe it not, we hate them in our
ch.i. scct.. hearts Levis. 19.17. and if we warne not an Achan^ his sin is the
fin of all Ifrael.Now if an excommunicated brother remainc onct
whom we are to gaine, and whose salvation we are to intend, ii
he be an ordinary coworíhîpper in hearing, the object of Pasto-
rall and brotherly teaching and admonishing, he cannot be
wholly excluded from all Church-fellow ship. And this also
proveth that these be members of the visible Church in some
degree of Church-worthip^who yet are debarred from the ieales
of the Covenant. And it cannot be said that the excommin*»
cated person ought net to rebuke his brother, and not hate him
in his heart, as Levit. 19. 17. Penall excommunication loosrth
not from tfr Law of nature. But our brethren make rebuking
and mutuall exhorting one of another Church duties of watch-
fulneffe; then is the excommunicated in some degree of Church-
membership. Nor can our brethren here reply with good reason.
Indians and Turks may heare the Word as well as the excommu-
nicated person, and therefore hearing of the word is no note of
Church communion.
1
I answer,the Turks and Indian must heare the word, but at the
by, and not professedly; but the excommunicated person by the
ty of his Covenant made in baptisme, and that relation he bath
to the Church under whose cure he is, for the saving os his spirìt^
and to that Gospel which he professeth,is obliged to tkt Church*
communion of publique bearing the Word; yea, and according
to his oath givcn, to be subject to the ministery of such a man
whom he chose tor his Pastor, to give obedience to him in
the
SECT<9.
275
cut off from the visible Church.
*
S
the Lord, however in that one particular for which he is cast
out, he hath failed against all the foresaid obligations, 2. The
Church, as a visible Church, exerciseth no medicinall a&s upon
Turk* or Heathen ferfons, and doth not repute them as Heathen,
but doth repute them to be Heathen. Nor hath the Pastors any
pastoral! charge of Turkes and Heathens^ except they would de-
fire to be baptized and professe the faith. But the Church as the
Church exerciieth medicinall acts of shunning Christian fell,m-
ship with the excommunicated, and that with a ccntinuatcd in-
tention even when he is excommunicated, that his spirit maj bt
saved in the daj of Gsdy and the Pastor hath a pattorall, and so a
ministeriall care and obligation of pastorall teaching,admoniih-
ing and pcrswading him to rcturne to God.
(a) Suarez tom
22.9.1.
4. Neither doe we meane with (a) Starez and other School-
5. ad tert. part.
men, that excommunication doth not so cut off a member as it Thom. de cen-
removeth not that baptifmall character, ox that passive power to sur.disp.j. fect.
receive the Sacraments; or that the prayers of the Church are 1. de excom«
not offered of dire& intention, for the inwardly humbled and not.3.
repenting excommunicated person, while the sentence of abso- (b)Soto 4.d.
lution be pronounced by the Church, as (b) Soto, (c) Adriann*^ (c) 4drian de
(J) and Alanus thinketh5 because forsooth (f) Innocentius IIÏ. cluvibus
faith, the excommunicated person, though repenting, and doing ad 1.
what he can to be reconciled to the Çhurch* yet without absolution (fi ^lânus de
from the censure, he is mortuus Ecclcsiasticè dead Ecclesiastically, 1.2. 6.3.
facrif. Mille,
and so in Heaven also. Though {g* Navar, (Jf THrrecremata3 (j) Innocentius
(J) Richards (k) Anton* thinke the penitent excommunicated 11. de excom.
person is included in the generall desires of the Church in their (i) Navur. c.
prayers, because it is not the intention of the Church to exclude ?I\2l8'
a true and living member of Chcists body from a communion cfi quis Epifco.
(b)Turrecrem.
ſpiritual! with Gnnift. bat our meaning Is, that the excommuni- ii.quest.$.
cated personis deprived of actuall fellowihip with Christ in the (i) Richard, in
Scales of the Covenant, as the (/) Councell of Arauftcan> A gremio 4- d.i8. cct,7»
SanFlœ manis Ecclefíœ & confortio totius Chrìstianitatis elimina- 93;
(k) Anton.3.
mus. His sin is bound in Heaven, yet so as the silvacion of his part, tit. 24.c.
spirit is intended by the Ghurch, fee for this (m) Augustine. We yS.
understand not a baptismal^ character, except regeneration and Concil*
rémission of sins, which cannot be taken away by excommuni- Arauf.11.9.3.
cation, and therefore a morall claime to the holy things of God, Joan, tractat.5.
(m) Auguft. in
and and epift.77.
Mm*
}
276
CHAP.9.
Excommuncated persons are not wholly
(#)1 Cor. 5.
11,12,
and that for that time and state if rather removed, thea any in-
ternal! right to Christ. Therfore some fay3in this he lofetf rather
yofìeffionem qnAm jus, poflèstìon then right. As a Nobieman, for
some offence, of three dwelling houses that le hath,i* confined
to one of the three5 so as he may not remove from that one; yet
doth he not lose right to the other two.
5. Oar brethren^ do&rine is, that none can be judged and
excommunicated, but those who are withia the visible
Church; (*) now none arc within to them but such as are ftp.
posed to be regenerated and saints; yea and more, faithfull bre*
(*) The way of thren, not onely in profession (faith our (0) Anthour) but also in
the Churches, some measure of finctrity and truth. Hence none are to be excom-
cap.3. fect.|t municated and delivered to Satan, but regenerated persons; then
it cannot be the Churches mind, that the excommunicated fer-
fons are wholy cot off from the visible Church, since they being
the true matter of the Churchy as our brethren teach, remain*
therefore a part of Ghrists body in covenant with God, having
right to the promises of the Covenant, and so these to whom
the keyes are given, by our brethrens grosndsj and are regenera-
ted, can onely be excommunicated, and none else can be excom-
municated, by their way also9 for the unregenerated are without,
()Robin.juſtif.
of feparat. p.
248.
and so cannot be cast out.
I know not what Mr. Robinson can meane (p) that the Çhurch
cannot cmmt out (as he fafrh) any part or parcell of her true matter.
The Church cannot excommunicate the regenerated, 1. Because
(faith he) the true matter of the Churchy hath the ferme and essence
of tht Church, and the Church cannot cast out her pwne essence*
2. The Church should deliver to Satan the true members of Christs
body, which he abherreth to write*
(g) C**clman>
But I have learned of (?) Mr. Coachman that onely the con-
cry o£ the stone verted are to be excommunicated, because they have a spirit to be
fect.4. p.1a.saved in the day of the Lord, 1 £or. 5. The nort converted are
દર્દી.4.
flesh: but truely this is strange, Paul ſpeaketh of the incesluous
person according to the judgement of charity, ás supposing Eim
to have fleſh and Spirit, as be professeth himselfe to be a member
of the Church; but truely this is weake; for in the fame Chap-
ter Paul will have ditmkards, railers, extortioners, idolaters, to
be excommunicated« Ttttr did really cxcommunîcate Simen
1
Magus
Sect»9« cut off frûm the vifible Church*
277
Magtu excluding him from pare and portion in the visible
Church, Act.8,21. and are fuch not to be excommunicated be-
cause they cannot be cast out,who were never within? Sec into what
inconveniences our brethren are fallen, while they agree (I
Ipeake with reverence of those godly men) with Anabaptists in
the nature of the visible Church. But truely bypocrites are with-
in the Churchy and when their hypocrisie doth breake out into
grievous scandals, they are to be cast out of the visible Church;
but they cannot indeed be cast out of the invisible Church,
because they were never within the fame, but cur brethren still
doe confound the visible and invisible Church, which in nature Auguft. de dott.
Chrifti, L. 3.
and essence are opposed by way of contradiction, if Augustine C.32.
fay rights nrnlu oves extra vifiblsm EccIefiam,& multi lufi intra. Contra crefoen.
For the Church invisible as it is iuch and essentially, is not the 1.2.c.21.
Church visible; and the Church visible is not eflentially invisi
ble. Bat to returne to RebinJony if the regenerate cannot be ex
communicated, they cannot fall into such grievous firmes as in*
cefl, murder, and contumacy to the Churcb,which deserveth
excommunication. But this latter none can fay but Novations*
ErgOi neither can the former be said. The major is undeniable,
whosoever can, and may commit fins deserving excommunica
tion» are to be excommunicated} as Christ siith3 Matth. 18. 17,
i8< and Paul,1 Cor» 5.4,5. Now if the converted cannot fall
into grievous sins against the Churchfuch a« contumacy; neither
can they [all into grievous sins against God, 2. By this doctrine
no profeffors, are to be excommunicated at alif9 for ^11 within
the visible Church are either converted or non-eonverted^ the
converted are not to be excommunicated, faith Rvbinfik, be-
cause they are the true members of the Church, and of Christ»
body; now the non-converted far leflè can be excommunicated,
because those cannot be cast out who are not within3 as our bre-
thren teach. For they are the false matter of the Church, and
no part of it, yea (and as our Authour faith,) have no measure
of fincerity #nà truth; and therefore cannot be members of the
fyurch* Now the Çhurch (fay our brethren) cannot judge those
which œr* without, 1 Cor. 5-12* 3 This opinion is just the opi*
pion of the Jnabaptists, that the true members of the viñble
Church are onely regenerate persons, and they onely have the
essence of the true membership, which is false; they are within
Mm 2
the
278
Excommunicated persons are not wholly CHAP.9.
:
}
f
1
the visible Church, and truely within the hec„ and a part of the
ground called the Kingdome of God^Matth.13.4. Though they
be not members of the invisible Church of believers and the re-
deemed in Christ. 4. The Nicolaitans^ Jezabel, the false Apostles^
the spreaders of Balaams doSlrine^ Revel.2. and those who offend
in Christs Kingdome are all neceffiríîy either not to be excom-
municated at all3or necessarily they are all unconverted, by Ro-
linfons doctrine, or all converted^by Mr. Coachmans way. And
the Church then (ball not bind and loose in Heaven, but clave
errante, except they be all known certainly to be converted
who are excommunicated, or certainly knowne not to be
converted. But this were ridiculous; the object of excom-
munication by Christ is one which refufeth to heare the Church,
whether he be converted, or not converted. 5. All our Di-
vines standing for the cefainty of the perseverance of the re-
generated, answer Tapists and Arminians alledging for the apo-
ftacy of the Saints9 the example of the regenerated who may be
excommunicated, that excommunication doth never evince that
the person excommunicated is out of the state of grace5but onely
that he hath fallen into a scandalous externall faft, which deier-
veth that he should he delivered to Sata*, and that one may be at
member of the visible Church and converted to Çod, who is ex-
communicated. Lastly, Robinsons arguments doe bewray great
ignorance in the doctrine of the true Church; to wit, that first
it (hould follow, that if the Church excommunicate a converted
person,it should destroy its own essence; for conversion is the essence
of the invisible Church, not of the visible Church, and is not
destroyed by excommunicatioiuBut the beleevcr is edified therc-
by, for he is deliver*d to Satan for the destruftion ef the fle(b0 that
the spirit may he saved in the day of the Lord; but that he is cut
off from the visible Church is no more inconvenient, then to cut
off a rotten apostume or excrescent carnosity of the body,which
hurteth the physicall integrity of the body>but doth not take a-
way any part of the essence3 io as it should not thereafter be a li-
ving body. His mixc argument hath a cry5 but no force; It should
follow that the member of Chrìsts body (faith he (hould be delivered
to Satan; which is not inconvenient,for thi* is the Ordinance
of Christ to save the m*us ffirit> and to teach him not to blaspheme^
l Cor«5«5» 2 Tim. 1. 20* It were an inconvenience to deliver a
member
Sect.9» cut ojf frem the visible Chnreh.
279
member of Christ to Satan morally, as 1 Cor, 6» 15. This is a
sinfull deliverance, when one is given over to Satan4 that S*tan
may worke in him as in his workjooufe^ and as in A childe of difobedi-
ence, Ephef. 2. 2» a converted foule cannbt thus be delivered to
Satan, and this we abhor to write, no IcíTè then Robinson. Bat to
deliver to Satan penally, as to a penall torturer who worketh
sorrow and feare in the conscience tor sinne,to humble the offen-
der, and to save his spirit in the day of Christ, is neither horreur
by word nor by writ, but the Word of God, 1 Cor. 5. 5.
ou˚,
Now to fay someihing of the forts and nature of excommuni-
caiion. We acknowledge not what (a) Navarrus and (b)Gregory Enchir.c.27.
(a) Navar.
ſay, That excommunicativn% whether jufi or un)ust, is to be feared; n. 13.
for, the curse cauftjlj doth not fall. The sentence is either given (b) Grcg, n.
à jure, vel ab hçmìne, by the Law5 or the persons. Secondly, 2.3.6. I•
it is either just or unjust. Thirdly, and that three wayesj Ex
animofèood or ill ztal; secondly, Ex causa, a just or unjust cause;
thirdly, Ex ordine9 when order ot Law is kept. An unjust sen-
tence is cither valid or null. That which is iavalid is either
invalid through defect of the good minde of the excommuni-
cators, and this is not essentiall to the excommuncations vali- (c) Condil 4.
ditic. That which is invalid this way onely, ligat, it bindeth in Carthag
(d) Gerfon de
foro exteriore. But that which is unjust through want of a just Cxcom. conf. 4:
cause, itonely bindeth from external! communion; but because le) Concil. Ctr*
Gods Ordinances are to be measured from their own nature, and th*g*i'G.\o4
the generall intention of the Catbolik* Church, and not from (f) Concil A-
relatenf.z. c.19.
abufes and particular intentions of such excommunicators; (g) Concil.Tur-
therefore they doe not exclude from the generall Church-desires* raconenf.c.G.
The fourth Councell of Carthage* (c) as also Qd) Gerfon faith, (b) Concil. A-
an unjust sentence neminem gravare debet* ſhould affright no man. gathenf.c.35.
I see not a warrant for division of excommunication into penall (i) sttfhan.
Qu. in fum-
and not penall excommunication. The ancients made some
ma. Bulla 5.
excommunication not penall>as the () fifth Councell of Carthage, con. provide.
and (f) Concilium Arelatenfe^ Qg) Turraconensey (h) Conci- n.7.q.i8.
lium Agathenfe. As if one should culpably absent himselfc from (k) M. Anto*
a Synod, erat privatus Epifcoporum communioney He was for a nius de Dom.
Arch. Spalat.
face excommunicated from the communion of other Bishops* The de repVb. ec"
Canonists (i) infer, that this excommunication was no Church- clefs c.9.n,
censure; and (kj M. Antonius of Spalato defendeth them in this. 6, 7»
But
}
280:
CHAP.9.
Excommunicated perſons are not wholly
(1) Mat. 18.
17,18.
(m) Zof. epift. 2.
(1) Cæleftep.6.
(0) Horm. ep.45
(p) Pelag. 2. ep.
(q) M. Anton.
de dom. loc.
citat. n. 8.
(r) Cajet.com.
in 2 Theff. 3.15
But íìnce Chriít for ícandals appointed oncly publike rebuking;
or secondly, confessing; or thirdly, excommunication from the
Chorcb, not oneiy of Cht&th guides^ but of professing bclee--
vers- (7) we fee noc how any are to be excommunicated from
the fellowship of the Clergy, or Çkurch~guides onely» For
Christ ordained no iuch excommunication, and therefore wee
are to repute this a popiſh device. Zofimus (m) faith Zanchius,
(1) Celefiinu^s (9) Hormifda and Pelagius 2» (p) did threaten to
excommunicate John sf Constantinople from the communion of
th€ Apostoiike feat, and of all Biíhops* Spalato his argument
(g) for this fort of excommunication is, 2 Theffalonians 3. 15.
which commandeth all Theflalonians to forbeare any fellow-.
fhip with such as obeyeth not the Apostles doctrine, and doth
not insinuate any excommunication from the society of
Church-guides oncly. Niy, such an excommunication is not in
Gods Word. Cajetan (r) calleth itexcGmmunicatio claufiralis,
wh€rcby some were interdicted the company of some other
Church*orders. It is true, that in the ancient Church the ex-
communicated person was debarred from comming to the
Church to beare divine Service. And Sylvefter appointeth three
degrees of excommunication; firstaP. far?kg rf the contumacious
from entrina into the Clmrcht secondly, A ÍHÍbending of them
from communion with the Qh&rch; thirdly* An anathema or im-
precatton by curfing them. So the fifth Synod under Symmachus
verb.excom.
appointed first that the cowtumacious íhcuîd be deprived of the
major. c. ultimo Communion; and if he ihould not repeat, it was ordained, ut
(x) Syfoest. ex- axathemate ftrittwr, that he fhould be cursed^ So fay diverse of
(1) Navar. in the Schoolmen and Gaspists, as (s) Soto, (t) Paludanus, (u) Ca
Jumma 27.11.19. jetanus, (x) Sylvefier^ (y) Navarrus, that it iS not lawfull to heare
(l) Concis. Car service, or to be present at a Maſſe with an excommunicated ptrson*
thag.4. c.84. E-But in the (z) fourth sounceii of Carthage, as (a) Papists ac-
Probibeat ingre- knowledge^ no excommunicated person is debarred from hexr-
di Ecclefiamf m% the Word. But it is to bee obierved carefully, that for the
tudire verbuw fame reasons Papists think the excommunicated persons ſhouîd
Dei five gently hearc Sermons and the Word preached, that our brethren fay,
lem, five hereti- Because preaching is an act of jurisdiction and authority, but
(4) De cenfe- not an act of order; and therefore preaebfeg is not an act of
crat. Jift.1,6.67 Church~communion, but common to any who have pot recei-
() Soto difp.
22.9.1. art.4.
(t) Paludanus.
d. 18.g. 6.
(i) Cajet, in
com¸n. 5.
cum.
$
1
{
+
>
ved
SECT.9.
281
cut off from ihe visible Church.
ib q. 1.
ved orders, and may be performed, as the reading of the VVord
by Deacons; and those who have Priest-hood or power to ad-
ministrate the Sacramsnts And (£) Innocentius the third íàtth, (£) Innocent. 3.
Preaching is proper to driests, who have received orders by no di- verb, excom*
vine Law. (c) Indeed Leo the fift made a Law of it, for which (c) Leo 1. ep.63
cause (d) Snarez saith, That Christ in these words, Lhn 21. Feed Cap adjicimus
my sheep• and Mattk, 28. Preach the Gojpel; gave power of jurif- Çd)Suarez.t0.5%
dittion,but not of order anely: It is given commonly (faith he) to diſp. 12. de ex-
the Clergy to preachy and to Deacons, because decentius, it is more com feel.2.1.4.
Chriftus hic
fitly and decently performed by them then by Laick*. Though Joan, 21. Mat.
it be true that two Cardinals^ (e) Tolettu and (f) Cajetanus be 28. Non dedit
against Suarez in thi$3 and say, that, Iohn 21. P<ter is made the potefiatem ordi*
bead and univerfall Fastor over sheep and lambs to feed and governe nis fed juri*dfc
them. And ft) Navarrtu faith, Preaching (soli facerdetio infti- jure divine bic
tutione atvtna adsmeta est) Is by divine inftitutton proper to the actus reqUjf-n
Piiesthood. Yet this excluding of them from comming into ordinem,feda¼-
the Church, was from commrng in to the holy place only where tboritatem pa-
floris.
the Lords Supper was celebrated; and they stood at the Çhurch
doore where they might heare the VVord, and therefore were 7oan. 21. All 7.
e) Tol.com, in
called door and oxoves hearers and murm&rerss as (&) Ba- (f) Cajet.com.
filius faith, and (*) Field, Excommunication doth not wholly in. Jodn zisv.ib*
(faith he) cut off men from the visible Churchy and his reason is (i) Navar»(um.
26 c.11.163.
good, because they may and often doe retaine, first, The profeffi
(h)Bafil,ep.3.
on of pure trath; secondly, The character of Baptisme; third- ad Ampfa ^S.
ly, They professe obedience to their Pastors; fourthly, They (1) Field book 3
will not joyne to any other communion. And therefore to fay of the Church,
with our Author (k) we dare not5 to wit, That though the feed cap.15.
ef faith may rcmaine in the excommunicated person 5 yet to the society of the Chur
of the faithfull joyned in a particnlar visible Church, they ate not ches of Christ
hnit^ but wholly cut off from their communion* Alfo^ he is delivered in N. £, ch.4-
unto Satan, and therefore wholly cut off from the communion of the seat.6.
Church; and so from the seals> he and his feeà^ as heathen and hea- Cyprian l. 4
thens feed are. We condemne Novatian$5 because (as (I) Cjpri- (m) Socrates
an faith) they denied mercy to the repenting ^xcomm^n!C5ted Lj.c.25.
person3 and because (as (m) Socrates said of them) God onety can (n) Auguft*
forgive fins* And we condemne the Donatifts,who would not (a8 Contra Donafc:
(») Augustine íàith) receive into the Çhurches commmunion agaìne ſtas de bapt.
lib.5.cap.1.
fuch a* h#d delivered to persecutors the Bible and ether holy things.
So
(k) The Way
cp. 2.
232
CHAP.9..
Excommunicated persons are pot wholly
}
So we are to condemne these who are more rigorous toward
soch as are excommunicated3 then Christ is for Christ keepeth
them, as sick children, within hia vilible Çhurch, and ufeth
Satan as the Phyfitians servant who boyleth Herbs and dreffeth
(0) Cartwright
Catch.
Drugs for them, while he by Gods permission, tormenteth their
(?) August, de spirit with the conscience of sinne. As when a child is sick
vera. Reltg. (faith Worthy (o) Cartwrighi) the Father calleth a Çolledge of
(q) Chryfoftm. phyfitians to confult about medicine, to be given to the child. So is
hors. 11.ad Eph. the contumacious person under the medicine of excommunica
(r) Chryfoftome.
Theopkylact. tioo administred by the Church-presbyteryi Now this wee
cannot fay of heathen and publicans.
in Mat. 18.
(t) Hilarius.
W
c. 62.
Amos 1.
And therefore (p) Auguftine fayth excellently,excommuni-
(w) Freneus l.4. cateJ persons non ejfe Ethnicos, fed tanquam ethnicos are not
(x) Gregor.hom. heathen^ but esttmed a* heathen.ç.6. and (q) sbrjfbstome faith the
iq.in Evavg. fame in sense. Yea> I gather this necessary distinction out of
(y) Hiercn. in the Fathers: as forlf0stome(f)Theophylactus ($) Hilarius (*) that
they are not members of the visible Church actu fleno> in a
(z) Optatus con. full act, becaufe they want externall communion with the
parmen.l. I.c.a.
(a) Áugùft.tract. ChHrch, yet altu imperfecto, imperfectly they are members. A
in Joann. 122. second distinction I collect irom (w) Ireneus (x) Gregorius
(b)Eugenius 4. (j) Hieronim. (^) Optatus fa) Auguflite, that they are ex-
in con. Florent. clufi a^ tcclefi* quoad communionem, non ab ecclcfia ipsa. They
(c) Chryfoft.hom.
11. in Joann. are eXcluded from the visible communion of the Church, rathçr
(Gregor.Na* then from the Church; A third disti ction may be drawen
Xian, orut. ad from(b) Eugenins (r) Chrysostome (d) Gregor. Nazianz'n,
land. while they call Bapdsrae januam fftrittmlem, and lavacrum
^t) Turrecrem< anima, the doore of our entry to the Church (Tor which cause
(ï) Vega in Tri- p^pist»» though fondly, place their Font at the Church-doore)
dentin, con. I. as the Levator of the foule. So as excommunicated perions are
within the doorc of the visible Church,though not admitted to
{e) Pet. a Soto, the Kings Tablet 4. The Schoolemen do allow to the excom-
1 fur/, àefens.
municat€d persons, jus, non consortium; riqhtjsut not fellowsh to
(h)Can.loc.com. *>(e) Turrecremata (f) Vega, {g) Soto (h) Canus infinuat
distinilionem inter partes & membra Ecclsfia visibility because of
(i) Suarez. de some externall communion that they have, as Teeth are parts
trip/. *irtute of the body in a new borne Infant; but they are not members,
Theolog.d.9.fect,
but they deny them to be members because they are cut cff. 6.
(t) Suarez excellently, frivantur quoad ccmmunicationem cum
28 c. 10.
con. Brent.
4.
1.3.14°
aliis
SECT.9.
283
cut off from the visible Church
1
aliis mimbru5 non quoad effe mtmbri. Thej are deprived acord-
ing to the aft of communion with other members,not as if they ceafed
to be mtmbers, at a member which cannot receive nourijhment is jet
still a member>
Ojr Divines from Scripture make three degrees of excom-
munication, i. A debarring from xhe Lords Supper, /*^.5.24,but
it is not indeed a delivering to Satan or excommunication:
this is called the lester excommunication. 2. A delivering to Sa-
tan, the greater excommunication. Or.5.3.4.0s this we ſpeake
here especially. 3. Maran-atha in the Syriack an il utter cursing
till Christs second comming.
{
}
(k) Coachman.
3. Concluf. Wee hold the preaching of the word to be an the cry of 4 ftome
effentia no te of the visible Church* Our Brethren as (k) Mr. fec. 3 p.8.
Coachnân (l) Robinson (m) our present Author, deny that the (1) Robinſon.
profession or preaching oi the Word is a true note of the visiblè JuffiMiefjeperat.
Church. Becaufe, As 17, Pabl preached to tht fcoffing hthe P.8.
(m) The way
nians, who were not for that a visible Church, a. Papists tave of the churches
some of Gods Ordinances, and hereticks also, as baptifme; and Ch-i.Se&.i.
the Old and New Testament as the Philistins had the Arke of (n) Stapleton
God amongst them. 3. The word may be preached, where Christ rele.x.com. dz
is but gathering * Church, and so is a meanc of gathering a ib. notes.
Church, and therefore not an e^jentiaM note of a gathered anà cox- (o)%elarm. de
flituted Church. Bat herein our Brethren fay no more against eccl.mìlitant.l.
the Reformed Churches, then(») Stapleton- to wit, that truth 4.6.2.
of doctrine is no note of the Church, beceure it is not perpetus Eccl c.2.p.109.
(p) Cofterus de
all and constant. 2. Truth of Doctrine concurs to give being (q) Gordonius
to the Church and to the cohstitution of it. (0) Bellarm. This Hunttetu tom. I.
note may be found in other societies and companies beside the Church* cont.z. c. 4. pi
as amongst Scifmaticks and Hereticks* More of this please x4i.$.4.
the Reader to fee in (p) Cofterus Çq) in the Jésuite Gordonius, (v Raccovia:c4x
Buntlaus* And this is the doctrine of Socinians,as may be scene laides in defen}.
(s)Theol. Nico-
in tht Catecbifme of (r) Raccovia (V) in Theo.Nicolaides, and tract4t. de ecclef.
(i) Francis, Swalcius, and Armlnians second both in their £.54.55.
conftffion because they think with Socinians, that there) Smalcius in
is no miaistery now necessary, and so publick preaching is not refut. fran. difp.
a nòte of ih^ faurch> especially fince every gifted man may (w) Remont. in
6.p.282,283.
preach the Word. Socinus in his tractate De Ecclesiai and his Belgro in confi.
Catéchisme of Raccovia,faith* Note evangtlicorum nihil vâlent; fua.c.22.Tbef.8.
* Nn
Doftrina
284
CHAP.9.
Publiſhing of the Goſpell is an
..
W
Doctrina pura eft Ecciefià natwra & essentia quæ dat ei ejfe, adtó*
qu* ftgnum ejm esse non potefi 5 cum fignum ipsum, a reçujus est
fignum, differre oporteaté Bue the truth is, the preaching of the
Word hath diverse relations. 1. As the members of the visible.
Church are in fitri, in the way to be githered,the Word preach*
ed and believed is a way of gathering a Church, Rom. ro. 14.
1 Cor.1.23. 1 Cor.3.5. Acts íó.14. a.That fame word preach-
ed, believed, and outwardly profeflid is a signe òf the visible
Church. For where Gods pastors and (bepheards are, there be
flocks of redeemed ones, Cant.i.8. Ioh* 10,12,13,14. 3 The
Word simply preached and profeflèd in a setled way of a fixed
ministcry is a note of a ministeriall Church; this is clcare from
Godá intention, for he fcndeth it of purpose to lave his own,
at Rom.10.14. A&ts 20.28. For a man lighteth not a Candle in
his house for nothing. So this word preached, as it is Gods
Word, is pot properly the forme and essence of the Church, but
as believed and received, it is the forme of the Church invisible.
%. But to professe this word savingly, est fignum Ecc/esiæ, non.
not*} it is a signe, tbat doth not infallibly notifie to us that such
is for this time ah invisible Church of redeemed ones: for I have
nôt infallible certainty what one man, or what determinate
number of men by name are true believers, profession may be-
guile me, as also the invisible Ghurch (as such)is believed, and
not knowen infallibly by any note or externall marke that In-
curreth into the senses* Neither is the preaching of the Word
a note or infallible marke of the Church ministeriall to all, or
in relation to Infideis; for the Word preached aElu primo
ex naturâ fua^ essentially and of its own noture, is more knowen
and more sensible then the Church: because the preached
Word is a Doctrine expounding what the true Church is, and
we do dot expound ignotum per ignotiusy vel per aque ignotum.
©irkneflê cannot let us fee darkneffe, or colours; only light
doth revcale things. But the word preached in relation to un-
believers cannot be an infallible note of the Church, for to a
blind man the morning as not a sensible marke that the
fun is rising; nor i* imoate to a dead máfy â sensible marke of
sire» because he hath no setses to difcerne cither. So to the
infidel! though the word as a found, or in a liter*!! evidence
be
SECT.9.
285
effentiall note of a true vifible Church,
!
be clearer then the Church, and in a confused Knowledge he
knoweth the one better than the other ;yet is the true word, in
respect of certaine knowledge and fpírituall eviíence5 as darke
to him as the Church: for he bath not Eares to heare3 nor eyes
to fee any of the things of God, either the word preached, or
the Church; and therefore the word is both by nature and to
us> & naturâ & nobis, in respect of distinct knowledge, more
knowen, but not simply as the word, ailu primo, but aStu je*
cundo, as it both strikcth upon outward and inward senses and
as it rcvealeth and diseoverech the things of God, according Cp
that, I Cor.14.24. But if all prophecy, and there come one wha is
an unbeliever^ and an unlearned, he is convinced of all and judged
ef aH*v»25. and thus are the fecretH of hié heart made mantfeft, and
so falling downe on his face,he will worship Çod and report that God is
in jou, of a truth* So here is Gods order how the word preach-
ed is a notifying marke discovering to an unbeliever the true
Church* If I would poynt qut one of the Kings Courtiers by
this, that he hath a purple cloak and a blew scarf, if the raa
to whom I notifie the Courtier, do neither know what a
purple garment is, nor what a blew sears is, the marke (hall
be no marke to him: yet are these sufficient markes in their
owne nature, if we (appose that no other Courtiers are in that
manner apparelled* Therefore I would difference betwixt no*
tam notificantem& notam notifieativam,a note that of its owne na
ture doth make a thing knowen,or that which actually maketh a
thing knowen to some.
•
The settled professed preaching of the Word îs a note of the
visible Çhurch Minifteriall, and that there either is,or in Gods
own time (hall be some invisible Church of sanctified ones
there. I. Because, Deut. 46 the hearing and doing of Gods
Word maketh the Church of the jewes a renowned and wise people
in the fight of the Nations, s. The preaching of the Word and
administration of the Sacraments are proper to the Church and
distinguish them from other Nations, ffal. 147. 19. Hee
fheweth his word unt& Jacob, and to Israel his statutes akd his judg*
mexts9 20. He hath net dealt fa with any Nation* Só Deut.11.
*9*3° 3i,52* The Lords worfhïp is fò peculiar to eis Church
as it differenceth them from **l others. So Efa. 2.2.3. Efa.59.
* Nn 2
laft
な
​286
CHAP.9.
Pabliſhing df the Gvspell is an
last veríç. 3. The Church is defined, AEls 2.42. * company os
these who professe truly, and continue in the Apofitcs doctrine
anâ breaking of bread; 4* The planting and gathering of Churches
is expounded to be teaching and baptizing, Mat.28.19.20,
5. Ghrists fheep heare his voyce in his own sent fhepheard*,
Job* 10.27.98, 6 The Çhurch is a company built upon the
Doctrine of the Prophets and Apostles, Eph.2.20. y The Church
is the pillar and ground of truth, Timty15^ becàuíè the Church
teacheth, professetb> and keepeth the truth* So (a) Augustine
(b) Tertullian (c) Hierom. (d) and Chrjfostome will have us to
Leeke the truc Church by the true Word of God, and not by
mens Wordé (t) Robinson objecteth first; Trtftffion of the truth
made by men of lewd conversation maketh them not the Church
because they deserve to be cast out of the Churchy but by men
bom.49.in Mat. vifitly and externally holy, Mat.3.6. ASfs 1.38. Alt.2,37,38.
(e) Robin. just. 1 Cor.15.1. Mat.10.40.4.1. Acts 8. 12, 13.
(4) Auguft. l.de
vnitat. Ecclef.
G. 2.
(b) Tertullian
adverf. Heret
(c)Hieron.com
in Pfal.133.
(d) Chryfoftom.
P.256.
(f) Coachman
fect 3. pag. 8.
cry of the ftone
& p.3.
of
(g) The way
the Churches,
chi. lect.2.
1.
9
Anm. Thefe and many pther places do strongly prove our
poynt; and especially, tbât the profession of Simon Magus who
before God deserved to be cast out of the Church, Acts 8. \%
sufficient to make One a member of a visible Church. Yea but
«one deterve in foro Ecclefie in the Churches Court to becaftoutj
but such as either cpnfeise fcaódalçus sins, or ar< contuma-
cious, or convicted judicially of the fame before witnesses,other-
wayes the dearest to Çhrist^áo legally before God deserve all to be
cast our.
Robinson faith, The word in tht Hìbfe is no note of the true
Qhurçh, but the Word believed and obeyed* for Papists have the
Bïble. And (/) ^r.Coachman haith,the Philiftims had the Arke
amQngst them; anì a Jesuit at a river fide baptized with a skoop a
thousand Indians % were they for that A true Church? and Papifts
faith our (g) Anthour) have baptisme..
?
Anf.The like is objected by Sccinus, Theoph. Nicofaides,Catechi
Raccovienfis, and by Anabaptists. But first we make not the word
and materiall Bible,and naked scales the marks of She true invisi-
ble Church; w$ ar^ now disputing about the markes of a visible
ÇbqrcH 2; We make not the naked presence of Word and Sa-
cramcnts true markes of the Church; but a Cetled professed ere
ted feeding by fhepheards9feeding with knowledge, we make a
marke
SECT. 9.
287
efsentiall note of a true vifible Churcb.
*
mark* of the shephearda Tents; which way neither Philistines
*or Indians have, the Word of God ; and for the Church of
Rome; we cannot deny but ihe retaineth so much of the eflènce
of a ministeriall Church, as maketh baptisme administrated by
them to be true baptisme, that is5a valid ieale, thoogh ihe cannot
simply be called a true ministeriall Church.
Other two qaestions here are shortly to be discuíïêd, as belon-
ging to this purpose; as 1. whether discipline be a marke of the (b) Robinf.juft.
visible ChurchìMs.Robìnson(\\)ÇúÚ\%th€ power of censures is fimply of separ.p.zSz,
necessary for the being of the Church, iundry of our Divines affirm 283.
it if. So the (i) learned Prosefirs of Lejden\ and (IQ Vrsin with (1) Prof. Leyd.
Parens. Great (7) Junius faith, it is a note belonging to the in Synop. pur.
Theol. difp. 4
Churches order, ad decorum, the (m) Augustine confejfton lea- thef.4i.
veth it out from amongst the notes, and so doth Calvin (n) and (h)Ursm. Pjrciï
wkiqakerus (0) make two notes onely5 Word ànd Sacraments. in Catech*
Learned (p) ^*,* maketh onely the preaching of the Word a Expl.q.59. Mt.
note,not excluding the other two. I think* Distinctions may (/) jun. to I.
help the matter; 1. There is a power of discipline, and there is disp, theol.44.
a care thereof. True Churchts have a power given them of Christ, Thes.41 42.
and this Robinson prov€th5and no more; yet the care to exercise (m) Auguft.
the power may be wanting in a true Church.
6 de Eccef.
confef.art.7.
(n) Galvin.infts
2. Distinct. Right discipline is not neceiiary lor the effence of
4.6.1. fea.9.
a vifible Church. All our Divines condemne Anabaptists and (o) Whitak, de
Pelagians^ who plead that righteous men onely9 and soch socie- Eccl. cont.2.
ties as have right discipline to he true Churches, 2* Novatians a«d 9.5.0.17.
Donatists czmt neere to them in this alio, as we may fee in (P) Bera in
confef. art.7.
(q) Augustine* ;> S&M Rich. Field, (/) Parker, (t) Cartwrigbt (9) August.eont^
make it necessary to the wel-being of the Church; 1. Because Dona ist.
it is not indifferent. 2. Because it is commanded in Gods &erd* (r)Serv- of rhe
3. Discipline in the substantiall points is immutable. 4. It is ne- Church book,
1. ch.18.
ceffary ta respe& of the end. And all this (w) the learned Par-
Î'Á parker de
ker demonstrateth to be true. But it is not necessary simply to polit. Eccl....
the being of it: as a City may be without walls, a Garden with- c.17.
out an hedge.
ibid citatur.
(t) Cartwrights
3. Distinct. The power and right to discipline is a propriety adverf.hæref.
effential] to the Churchy and is not removed from it, till God
remove the Candlefticke, and the Church eease to be a visible ?olitia 1. pas
Churchy but the exercise may be wanting and the Church a totum lib›ums-
A
true
(w) Parker de
288
Publiſhing the Goſpell a note of the Church. CHAp.9.
truc visible Church, from which we arc not to separate.
4 Discipline is a necessary note and unseparable frcm a vifr»
ble Church, whole, intire, and not lame and imperfect. But a
Church pay retaine the essence and being of a visible Church,
and yet have no discipline in actuall use,or little, and though
want of discipline doe leaven a Church, yet it doth not (as Ro»
binson faith) evert the nature thereof9 and turne it into Babylon and
a den as Dragons* Robinson will have propbancneffe and impiety
by absolute necessity rooted rot by discipline>but he is too nasty»
Nay not by publique preaching of a sent Pastor, through abso*
lute, 'ut onc^y tbrooS^ ordinary and conditional! neceffity.You
de Ecclef.p.314 bind the Almighty too hard.
(x)Chemnitius
part.2. Locor.
}
Anabaptisie di- The other question is, tf conversion of finnersbe an ordinary
cunt fi quiU dofi- effect of a publiqne and sent minifiery? Our brethren in their an-
rinam Evangçlii fwer tQ t^e ^% Questions sent to them^deny this$ but no marvell,
intelligat five fit
futor five farter feeing all converiion to them is done without the publique mi-
feu fober eam nistery by onely private Christians, and in this we see no necessity
docere con- of a called ministery to convert men to Christ, which is the
cionarz debere$ do&rine of Socinians and Anabaptists. So (x) Chemnitius, ib
(y) Gaftius de (4) Gastins tcacheth. The Socinian (£) Theo9 Nicolaides, Luther
erroribus Cata-
baptiftarum,l.s. erred, (faitb he) when he asked from Muncerus his calling to
e.15. preach, Muncerns was an Anabaptist. So (a) Ostorodius in his in-
(\)Theol.Nicol. ftitutions, and (b) Raddetius who objected the fame that our
in defens. tnft. brethren doe, that the whole beJeevers be a royall Priesthood.
Soci,de Ecclef.
But tkOUgh we dcny not, but some may be converted by the
(a) Ostorodius teaching and private conference of private Christians; yet the
jnst.c.42. ordinary publique way is by the Word preached by a sent
(p)Raddetius in paftor, aS is clcare, Rom.10.14* 1 Cor.3.5. A&s 9.10. Acts 10.
noris al lib.
Smigles. p.3 2. 5, 6, &c.
C.E.p.346.
+
CHAP
SECT.IO.
The Communion of the Catholique Church, 289
$
*
CHAP. 10. SECT. 10.
Concerning our order and form in adminiſtration os Gods
fubliqu? worjhip.
T
He Authour here contendeth for the worihip of God in
its native simplicity, without all ceremonies; to which
I can oppose nothing, but shall prove the unlawfulnefle
of humane ceremonies in another Treatife, God-willing.
Of the communion of the visible Catholique Church.
Efus Christ hath now under the N. Ttfiament a Catholique
visible Church on earth (for of that part of the Catholique
Chnrch now triumphing in glory; or of that part which onely
is a Church of elected Saints, and are not yet formally a profeC
sing Chvrch, but onely such in the predestinatiun of God5I spake
not now )and to this Church u«iversallrvisible,hath the Lord gi-
ven a ministery, and all his Ordinances of Word and Sacrament
principally and primarily and to the ministery and guide* of this
Catholique visible Church hath the Lord committed the Keye*,
as to the first sub/eft, and for the visible Church Catholique, in
eluding also the invisible Church* as for the object and end hath
he given his ordinances and the power of the keyes; And the
Ministery and ordinances are not given to this or this Congre-
gation which meeteth ordinarily in one place, principally,
*. The Lcrd Iefus gave this Ministeriall power to the universal!
guides of the catholics Church3tht Apostles as they did represent
the Presbytery of the whole Catholick visible Churchy loh. o.
I. As my Father sent me% so send I you. 22. And when he had
thus sayd* he breathed on them^ and ſaid> receive the Holy Ghost.
%$> whosoever finnes you remits thej are remitted; and whofoevtr
finnes you retaine, they are retained. The Apostles hett receive the
keys in name of the whole Catholick Ministeriall guides. For in
this the Apostles must stand in the person and room* of a single
society
3
290
CHAP.IO.
The Ordinances and Keys are given
}
society of believers united by a Church covenant in one pa*
rifhonail Church, if out brethren* grounds stand good; so as a
Pariihionall Church muſt be the onejy fuccessdrs of the Apostles.
but this no Word of God can warrant. Nor is the Eldership
qf a single Congregation that which the Afostles here repre-
sented; except you fay to this Eiderſhip, as to the first subje&,
is this message of lending, as the Father sent Christ, cotrmk-
ted,and to this Eldership within one Congregation is the power
Ministerial! of pardoning and retaining sinnes given; For I
aske5from whence, or from whose hands do the Eldership of a
Congregation receive thé keys? from fefus Christy fay they,
but this is no answer, the Ministery according to its institution
is no doubt onèly, from the head of the body the Çhurchy from
lefes Chrìst. Bir laske now of an ordinary Church-calling; and
I demand from whose hands under Jesus Christ have this par*
ticular Eldership received Ministcrjall power: they cannot fay
írom themselves, for they doe not make themselves Minifiers:
they will not fay from a Colledge of Presbyters of many con-
gregations, for they are flatly against all such presbyteries,
and that which they fay indeed, the Eldership of a congregation
bath their Ministeriall power from the people. Well then,the
Apostles when they received the keys they did represent the
people : but what people? not the people of a clafficall presby-
tery, of a Province,of a Nation, of the whole redeemed Churcbt
but of one single congregation; how shall this be made out of
the Texta or out of one Word of God7 I sce not.. 2. Christ
ascending on high, and giving some to be Apostks9 and some
Trophsts and some Evangelists, and some Pastors and Teachers,
12. Tor the perfectlwg of the Saints, (not of Ephvfus, far lcise of
one single Congregation onely) for the worke of the Ministery
(in generall) for the edifying of the Body of Chrifk (not a con-
gregationalI body onely) 12. Till we all meet in the unity of the
Faiths and of the knowledge of the Senne of God, unto a ferfit man^
Unto the measure of the ftature of the futneſſe of Christ. Consider
I pray you, that Christs intention in giving a Ministery is not
for a tongr^iation of fortyr or fixry^òr a hundred, as if hee in-
tended tò impawn all power in that Cóngregationalî body;
but hee intended the edifying of his body CathoIick9 and
the
SECT.IO.
291
to the catholick viſible Church.
1
}
the comming of ail t^ the units of rke Faith. A Congregafetl is
fifty cannot be all Saints, and thit £oWer is cfèarely given tó
that body, which the Lord is to mn\e a perft mdny according
to the measure of the fulnejse of the stature of Christ, this is a my-
ſticall man, and the Catholick body of frfiu Christ. Call it a
Congregation and you wrest the Scripture, and vilifie the noble
and large end for the which Christ hath given a mrnistery: as
aske to what end, and to what first and principal! subje& hàth
the Lord given reason and a faculty of discoursing3 is it to *eter,
to Iohnò &c. as to the first subject, and for them as for their
good? no,no, it is for and to the race of mankind. The cafe is
is just so here, 1 Cor* 12;a8. God hath placed some in the Churchy
first Apostles, secondarily Prophets thirdly Teachers^ &c. Is the
meaning thus? God bath placed in the body of a single Con
gregation Apostles? Where do you read that? I believe Apostles
have the Catholick visible Church for their Parish; and is it a
Congregational! body, wherein God placed soch variety of
members, as Apostles, Prophets% Teachers, Workes of miracles^
gifts of Healings Helps^ Governments* &cî So Rom, 12,5. So
we being mans are one body in Christ, and every one members
of another* Hence hee reckoneth out divers offices in this bo*
dy. Now this is not one Congregation One!y, but that one
Body of Christ whereof Christ is head5 this is the Catholick
Church.
2. What power ministeriall our Brethren affirme to bee
given to a Congregation} they siy it is given to them under the
notion of a flock of redeemed ones, of the Spouse, and body
of Christy as they cite for this a&, 20.28.& Col.1.18. Eph.1.
22. and under the notion of the Cìty of Goà9 the Kingdome ooufe
and builling of Christ, but so they come to our hand, for this
reduplication, or notion of a flock of redeemed ones, of the
body and spouse of Christ, of the City, Kingdome, House,
Building, agree first to the Catholick Church as is clear3 Col.
1.18. é/^.5.25 20. † Tim.$.15. Epb.2,19,20^213 22^ and se-
condarily only to a Gòogregatìon as it is a part of this univtìs
soil flock* 3. The whole Cathblick Church visible is made one
ministeriall body Cant.6,4. beautìfull as Tirzah, comely as tbe
City of Jérusalem, terrible as an army with banners. By reason
* Oo
{
of
}
T
292
CHAP.10.
The Ordinances and Keys are given
*
Cant.6.
6.
of their order of discipline, and is there called an organicall bo-
dy having v.657,8. Ejes,Haire, Teeth. 'emples Locks and have-
ing particular Church* under hefj three score Queens, fourejeore
concubines^ and virgins without number* Yet is it fayd, v.ç* My
Dove9 my undefiled is but one, (he is the only one of her Mothers
Atnsworth an. in Ainfaorth who here may be more then a witneffe, fayth this
one Church is the daughter tf Jeruselem who is above and the mo-
CottQn in Urnt. ther of us all. Cotton a witnesse not inferior faith on this place :
The true catholics Church of Christ is the Mother of all reformed
Daughters, and that argument that our Brethren ufeth to prove
a particular Church to be visible, because of externall commu-
nion (not in one House, for that is accidental! to visibility3one
congregation may meet in three caves of the Earth, in time of
persecution, and yet remaine one congregation) holdeth good
in this catholick *iW<?& made up of so many organs, as a con-
gregation is formed, i. Begetting, by the Mioistery of the word,
daughter-Churches to God9 as they fay a congregation doth,
nor is it enough to fay Jerusalem is not one by externall go*
vernment and order of Discipline, because they cannot meet
together to exercise Discipline, but ihee is one invisibly5because
fhee hath one Faith, one Lord, one Baptiſme9 one Spirits ont Hope
of glory• For the Text fayth, they have one and the fame Or-
gans, Teeth, Eyes, Haire, Temples, Locks; they are one Ieru-
falem, and compact City, one Army terrible by the Sword of
of discipline. 2» We do not say,to make them one viiible churchy
that they must have one visible a&uall government, in externall
order for when of a congregation of 6o# their be 30 absent
through sicknesse and the bufines of a lawfull calling, they are
one Church visible, though in one metting you cannot see them
all with one cast of your Eye; and when the church of Ierufalem
exceeding in number ten thousand,did meet in part, from House
to Houfe% that is in sundry Houses; yet continuing in the fame
doctrine oj the Apostlesyand in fellowship and in breaking of bread,
and in prayer, Acts a. 46. 32. our brethren will fay, they are
one church. And therefore the power of Discipline, and the
exercise of the Word,Seales,and Discipline in parts, is sufficient
to make one visible catholick Church. 4» Ta that Church hath
shrift given, as to the first church, the ordinances and ministery,
+
which
Sect.io.
to the Cathêlique visible Church.
293
絲
​which he principally intcndcth to perfit, to gather, and to
bring to the unity of faith in a perfit body by these ordinances
and that Ministery; because the wisdome of Christ hath noc
given his Minifiery, and Ordinances to the catholick Church,
intending principally to save them, except he give them a
power in that Miniflery to the first sobject, which being put
forth in acts may compassé that end. But Jesus Christ princi-
pally intends,to perfit to gather, to bring to the unity of faith
in a perfit body, by these ordinances and Ministery, the
whole catholick visible church% and secondarily only this or this
particular congregation. Ergo, Christ hath given to the whole
catholick Church, as to the first Church, the ordinances
and Ministery, ànd so in this Ministery catholick, hee hath
given the Keys to this catholick Church visible as to the first
Church.
5. I prove it thus, when ever Cbrst giveth gifts to a whole,
he giveth it to the whole, by order of nature* beforé he give it
to the parts of that whole, as is cleare by induction* He gives
Christ a gift to the whole Churchy by order of nature, first to
the World, Job.3. \6. Then to this or this believer of the
World. So he giveth redemption and grace by order of nature
first to his Çhurch in generall, Eph.5. 2J. Christ dieth first for
his Chxrch^ not this or that single company, or particular per-
fon, first for His sheep,that is, the whole flock, Job. 10. V.ii.
then for this or this comp^nyv or this of this straying iheep;
He came to seeke and save, first the lost, Luk^ 19.10, then this
or this lost man. He died first to gather together in one, not
one man onely, yee not the Dation of the lewef enely, but to
gather together in one, all the Children of Çod9 which were
scattered abroad, 106.11,25. and he is a propitiatioq by order
of nature.First,for the finnes of the whole World, I Ioh.2.1.and then
secondarily, for our sinnes, so hath hce given the gifts of
ApostleS) Prophets, and Teachers, first to, and for Saints, in
common and in generall, and not for this and that Saint, or
for this company of Saints at Epbestu* Now that particular
Congregations are parts of the grfat visible Çhnrch; I prove,
and first that they are patts visible of a Presbytery, or a cir-
cuit of Congregations, within the locall bounds of a Pres-
* Oo %
bytery
A
294
CHAP.10.
The Ordinances and Keys are given
bytery. I make good thus. Those who have one common ne-
cessary object of externall government in Church-affair*, those
are a whole visible community gifted with power from Christ
to rule in that common and necessary object of government,
and this and this portion of this whole community must be
parts of that whole. But those Congregations within the lo»
call bounds of the circuit of a Presbytery have one common
necessary object of external! governments in Church affaire«;
Ergo, those Congregations in such a circuit must be parts of
this whole. The major I take from our Brethren, who therefore
make a particular Gongreation to be one in respect of ordinary
meeting, to partake of word, sealef, and to transact matters
of jurisdi&ion, amongst themselves, but this agreeth to ma*
ny congregations within one circuit, for they meet occasion-
ally one with another in hearing the word and receiving the
ftales; and for %ht assumption I prove it thus, all those con-
gregations have these particulars of external! government in
Church affaires, which they cannot transact within their
owne Congregations, but doe ex œquo belong to them all. As
I. That they doe not give offence one to another; that one
Church doe not hold the Doctrine of Balaam to the offence
and scandall of other Churches. 2. That one Congregation
make not AЯs and Canons against the Word of God9 and
against the Acts of another Congregation agreeable to the Word
of God. 3. That one Church admonish, rebuke3 comfort, pro*
voke another to love and to good works, in such and such poyntsj
now though a Congregation make acts and constitutions for
governing this, or that member of the community; yet they
doe not, nor cannot make a&s that oblige the community
and the Church as the Church; the Church as the Church
being a part is to be regulated by the whole, and if chert be
things that ex xqno concerne all, and doe not concerne one
particular Church more then another, one particular Congre
gation cannot giwerne in these* And by th* like eason parti-
cular Churches and clafficall Presbyteries, and Provincial!
and Nationall Churchct, are parts of the whole Catholick vi-
fible Church.
6. Because Christ cath not given tJt power of Miniftcry and
Ordi-
SECT.IO.
295
to the catholick visible Church*
Osdiaaaces, a«d Juriidiction to the fingle Congregation as
to the first subject upon the ground that our Brethren ſpeake,
to wit, because the single Congregation is that Spouse to which
Christ is referred as an Husband, and that body to which hee
carriech the relation of an head, communicating life to all the
members, Eph. 1.12* Col.i.i8, nor is it that adequat number
of ransomed persons, of (heepe^ of loft ones, of fttlow-citizœns,
of JpirituaR stones, &c. To the which Çhrìfi doth carry that
adeqiat and compleat relation of a Saviour, of a good Shipbeard,
of a Seeker of lost ones, of a King and Govtrnour, oi the chiefe
corner-stone. Therefore that visible Church for whose salvation
Chrtst hath given the Ministerial! power, must be the larger
visible Church,just as the God of Nature hath given to the whole
race of Jheep, a power to seeke their own food, and because of
their simplicity, a power to be ordered and led by the Jhepheardy
and secondarily this power is given to this or this flack feeding
on LMêmt Carmels or elsewhere: so hath the God of Grace
given a power to the whole visible Catholick flock to submit
themselves, in the Lord, to other guides,and he hath given to
the whole company of Shepheards as to the first subject th«
power of the Keys, and secondarily the power is given to this
or this visible Çhurch* and company of Pallors*
7. When any scandalous person is delivered to Satan^ he is cast
out of the whole Catholick Church; Ergo, he was before hi* e-
jeftion a member of the whole catholick Church,foz hecannot be
cast out, who was never within. And when he is excommunica-
ted9his fins bound^as in Heaven, so on Earth,that is, not only in
chat Tract of ground,where a handful! of a little Congregation
independent (as they fay) of 10 or 20 or an 100 doth ordina.
rily feed, but in all the visible World where Ç«d hath a Chnrch%
and all both within the little Congregation where hee is, and
without^ are to repute him as an Heathen and a Publican. It is
true some of our Brethren fay, he is excommunicated onely out
of that Congregation whereof hee is a member antccedenter,
because Christ hath given the power of excommunication onely
1 Cor.5.4. To the congregated Church, when they are men
together to deliver to Satan^ and they must do it, in co/legio3 in
zonftffu, coram tota Ecclesiajbtteze and in presence of the Church
congre
*
1
296
. CHA P.10
The Oréìmancès and Keys are given
congrcgationall, which is to give their consent and hath a cer-
taine power of interest in the busines, but he is cast out and ex-
communicated to all other Churches onely consequenter, by
consequents and by vertue of the communion of Churches: I
answer, the plaine contrary; hee is antécédente? and formally
delivered to Satan, by the power of the catholick visible Church
which is put forth in exercises, and in aft before that Church
whereot he is a neerest member. Even as the left hand doth
cut off a finger of the right hand, which otherwayes should
infect the whole body. Now it is not the left hand onely that
cutteth off the contagious and infectious finger, but the whole
man,
deliberate reason and the will conscnteth ic should be
done for the preservation of the whole man; the left hand is a
meere instruments and the loflè of the finger is the loffe of the
whole body, and the finger is cut off the right hand not ante-
denser, and onely off the right hand by that power intrinsicall
onely in the right hand, but intrinfecall in the whole body;
it is true the contagion should creepe through, and infect the
right hand,and right arme first, and therefore incision is made
upon the right hand. So if the Eldership of a Congregation
deliver to Satan9 it is not done by that power that is intriaseally
onely in that Congregation, but by the power intrinsecall in the
whole universal! Churchy who shall keepe communion with
him, that Eldership cuts h|m ofi as the instrument, or hand of
the Churcb catholick, and the incision(as it were) is perform-
ed there in that meeting (I will not fay of the whole Congre-
gation, that is to be proved) because the contagiop shall come
first upon these with whom the delinquent is to keepe the nearest
fellowihip, and that Excommunication be performed in a
meeting I grant, and the place, 1 Cor.5'4* faith so much,and
a meeting of the Church. But that that is a meeting of the con-
gregation, with favour of the learned, cannot be proved co-
gently; though I thinke excommunication when it is actually
performed, it should be done before the Congregation, but that
is for the edification and nearest and mpst immediate practice
of that Congregation, for the contagion is nearest to them,bue
the reason why the presence of the Congregation whereof
the Delinquent is a member is requisit, is not because this Conm
gregation
SECT.10.
297
to the Catholick vistble Church.
gregation hath the sole intrinsecall power in her seise 5and be-
cause thee onely doth formally and antécédentes Excommuni-
cate, and the rejt of the Churches conséquenter, and by vertue
of a communion : for the sister Churches are to debarre this
excomuaicate person from their communion with Christ in the
Scales of the Covenant, and that by an intrinsecall authorita-
tive, and Church power, where as if he were not excommu-
nicated, they ſhouîd have received him to a Communion with
them in the Seales, and that by an intrinsecall authoritative
and Church power, for one man cannot receive another to the
Seales of the Covenant with him; because no one man hath a
Church authority. If therefore the Church as the Church is
consociated by an intrinsecall Church-power should have admit-
ted him5 if he had not been excommunicated, it is evident that
hee was a member not onely of the Congregation out of which
he is excommunicated, but also of the whole consociated con-
gregations. 2, The man^ fins are bound on Eirth antécédenter,
tò all the consociated Churches* He is now equally uncapable
of Church-fellowship in all the consociated Churches, as in
thac Congregation whereof he is a member* All without and
within chat Congregation are to hold him for no visible Saint;
not to eate or drinke with him, he is now to all the visible
Churches, in regard of visible communion, no member of that
body whereof Jesus Christ is head, no part of that C'ty,
that building whereof Christ is the Lord and chief corner-stone.
And he is to the sister Churches in their authoritative & Church-
estimation (to ſpeake so) and in relation to their power of
Jurisdiction, in the very same case a member of Satan, that hee
is in relation to the authoritative power of Jurisdiction of that
Congregation whereof he was a neerest member; just as the
finger cut off is alike separated from the body, yea the whole
body, as from the hand; and it is a wonder to me that Christ
giveth an intrinsecall power to a Congregation of twenty be.
lievers to cut off a member, for the preservation of that little
company of the Lords Flock, and that he hath denied that
intrinserall power to the whole, which is no lesse in danger
to be infected, seeing Christ principally intendeth in the giving
of a Ministery to the whole Churcb9 especially the gathering
of
}
of:
1
298 Ktyts and Ordinances given to the catholick ihurch CHAp.10.
1
of the whole body; To the full and perfit stature of the age of
Christ, in the unity of Faith, Bpb.4.11. yea he intendeth the
salvation & preservation of the whole from infectioojmore then
the salvation of a part of this whole Body. That is, as it you
would fay, the God of Nature hath given an intriniecall power
to five hundred in a City to set guides over themselves and to
rule themselves by wholesome Lawes, but hee hath denied
that power to the whole City consisting of ten thousand; and
he hath given to the tight hand an intrinsecall power to con-
fent that a finger in the right hand infected with a Gangrené»
be cut off5 but he hath denied this intrinsecall power to the
whole man» I beseech you doth the Cod of Nature in confer-
ring this power to the right Arme, intend the preservation of
the right Arme onely, and its wellbeing, and not rather the
preservation of the whole body? so doth not forift intend
that the whole consociated fourches (hall be preserved from
infection, and not that particular Congregation onely? Then
if Christs meanes be congruously fitted for his owne end, he
must have given an intrinsecall power to many consociated
fourches to cast out a contagious Iumpe; other wayes the con-
fociated Churches are to exercise the punishment of avoyding the
Excommunicated person as an Heathen, which floweth from
a power which is no wayes in them; what conscience is here?
2. What if the Congregation cast the man out^ciave errante^
and undeservedly? (ball they^consequenter^% sister Churches, in
a brutish fraternity execute a sentence of a power intrinserall
in another Church, and not any of them, or their guides have
any power to discerne, whether the censure be justly or un-
justly inffiicted? This our Brethren condemne in their owne
Congregation: for because the reputing the ejected man an
Heathen, is a matter of practise, that concerneth the consci*
enee of every one of the Congregation, therefore must all the
Congregation give their powers and consent; yea do more
then consent (fay some) even exercise jurisdi&ion, or a
power not different from it. Some things are objected against
this way.
©b. I. The power of the Keys cannot be given to the catholick
représentative Church, or catholics Tresbyterj, as to the first
fuhject
SECT.10. Objections against a Presbytery discussed*
299
JubjeSl to be an ordinary and confiant meane of edification; The
exercise whereof, in an ordinary aid confiant way, is unpossible;
But the exercise of this Minifieriall sower given to the catho-
lics visible Presbytery, as to the first fabject, in an ordinary and
confiant way, is unpofstble; Ergo, snch a sower is not given to
the Catholìck representative Church, as to the first subjett, to
be an ordinary and constant meane of edification* The propofi-
tion is cleare, it is uncongrnous to the Wifdome of Jesin Christ
that hee should give that to bee a meane, which possibly cannot
attaine the end* Tht Assumption is as evident; for the Ga»
tholick vifible Trtsbytery cannot meete in an ordinary and con-
stant way.
Answ, 1. By distingqiíhing the Major proposition; That
power of the Keyes remote cannot be given to the catholicl preſ-
bytery as to the first subject, the exercise whereof in an ordinary
and constant way is impoffile physically and ex natura rei. True,
but now the Assumption is false; That neerer power cannot be
given as a mtane of edification, the exercise whereof is morally
and through the corruption of mens nature physically im-
possible. That is false, and denyed, and in cither sense the
conclusion cannot be true* 2. I grant the whole, and yet
nothing is concluded against ut. For the power of the Keyes is
not given to the catholics Presbytery as to the first subject, to
be a meane of edification in an ordinary and constant way; but
onely in an extraordinay and occasionall way, in those
things which concerne the power of jurisdiction belonging
to the whole Catholick Church. By (extraordinary) here
I meane not that which is against a particular Law of God,
and cannot bee done without a Divine dispensation of pro-
vidence, but by (extraordinary) I meane that which is raro
eontingens^ and doth not oft fall out; as almost it never fal-
leth out that the univeriâll Church bath neede to excommuni-
cate a nationall Church, for all and every one of a nationall
Church doe never fall away from the Faith. Yet a remote
power foe Excommunication, is in the Catholique visible
Church*
2. It is objected, if the visible catholicl Church be the first
and principals subject of a/l Chuvch-power, then a Presbyteriall
* Pp
Church
300
The pmwer of tfa çatholick visible Church. CHAP.10.
}
i
>
Church cannot Excommunicate, but by a sower difived stom
the catholick vistble presbytery, and so the presbytery fiould not
excommunicate, but by consulting with the Catholique visible
Church, bnt this latter were impossible and absurd; Ergo, so
must the antecedent be* The connexion is proved thus% for As all
things have heate in so farre as they partakf of the Fire; be*
cause heate is originally in the Fire, as in the first fubject, so
all Churches exercifing Excommunication must partakg of that
power ef censures^ that is, first and principally in tht originall sub*
\eft^ to wit, in the catholics visible Church* And it would
feeme that none can use or put forth in actsy the power of the catho-
lique Church vistble, without the conscience of the catholique
Church visible.
Answ* This occasioneth me to speake somwhat of the power
of the presbyteriall and catholick Church* Hence I say; I* With
submission to the learned.
First, It is an hard way of arguing, to reason from the
power to the several! exercises and diverse acts of the power*
Our Brethren hold that all power of the Keys, and all
power
Ministerial! of preaching, administrating the Seales, is ori-
ginally in catu fidelium, in a Church of Telievers: but they
cannot fay that therefore the acts of Preaching, administrat
ing of the Sacraments, and all acts of jurisdiction can be exercised
by the Believers, because they are the first subject.
Secondly, the farther that the members, or Churches
either Congregational!, Presbyteriall, or National! are remo
ved in local! distance, one from another;tbe leffe is the visible
and external! communion of rebuking, comforting, and ad-
moaiihing one another; yet the power and obligation of these
duties are not removed* Sq though the National! Churches
be locally distant one from another, yet their power of ex-
ercising duties, and so their power of Jurisdiction, in an
Ôecumenicke ©ounce!!, is not from thence concluded to be
nu/lf Yea, National! duties upon occasion are fill obligatory:
and communion of men of sundry Nations is cleare to meer
Esai.2.3. many Nations shall flow unto the Mountaine of the Lords
House, Zack* 8; 23. Ten men shall take hold out of all Lan-
gnagtf of the Nations%they even Jhall take hold of the skirt of him
that
SÈCT.10.
301
The power of the Catholick Church.
that is a Jew, s^ying, we will goe with you, for wee have heard
that God is with you. I do not fay, these Nations doc meete
all in one Synod, but the places doe well prove the power law*
full of performing duties, whereas the exercise of them in
one place is not hie & nunc^ in ordinary providence, possible.
And so this consequence must be weake; the whole catholics
visible Churches in their principal! guides cannot ordinarily, and
constantly meet hic & nunc, for the exercise of their power ;Ergo,
they have no such power. For if the power be exercised in
parts, which through occurrences of Providence, and the cor-
ruption of mens nature cannot be exercised in whole, at once;
yet its not hence evinced to be a power not given of Ghrist
for edification; for by our Brethrcns grant three thousand
are added to the Congregational! Church of Jerusalem^ AEls
%. and to this Church of three thousand, and a hundred and
twenty,Christ hath given the ordinary power of the Keyes as
to the first subjeЯ, though through occurences of providence,
and the corruption of mans nature, some of these, suppose a
thousand, through sicknesse, pest, danger of persecution, and
finfull separating from the aisembly of Saints, could not hic &·
nunc meet in one house, to exercise joyntly all the acts of that
power Which our Brethren fay is given to them by Çhrist;thty
cannot fay therefore Christ never gave to this whole Church
consisting of three thousand aùd a hundred and twenty, any
such power.
Thirdly, there is a great difference betwixt the power given
ad ejfe fimplicièr^ ta the being of a Church, and the power
given ad bene iffe iantùm, onely to the well-being, a. Great
difference also there is betwixt ordinary power to be exercised
constantly, and ordinarily,because of neerer consociation of
the Churches, in those things that concerne that Church in
particular fuppose a presbyteriall or Congregafîonall Çhurch^
and a poWér to be exercised, but more rárely, not ordinarily,
because of the Jesse communion visible, and great local! distance
of Churches, as it falleth oût in the whole visible Church. Now
from thia.
First, The ordinary power of Jurisdiction because of neerest
vicinity, and contiguity of members is given by fefus Çhrìst to
* Pp2
one
1-
}
3Q2
Tbe power of the Catholique visible Church. Ghap*ìo,
one Congregation in an Isle.i. Because that Church is a Church
properly so called, though it be not a perfit and complete
Church. I. fay it is a Church properly so called, Because.
i. It is a little City, and a little Kingdome of Jejus Christ
having within ic seise power of the Word and Sacraments and
that is a Church and hath the essence of a Church to which
agree
the essentiall notes of a visible Church. Now preaching ot the
Word and Administration of the Sacraments are essentiall notes
of a visible Church. But I fay it is not a compleate and perfit
Church in the latitude of visibility, for Churches, are lefle or
more visible, according as they have leíïè or more visible com-
munion) for visible communion constituteth a visible Church.
Now a Congregation in a remote Island hath a lesse com-
munion visible with other visible Churches, then consociat-
ed visible Churches bave. 2. It is not compleate and perfit
in its operations, because in cafe of doubts of conscience
touching government and practice, and dogmaticall poyntsf
it wants the joynt authority} and power of Jurisdiction need?
full for the well*being of a Church, which it should have, if
it were consociated with many other Congregations fo as
wee fay an hand with five fingers is a compleate hand, but
it is not a compleat organicall body, but a part of the orga
nicall body of a man; so is a Congregation a Church want*
ing nothing of the being and essence of a Church; yet is it
incompleate, because ic is a part or member of a Presbyteri
all Church, and not being consociated wanteth that which
belongeth to the well being of a compleat visible Churchy For
visibility of a Church must have a latitude, because it is an ac-
cident or adjunct of an organicall politick body3wbich is totum
intégrale.
Secondly, the ordinary power of ordinary Jurisdi&ion in
a more perfit way, because of ordinary and perfiter consocia-
tion, is given to the Preshyteriall Church, as to the pro-
per subject in the constant and ordinary exercise of Discipline,
because contignity being the foundation of visible external!
government, the Presbyteriell Church of Jerusalem^ Ephesus
Corinth^ Antioch> and Reme% is a perfit compleat consociatd
body. To which the power of oydinatipn, exauthoration,
or
SECT.IO. The power of the Cathoìick visible Church.
303
or deprivation of Pastors, of excommunication in a constant
and ordinary way doth belong* For this is a principle of
Church-policy, Every politick body of Christ hath power of
Church government within it seise. But a Pretbyteriall church
is fueh. 2. This is a received maxime also. Q*od tangit omnes.
ab omnibus, fuo more,traítari debet, VVhAt concerneth all) Jbould
be Agitated by dll, according to their degrees of concernment,
but excommunication of a person, in a confociated Church,
concerneth all the consociated Churches in a Presbytery; all
are scandalized, all may be, and are in danger to be leavened
with the infeftiou* lumpe. And here it is to be observed, that
as preaching of the Word is an essentiall note of the visible
Church, and agreeing to the visible Church, as necessary ad cjse
fimpltciter, to the very being of a visible Church, For if the
word as Preached and some way promulgated be not in such
a society, we cannot call it a visible Churchy so Discipline is
a nose of the visible Church, and necessary ad bene esse, and
it cannot be a Ministerial! Church in a good condition ex-
ercising acts of edification* if the wall of Discipline be broken
downe and meeting in one place for Word and Sacraments is
but accidentall for a Ministeriall Church. If the Word be preach
ed? and the Sacraments administrated in sundry Congrega-
tions, though not in a Presbjtcriall Churth d\\ convened in all
its members in one place, yet hath the Presbyteriall Church the
eflcntiall note of a visible Çhurcb* Because there is a difference
betwixt carrying the colours in an Army tali modo, as all tha
Army at once may see the colours, and the carrying of the
colours. Yet the colours are a note visible of such an Army;
so there is a difference betwixt preaching the Word, fimplici--
ter, and preaching the Word, tall modo; in such a way in one
materiall house onely. And therefore it is necessary that go-
vernment which concerneth many Churches consociated, be
in its cxcrcise.tò: & nunc^ larger then preaching of the Word in
its exercise, hic & nunc: which cannot bt done, but to a multi-
tude which conveneth ímì tò quò, to the fame materiall place.
And we fee an aft of government, *AÛs 15. by confession of
our Brethren, belonging to divers coniociated Churches and
performed by them, and yet these cannot ordinarily meete
:
to
1
零
​304
CHAP.10.
The power of the catholick vifible Church.
1
}
to one and the same place in all their members for hearing of
the Word.
Thirdly, an extraordinary, and remote power of Jurisdicti-
on Which is but rarely and in extraordinary cafes to be puc
forth in acts, is given to the Gatholick visible Presbytery of the
whole Gatholiek visible Church. Because the Communion ex,
ternall and visible is leffe, where the lócall distance of visible
Churches is more: and therefore because oecumenicall coun.
cells, being necessary for the Catholick visible fhurch, neqne
ad effe fimpliciter, ntque ad bene ejse^ fed aà milita sen optimum
ejse^ neither in resptct of the Churches being, nor in relpect of
the Churches well-being, but onely in respe& of her beft and
most spirituall well-being, these councells are seldome to be
had in an ordinary providence* For the Cress? of Iefus Çhrist
is rather a marke of the cathoîicK visible Churchy then Bel-
larmine bis prosperous condition, that he will have to be one of
his fifteene notes of the Church and siace the Church cannot
have her wishes* the want ot gênerai! councells is the C^tho-
lick Churches Croffe, not her sin; we doe not fay that God is
deficient in meanes necessary to his Churchy or to feme of his
owne Children; because the Woman hath wings given her
of God to flie to the Wildernefie to hidt her falf; from çhe Dr&gpn^
Rev. i2# 14; and so cannot enjoy Gods ordinary presence, in
his Sanctuary, Nor doc wee fay that God hath denied a power
to his Church in the Wflderneffe, to enjoy them in a visible
San&uary, I meane a morall power^nà )hs^ a right and interest
in that presence^ because he interrupteth the Churches physical!
power* for a while,in the injoying of theic comforts çf a visible
Church^Communion^ in the Sanctuary.
:
Fourthly, hence it doth not foliow, that because the câtholick
representative visible Church is the first subject of the power of
the Keys, that the power of Excommunication is derived from
the visible Church to a Presbyteriall Church, or that a Pres-
bjteriall Church cannot excommunicate without consulting
with, or fetching authority from the Qatholick visible Church;
Because the Çatholick vifible Çhurch is a great integr^ll body
of Iesus Christ, and be is the head of this body; because though
the power of seeing by order of nature be first in the whole
man,
SECT.IO.
305
The power of the catholick visible Church.
man^ and then in the Eye, yet the power of feeing in the Eye
is not derived from the rest of the body* from Hands, Leggs,
Shoulders, Armes, to the Eye. The light is first in the whole
Body of the Sun, as the first and prime subject of light; yet fup-
posing now the received opinion of Astronomers, that the bo-
dy of the Sun doth exceede the quantity of the Earth an hun-
dred sixty and seven times, it doth not follow that this or
that pare of the Sun hath no light intrinsecali in it; but
that which is derived from the whole body of the Sun; for then
this or this part of the Sun should have borrowed light deri-
ved to it from another: so the Soule doth at one and the fame
ïnstant,animate, and quicken the whole organized Body as ies
first matter aqd subject, but it doth not follow that the Hand
hath life derived to it from the whole body: so because the
power of the Keyes is also intrinsecali in the Presbytery, as in
an ©ecumenical! councell it doth not follow3 that the power
that is intrinsecali in the presbytery is by derivation, or bor-
rowed and at the second hand, from the Catholick presby-
tery of the whole World; farre lefle that the Tresbjtery can-
not Excommunicate, except it consult with the catholics vi-
Bible Çhurch* The power of the Keys, by order of natarey is
onely in the catholick refreftntative Church as in the first sub-
jec, but in order of time, this power is communicated
from the head Chriß to all the integral! parts of this great Bo-
dy according to the capacity of every part, so a? it is intrin-
fecali in the particular Eldership of a single Congregation
in these poynts of Discipline, that concerne a Congtegati
on as a Congregation, and it is intrinsecali in the classical!
Presbytery as it is such, and it is intrinsecali in the pro-
vincial!, and Nationall Synod5 in poynt* belonging to them
as such.
3. They object; if a ftngle Congregation have not power of
Excommunication, and of entire and compleat government with--
in it feisty because it is but a part of a Presbyteriall Church
and so an inccmpleat Church: by that same reason a Presbjte*
rial Church ſhall be a compleate Church? and not have entire
and compteat power of Government within it felfe • because a
fresbyterialt Church is & part of 4 provinciall Chwrch, and a
pro-
r
}
}
1
306
The power of the Catholick vifible Church. CHAP.IO
:
****
}
provinctall Church shall be in the fame cafe, because it if a
fart of a Nationall Church, and a Nationall Church, in that
fame cafe; because it is a part of the catholics visible Church,
and there shall bee no perfit visible Church on Earth, which
hath full and entire sower of jurifdiiïion, save onelj the cabo-
licke visible Church, which by no possibility can convene
before her Oecunenick and highest catholics Court, a Nationkll
Church, or the Church of great Brittaine, and
and upon the te-
Stimony of three witnesses deliver her to Satan,
and upon fup-
pofall of Repentance receive her againe to the catholick power of that
fame Court, into fellowship <? Church-union with the great catho-
lick tody. Tor so because this catholicl Church, for many centuries,
yea pefsibly for a million of jeeres, cannot convene to exercise
her authority in a Court (and out of her Court fbee hath none)
the repenting Nationa/l Church, shall remaine in Sataps bands for
everjby a physicall and invincible necessity.
Anfw. A single Congregation is a Church, but so as it is a
part also and a member of a Presbyteriall Church, and be-
cause of ncernesse of communion with consociated Churches
under one Presbytery; it can neither have complcat power of
casting out one of its owne members, because that member
hath so ftricta visible Union of membership also with conso-
ciated Churches, nor can it exercise that intrinsecall power
that it hath as a remote part of Christs Catholick-body, but
the cafe for ordinary and constant power of ordinary and
constant Jurisdiction is not so in a Presbyteriall, in a provin-
cial!, in a Nationall, in the Catholick visible Body. And
therefore it followeth not that they are not compleat Bodiess
and entire Churches for all ordinarie and co«stant Jurif-
diction; and the reason is cleare, because Synods or Synodi-
call Churches above a Presbytery to me are not ordinary; nor
constant Courts, but extraordinary,and pro te nata occasional],
having their rile from some occutrence of providence, as is
most cleare, by Scripture. The Church of Ephesus being a
Presbyteriall Churchy did constantly exercise Discipline, and
try false Prophets9 and those which called themselves Iewes^ but
wtre liers> Reve/.2*2* Whereas that famous Gounccll at Jeru=
ſalem was not an ordinary and constant Courts but extraordi-
nary
'
1
}
SECT.10. The power of the Catholick visible Church.
507
nary, that is,occaiionaii( tor f5 i take the Word, lor expreffions
cauſe Jandhad its riſe, Acts 15.itfrom a meere occasion, because
lome came from Iudea and taught the Bretbren, except yee be cir-
cumcised after ths manner of Moses, you cannot be faved^ And
the subject of this Court was not the constant and ordinary at-
faires of Diiciplinefthat belonged to the presbytery of Jerusalem^
Landdntiock.No^v. 6.the subject was only an incident controver-
fy raised by false teachers,lubverters of foules, ^. 24, and there-
fore it is said, v*6. The Apostles and Elders, ouvánoav ideiv reed
să aóyu Tóulu, to confider of this mitter; therefore the presbyterialí
Church hath both Word and Sacraments dispensed in ic di£
tributively through all the Churches^ and for the power of Jurif
diction ordinary intensive, and quoad effentiam Ecclefiœ mini-
fterialis, according to the entire eílènce of a ministeriall Church,
it is as perfic and compleat in one single Congregation, as in
a provinciall, as in a Nationall, yea as in the Catholick vi-
fible Body, whereof Christ is the Head; onely a provincial!,
nationall, and the Catholick Church visible, extensive, accor-
ding to the power of extension, is a larger and a superior
Churchy and though the presbyteriall Church be a part of the
Catholick, it is so a part, as it is a perfit whole Church: as
a man is a part of this great all, the World, yet so, as he is a
perfit reasonable Creature, and so a whole man, and a part of
the World: but a Congregation is so a part of the Presbytery,
that it hath not a whole, entire, compleat intensive power
over its owne members to excommunicate them, because its
members are for contiguity and necessity of neere visible com-
munion, parts that cannot avoyd dayly edifying, or scandalizing
of consociated Churches^ and therefore the consociated churches
must havë a power over the members of a Congregation. But
our Brethren will fay; Contiguity of locall cohabitation doth not
make a visible Ghurch, but only the voluntary agreement of Proses
firs who doe, ex pacto, and by covenant tacit or expresse^ make up
a consocìation for a Papist and a Protestant may cohabit in oxe bouse.
Anfw* That is true, but contiguity is such a necessary foun-
dation of cxternall visible Church fellowship in one presbytery,
as Without that contiguity, I fee not how, jure Divinp, there
can be either a Congregacionall Church, or any other fóurch:
* Qq
t
for
308
The power of the eatholick visible Church. Chap.10.
井
​;
•
for^íure I am^Chrìst haih Doc ordained me to be a member of a
Congregation in America, or of a presbyteriall Qhurch in
Geneva. And that such persons and no more be members of a
Congregation, is not juris Divini, yet without a contiguity
leffe or more they cannot be members çi a Congregation^
nor is this single Congregation a limbe of thi> presbyteriall
Churchy jure Divino; onely this in abstraSlo is jus Divinum>
that there be a Congregation of a convenient number, and a
presbytery of such as may meete conveniently in their guides.
But to retirne5 the Brethren do deny that God gave a power
of JurisdictioQ to the Gatholick visible Court of the Oecume*
nick Church* And why ìbecaufe a generall councell cannot excom-
municate, nor relax fiom Excommunication a nationall Church.
But I answer, 1. It is by accident, and not through want of
innate and intrinsecali power, that the Court of a Gatholick
councell cannot in an ordinary and constant way, exercise
the power that Christ hath given to her, as the presbyteriall
church dorh; and the exigence of providence maketh it fo,
ſo,
because it falleth out by the blessing of Çod9 thai Zion must
fay, as it is3 Esai.49. 20. the placets too fireight for me9 give
place to me that I may dwell. Ani because she inlargeth the place
of her Tent, and firetcheth forth the curtains of her habitation,
And lengthneth her cords, ànd breaketh forth on the right handy
and on the left, and her feed inheriteth the Gentiles, Eíàr»54»2«
3* and because from the rising of the Sun, to the going downc
thereof, hit Name is great amongst the Gentiles, and in every place
incense is offered to him^ Mal.1.11. yet have gcnerall councells
condemned. Hereticks, as Nefiorians, Macedonians, Eutyches
and others; and I fee nothing to prove that a generall councell
hath no power to excommunicate a Nationall Church, If the
Lord Should be pleased to give the Chriftian Churches a gene-
rail councell this day5they might lawfully, in a juridicall way,
declare the faction of Romiih pretended catholicks, to be my-
sticall Babylon, a cage of uncleane Birds, which is exeommu•
nication in the essence and substance of the A&; nor is there
need of a legall and juridical! citadori of nationall Churches^
©r a citation of wituefles to prove Romiih Heresies, and petfidi
ous and detestable obfiioacy: for their writings, aad deeds,
{
are
SECT.10.
309
The power of the CàthoUclí Church.
arc so notorious, that the senses of men may as infallibly prove
the fact,as we know there is such a City in theworld as fome,and
Constantinople; as for the instance that a catholick councell cannot
ordinarily be baâ6to relax a repenting nationa/l Church ;I answer,
the fame inconvenience will follow, if we soppose an ordinary
case,the Church congregational (as our Brethren soppose) of Je
rufalem, ^£?/,2.consisting of three thousand and a hundred and
twenty, having excommunicated Ananias^ Saphira, and others,
who yet by the grace of God, should truely repent; in the meane
time, the Sword of the Roman Emperor intervening seattereth
this Church, that they cannot convene in a spirituall Court, to
relax them (and out of Court tbey have no authority of Jurif
diction) here were an invincible necessity of their remaining in
Satans bonds in foro externa ecclefia. But what then? This ÎS to li-
mit Cjo\ as Papists do in binding and tying salvation of Infants
to the outward signe of externall baptisme; as if God,in foro c&li^
in his own Court could not absolve penitent sinners,becaqse the
Church will not, which is more ordinary, through mens cor-
ruption, or cannot absolve3through the necessity of exigence of
divine providence:and the more catholick that crosses bejas wars,
the univerfall and catholick cruelty, and treachery of the church
of Malignaats against the true catholick Church of Christ, the
more easily are the Juridicall and Court-operations, actions
and proceedings of the catholick univcrsall Church impedited.
And therefore this of our Saviours, tell the Church,is neccflarily
to be applycd to all Churches and Courts of Christ, even to a
catholick counce!l,though Ghîist gave instances in an offended
Brother, who is to tell the Ghurch, But I am fure,(tell the church)
is not to be restricted to a vocal & personall complaining of one
brother against another, in the face of a single Congregation.
For if the offence be committed before the Sun at noon-day in
the seeing and hearing of the churchy either congregationail3 or
presbyteriall, as some may,and one do by word and writ openly
blaspheme Çod: in this case Christs affirmative command,**// the
church,doth not in conscience oblige one man to come and deale
with the delinquent in private, and then (if he repent not) before
witnesses^& then to tell the church>so as one sinneth if he tell not the
church; fot here Gods providence disposing of the notorìousneíse
* Qg 2
and
ร
I
310
CHAP.IO.
Doubts of Mat. 18.17.tdll the Church.
;
1
Abulenfis ta loc.
eriam fi non fint
nifi duo.
and publicknes of the scandall doth tell the church; and yet, I
hope, ©ur Brethren could not deny, but this Text doth warrant
that such a publick offender who scandalîzsth many Churches
should be excommunicated by this place> Mat, 18, from which
I gather the weakened of what is slid for the independency of
churches from, Mat.18»
Ob. I. Here ws cannot ur^erstand the Church universalisI St
cauſe he wouli not fay where two or three Are gathered in my Name%
I will be in the miJfi of them, for two or three cannot represent all the
Churches comprehended under the catholics visible 3ody t? Jesu3
Christ* 4.This is an argument from the lesse to the more. If
I be present (would our Saviour say )wheré two or three3though
they be but two or three: I will far rather be present in the af-
ſemblies of the Church. Nor can the words stand according to
the letter strictly, according to our Brethrens mind, that two
should be a Church; for there should be Pastors and Elders, and
Christian witnesses5two at least, and the accused Brother here.2.
two or threc3 and brother and brother are not to be taken as fin-
gu^ar m^n onlysbut as two or thee mcn, or Ghurches, who as they
may be offended, i CorAO 32. so miy they give scandall and of-
fence; so may three, soure, of consociated Congregations give
the offence, and that publickly; what? hath Christ provided no
remedy against scandals in his whole Kingdome, but only for
scandals fallen out in the single persons of a small Congregati-
on consisting of ten,20 100.or 200. only when these little con*
gregations offend sister Congregations, they are left to the im
mediate judgement of Çodì This is wonderful!*
Ob.2. The christian magistrate at a nmfing father is to punish
those who offend, and hath power to command Churches to confiffe
offences done to sister Churches, and command Church-censures%as
excommunications to be used, and Christs pow^r to be put forth in
frailife according to the will of Jefus Christ* Anfw. Yct doth it fol-
low that the ^postolick Churchest c the succeeding Churches to
them under the ten bloudy persecutions, when Magistrates wers
enemies to Christ, and his church, that the Churches wanted
spiritual! meanes to g^ine fallen and scandalous churches. 2*
Christ hath provided an Ecciefiasticall power to remove scand-
alis betwixt church and xhmob5 for the Migistrates power i&
civill,
SECT\10.
311
Doubts of Mar.18.17.tell the Chu ch.
civill,and puc forth by the Sword, and by carnall weapons. Chrifts
aime in this, Mar.18.19. 's to remove icandalls,and gaine foules>v.
15. if he heare theeshin btst gained thy Brother. The Sword of the
Magistrate is n^t ordainei to gaine sojles to Repent ince. That
Lord who careth for the pirt of a visible church, doth he not far
rather care,in a spirituall way, for the whole? 3. What can the
Magistrate command here? che Eldership of a Congregation cur
neth Hsretick* and scindilou? to sister Churches and infe&eth
them. The Migistrate comnzideth thxt Giirch censures be used
dgainst th?m, as you fay, whj holi use them? not a sister Church
that is offendeJ. She hath no powerjnot the Elderihip themſelves
offending.Ghrist never ordained thàt a cburcb should excommuni-
cate her selfejnot the peop!e; Who gave them power? Aqd the ma-
jor pirt of them turnech scandalous. Also Christ heve hath left
no remedy, but let them grow till Harvesft (o say Anabaptists.
0.3. Christ here [peaketh for a present and constant removing of
feand lls betw'xt Brother and Brother of one coagrégation. Act*
tbolick councsll of the whole visible Church Is far off, and cannot be
bad. Afw. shac he speaketh of a present and constant remedy
only, and of no remedy againsl the scandail of whole Churches,
i' denied» He speakech of all remedies to gaine any offenders,
perfons,or churches.
Ob.^.Then should an univerfall councell of the whole world be abso-
lutely necessary, if in some cafes we mull tell the whole catholickchurch
Anf.Neither doth that follow, generall councels are neither ne-
cessary to the being,nor to the well-being.but only to che best be-
ing of the catholick church, and if the catholick church enjoyed its
best being to which it hath jus,and due right, that isa perfit Re-
formation in doctrine and difcioline,thea ihould generall coun-
cells be necessary, for the keeping of this best beingt And this rule
of Discipline given by Christ íuppofſeth a particular Congrega-
tion right constituted (say our Brethren) else this rule cannot be
necessarily kept. So fay we,that it may necessarily be kept in the
catholics church, it suppoíèth the catholick church to be Pcform-
ed; but Christs church must sayle with a second wind, when (he
cannot have a first.
Ob.5. Refusing communion with ſiſter Churches in case of fcan-
djll ie as ejfectuall a way for edification, as authoritative excommu*
nication
;
7
312
CHAP.10.
Doubts of MatAs.ij.tell the Chnrch.
J
}
nication of congregations by Presbyteries. Anfw. Excommunication
of Congregations is a poffible, not an ordinary supposition; but
our grounds proceed3when the member* of one fister-church of
fendeth another, if there be no presbyteriall power superior to
both, that may take order with them, then hath not Christ, in
the ordinary supposition of ill administration of the Eiderihip of
a particular Congregation, provided an ecclesiaftick way to re-
move icandalls out of His Kingdom?* 2. non-communion is no
more then I may do to a brother who offendeth me»2.it is not so
efficacious as a binding and loostng ratified in Heavsn*$9 It bath not
that speciall promiie of Chrifis church-presence walking in the
midst of the Golden candle-stick?. 4. It is a secret condemning of
the Wisdom of Christ in the institution of excommunication,
that the Jpirit may be saved in the day of the Lord, 1 Cor. $.4. that
some may learne not to blas^hfme. 1 Tim* 1.20. as if excommunica1
tion which is a publick authoritative m«ane were fupei luous, if
a private and brotherly non-communion be sufficient, and a*
efficacious a meane of edifications as Christs mean.
Ob.6. Either must you complaine to a presbyteriall.provinciall9
and nationall Church, before you ccmylaine to that congregation of
which the Delinquent is a member, or after that you have complain"
ed to that congregations\t the former be faid^ then you cannot tell
the presbytery^ or superior Courts, but in cafe of obstinacy; for if you
can ggine a Brother, or a Church in a private way, you are
not to bring him to a more fublickefhame, that is contrary to
Christs order^ v. 15. Jf he heare thee^thou hast gained thy brother.
And if ycu tell it the Presbytery and the superior Çourts^ after you
have told it to the Church, whereof he is a member^ then you make
foure steps) in your reclaiming your brother* where Christ hath made
but three*
Anf. Christs order according to the number of steps are three,
When the fault is private, scandalls of many Congregations can-
not be private, and in publick scandalls we cannot go but to that
church which the offence doth immediatly concerne ; and if you
make fcure steps or five according to your grounds^ I fee no
transgression; if I. You admonish the offender. 2. Before twò*3.
Before the half of the Eider?.4. Before all the Elders, and.5Jf you
be willing that the Elders bring it to the hearing of the Congre-
#
gation
SECT.10.
313
Deubts of MaUìB,17.tell the Church.
1
gnion the number of three precisely are not of positive Divine
institution, they are only set downe by Christ to (hew we are to
labour to gaine oar brother in privátejbefore we publish his tutne
to the Church; and if he Commie the offence before two, I think
you need not tell him your felfe alone,but before two,and yet the
offence is private, if three bnly be privy to it; feeing it is not yet
come to the Çhurch. 3. I much doubt if no faults be punish*
able by excommunication, but only obstinacy: Ithinke the
atrocity of incest, parricide and the like deserveth excommuni-
catïon3thongh no contumacy be supervenient to such crimes.
Ob, 7. The Church spok*n of\ Mit. 18. is all one with the House
of God^ and the House of Trayer, where two or three agree to pray
for one thing, v« 19. and the place where worshiping is, and word and
Sacraments, thai society in which (itwardt give a portion of the
bread of life to every child of the Heufe, Mdt.24.45, I Cor.4.1.2,
Where publics Rcbuk/s are tendered togefe who Jin publtckfy^ before
all, thai others may scare, 1 Tim.5.20. kvdr a warlov: this must be
in the Churches hearing and before t^r Congregation meet for the
Word and Sacraments^ for these ordinances of Godworld or the edi-
fying both of the party reproved and before all the Congregatisn^which
shall hear* and feare; and they worfy upon the Heart,as the Word of
God doth now a presbyteriall Church convened in some Elders of
divers Congregations^ for Church-censures and exercise ef juriſ
diction, is not such a House of God,where are the Wçrd5 Sacraments
and publick rebuk^s in the hearing of the Congregation; for the Con*
gregations of all the presbytery being 2©* cr $Q*cannot meet in one
Church.
A*f»* That onely a Congregation and not the catholick
Church is the House of God, I judge3 the Word of God cannot
teach, as Esau56.5.To thtm will I give a name within my House*
What a name?to be a member of a single Congregation ?No? but
of a whole visible Church, opposed to the condition of Eu-
nuches and strangers, v.fy that were not of the people of God. Cant. can. 3.
Ainſworth an in
147. The beames of our Bouse are cedarsshit is the catholick Church Cotton expo. on
and Spouse of Christ, C*nt*% 4, J would not let Him goe, till I Cant.3.4.
brought Himtomy Mothers House,not a Congregation, but Ierufa- Alft. in loc.
lem, (faith Ainsworth) the Mother of us all, Cotton, the Catholick quod erat velits
Church; Alfredins, Ieruſalem, Heb.3,2, as Mofes was faithfull fis Catholices.
in
conclave Eccles-
*
314
CHAP.IO
Doubts of Mat.18. 17 tell the Church.
in all his House, Hot a single congregation. 2. This Church here
is formally a Ministerial! Church meeting to bind and loose,and
excommunicate. Nor is there need to expound it of an House
of praying congregationally, but rather r.i^.ofligatory and
niltoritative prayers of the Presbytery. 3, Nor is rebuking in
a Congregation for the edifying of the hearers, any thing but
the execution of the judiciall sentence of a Presbyteriall Church,
which we grant may be done in the congregation, whereof
the Delinquent is a member, and yet the Church here (hall not
signifie a congregation convened for the Word and S crameutf9
except you fay, a!l the people must necessarily be prescnt, yea
and authoritative actors to bind and loose, as this Church is
exprtfly called, ^.18, for if the place speake, Tìm, 5. 20.
of concionall rebuking; then it proveth nothing, that is done
by Timothy as a Pastor, virtute potestatis oràinù^ and not by
the Presbytery, as an act of jurisdiction which is done by the
Church, not by one man, if it be meant of juridicall rebuk-
ing that is done in a Court, where all the congregation are not
present; or if it be done before the congregation in Name of
the Presbytery, what is done before the Church h^vr/op @ávjav
before many is not done by those many, as if they were the
Church, which our Saviour biddeth uB tell, and sure nothing is
here against us.
Ob. 8. The Word Church is never used in the New Testaments
for the Presbytery; and if it fîgnifie a Representative Church;the
meaning of this, the Angell of the Church cf Pergamus might be
the Angell of the Church of Pergamus; for the Representative
Church is the Eldership of that Church.
Anfw. This being the first time that Christ spake of the
Church (which the Hebrewes or Iewes who knew his language,
behoved to understand )hee cculd not meane any thing but a
representative Churchy not the common multitude; and though
it were taken other wayes in all Scriptures beside, here it must
have this meaning; because he speakth of a court. Jf he heare
not the Church, &C) 2, Ofa company who bindeth anà loofeth on
Sarth. 3. Whose sentence is ratified in Heaven. 4, Binding
and loosing are words of highest royall judicial! authority in
Scripture, Pfal.105.20. The King sent and loosed him. 21. He
made
•
SECT.10. Doubts cêncernìng Mat. 18.17. tell the Church.
315
made him Lord over his House,v.22. tù bind his Princes at his plea-
fure, Fsel. 148.8, To bind their Kings with chaînes, and their
Nobles with fetters of Iron. v,$. To execute upon them the judge*
went written, Mat.22.13. Take him and bind him; Pauls being in
bands, is to be under the Judges power, Acts 12. 6. Peter
was bound with two chaînes; So the Gaptaine of the Guard, Jer.
40.4. and now behold I loose thee this day from thy chaînes, 2. The
representative Church is not called the Elders of the represen-
tative Church, nor the Angell of the representative Church,
but of the collective Church: and therefore there is no Angell
of a Church,of a Church here.
Ob. 9. From the Church here ïjoken ofo their is no appease, be-
cause the sentence is ratified in Heaven. 2. It ïnflicteth the highest
punishment, the censure of excommunication, and a higher judica-
ture can doe no more. 3. Their is no reason to appeale to a higher judi-
cature, because the inferior may erre, because all above a Congre-
gation arè Çonrts which may erre: for Presbyteries$ frovinciall
Nationall, the universall councell of the Catholique Church
may erre.So Mr.Mather.
M. Mather and
Anfw. This is no reason why wee may not appeale from a Mr. twfyn in
Congregation, because the sentence is ratified in Heaven, be- Ans* to Mr.
cause the sentence of an inferior Judge proceeding rightly is Herle.c.a.j.ij.
ratified in Heaven; yet we may appeale trom him: to appeale is **•
but upon feares of ill administration to desert a lower Court,
and go to a higher Court, so when we feare a counsell and ad*
vice given by a sister Church to be not according to the Word
of God, which yet is according to the Word of Gody upon the
suppoiall of that feare wee decline that counsell, and take an*
other* Neither are we to appeale, de jure^ from a just sentence
in a presbytery. Illud poffumus quod jure poffumus* What the
inferior Sanedrim of Israel did justly, Was ratified in Heaven: ye«
by Gods Law there migbt be an appeale from it to the highest
Sanedrim» 2» Nor is this a good reason that we may not appeale
from a Judicature which may inflict the highest censure; for
inferior Judicatures in Israel had power of life and death, ye(
might m2n appeale from them. 3. The cause of appeases is not
becaufe ioferiour Judicatures may erre.for so wee might appeale
from all Judicaturcs,even from a general counceil, for it may erre.
* Rr
But
Sectvio. Doubis cênvernìng Mat, 18.17. teil the Ch#rch.
315
:
made him Lord over his Boufe v.iî. to bind hii Princes at his plea*
sure, Pfal. 148.8. To bind their Kings with châines, and their
Nobles with fetters of Iron. v.9. To execute upon them the judge-
mtnt written^ Mat.23.13. Take him and bind him; Pauls being in
bandsy is to be under the Judges power, Acts 12. 6. Peter
was bound with two chaînes; So the Gaptaine of the Guard, Jer.
40.4% and now behold I loose thee this day from thy chaînes* 2. The
representative Church is not called the Elders of the represen-
tative Church, nor the Angell of the representative Church,
but of the collective Church: and therefore there is no Angell
of a Church,ofa Church here.
Ob. 9. From the Church here spoken of^ their is no appease, be*
cause the sentence is ratified in Heaven. 2. It infliEleth the highest
punishment9 the censure of excommunication, and a higher judica-
ture can doe no more. 3. Their is no reason to appeale to a higher judi-
cature, because the inferior may erre, because all above a Congre-
gation are Çourts which may erre: for Presbyteries, Provinciall,
Nationa/l, the universall councell of the Catholique Church
may erre.So Mr.Mather.
M. Matber and
Answ. This is no reason why wee may not appeale From a Mr. Tomfc in
Congregation, because the sentence is ratified in Hedven, be- Ans. to Mr.
cause the sentence of an inferior judge proceeding rightly is Herle.c.a.p.i}.
ratified in Heaven; yet we may appeale from him: to appeale is I4'
but upon scares of ill administration to desert a lower Court,
and go to a higher Court, so when we feare a counsell and ad*
vice given by a fitter Church to be not according to the Word
of Gody which yet is according to the Word of God, upon the
suppofall of that seare wee decline that counsell, ^nd take an-
other* Neither are we to appeale, de j&re% from a just sentence
in a presbytery. Illud poffumué quod sure possumus* What the
inferior Sanedrim of Israel did justly, Was ratified in Heaven :yet
by Gods Law there might be an appeale from it to the highest
Sanedrim. 2. Nor is this a good reason that wc may not appeale
from a Judicature Which may inflict the highest censure; for
inferior Judicatures in Israel had power of life and death, yet
might msn appeale from them. 3. The cause of appeales is not
because inferiour Judicatures may erre.for so wee might appeale
from all Judicatures,even from a general counceett for it may erre.
* Rr
1
But
1
316
Doubts concerning.Mat.18,17.tell the Church.CHA P.10.
{
But the true cause is. t. Because rarihs errant^ they do not so
frequently erre. 2. They are not so inclined and disposed to erre,
for many Eyes fee more then one9 and many Eyes doe more fel-
dome miscarry in not taking up the right object then one. 3.
Because we conceive more equality and lefse partiality in higher
Courts.
Ob.10. Ton grant tkat a [ingle Congregation in an Island hath
power intrinsicaft of Excommunication within it [else; Ergo, that
inconvenient which you put on independent Congregations3 shall sol
low in the c&ft of a remote congregation, Christ hath not then
provided fufficiently for that Church in that cajeé
Anfw. It follòweth onely; Ergo, Christ hath not provi-
ded so sufficiently for that Church as for others in a consocia-
tion3which is nothing against us. For w*e to him that is alone^ and
two are better then one.
Ob« 11* If the Church here be a representative Church, then
it hath power from those whom they represent, but they represent the
people, and so the power is first in the people^ and the people must
be the first visible Church,*** the presbytery, not a generall councell.
J prove the major, because the power the représenter hath that must be
first in the represented..
a
fnfw. A représenter standeth for another either objectively
or subjectively* What ever representeth another objectively,
that is^doth such a bufincsse for another, or in r*m e)w% for his
bebalfe and good,though he some way represent that other, yet
hath he not his power from that which he representeth ; as the
Eye objectively in seeing, and*he Eare in hearing representeth
the body, (or the Eye seeth for the whole body, the Eare
heareth foe the whole body. But the eye hath not its visivc,
or seeing faculty from the body, nor (he Eare the hearing fa-
culty from the body. Now the Presbytery doth represent the
people onely objeftively, that is, for the good and salvation
of the people, and so the Elders have not all their power of
ruling from the people, but ftom Jesus shrift. That which
representeth another subjectively hath indeed its power from
that which it tcpresenteth, as he who carricth the person and
roome of a King as an AmbaffadorjàoÙL fetch his power from
thz King, and that power is more principally iq the King. But
·
now:
X
308
SECT.10. Doubts concerning.MAt.\%<i']4ell the Chnrché
317
1
now the Assumption is false, because the Eldership doth nod
represent the people, in their power of Jurisdiction, fubjective-
ly,as ftanding in the place of the people, but as the Embassadors
of ChrìSl^ and as stewards they have both the Keyes from Christy
not from the people, and doe a&ually use the Keyes, in his
Name and authority, not in the peoples name and authority.
Hence is easily answered that Delegates feu députâtus non po-
test facere delegatum; one delegate cannot transfer his power to an*
other delegate^ that would bring a progresse infinite in govern-
ment; for one deligate standing in the roome of others, sub*
jeiiiveij cannot transfer his whole power to another, its true;
be cannot transfer his power in part and according to some
singular acts3 it is false; for Acts 15. 25. It is said by the
councell, It seemed good unto us with one accord, to fend cho*
fen men to you, with Paul and Silas. Paul and Silas and these
chosen men, iqppose six or ten are in this Embassage, are but
the deputies and Messengers of the coancell, and yet they doe
agree to make Taut their deputy, and mouth to speake for
them all, seeing order requireth that six at once ihould not
speake, in this case Paul speaking the minde of all the rest, in
this siagular act, he is a deputy of Deputies, and he represen-
tech the whole six, wko were Messengers of the Church sent
with the Epistle, and these six were Deputies and Meflengers of
the couHcell, but as these six Messengers sent by the councell
could not lay their whole power on another to carry the Epistle
to the Church of Antioch, and bestow their labours elsewhere,
nor could one of these six deligateSj being chosen as deligate to
speake for the rest, pat that power of speaking the mind of the
whole fix off himseife to another; in which sense, one de«
ligate cannot make another, one Meſſenger cannot fend another*
so the Presbyteriali or claffîcall Court convened as the deligates
of the whole Congregations under them, or rather deligates
for them, then of them3 decerning that one of a Congregation
ould be excommunicated, may deligate one in that Congre*
gdtion to pronounce the sentence, and this one pronouncing
the sentence as the deligate, and Messenger of the Church is a de-
ligate & a deputy of deligates, and deputies,TM oae particular a&;
and this our Brethren in their own Church-sentenc«s pronoun-
ced by oqe EIder,must also fay.
* Rr 2
Obf 12.
318
Doubts eoncerning Mat. I8.17. tell the Church* ÈHAP.10.
¥
Object* 12» That neereft Church to whom we delate the essence
of one Jingle offender, is a single Congregation^ else we must over*
leap this Churcb, and tell the Prtsbytery^ contrary to Christ5 dire-
Etion; but if he heare not that very Çhurch to whom we tell the bu-
finesse, he is excommunicated by that neerest (fhmch% at thr words
btare; Ergo, that nearest £burch bíing Jinglá congregations^ may
excommunicate^ and so it is the first Church, and the Presbyteriall
Church is not the first Church*
Anf. Thai neerest Çhurck to whom we delate the offence of the
delinquent; fi^stjin the cale of wiifult obfttnacy; secondiy^in the
cafe ot consociation of Cb&rches (whom thé obftinacy con*
cerneth) is not a congregational! Church, having power of
Jurisdiction entirely and compleatly, to whom we must tell the
offence, which is the subjeft of excommuncation. The whole
ministeriall Church is that particular Church, together with the
Presbytery; and my reason is, there is a Church, Alts 2» con-
fisting of one and thirty h&ndred and twenty, all [called one
Church. Now it is said of this Church that they continued,
verf. 42. ftxdfastly in the Apostles doctrine and feltowshipt and in
breaking of breads and prayer; but where did they meet ? versi 46»
not onely in the Temple, but dayly from house to house* This whole
number hath had v. 42* one Church~sellowship,one Word, one
Supper of the Lord; but in one meeting at once? No, hut they
met from house to house, that is, in any private house, as the
pbraîe is here, l' oixov, and Atts 20. 20. os. Now it is
cleare there were Congregations and Churches, when Word
and Sacramento were in prifate houses at Jerufalew, and from
house to house in Ephefus; but I hope these were but parts of
the Church at Ierufalem and Ephefus^ and that they could not
meet all in one house* If one therefore complaine of a scanda-
lous person to the Church of Ephefus convened in a house3 poſſi-
bly in an upper Chamber, or elsewhere, this is a meeting that
continutth in prayer and breaking rf breads and io hath power of
Church-censures to admonish and rebuke, which things belong
to that single Congregation or Church in a private house;
but it hath not power to censure those that offend the con-
fociated Congregations that meet also is, in houses, that
is; to excommuaicate; and therefore he must complaine to the
Elders
w
S&CT. 10. Doubts concerning Mas. 18.17. tell the Church*
319.
Elders ot Spbeſui, tor we are not to thinke that the false Jewe*
who were censored by the Apostles of Epbeſus, Revel. 2, 2» did
onely infest houses, or one Congregation meet in a house, or
that one House-Churcb% or House-Congregation of EfheJus^ did
try and censure those that exiled themselves l&wes^ Revel. 2>2 but
Chrift giveth the praise of this to the whole Church of Ephefns%
who had the power of censures* But ic may be said5 A fcandalous
person may infect two Congregxtions of two neighbouring 'resbyteries,
he dwelling neere xhe boràtrs of both: Er%o9if he be to be excommuni-
cated, not by a Congregation onely, but ky tbe Presbytery, because be
may leaven many eonfeciated Churches; this man is not to be excom
pmnicated except you tell two resbyteriall Churches$ and fa a whole
Province; and if he dwell in the borders of two Nations betwixt Eng*
land & Scotland.be may leaven two parts of two Nationall Churcher$
and if the matter concerneth both the NationaU Churches^ ahigher
Church then a Fresbyterfyto wit. a Church made up of two Presbyte*
ries, yea, of parts of two Presbyteries of two Nations, mufi by divine
institution be that Çhur<h cvmpleat and entire to which we must com-
plaine, and which hath the power of excommunication* Anfw. It is
certaine, as the locall limits of a Congregation and the number
if not properly of divine institution, onely a convenient number
there must be5to make up a Congregation; and suppose a man do
dwell in rhe borders of two Congregations, where he is equal-
ly distant from the place of meeting of these two Congregate
ons5 ic is not of divine institution whether he be a member of
the one or the other; yet where his parents did willingly affo-
ciate themselves to íùch a Congregation, or he himielfe did af-
fociate himselfe, and where he received BaptifineS he hath now at
relation to that Church as a member thereof^ni that Pastor is
his Pastor, not any other, as the Elders of the Church of Sphe-
fus (fuppose it were one single Congregation) and the Angell
of Fphefus is not the Angell of Tbyatira; the Axgell of Perga
mus is not Co be called the Angell of Sardus. So \% the matter in a
Presbytery, or two Presbyteries of two distin& Nations (I
meane now a classicall Presbytery) therefore these doe make
Presbyteries, 1. A convenient number of Churches may be go-
verned by one Colîedge, or focicty of Elder*. 2< Having ordi-
nary conversing one with another. 3. Voluntarily upon these
Rr3
two
320 Doubts concernïng Mat* 18.17. tell the Church.CHAP. io.
two grounds combining themselves in one society; and upon
these three the supervenient institution of Christ is grounded.
And therefore though it be true, that one dwelling in the bor-
ders of two Congregations, of two clafficall Presbyteries of
two Nations, may equally infect other, and so ex natura rei%
and in reality of truth he may leaven bo*h; yet the God of or-
der having made him a combined member now by institutioa
of one Presbytcriall Church,not of the other,he is to be excom-
municated by the one, not by the other: For though locall di-
ftinction of Congregations and Presbyteries bee not of divine
institution; yet supposing consideration be had to, first, a com-
petent number which may be edified; secondly, to ordinary
conversing; thirdly, to voluntary combination, either formalJ,
as at the first molding of Congregations and Presbyteries, or
tacic and vertuall combination, as in after tracts of time. Gods
institution maketh a relation of a particular membership of this
man, so to this Congregation or Presbyterie; as that now upon
their foresaid suppositions, though he may leaven the neighbour-
ing Presbyteries or Congregations* no lefle then those whereof
he is a member, yet may he be censured by those and none
others now, in respect of Christs ordinance applied to this Pref-
byteriall Church in this place, and in this Nation, and not
in this.
Objec. 13, If the Congregation may admonish and rebuke* then
may they excommunicate, for you may not distinguish whoe the Law
of God diftinguishtth not: for there is no reason why this or this ex»
ercise of fartfdiilion should be given them^ and not the exercise of all*
Answ. The Law clearly differenceth, Matth. 18. I may re-
buke and convince my brother with the consent of three wit-
nesses, which is some degree of Church-censure, especially if a
Pastor rebuke before three, yet may not a Pastor excommuni-
cate; the Church doth that. 2. We acknowledge that a Con-
gregation may exercise all juriſdiction in re proyria\ but excom-
munication, where Churches are coniociated, is not a thing
that 5s proper to a Congregation, but concerneth many*
Obj.14. We doe not thinke that the Chnrch; Matb.18.16. is ths
community, its 4lonef nor the Elders there alone; but the Elders in
presence of the community. For even Alt.15* when the Apostles and
Sidérs
SECT.10.Doubts concerning Math,18.17.tell the Church.
321
Elders did give out decrees, they did it before the Church of lerufa-
lem9 and in their presence, V. 22. Then pleased it the Apostles, El-
derSj and whole Churchy to fend chosen men to Antioch* For fhew ws
awarrant in the Word> where the Elders there alone did exercise
jurifdiction9 the people net being convened^ and where such a company
of Eiders there alone is called a Church. The fudges in Israel judged
in the gates before the people; the Elders judged in^or^ before the
Çhurch^ a& the eye feeth united to the headjiot separated from it.
Answ. Nor doe we exclude these from hearing the Elders ex.
ercise jurisdi&ion) if the matter concerne them; but we aske if
the whole people of 1rael were obliged by vertue of Divine In.
ftitution to be present in the gates of the City when the Judges
did sit there, and judge, a$ our brethren therein say; by a Divine
Institution the people are to be present,and to consent; yea and
have an honour above consenting, (Tay ihey) so as3 if the peo-
ple be not there to have their (hare of excommunication in their
way, then is Christs order violated, because the Church cannoc
be said to excommunicate and bind and loose on Earth; whereas
the Elders onely, without the pcople3do only bind and loose5and
excommunicate; and the Elders (say they)without the people are
not the Church,not can be caiied the Church, and so the acts of
the Elders, judging, and separated from the people are null, be-
cause not acts of the Church; feeing the alone Elders are not the
Ghurch; & by this reason the Judges could not Judge in Israels*•
cept all Israel had been present to cpnsent3for all Israel are bidden
to execute judgement in the morning both the Rulers and people. 2.All Ifa. 1.10.16,17
the thousands in Ierufalem which made up many Congregati-
ons, were not, nor could they, and the whole Congreations of
AntiochySyria^and Silicia> who were all concerned in conscience
no lefle then Ierusalemi be present, and that by obligation of a
Divine Institution: and therefore that Çhurcht and that whole
Church, Act.15.22. can be no other then the whole represen-
tative Churcth And so we say5 both here and Aft. 15» the Church
representative exerciseth jurisdi&ion without the people; if
people were present, it was by vertue of no Divine institution :
so as if they had not beene present the decrees could not have
been called the decrees of the Church: and certainely the com-
parison of the eye which sceth not but as united to the body, if it
be.
322
Doubts concerning Math.18*17.tell thç Church. CHA P.10
in
1:
be strictly urged, may well prove that the Elders; if the people
be not present, even all and every one whom it concerneth3 can
no more exercise juriidictioo, or décerne that a scandalous per-
fon can be excommanicated^then an eye can see when it is pluck*
ed out of the head.
Objec. 15. Divines bring an argument from Math. 18. by ana*
logy and proportion from particular congregations, to prove Natio-
nall and genetall Synods of the whole Christian world, £rgo, they fup
pose that a particular Church is the measure and patterne^ and first
Church which hath power of excommunication,
Anfw. Parker, and some few cnclining to our brcthr^ns
mind doe so5 but Divines understand by a Çhurch a Pre*byte-
riall Church, which they make the measure and patterne of
Assemblies.
Obje&.16. Here is a particular Churchy because here is an offen*
ded brother who is a member thereof, This particular Church hath
Elders, this particular Çhurch is a whole Churchy 1 Cor. 14. if the
whole Church come together* Jam. 5. Send for the Elders of the
Church. It cannot be,that the stck* person is to fend for the Elders
of a Presbyteriall Church that are so farre removed from tke
sicke man.
Answ. An hand with five fingers is a whole hand, but not
a whole body; a Congregation is a whole Church in its owne
kind, whole for those things that concerne it seise, but not
whole and compleat for all juriſdiction. If lames should bid,send
for all the Elders, this consequence should have some colour*
Object* 17. A Presbyteriall Church can be an offending Church;
but this, Math. 18, is for an offending brother^ if thy brother finne a
gainst thee>&c.
Answ,Christ giveth an instance onely in ah offending brother,
but the doctrine is for the curing of an offending Church alſo5far
all persons to be gained, Thou hast gained thy brother. Wc are to
gaine Çhurches even as we are not to offend Churches, 1 Cora
iof 32.
Object. i%,There are no Cburcb-cepfkres meant hertffirists ſcope
is to resolve a cafe of conscience? how farre we are to goe on with an
iffrnding brother, before we behave our felves to him as to an heathen.
1,It is faid,if thy brother finne against thee, Ergo, it is a private of-
fence,
1
SEGT.10.
323
Doubts concerning Math. 18:17.
ence, not $ publique Çhurch^jcandall, that deferveth excommu*
nìcatìon.
ず
​Anjw*Çhrists purpose feto íhcw bow we may gaine to repen-
tance an offending brother^Thou hait gained thy brother. And he
will have us use both publique and private meanes to gaine him.
2. Ic is fuch a finne as must be told to the Çhurch, when obftinacy
to the Church is added, and therefore at length it is a publique
fcandall and so deservetb excommunication.
Ob.2. Reprove him, that is,convince himybut is it not reproving to
be brought before the Çhurch? must I reprove every one who offen-
dfth me^ even the King ? it is a mans glory to pajfe by an offence; and
Solomon forbiddith us to over-heare our servant cursing us.
Answ. God hath made every man his brothers keeper, and we
art not to [uffer fin in out brother,but in any cafe to rebuke him, Levm
19,17. the King is not every mans brother whom he is to use fa-
miliarly, as the brother meant of here; though Kings should be
rebuked by their Nobles, and by Pastors. J. We are to paſſe
over offences}that is, to forgive those that sin againſt us,and not to
be too curious to know who reproacheth us,as Salomons meaning
is to be taken, and to be willing to forgive, and yet to labour to
gaine our brother by rebukes; one act of love fighteth not with
another.
*O l. Tell the Çhurch^ is not meant of a Çhriflian Çhurch, but
he ifeaketh of a thing present, but there was no Christian Church
as jet.
Anfw. If folioweth not, it is a rule especially for time to come,
tkough Christ spcake after this manner, as if it were a thing
present.
Ob>4« It ts not much that the word9Church9fignifieth onely in this
place a company of godly menjvitnejfes of the mans offence* for wApa
stgnifieth onely once, Joh.3. the wind. 2. Christ spake in the Syria\
and Gnedah^ Pial. 22. Gnedah a company, or many Buls have com-
passed m*y 1 Sarr 19. a company of Prophets^ Gnedah* The meaning
is9 if hs be not comùaced by the testimony of two, rebnkç him before
many.
Anfm. It is not like, that seeing in the Chapter preceding ht
spake of the Church, as of a compaáy t* whom the Keys of the
Kingdoms of Heaven were given, aid that here he speaking of a
Ss*
Church
=
1
324
3
Doubts concerning Matth.18.17.
CHAP.10
Church which hath authoritative power to bind and loose, thag
Christ hath any such insolent meaning of the word Church, as
onely to note many Christians, 2. The S^riak is not the Origi
nall, bac the Greeke.
Ob. 5 The witnesses £f ^n of here are not witnesses of the ofen*
ces, but of the reproofe, anà therefore there is nothing here of a judi-
ciall "proces...
Anfw. Yea, but these witnesses are witnesses both of the
rcproofe,and of that obstinacy,for the which the mans sinnes are
bound in Heaven.
Ob. &• Let him heto thee as an Heathen. He faith nor9 let him he
to the Court as an Heathen^ and therefore here is no shadow òf an]
Comrt.
•Anf. It is ân ordinary hebraiſine3 when the second person ii
pot for the third, especially in Laws, as, Thou shalt not fend him.
away empty* Also> Thine eye shall not
Shall not spare him. Also, Thes
shalt put away evill out of Israe/. And therefore here is a real!
Court, if the context be considered. Christ speaketh ïo, Let him
he to thee as an Heathen; in opposition to that which he was
called to be, for his obstinacy; to wit, a brother, if thy brother
ofend. And how weake is this? Let him he to thee as an Heathens
Ergo3 <? shotsI not he to the Church as an Heathen. The contrary
consequence is most necessary, if he be to thee as an HeatheiÇ be-
cauſe he is now convinced of obstinacy before two brethren9and
before all the Church. €rgo, these two brethren and the whole
Ghurch are to count him as an Heathen) for the offended brother
hath gore along all the way in the unanimoas judgement, and
a cûnfòrt of mind, with both the witnesses and the Church|
8rgoy this obstinate man i* the fame to the Church that he is to
the offended brother, that is, he is to both as an Heathen and a
yuhJican,and both are to abstaine from eating or brotherly con-
vefing with him, as the Jewes would not familiarly converse
with the heathen, and as Paul commandeth, 1 Cor.5.10,11.thac
with an excommunicated man,we are not to e
Ob.j. Whatsoever sou hind on earths is in goou fence^ that he whi
èffendtth any littie one that helieveth9 his finne is bound in Heaven^
as the friends of Job c.42. were not accepted of God, till they made
their state first with Job, jet Iob had no power jf the Keyes over
bis
SECT.10.
335
Doubts concerning Presbytery rtsolved.
tis frienâS) and an offering is not accepted^ while first the offerer be
reconciled to his brother9 and so his finnes are bound in Heaven* and
yet one brother hath not a jurifdiction over another.
Anfw. Binding and loosing in thisy Çhap. 18. must be the famt
With binding and loosing^ Chap* 16. 19. but exprtfl/ their binding
and loosing is by the Church-power of the Keyes, aqd is all one
with that authoritative power of remitting and retaining sins
loin 2o. 21, 22 23. and in Scripture the keyes, and binding,
and looſing, are ntver ascribed bur to Stewards, Officer, PrinceSj
and JuJges, who have power of jurifdiction, as I have proved al-
ready; and therefore that which is spoken of Jobs friends, and
of the offerer not reconciled to bis brother5Gome not up to the
point, for lobs friends doe not bin^e on earth, and the offen-
ded brother is a more private man destitute of.the keyes3 and of
all power of jurisdi&ion.
ìc is first objected by our reverend brethren, The extent of the
sower of jurisdiction in the Elders of a clajficall Presbytery must be
proved by Gods Word^ which cannot be*
For if many clajficall Viders have power over many Cangrcga*
tions, poffibly twenty >r thirty Churches, then they beare the relation
of Elders to thefe thirty Congregations, and they must all be Elders
of these Churches, as the Scripture faiths the Elders of Ephef$u9 the
Angel of the Church of Pergamuts the Angel 0s the Church of Thy
atira$ now this cannot be: for then% Firsts Deacons must be Dea*
cons of many Congregations, and Deacons might meet in one Çol
ledge to dispose of the Treasury of these thirtyf and yet these thirty
Churches ſhould not be consulted with, nor could they all convene
in one to gtve their consent and judgement concerning their Treasury.
Now though Deacons be infsriour to Pastors, yet are they no lejfe
Officers i* their owne ſphere^ having power, then the Pastors; and
Paul writing to the Church of Philippi, writeth to the Deacons as to
the Bishopsy insinuating that Deacons are Deacons in relation to that
Chnrch%no leffe then Pastors.
Anfwé Ideny the Proposition, to wit, If many Elders be one
Presbytery ruling many Congregations^ then doe they beare the re*
lotion of Elders to these many Congregations, as proper Pastors to
every congregation, of, or within that fresbyteriall Church: nor
doe they beare that relation of watchmen and proper Pastors co
Sfa
every
326
Doubts concerning presbytery reſolved\ CHAP.to.
}
:
every one of these Congregations, that a Pastor of a particular
Congregation beareth to his particular flock, that is to be
proved* Ic is true they are called the Elders of the presbyterialí
Church of Eshefus, the Coìledge of the Angells of the Chuich
oi Pergamw^ bjc this is a geaerall and different relation irom
that which each Pastor, doth carry to his owne flock in those
respecs. I. The Presbytery are Eiders ta the claflicall Church
xara ; not in things proper to each Congregation but in
things common to all, or in that which is the proper obje& of
government, to wit, those things which rather concerne the
consociation, and combination of those thirty Churches
then the thirty consociated, and combined Churches in par-
ticular. 2. The Presbytery doth rather take care of the regula-
tion of the acts of governing in all these Churches, then the
governed Qhurches for they are to heed to the Pastors ordain-
ed, and to lay hands suddenly on no man^ to commit the Word to
faithfull men, to see that Pastois preach found Doctrine, and
exercise Discipline according to the rule, but they doe hot
feede as speciall Pastors the particular flocks, but every one is
to feede his owne flock over the which the Holy Ghost hath set
him, Acts 20. 28. 3 The Elders of the clafficall presbytery
are Elders to all these Churches, as the Elders themselves are,
in Collegio Tresbjttriali, in the Colledge of Presbyters and pro*
perlj as they are in the Court, but not feparatim^ and out
of Court, so this and this Archippus is not an Elder, or Pastor
to all these Congregations, so as he hath to answer to God and
to watch for the Soules of them all, but hee hath a charge of
them onely in Collegio; and if he doe any thing, as a clafficall
Elder, as if hee lay hands on a Pastor ordained to bee the
Pastor of such a Congregation, hee doth it as the hand and in-
ftrument and deiigate of the Presbytery, or if hee, pronounce
the sentence of exçommunication in a Congregation, hee is
virtualiser in Çollegio, when he doth that act, in respect he doth
it as the deiigate of the Presbytery, And this our Brethren
may see in their owne particular Eldership o| their indepen-
dent flock, if an Elder occasionally rebuke any of the flock,
never convened before the Church,he doth not in that exercise
an act of Church Jurisdiction! because he is not now in a Court,
and
SECT.10.
327
Doubts concerning Presbytery refolved.
1
and when hee is not in the Court hee cannot excommunicate.
Yet siting in Court hee dofh, is Collegio, with the reft ot the
Eldership exercise Church Jurisdiction. And feparatim^ and
pot jɔyned in the Court they cannot exercise Church Jurif
diction. 2. The presbytery hath a Qhurch-Relation to ail these
30. Churches not taken distributiveiy, but collectively as ail
those are united in one Church clafficall under one excernail and
visible government, even as the Elders of an independent
Church are not Eiders of their single Congregation, being se
parated from their Court, and extra collegium Presbyteriale^ in
the notion of the relation of a Church-Jurisdiction, for they
are Elders by reason of Church Jurisdiction only in their Courr.
3. Gîalîìcall Elders in the Court have power of Jurisdi&ion
in relation to this presbyteriail, or classiciall Çhurch^ but they
have not properly an ordinary power of order to preach to
them all and every one, and to administrate the Sacraments to
them. The Elders of a particular Congregation, have pqwer
of order and power of Jurisdiction without the Court; but
they have not power Qî Church jurifdiftîon, but in the Court;
for there is a difference betwixt a power of juriídiftion which
Eldçrs have as Watchmen, and a power of Church-Jurifditti*
on which Eiders have not but in foro Ecclesie, in the Court of
Church-Jurifdittion. So the great Sanedrim beare rule over ail
the Tribes of Iftael. But this Judge of the Tribe of Dan a mem-
ber of the Sanedrim is not a Judge of the Tribe of Benjamin^
Or a Judge tó a thousand of that Tribe, as the Captaine of that
thousand, a. I distingaifh the proposition, if the Elders of the
Presbytery be Elders of the PVesbyteriall Church, then are they
Elders in relation to the many Congregâtions in that Churchy
if they bee Elders in thèse common affaires which concerne
government in generall, then are they Elders ia feedings by the
word of knowledge, and in gov^rning in all the particulars
which concerne the government òf each Congregation* That
I deny, for their oversight in governing in things belonging
to ail the coníociated Churches, doth not make them Elders
of all those particular Congregations. 3. Deacons in some cases
are also Deacons in relation to all the particular Churches in
some reserved cases: if all the Deacons oi Macedonia, Corinth
and
328
CHAP.10.
Doubts concerning Presbytery resolved.
tl
and othex Churches, should meete in one and take course for
supplying the diftiessed Saints at Jerusalemt what inconvenient
were in this?
Ob« 2. // Presbyteriall Elders be Elders to many Congregations
in a generall Relation^ what fort of Elders are they? are they El*
ders rulings or are they Elders teaching f it´is unpoffible that
they can be Elders teachings to somany Congregations; for teach-
ing is a perfonall and incommunicable ait, that men cannot com
mit to any others^ they must perform: it in their owne perfintj and
cannot commit it to others, if they be Ruling Elders qnely, and
not teaching Elders^ this is against the Scripture; for the extent
pf teaching and the extent of ruling are commensurable in the Word,
and sf alike extension, AЯs 20» l8. Thèse fame whoe are to
feede the flocl at Ephelus, are to governe and rule, and they are
to feede the whole fiock, not a art of it; so the Text fayth3 Take
beede to the whole stocke^ then they are not to governe all ia a prcsby*
tery, and to feede with teaching the Word) one particular Congre-
gçtion enely; so■ Pes. 5 2> feed the stock of God which is
amongst you,
not with knowledge onely^ but he addeth their duty
pf governing: Takjng thr over fight thereof^ not by constraiyt, but
willingly, &c. So Hb I^7, Rm mher thtm that have the rule
over jou, who havt sp ken unto you the Word of God; Ergo,
these fame who have the rule ever the fiock, and govtrne, doe
also speak? the Word of the Lord and teach^ v# Ij obey them that
have the rule over you and submit to thtm^ f*r they watch for
your soules as these who muff give aeccmpt; Ergo, these same
who governe^ doe alfo as Pastors watch for the fleck, as those that
are to give an accompt; but the governing clafficall Presbytery
doe rule9 but it is unpoffible jhat they can give #n accompt for
all the Congregations of à clafficatl Presbytery, so* they cannot
watch over them ally except every one of these must have many
Eyes: Nor can they be both ruling and teaching Officers, for then
they should have two Offices, if one man be both a Physttian and
a Chyrurgion to two feverall companies, he m&st have two Offices
in relation to two charges which he hath to those two companies, if he
practise physics to the one companyy and chyrurgery to the other
this is against thé order that Paul Col. 2* rejoyced to behold. There-
fore the classicall Elders cannot be Rulers having the over fight
of
SECT.10
329
Doubts concerning Prtsbyterj resolved*
of the whole clafficall Church, and jet every one of them must be a
feeding and teaching pastor only to the single Congregation over which
he is feu
XAfa% As grand-Fathers and fathers doc bere a relation
to these same Children divcre wayest both arc fathers and
may tutor and provide for the children^ but both are not be
getting fathers, so also doe the clallicall Elder* and the Ef-
ders of particular Congregations, bare divers relations tò
the flocks, the qjeiiion then is what fort of Eiders are the
I^esbyteriall Eiders to the Prcsbytcriall Church? l distínguift
Church, I distinguish Eiders. They are Eiders xlaffïcall on-
ly to the clijftcall Church collectively taken, and thiy have
an authoritative cire over this Church. But they are proper
Eiders to the clafficaJl Church taken distributively, that is,
this man is an Eider to this part, or member ot the Presby-
tery, to wkt, to this Congregation. And another man to
this Congregition as the Elders; in the Court and Affem-
biy at Jerusalem, Afts 15. they are Elders in relation to the
whole Chu ches of Antìóch, Syria, and Siiicta, and the
Gentiles colle&ively taken in those dogmatical! poynt$â
With the consession of our Bethren, and these same Êlderè
were in special! manner Elders to the Congregations of
Antioch, Syria and Silicia, and other Churches taken
distributively; so also the Eers of many consociated, and
Neighbouring Churches are special! watchmen over their own
flocks, by teaching and ruling, according to our Bre-
threns grounds, and also they havs a Brotherly care over
all the coisociated Church, to Counceil, Admonish, Com-
fort; seeing every man is his Brothers kteper5 by a Divine
Law, and the care is like an if it were authoritative oneiy
by our Brethren* way, it wanteth ths relation of authority;
yet doth it not follow that Elders this way have two O
fices, but onely that they g?rforme two acts of one and
the fame Office; also a Pastor of an independent flocke,
who writeth a Bòoke for the instruction of Sister-Churches
at hee preachech those same Sermons that are in the prin-
ted Booke to his owne people and flocke, hath two Relati*
onsg one to his awne flgeke whom hee pceacheth unto
•
as a
Pastor,
}
330
Doufos concerning Presbjteyy reſolved* CHAP.
cr
Pastor* another as an instructer of other Churches by his writ-
ings, yet for tb^t bee hath not two Offices, as one who is
a Thjfttian and a Çhjrurgton to two sundry companies. if any
lay, bee writteth not Bootes as a Tastor, by vertue of hit
Office, but as a gifted wan by sower of fraternity, let mee de-
py the truth of the distinfrion, for this is to begge what is
in question; For to teach the Churches by writing should pro-
ceede from the authoritative power of a Pastor, as a Pastor;
and by that feme officiall power that hee teacheth his owne
flocke viva voce, by vocall preachings as a Do&or hee teach-
eth Qther Çhurcbea by writing. But it was asked5 whether
are the clafsicall Elders ruling Elders,or Teaching Elders to the claf
Jtcall Church?
A
J
Answi They are both, and they are neither, in divers con
siderations, they bee teaching Elders in ali the Congregati-
ons5 distributively taken, they are Rulers in all collectively
taken, they are Teachers T, in some reserved acts, relol-
ving fynodically some cases of conscience and dogmatical!
poynts upon occasion, but tbey be not the constant Teachers
to watch for the Soules of all. 3. The places, Als 20. 28»
1 Peu<)*%% Heb.ifrj.17. prove that those that rule it eummon
many Churches should be Teachers of these fame Churches
distributively5and all the Eldership at Ephefus should rule the
whole Churches amongst them* And there (hould no Pastor
be a sole Ruler and not a Teacher, as the Prelate is 5 nor is
there a Paflor who is a sole Teacher, and it is very true hee
who is a ruling Pastor h also a Teaching Pastor, but not to that
fame flock alwayes. Neither i* this true, that because power
of jurisdiction is founded upon power of order, therefore
teaching (hould be every way commensurable with ruling ; for
1. The Eldership convened in Court, and onely formaliser
in foro Ecclejia,in this Court hath Church-power of Jurisdi&i-
on, in a Congregation, and in this Court they governe, but
the Eldership in this Court neithër doth preach, nor can preach.
2. The power of ruling is in the ruling Elder, but not the
power of teaching,and the power of teaching publick!y is in the
unofficed Prophet, as our Brethren tcach3 and yet in him there is
no power of ruling.
J
Ob.3.
SecT*10. Doubts concerning Presbyteries resolved.
331.
Ob» 3. It îó jirange that to excommunicate agreeth to the rule-
ing Elder in a clafficall Presbytery, which he may doe in many
Congregations, and fo he may ferforme his principa/l alls over thir-
ty or forty Congregations and yet the Pastor may not performe his
principall act of teaching in many Congregations, by vertue of his
office^ but onely in one congregation, by this frame of a classicall
Church,
Anfw* The ruling Elder doth onely in some common caíès
with the presbytery performe his ípeciaìl acts, but all the
ordinary acts of the spiritual! Jurisdiction the ruling Eider per-
formeth in that Congregation whereof he is anElder,nor is this
an inconvenient; but preaching which is given to unoffïced men
by our Brethren, should not be called the principal! part of a
Fastors charge.
"
Ob. 4- It is unreasonable that a Prelate or a Tope Jhouldrulc
me and not teach me, and we condemned this in Prelates that
thsy would onely rule, and not teach : But the classicall presby*
tery doth fall in that fame fault, for they governe the whole
clafficall Church, but they doe not teach the whole clafficall
Church j It is dreadfull for a man to watch for the foules of
one single Congregation, as being under neceffry to give an ac
compt; Ergo3 far more dreadfull it is to watch also for a whole
trail of thirty or forty Churches, the Apostle will have Him who
watcheth for one flock to entangle himselse with no other imploy-
mentSt How then fiall hee take the burden of thirty, or forty
Floches?
Ánfw. Ic is unreasonable that Prelate and Pope should rule
me, and so many hundred Churhces 1. as the sole and proper
Pastors, and ai! under them be buc scffragans and deputed
Pjstorsy doing by borrowed authority from Pope and Fre-
late. 2, That their iole Office should be to command feeders as
Pallors of paftors, and not to feeâe with knowledge the flockf$
that is most true; but the elafficall presbytes are neither prin-
cipal! nor proper pastors of the whole cîáflicall Churches col-
lectively, nor are two or three pastors under them as deputies,3
Nor is their Office to rule one!y5 not to feede with knowledge
also, 2. The pastors of independent flocks are obliged by
brotherly asibciation, to be Vine-Keepers, Goverqours3 fel-
*TE
low-
332
CHAP.IO.
Dovbts concerning Presbyteries fejofoed.
Church -
government
q.19.
Affertion of low-Connſellers to forty siftcr-Churches, for th*y acknow-
ledge chat Churches cannot subfit in good government with-
out the helpe of Synods; Now it wee dittinguish onerous
neſſe, care^ and labour oi Botherly watching over one another,
and oneroufneffe^ cart, and labour, by way of Jurisdiction, the
former is as great in foro Dei, in the Court of Conscience
as the latter, and so our Brethren make Governing without
Teaching,as well as wee doe; They in a Brotherly way5 wee
in a way of Jurisdiction. I prove that their way is as dread-
full and laborious in the poync of conscience, and in a way
of giving àccompt to Çod, as our way* For I. A divine
command that wee b$ our Brethren? keepers, and we watch
over one another commandeth onerousntfse, and care in Bro-
therly governing to them, as to us. 2. Wee make the ground
and foundation of governing a Classicall Church that band
of Love and Union of the members of one Body of Cbrìj}ì
and this band of Lovely and Brotherly consociation of many
Congregations commandeth, and tiech us to doe no more
in Governing and in Helping, and promoting the edification
of sister-Churches, then if wee had no further warrant to pro*
mote edification, then the alone relation of Brotherly con-
fociation, for the onely and very reason why the Wisdome
of our Law-giver Christ hath put a speciall Commande-
ment on çonsocìateà Churchs to make one Presbytery> and
to governe one Cl?j]icall Church, in these common poynts
that concerne the whole Clajfical Çhurch, in the poynt
of found Do&rine and lawfull and Ministetiall Jurifdicti-
on, is the necessity that Members of one B3dy have of Bro-
therly Helpe, Light, Direction, Comfort one of another*
Which poynt I desire carefully to bee observed: for wee fee
no ground to make the powers of a Congregation, of a pref-
bytery, of a Province, of a Nationall Church, powers for-
mally and essentially different, they differ onely in more or
lesse extension, as the adjunct or genuine property of one
and the fame great visible Body, which is one integrall
part; That fame. I. Covenant of Qoâ9 2. That fame Lord.
5. That fame Spirit. 4. That sime Faith and Baptifme. 5,
That fame power of the Keycs in Nature and Essence be-
longeth
SECT.10. Doubts concerning Presbyteries resolved.
333
longeth to all; onely the power must bee more or lefle, as
the Body is more or leffe, as there is more of that vit ieco-
motiva^ the power of moving in the Hand then in one Fin-
ger, and in the whole Arme then in the Hand onely, and
in the whole body then in the Hand* And I cleare it in this,
a man is a gifted Preacher in a Congregation in an Island,
there is none other gifted oí ÇOD to Preach the Gospell but
hee onely. I would thinke, as a Brother hee were under as
great an Obligation of care, and laborious onerouihefle of
conscience to bestow his Talent for the gaining of Souses
by preaching, though hee were not called to bee their Pa-
ftor, and that by vertue of his Brotherly relation to the
people, as if he were called to bee their Pastor. I desire
to know what the naked relation of Authority, or Jurif
diction addeth to his care and oncrouinesse in poynt of la-
bouring by preaching the Gospell. Indeed now being cal-
led, his care is pastorall and more authoritative* But if ac-
cording to the measure of the Talent, every one is to pro-
portion his paines to gaine more Talents to his Lord, and
if the relation of a Pastor adde no degrees of gifts to His
Talent, ss wee may suppose, I thinke his onerousneffe in
labouring was as great before hee was a Pastor as after: but
I speake not this, to fay that in a constituted Church there
is no calling required other then gìfte?» Nor doe I speake
this to fay, that a calling is not a new motive why a man
should imploy his gifts for the honour of the Giver ; But on-
ly to (hew that Christ hath united powers of Jurit
diction in Congregations5 in Presbyteries, in Churches of
Provinces and Nations; that so, not onely gifts might
conduce to helpe and promove edification, but also uni-
ted powers of Jurisdiction which are also gists of God> and
though some may fay that a calling to an Office layeth on
Men a more specrall Obligation, to make accompt for
Soules, then gifts onely (which in some sense, I could al-
fo yeeld yet seeing wee thinke the relation of the Elder-
ſhip to a whole Classicall Qhurch is not founded upon an
Office different from the Offices of Pastors and Elders
which they have, and are clothed with in relation to their
particular
* T t 2
}
Doubts concerning presbyteries resolved* CHAP 10.
334
1
!
particular Congregations, but onely authoritative afts of the
fame Ofice, and that for the common promo/ing of edi-
fication in the whole Classical! Church, grounded in the
depth of his Wisdoms who hath seven Eyes, upon a Bro-
therly G}nfociation, in which they must either cdsfi* one
another, and occasionally partake of these farm holy things,
or then scandalizï and ieaven oae another, with their pub-
lique transgreffions; wee cannot fee how presbyteriall El*
ders are mire to give accsnpt for the boules of the whole
Clafficall Church in Scriptures sense, Hebrews 13.1. then
consociated pastors and Elder* of confociated Churches
are to give an accompt to GOD for siller Churches, over
which they are to watch, and whose Saules they are to
keepe3 and so farre as they are Brethren must mike a reck-
oning to GOD for them* And how can the presbytery be
more said to ihtangle themselves, in governing the Claffi-
call Church in some things, with things not proper to their
calling, seeing consociated Ghurches, in a Brotherly way
doe medle with those íamè things, though not in a way of
Jurifdi&ion? For helping the Classical! Church by way of
Fraternity is not unproper to a Christian calling of Bre-
thren, and the joyning of power of Jurisdiction; I meane
of power lesser to another power greater, to helpe the
GiasticaU Church, upon the same ground of Fraternity,
cannot bee unproper to the calling of a GoJIedge of pres-
byter*.
Objeâi. 5. The power of Presbyteries takftb away the power
°f a Congregation, therefore it cannot bee lawful!. The ante-
cedent is thus confirmed.. because if the Presbytery ordaint
one to bee Excommunicated, whom the Elders of a Gongrega-
tion in conscience thinly ought not to bee Excommunicated, th?
man, Jure Divino, must be Excommunicated^ and the power
of the Congregation, which Christ héh given to them is nuK
4nd the exercise thereof impeded by a greater power. 2.
the voyces of two Elders of a Congregation, which are now fit'
ting in the greater and classicall Presbytery are fwalloweà
by the greater number of Elders, of thirty forty Gongregàti*
ons mei in one great presbytery; Ergo, the power of the
or
up.
Congregation.
SECT.10.
335
Doubts concerning Presbyteries resolved.
Congregation is not helped by the yresbytery, but close ta^en
away.
+
•
Anſw. The Argument doth presuppose that which is a-
gainst GODS Law, to wit. i. That there is a contradicti-
on of Voyces, betwixt the Elders of a Cong egation, and
of the greater presbytery; which should not bee, for Bre-
thren even of Galathia, which contained many Gongregi-
tions5 as our Brethren confesse, stnuld all minde and speake,
and
agree in one thing that belongeth to Church Discipline,
ar is cieire, Qdla.l.S, Gala.%.ío v.i%. Gala 6.1:2. 2. The
Argument supposeth thic the greater presbytery is wrong in
their voyeing, that (uch a man hould be excommunicated,
and the two Elders of the Congregational! Church is right,
and hath the best pjrt in judging ihat the fame man ought not
to be Excommunicated. Bat Christ hath given no power to
any Church to crre, and thit power which in this cafe tha
presbytery exerciscth is not of Christ; and de jure^ the power
of the greater presbytery in this cafe ought to bee swal-
lowed up of the two Voyces of the Elders of the Congrega-
tion. But suppose that the Elders of one Congregation, and
the whole meeting all agree in the truth of GOD, as they
all doe Ails 15. will you fay that Peter, Paul, and Inm:s
their power is null, and taken from them; and their three
\pyces are swallowed up in that great convention, because
to their power and voyces are added, in this dogmatical] de-
termination (which you grant even now to many consoci-
ated Churches) the power and vóyces of the rest of the A-
postles and Elders; yea and as some say, of the whole Church..
Ails 15.2, v.6.25. ` Afts 16. 4. *Atl %\*i%> 25? I believe.
addition of lawsull power doth not annull lawful! power,
but corroborate and strengthen it* So this shall fall upon
your owne Eldership of your independent Congregation.Sup
pose ten Pastors5 Elders and Do&ors in one of your Con-
gregations, whereas sometime there were but three, and these
three had the sole power of Jurifdiction and exercise of the
Keyes, you cannot fay that the accession of six Elders to
three, hath made null the power of three, and swallowed
up their voyces; for if their power and voyces were against
*Tt 3
the
3
36
CHAP.10
Doubts concerning Presbyteries resolved.
the truth, it is tit they should be swallowed up: if they were
for CHRIST, they are strtngthened, by the accession of
lawfuil power and moé voyceg3and neither annulled nor swal-
lowed op.
Obje&.6. The Church at the first, for example, when it was
but a hundreth anà twenty, had the full entire sower with*
in it false; Ergo, it should bee in a worse case bj the multipli-
cation of Churches, if now that power bee given to Pres*
byteries%
Anfm It is a conjecture, that the whole Christian Church
HEls i. was onely an hundreth and twenty. I thin&e there
were more, though these onely convened at the ordinati-
on of Matthias, tor there were above five hundred Brethren
at once which saw CHRIST after his Resurrection,
I Cor. t5« 6. and these, I Judge, belonged to the Christian
Church also. 2* It is constantly denied that addition of Jaw-
full power to lawfuil power doth ar null, or put in a worse con-
dition the prexistenr power; it doth helpe it, but not make
it worse and twenty Churches adding their good and Chri-
ftian counfells, and comforts to two Churches doe not annull,
or hurt or swallow up either the power of good counseling in
these two Churches or their good counsels, but do much con*
firme,and strengthen them.
Object* 7. It is absurd that there should be a Church '* a
Church, and two diftinEl kind of Churches, or a power above
a power, a Jurisdiction above a Jurifdiction9 a State above a
State,
as Masttr and Servant, and Father and Sonne, so
there is here a governing and a commanding Çlafficall Presfy*
terj9 and a governed and commanded Qlafficàll Church, and in a
political! confederation formally different now where there bee
two different States, there be two different names9 Titles^ and
Adîuníìs, as I Cor.12.28, GOD hath set some in the Church,
first Apofiles, secondarily Trephets. So it is said, Genesi* I.
GOD made two drstinct Lights, a greater Light to serve
the Day, and a lefer Light to rule the Night. But the Scrip-
ture maketh no mention of greater or leffer Presbyteries, wee
have the name of Presbytery but twice in the New Testa-
ment, and in matter they differ not, for these same Elders
are
$ECT.io D^í/r concerning Presbyteriei resolved.
337
are the matter of both : in form? thty differ not, for the same
combination and union is in all they differ not in operations
for ths superior hath no operations but such as the inferior-can
exercise, for because a Pajîor exhorteth, a Taftor com^ortech%
Wee doe not mak^ two fyndes of Pastors, if wee cannot finde
a diftinElien betwixt presbyter and Prtsbyter, h<w can we
finde a diftinïlion betwixt Presbytery and Tresbytery? Hath
the Wifdome of Christ left thtfe 7hrones in fncb A confusion, as
by Scripture they cannot be knowen, by Name^ Titif^ Nature^
Operations? Aid if there be a p^wer above a power, wee have to
ascend to a Nation and soto subdue a whole Nation, and treir con*
sciences to this Governments and we are to put a Kingdoms within a
·Kingdom.
Anfw. A Çhurch-Congregational! within a Church-Claffi-
cal! is no more inconvenient, then a part in the whoie, an
Hand in the Body, and that is a lesser body in a greater5
and oar 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. \ power above a power, is not absurd,
except it be a Church-power, so above a Qhurch-power, as the
Superior power be privative and destructive to the inseriorS
as the Popes power diftroyeth the power of the Church
Vriverfall) and the prelates power destroyetb the power of the
Church where >f he is pretended Pastor. But the power of the
presbytery is Auxiliarie, and cumulative to helpe the Congreg
gation9not privative and destructive to destroy the power of con-
grégations»
SecondIy,a power above a power in the Church cannot be de-
nied by our Brethren: for i» Ip the Eldership of a single Cor
gregation, the Eldership in the Court hath a power of Jurif-
diction above a power of order, which one single Minister
bathjto preach the Word and administrate the Sacraments; for
they may regulate the Pastor and censure him, if he preach-
heretîcall Do&trine is not this a power above a power? yea
two Elders in the Court have a power of Jurisdiction to go
verne with the whole prebsytery, but the power of the whole
presbytery is above the po^cr of a part. But to come neererj
The Apojtles and Elders at Ierufalsm rac m a Synod have
a
338
Doubts concerning Tresbjteries rejolved* CHAP.10
+
a power, in dogmaticail poynts over, the Church at Antioch^
and others: and our Brethren iay that the Çhurch at Antioch
might have in their inferiour Synod determined these same
poynts which the Synod determined at Ierusalem $ her's powtr
above power.
Thirdly, We doe not see how they be two, or divers iudicat
tires formally and fpscifitallj 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, ddth not differ formally from the power of the
whole Cities and Boroughs, incorporated and combined in
one common Judicaturesnd the power of two or three5or foure
ColîedgeSj áotb not differ from the power of the whole com-
bination of Goiledg^s combined in the comm on Judicature
of the Universities: so here the powers of the inferior Judica-
tures do differ from the Superior onely in degree, and in num-
ber of members of the Judicatures, the policy divine is one
and the fame, though the Superior can exercise acts of Jurif
diction different from the A&s of the inferior in an ordinary
way; fuch as are ordination of Pastors and excommunica-
tion, where many Churches are consociated; thoogh, where
this consociation is not, Ordination and Excommunication
may be done by one single Congregation also to argue from
the not diflinction of Names^ Titles and AdjunSls of the Indica*
tures is but a weake Argument, because Congtegationail, and
presbyterian, provincial! and a national! Church-Body make
all one body, and the inferior is but a part and member of
the Superior, and thefore it was not needful! that as Apostles
and Prophets, and the Sun the greater light by name and Of
fice is distinguished from the Mcone Gen, i, the lesser lights
that Congregation and Presbyter should be distinguished ^7
Names and Office and Titles in the Scripiure; for a Prophet
is not formally a part of an Apofile^ but an Officer formally
different from him3 and the Moone is not a part of the Sun,
a Congregation is a part of the Classicall Church: so Mqte 18.
the Scripture diftingoiiheth not the people and Eiders in the
word (Eccíefia) Church, as oar Brethren will have them
both meant in that place, Mat. 18, Tell the Church. Now
as
We
རྫམྨ༣ ༈ རྗ༤ ༎
SECT.10. Doubts concerning Presbyteries resolved.
339
we say as they doe to us in the like, we are not to distinguish
where the Law doth not distinguish. Buc the Scripture fayth^Mat.
>8. The Church that the offended hath recourse unto, is that
Church which must be obeyed as a Judicature and lpirituall
Gourt,but the people is neither a Judicature,nor any part there-
of. And 2. Of that Church Christ doth speake that doth aftually
bind on Earth and loose on Earths 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 ex-
ercise Church-power on Earths 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 Churchy
in the Word of G§d. Shall we use such an insolent significa-
tion of the word Churchy as the Word of God doth not use I
and Lastly, I fay of these of Corinth gathered together con-
vened together in the Name of the Lord Jesus, with the Mini*
fteriall spirit of Paul and with the power of the Lord Jesm; these
cannot be the Church excommunicating before the people*
The Text defiinguiſheth 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 nst for
the scanáall, have no such power of Jurifdiction: nor can
the Text beare that the Elders (et up aCourt before the Eyes of
all the people, and delivered íuch a man to Satan, so as this
is called the head of Elders and people, as our Brethren
teach, and here they distinguift where the Scripture distinguijb*
eth not.
Fourthly, if the Scripture give to us Thrones really different,
though names and titles cannot be found, more then we find
exprefly and in words; two Sacraments, three Versons and one
Godf Christ Iefus in two Natures, and one Verfon, then have
we what we feeke: 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 AEis 20.8» and a Con-
gregation in Corinth meeting in an House, 1 Cor< 11. 20.
1 C.14.23» and consequently here must bee some power
in this meeting to order the worship of God: this single
meeting
* Vu
340
Doubts concerning Presbyteries rejoined. CHAP.iO.
1
meeting is to rebuke those that sinne openly, and to hinder
Women to presch in the Congregation; and to forbid, by
the powet ot the Keys5that two ipeake at once;because God is th$
dad of order, to borbid Doctrine that edifieth not, and speak-
ing Gods Word in an unknowen Tongue, &c. s.There is an El-
dershipata vow in every City in Evhefns, in lernfalem who
met for Jurisdiction, CiSs 21. 18, who layd hands on
Timothy^ t Tint*ifyi^\n 4ntioch} Acts 13.1. 3. There is a
meeting of a provincial! Church in Galathia; where there are
many Churches, as may be gathered from Acts 5.9.10. who
Were to purge out the feanddlous and saisi Teachers who leavened*
ail others, and who were Gal.6.1 to restore with the spirit of
meekenejfe any fallen Brother; and 4. There a map and patteroe
of a generall Synod warranting both a nationall Church-
meeting* and an Oecumenick councell. And the like may be ga-
thered from that Synod, Acts 1. and Ails 6. where these
universall guideg of tbe whole Christian World, to wit, the
Apoflles were, and did exercise Jurisdi&ion, by ordaining
of Officers; and though instances of these could not be given
in Scripture, there is a morall ground and warrant for it
I. Because joynt power of Jurisdiction are sorer and better,
then a lesser and dispersed power. For if the Keys be given to
the Church visible, not to this or this little Churchy as meet-
ting in a private House, Acts 2.$6. Acts 20.8. The division
or union of this power, the extension of it must be squared
by she 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 obje& of policy and government,
and cannot but be dissolved, where Lawes and Government
arc not; So the God of Grace must have given a power of go-
vernment to a society and multitude of little Qhurches; for a
multirude of Congregations is a multitude, and therefore
this society and consociation cannot subsist, except shrift
have
SECT.10. Doubts concerning Fresbyteries resolved.
341
•
;
have provided a supernatural! government for it, Ic is not
reasonable, thát some say, a moratl institution is not an institu*
tion for Màgistr^cy is boúx morall, and a Divine institution;
that God have a certaine day for his service Is both moral!, and
alio a Divine infiitution: ail institutions are not meerly po-
fitive, as some suppose, such as is, thai the last dsy of the week
he the Sabbaths that Bread and Wine be fignes of Christs Body
broken% and his Blood Jhed for us. So supposing that fâriíl
have a visible Churchy it is morall that ſhee have power of
government also, in so farre as (bee is a Church. Yea power
of government, upon this supposition, is naturall, or rather
con naturall; so by the fame ground upon sopposâli that Çhrist
have, in a Nation, a multitude of coniociated Chnrches^ who
for vicinity may either édifie, encourage, comfort and provoke
one another to love and good workesò they submitting themselves
to the Lawes of Chrifls policy, or may scandalize one an-
other (as many consociated Churches in Galathla were bent
te bite devoure and consurne one another, Ç4/.5.15.) iriamoraUj
yea and con-naturall that they be under a Divine policy ex
ternali. Nor is it more agreeable to the Wisdome of Christ
tiat a multitude of consociated Churches in one Land ftould
be left to the Lawes of nature, and Christian brother-hood,
and be loosed from ail Lawes of externall policy, tben that
the just Lord who intendeth the conservation of humane
societies should leave every man to the Law as nature, and
hot give them a power $0 set up a MagiftraGy, and to appoynt
humane and civill Lawes whereby they may be conserved.
And I thinke we should ail fay, if God had appoynted every
great Family, yea or every twenty Families in the World to
be independent, within it felse and subordinate to no civili
Law, to no power, to no Magistracy without that indepen-
dent little incorporation, that Çod had not then appointed
a power of civiil Policy, and civill Lawes for the conserva-
tion of mankind; and the reason should be cleare, hecaufe in
one Shire, Countrey, Province and Nation there should be
a multitnde9 to wit, ten hundred, ten thousand iadependent
Kingdomes subject to no Lawes, nor civill policy, but im-
mediately subordinate to GOD in the Law of nature, and
* V u 3
when
7
342
Doubts concerning presbyteries resolved* CHAPIO
nei-
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 themy (doe not take or give, borrow
or lend, buy or fell with them) but it is unlawftll to use any
coercive power of naturall, or civill reparation to compel!
them to doe duty, or execute mercy and Judgement one to-
ward another: now seeing grace destroyeth not nature,
ther can there be a policy independent which doth contradict
this mixime of naturall policy, acknowledged by all, in all
policies, civill, naturall, fupernaturall, God intending the
conservation of societies both in Church and State hath sub-
jected all Societies, and Multitudes to Lawes of externali
licy: but so it is, a Multitude of little Congregations is a
Multitude; and a Society. Then it must follow,that govern
ment of independent little bodies, under no coactive power of
Church censures, must want all divine institution and so be
will worship.
Į
po-
For these it (hall be ealie to answer the obloquies of soms,
faying, that a natienall Church under the New Testament is
Judaisme* Hence fay 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 himselft with the Sword, Hee
might compell the VVorld to bee all of one Church, of one
Religion,
Anfw* The terme Nationall-Church is not in the Word of
God9 but I pray you in what sense can the Iewish-Church bee
called a Nationall-Church? I conceive not, because of the
typicall and ceremoniall observances that put a Church*
frame on the whole Nation : for if so, then the name of a
Nationall Church or a nationall Religion cannot, by envy it
selfe, bee put in the reformed Churches, or on Church of
Scotland which hath suffered so much for lewish and Romif
Ceremonies. But if the Jewes were a Nationall-Church^ be-
cause they were a holy Nation in profession, and God called
the Nation, and made ìm*-wí«.t9 a Chnrch externally called to
grace
¿
SECT.10.
1
Doubts concerning Presbyteries resolved.
343
~
grace and glory and the whole Nation commensurable, and
of equal! extent then all Christian Nations professing the
true Faith, and the Gentiles, as well as the lewes; T&en the
believing Iewes of Tontus$ Afia^ Cafpadocia^ and BjthinU
as Auguftine, Eufebius) Oecnmenius, Athanafius doe thinke
tint Peter wrote to the Icwes) yea and the Gentiles, (28
many interpreters with Lorinus, Thomas, Ljr# and others
thinke) are yet 1 Pet. 2. 9* an holy Nation, and so a Na-
tionall Church; and there is no more reason to scoffe at
National! Church in this sense, then to mocke the holy Spi-
rit which maketh but one Church in all the World, Cant.6.
9. as Cotton, Ai*Jworth% and Other favorable witnesses to
our Brethren, confeffe; And if the Gentiles shall come to the
light of the Jewish Church, and Kings to the brigbtneſe of
of their risings Eíài. 60. 3. if the abundance of the Sea Jhall
be converted v& the Iemes true Faith and Religion; And the
forces of the Gentiles hall come to them, vers. 5, and if all
fiefh fall fee the revealed glory of the Lord5 Efai. 40.5. and
the Earth shall bee filled with the knowledge of God, as the
Seas are pilled with Water. It is most agreeable to the Lords
Word that there, is and shall be a Church through the whole
World; you may nickname it as you please, and Gall it a
VVorld-Religion, a VVorld~Churck. As if the lost and
blinded World, lob. 2. id, 17* 1 Joh. 5. 19» 2 Corin9 4. 4.
were all one with the Loved, Redeemed, Pardoned and Re-
conciled World, Ioh.$.i6. Ioh. 1.29. 2 Cor.5.19. as if wee
confounded these two Worlds, and the Religion of theft
two Worlds. And if this World could meet in its principal!
lights, neither should an universall councell, nor an Oath
of the whole Representative Church be unlawfull, but enough
of this before* And what if the World bee subdued to the
World, and a World of Nations come in, and submit to
Christs Scepter, and royall power in his externall government 2
are the opposcrs such strangers in the Scriptures, as to doubt
of this? Reade then Esai. 60. 4, 5^c. 60. if} 12, i$} 14, 15r
^. 4.5,67» Pfa/. 2.8,9. Pfal. 72.8. 9. 10. Esai. 54,3. Efai.
49.1. Esai. 4$*22.23. Pfal. 110. 1,2,3,4 5. and many other
places, and there isa Kingdome in a Kingdome. Christs King-
* Vu3
+
dome
344
CHAP.10,
Doubts concerning Presbpttries refolved.
1
dome and his Church lodging in a Worldly Kingdome, anë
Christ spiritually in his power triùmphing over thé World and
sobduing Nations to his Gospell.
Object* 8, Jf Cíafficall Presbyters be not Elders in relation
to the clafsicall Churchy and so to ail the Congregations in it
yee must forsak* all these places, where it is said, the Elders of
Jerusalem, the Elders of Epheius, the Angels of the seven
Churches, which is absurd; if they be Elders to all these Churches,
then I. All those people in those Churches must submit their
consciences to them and their Ministery, as to a lawfull ordi-
mance of God. 2. All the people of thofs Churches must havt
voyce in eleB'ion of them all. 3. ^AU these people owç to them
maintenance and double honor. 1 Tim.5.17. for tf tht Oxes mouth
must not be muzl'dy but he must be fed by me and my corne% he muſt
tread my come5 and labour far me.Theje Churches cannot all meet
in one, to oràainey and chuse all these Ministers^ and to ſubmit to
their Mimifiery.
*
Anfw^ The Elders are Elders of Ephesus and Elders of Je
rusalem, not bccaufe every Elder bath a speciall, pastorall
charge over every Church distributively taken, for it was un-
possible &hat one Congcegatìon of ill the converts in leru-
falan extending to so many thousands, could all beare the
relation of á Church to one man as their proper Elder,
who should personally reside jn all, *nd every one of those
Congregations to watch for their foules, to preach to all
and every Congrégation was axagas, in season and out of
season. But they arc in xwmulo called Elders of Epheſus, in
that sense that Kings ace called the Kings of the Nations, not
because every King wai King oi every Nation, for the King
of Edcm waz not the King çA Babylon^ and the King of Babel
was not the King of Jjsyria^ yet amongst them they did all fill
up tbat nani to be catted the KingB of the Nations5 so were the
Elders of Jerusalem in cumulo, colle&ively taken* Elders
of all the Churches of Ierufalem collectively taken; and as it
followeth pot that the King of Edcm% becaUíe bee is one of
the Kings of the Nations, is elected to the CroWne oï Cal~
dea^ by the Voycea of the State* and N(>i>t of faldea; to
is ie net a good confequence, such a nember are called the
Elders
}
SECT.IO, Doubts concerning Presbyteries resolved.
345
Eiders of the Church of Ierufalem* therefore the Eider of
one Congregation at the Easterne Gate at Itrusalem^ is also
an Eid^r of a Congregation of the Westerne Gate* Nor
doth it follow that these cwo Congregations should sub-
mit their consciences to one and the same Eider as to their
proper Pastor; to whose Ministery they owe consent in E-
lection, Obedience in submitting to his Doctrine^ and maíne.
tenance for his labours; all these are eke to him, who is
their owne proper Pastor: the as Caldeans owe not Ho
nour, Allegiance, Tribute to the King of Eâom^ theugh
the Kingdome of Caldta bee one of the Kingdome* of the
Nations, and the King of Edom one of the Kings of the Na-
tion?. Bar if indeed^ alt the Kings of the Nariqns did
meete in one Court, and in that Court governs the Ni-
tions with common Royall authority, and counsel! in those
things which concerne all the Kingdomes in common;
then all the Nations were obliged to obey them in that Court,
as they govcrne in that Court, but no farther and when
the people doe consent to the power of that common Court
tacitly, they consent that every one of these shall bee
choíên King of such and such a Kingdome; and promise
also tracitly Obedience, and Subjection to every one of the
Kings of the Nations, not simply as they are Kings in re«
lation to such a Kingdome, but oneiy as they àre members
of that Court; so the Congregations acknowledging and
consenting to the clafficall Presbytery, doe tracitly chuíè
and consent to the common charge and care that every
Pastor hath, as hee is a Member of that commom Court
which doth concerne them all, therefore all these conftquences
are null*
Object. Çê But when tfo Fresbjterj doth excommunicate in
« particular Congregation by a delegate, tbej may with as
good
reason, preach bj a delegate, as exercise ]Hrìfdiction by a de»
legate; the one is as persohall and incommunicable, as the
other*
Anfw. It is certaine there bee great oddes; for the acts
of Juriídiftion performed by speaking in the Name os Iesn*
Christ^ doe come from a Colledge and Court, and because
Le
it
346
Doubts concerning Presbyteries refolved. CHAP.10
it were great confusion that a whole Court should fpeake5
therefore of necessity such as must be done by a delegate*
Indeed the Juridicall a&s of the whole juridicall proceed-
ing of decerning the man to be excommunicated cannot bee
done by one man onely, it would bee most conveniently
done by the whole senate, or at least by a sele& number
against which the accùsed party hath no exception, and is
willing to bee judged by; but the acts of order, as Preach-
ing flowing from the power of order> can be performed on-
ly by the Pastor in his owne person, and not by a depu-
ty. Except that a Synodicall teaching, which commeth
from the power of Jurisdiction may bee sent in writ by
Meflcngers and Deputies to the Churches, *ABs 15. 25,
Alts 16.4.
Object. 10. A Pafior is not a Tastor, hut in relation to
his owne Church, or Congregation* Therefore hee cannot doe
Pafiorall Acts of either Order* or Jurisdiction in a fres-
byterie*
Anſw. How a Pastor is a Pastor in relation to all the World
deserveth discu(ÍÌHg.
in
First, Some have neither power of Order nor Jurisdiction
any place,as private persons.
Secondly, some have both power of Order and Jurisdi&ion
through all the World, as the Apostle* who might teach and
administrate the Sacraments, and Excommunicate as Apostles,
in every Church.
Thirdly, some have power of Order, and Jurisdicton in a
certaine determinate place, as Pastors in their owne particular
Congregations.
Fourthly, some have power of Order in relation to all
the VVorld» as Pastors ©f a Congregation, who are Pa-
fors validly Preaching and Administrating the Sacraments,
but orderly and lawfully Preaching, where they have a
calling of those, who cao call to thc occasional! exercise of
their calling hie & nunc* in this meaning a Pastor of one
flock is a Pastor, in regard of power of Order to all the
World. Because though his pastoral! teaching be restrained by
the Çhurch in ordinary, onely to this Congregation, yet
·
hath
SECT.10.Whetfar ExcommMication should be before^ &c.
347
bath bec a pastorall power to preach to all the World, in
in an occasionall way3 both by Word and Writ, yet doth
not thjs power being bac the halfc of his Miaisteriall power^
denominate hini a Pastor to all the World, as the Apostles
were; and the fame way hath hee power to administrate
the Sacraments, and this way may our Brethren fee that,
power of order to be a Minister or Pastor is given by the
Presbytery, so as if the man were deprived clave non errantet
hee now hath lost his pastorali relation to both the Çatholick
Church, and that Congregation, whereof hee is a Pastor*
So as hee is now a private man, in relation not onely to that
Congregation whereof hee was a Pastor, but also in relation
to the whole visible Church; now no particular Congregation
hath power to denude him of this relation, that he had to the
whole catholics Church* But a Pastor of a flock is a Pastor in
respect of power of Jurisdiction, not over all the World, to
excommunicate in every Presbytery, with the Presbytery, hee
is onely capable by vertue of his power of order,to exercise
power of Jurifdiction, where hee (hall come, upon íùpofall
of a call, if hee be chosen a Pastor there, or be called to
be a Commissioner in the higher, or highest Courts of the
Chntfh catholick, but other wayes he hath no power of Jurif
dition, but in that Court whereof he is a member; that is}
in the Eldership of a Congregation, and in the Clafficall
Presbytery for hee is so a member of a Congregation, as he
is also a member of the Clafficall Presbytery, and therefore
though he be not a Pastor one way in this Clafficall Court, Ï
meane io respect of power of order, yet is hee a Pastor,
n$n TÌ% in watching over that Church, in respect of power of
Jurifdi&ion.
Our Brethrens ground then is weake when they fay. A
Vastor cannot give the Seales to those of another Congregation^
because he hath no Minifteriall power over those of another son*
grcgation; if they meane power of Jurisdiction, it is truef
he hath no Jurisdiction over those of another Congregati-
on: bqt if they meane, hee hath no power of order over them^
chat is, for what eyer be the Churches part in this, it is cer-
*Xx
taine
348
Whether exeûMmnnication was to be at CHAp.10
7
taine the Pastor doth administrate the Scales by power of order,
and not by power of Iurisdiction^ and the Church as the Çhurch
hath not any sower of order, for (he* is not called to any pa*
ftorali dignity, though wee should grant that, which yet can
never bee proved, that fhee is invested with a Minssteriall
power.
Object. 11. If ths Church, which you suppfe to be presbyteri-
all, to wit^ the Church of Corinth^ did excommunicate^ or was
commanded to excommunicate the incestmus ferſon, besore ths
Qongregation convened and met in one, then waft your clafficalt
Çhureh exercise all ether acts of Iurisdiction, before all the
Çongregationall Churches of the Çlasstcall Tresbyttry meete
in one.
But this latter is as unpofstble, as absurd; For how stra$ hirty
or forty Congregations meet all5 in one place, for all the severall
acts of furisdittion? Also yon confesse that many Congregations
cannot meete in &ne place that the proposition may be maie good*
We suppose these grounds of the Presbyteriall ft#me of Churches:
I. That the presbyteriall Church of Corinth, not the Çongre*
gation had the onely power of excommunication. 2* That this man
was to be excommunicated in presence," and so with the consent
of the wfale multitude, for so the Text sayth, 1 Çor. 5. 4.
σwayilor spar. when you are gathered together. 3. Excommu-
nication is the highest act of Iurisdiction in the Church, being
the binding of the sinner in Heaven and Earth, if therefore this
highest aïl of Iurisdiction mast bee performed before all the
Church âongregated in one^ then must all acts ef Iurisdiction be
performed also in presence of the congregated Church; for it
çoncerneth their edification, and is a matter of conscience to them
all* 4» The reason why wee thinfy fit hee should be excommunia
cased before, or in presence of that Congregation whereof hee is
a member, is because it concerneth them, and hee is a member
of this Congregation. But by your grounds, the whole Presby-
teriali or clafstcall Cburch should be present, which were unpof-
fible; for hee is to you a Member of the whole Clajsicall
Church, and the power of excommunication is in the whole
classicall Church, and they ought t§ hee present by the same
reason,
I
•
-SECT.10.
349
Corinth befori the whole multitude.
44
reason^ that the Congregation, whereof hee is a neerest number>is
present,
Anfw. r. There be many things in this argument to be cor-
re&ed, as 1. That the Church of Corinth convened in the
whole multitude whom it concerned, for συναχθέντων ὑμῶν,
doth not prove it; for the fame Word is spoken of the meet-
ing of the Apostles and Elders, who met in a Synod with
authority, Acts 15, é.the word ournaler is attributed to the
multitude, AHs 21. v. 22. and to the Church of Believers,
1 Cori 11. 20. and 1 Cor, 14* 23* therefore the one word
suwajajiv leemeth to bee no cogent Argument» a. The word
àtx^<Ti*j which is not here in all this Chapter, or σιωαγώγη is
used in the New Testament, and by the seventy Interpreters,
whose transition Christ and his Apost les doe frequently fol-
low in the New Testament, use the words for any meeting of
good or ill, of civil! or Ecclefiasticail persons. As I might
instance in a great many places of the Old and New Testa-
ment; then what is it, I pray you, which restricteth the sig-
nification of these words to signifie a civill, rather then an
Ecclesiafiicall meeting? certainly the actions which the com-
pany doth when they are met, and the end for which they
meete. I gtve an instance in AQs 19. 4 r. the word innanoia
the like I fay of owayvyn) signifieth not the Church of
Christ, and why?it is a reason that cannot bte controlled*
They were assembled for to raise a tumult against-Paul which
was no Church-action, and so no Church end is here. So
39 But if you enquire any thing in other matters^ it shall be
determined c* Tî érvéμų šunλnola in a lawfull aſſembly; surely the
end of such an assembly in Epheſus, where this man Was Town-
Clark in the meetings could be no Churcfcbasincsse, Hence
wee are led to know what kans, an Affembly or Church
signifieth here not the Church of Christ, so Pfah 22. 16. the
Afkmbly of the kicked hath inclosed mee ¹y Merighem
the seventy Interpreters turne it owaywyn, and TÎrtullian fol-
loweth them, the perions congregated3 the actions and end
for wîìkh they convene lead us to this, that tbe Word
sigqifieth not a Church of Christ. So wee may sce3 Pfal.26.5.
xXx a
the
350
CHAP.10.
Whether excommunication was to be at
the Congregation of Elders cannot bee a true Church, 2#
I G^r. II» iS. for first when jou come together to the Church,
is Thy ixxanoix, I heart there are divifions amongst you. The
place mutt signifie the Church of Believers, because the end of
their meeting was the Supper of the Lord, or theircommu-
nion, v.2o«as the Text clearetb, and i Cor* 14*23* when the
whole Church commeth together, that was for prophecying and
; hearing of the Word? as the Ttxt is evident, v* \6\ 17, l&.
23.24i25 26, 27. and therefore h^re the word exzangla mult
signifie the Church of Pastos preaching, and people hearing
the Word5 praying and praising God. So in the third plac*
when Enxanola, the Church is convened to bind dxd loose, and to
excommunicate, as Mat. 18. 17. 18. 19. there is no necessity
that the Word Church, (hould incluue those who have no
power of the keyes, and cannot by power of the Keyes bind
and loose. And therefore from the naked and meere Gram-
mar of the word examola, no argument can bee drawen to
prove that xxn Matth.18.17.muô, signifie that same which
it doth signifie, i. Corin.i.1. 1 Corin. 11. 18» 1 Gortn. 14,
23» for the word œiïu prima, and originally, signifietb any
meeting, but the persons who are Congregated and the end
ior which they meete leadeth us to the meaning and Gram-
maticall sense of the word, in that place. Now Matth. 18,
the Eccfcfia, a Church Congregated there is soch as bindeth
and looseth in Heaven and Earth* and congregated for that
use:therefore I see not how the circumstances of the place help
ing us to the Grammatical! sense of the word here, as ll
other places5 doth not inforce us to fay in this place Mate
18.the word Scclefia^Çhurch^ must signifie onely those who have
power to bind and loofe,thzt is5only theElders9and not the people
So to come to the place, 1 Cor.5%
1
Those, who come under the name of ouaxbeles, congrega
ted together, must bee expounded by the persons Office, and
the end of their meeting, now the persons Office is Mini-
fterial!, hec will have them congregated by Pauls › Mini-
fteriall spirits and in the name and with the power of the Lord
Jesusy this is the power of the Keycs, which hce who bath.
•
Davids
SECT.IO Cotinth before the whole multitadi.
351
#
σωμ
Davids Keyes Esai. 22. 22. on hié Shoulders, Revel. 3. 7.
gWeth to his oWqe Officers, Matth% 16-191 and these persons
cannot be all thàt hìe writeth 'untó 1 all thât w:rè pujfeìi
up% and mourned not at the offence given by the incestuaus
min, to ft/us Ghrifls hoi] Nam? and Chu/ch, all who are
to forbeare eating and drinking with excommunicated* per«
íonç, vers.ii, all who were in danger to bè leavened, vers6.
all who wire to keep the Veast in sincerity, not with the old
Ltaven of wickedwffe and malice: for thèse directly were the
whole multituie of Believers, Men, Women, and Chil-
dren, who (I am sure) were not capabte of the Keyes and
the Miniflertall powcr of ?aul. 2. The end wherefore the e
σaxies who were convened; did meete and convene, was,
vers. 5. meafouves TOLOTO To Earave to âsliver the man to
Sottas they were not convened to celebrate the Lords Sup-
per, as the Church is convened, 1 C?r.11.i8, nor for hear-
ing the Word of Prophecy, or Preaching, as 1 Cor. 14.
23, 24. And whether you construe the WoW!s own Suva per
with the Fower of the Lord Jefmy with the Verbe measonalf
to deliver to Satan, or with the Participle awwax Devεs.com-
gregated in the Name and Power of CHRIST5 all Is one;
the multitude of common Believers, of Men, Women, and
Children, arc neither capable of the power, nór of the
exercise of thai power to deliver to Satan. And therefore
this meeting together, by no Grammar doth leade us to fay
that the sentence was to be pronounced in face and presence
of the multitude convened, vers* 21. Giving, but not grant-
ing that the Church of Corinth^ in all its members, must
bee convened. Though I hold it not neccssjry by this
place, yet it followcth not that all other acts of Jurisdiction
must bee exercised in face of the whole Congregation for
there is a speciall reason of the pronouncing of the sen
tence, which is not in other acts: the pronouncing of
the sentence, concerneth more the neerest Congregation
of which the Delinquent is a member, in relation of nea
rest and dayly. Communion, it concerneth also other Con-
gregations of the Giafficall Church, of which also the De-
* Xx 3:
iinquent
}
1
CHAP.JO
352
Whether excomtnumcation was to be at
!
linquent is a member, bat not so immediately and neere-
ly5 because (as I sayd before) the more univeriall the
Ghurch visible is, the external! visible Communion is leffe;
even as when the number of a Family js cut off, by the
Sword of the Magistrate, the matter first and more inti
mately and more neerely concerncth 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 concerncth more ncerejy the
right Hand, then it doth the left Hand^ and the whole
£ody* 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
concerns the whole Body also. So though actuall Excom*
munication concerne all the Churches of the Fresbyterie;
yet it doth more neerely concerne the Congregation where-
of hee is a Member. 2, The pronouncing of the sentencè
being edificative, it is a fit meane to worke upon others,
but calling and trying of witnefles, and Juridicall decern
ing of a Man to bee Excommunicated, requiring secrecies,
yea and some scandals, and circumstances of Adultery,
Incest, Pcstiality, requiring a modest covering of them,
frcm Virgins, young Men, Children and the multitude,
wee have no warrant of God, that they fhould bee tryed
before the whole multitude, nor are acts of Jurisdi&ion
far their excellency^ to bee brought forth before the people
but for their neereneffe of concernment, and use of edi-
fication.
Object- 12. The peeple are to consent, yea they must hœv&
4 power, and feme thing mere than a consent in Excwmtt*
niçatknj Ergo, they are all to hee present. The antec dent
is proved^ I. Because th&y were not puffed up, they did not
kee$t the Feast, they did not abstaine stem eating with the inçe-
uous perfan, onely by consent. *. Others nat of tb<t Cìmvéh did
excommunicato by conjent. 3. It is faid, v.12,doo pre not judge them
that are viibini
Anfw.
+
SECT.10. Corinth besot* the whole multitude*
353
}
>
Anfa. If you will have them to excommunicate the same
way', that they doe other duties, you may fay they excom-
municate the fame way that Pastors and Elders doe, and if
they Judge, vers* 12. as the Elders doe, either all the people
are Judges, and where are then all the governed, if all bee
goveroours? or thea hes fpeiketh in this Chapter to the
Churches-Iudges oûely. 2, There bee degrees of coítônt, these
of o|her Churches have a tacite and remote confeat, tft pedpíe
of the Congregation arc to heare> and know éhe cauíe, and
deale in private with the offender, and to mourne, and pray
for him.
Object. 13. The highest and doublt honour is iue to kim wht
taboureth in thé ward,1 Tim. 5.17. but if têe Preïbyteriall
Church be the highest Church, it shall not have the dvuble honour^
for it is onely the governing Church*
Anfa* Highest honour is due in fuo générés to both»
And this is, as if you should compare obedience ánd honour,
lhat I owe to my Father with that which I owè to my
grand*Father5 2. Taa/9 l Tim. 5. 17. compareth Elders of
diverse sorts together; as the Ruling and Teaching Elder,
here you compare Pastors to bee honoured in respect of one
act5 with themselves to bee honoured in respe& of another
a&; and this might prove, I am to give more honour to
my Pastor for preaching in the Pulpit, then for ruling in the
Church-Senate.
Object 14* The Congregation is the highest Churchr for
it hath all the Ordinances3 Word$ Sacraments, Jurisdi&ion;
E$go, there is not any Presbyteriali Church higher which hath
only disciplinary power.
Anfm. There is a double highnefle, one of Çhristian Dig-
nity. 2» Another, of Church-prehemenency^ or of Ecc/ejiafiicall
authority indeed the Congregation, the former way, is
highçst, the company of Believers is the Spouse and ran-
fomed Bride of shrist* But the Elderfhip hath the Ecclefi
asticall eminency; as the Kings heire and Sonne is above hii
Master and Teacher one wayt yet the Teacher (as the Teacher
by the fift Commandement)is above the Kings Sonne, as the
Teacher
1
354
Whether excowmunication was to be, &c. CHAP.10"
Teacher is above him who is taught; And so is the Case
here.
Object. 15. The Arguments for a ClafficaHior Presbyteriail
Church do much side with Prelacy; for yoa make many Lords
ruling and not teaching.
Answ. Let all judge whether the independent power of
thsèe Elders accountable to none, in a Church-way, but to
lefus Chrjst 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 sub-
ordinate Government of fourescore, or an hundred Elders?
fare I am, three Neighbours are neerer to one Monarch, then
three hundred* 2* One Monarchicall Society is as tyrannical!
Antichristiarifm as one Monarchicall Pastor. 3. If wee
made many ruling and dominering Lords, you should fty
something; buc wee make many servants endued onely with
Ministeriall power, onely to teach and rule, and to beê
accomptable to the Gharch; your Eldership in this agrecth
with the Pope^ that though they deliver many Soules to Satan,
yet no Man on Earth can, in a Church-way, fay, What
dot you?
3
SECT: 15.
&
CA
355-
R},
T
ACT. XV.
A Patterne ûf a juridical! Synod.
یا
Hat the Apostles in that famous Synod, A&t. 15. did not,
goe on by the assistance of an immediately inipired spirife
and by Apostolick authority, bnt onely, as Eiders, and the
Doctors and Teachers aflisted with an ordinary fpirit, to me
is evident from the course of the context.
T
>
I\ Because Aiï.i5. when a controversie ari/e in the Cburé' çay Apipbaniut
of Antiochia^ Ça) Épipb4niu* faiths as also (b) Hiervnymus,by har.z6. alias 28
Cerinthus,and others,touching the keeping of Mefis bif h&w (b)Hieronymta
eipeciaily the Ceremonies, except they would bec loíèrs im Epiſt.89.
the businefle of their salvation, Paul could not goe a& sent
by Antiocb to submit that Doctrine^ which hee received not
from flesh and blood* but by the revelation of Jesus Cbiist^ &#L,
î. ia. to the determination of a Synod ©f Apostles and El-
ders: for who would think that the immediatly inípîring ipirit
in Paulj would submit himseife, and his Dôctrine to the im-
mediately inipiring spirit in Paul, Peter, Apofilei, and Elders^
therefore Patt and Barnabas^ come as seat to Jerusalem, not
as Apostles, or as immediately inspiredjbut as ordinary teachf
er| Therefore faith (c) Diodatus^ Not because these two A
púferes wbo were every way equall to the rest in the light and conduct (*) Diodatus
of the Spirits and in Apofiolicall authority, Gal. 2. 6*8, bad any
need of instruction^ or of confirmation, but only to give the weai^
content, who had more confidence in Peter und fames^ and in thé
Church at Jerusalem, and to ftop false doUtors months, and to efia-
blishy by common votesi a gtnerall ordtr in the Ohurtb. Hence
when a controverfie ariseth in the Apoflolicke Church, and
the Gontrcversie is betwixt an Apostle as Paul wasy and
others, and both fides alledge Scripture, as here both did^
out of all controversies there is no reason> that the Apostle
Pan', who was now a party ihoald Judge it: and when a sin-
Y y*
gle
an in A&,15.
356
A& 15. A patterne of a juridicall Synod.
*
:
gle Congregation in the like casé is Ôn two sides, about the
like queftion, nature, reaſon and Law cry that neither can bee
judge^and therefore a Synod is the divine and Apostolick re-
médie which must condemne the wrong side, as fubverters of
foules, as here they doe,v.24# Add the Apostle when hee will7
ípeake and determine as an Apostle^ hee taketh it on him in
another manner,as Gal.5.2. Behold i Paul fay unto you, that is you
bet circumcised Christ fhall profit you nothing; hee speaketh now
as an immediatly inspired pen-man and organ infallible of
the holy Ghost: but it were abíùrd to send the immediately in-
(pired organ of the holy Ghost as such, to aske cônfell and feeke
resolution from the immediatly inspired organs of the holy
Ghost. 2. The rise of controversies in a Church is not Aposto-
lick3 nor temporary or extraordinary, but to ordinary wee
h^ve the Scriptures indeed to consult with^ so had the Chur-
ches5whose soules were notwithstanding subvertedr >. 24. and
this aflèmbly doth determine the controverfie by Scripture,
v.14. Simeon hath declared how God at the first did vifit tbi Gentiles^
c. v.15. And to this agree the words of the Frophets^ as it is writ"
ttn, &c^ But because Scriptures may bee alledgcd by both fides,
as it was here, and wee have not the Apostles now alive to con-
fult withall, can Jesus Christ have lest any other externall and
Church-remedy, when many Churches are perverted, as here
was the cafes ofthe Churches of the GentileJ,v.23. in Antioch,Sy-
ria, and Cilicia^ then that Teachers and Elders bee sent to a
Synod to determine the question according to the Word of
God?
3. Here also is a Synod and a determination of the Church
of Antioch,v.2. 'm%ti.ys bey determined to fend Paul and Barnabas
to Jerusalem: I prove that it was a Chureh determination^ for
Chap.r4.26. Faul and Barnabas come to Antiocb; v. 24. And
when they were come, και συναγαγόντες τὴν ἐκκλησίαν, having gathered
together the Church oj Antiocb, they rehearsed all that God had done
by them, and how bee bad opened the doore of faith unto the Gentiles^
(28. And there they abode a long time with the disciples) Chap. 15.
I. And certaine men which came downe from ludea^ taught the bre-
abren^ Except yet bee circumcised aftef the manner of Moses^ yee cannot
bee fayedi hen£e,v. 2. when there was much debate about the
que-
ftion,
Act 15. A patterne of a juridicall Synod.
357
2
ftion, and ît could nòt be determined there, raav,they made
& Church-ordinance to find Paul and Harnabas a£ Church-mejsengers,
or Cburch-Commiffioners to the Synod, and zrat relateth to
i*xanoia the gathered together Cibrcé^ Chap. Í4.V.27. and it is
cleare, v.3. #mjødévres,being sent on their way by the Churchy to
vjií O Antiach: Erga, this was an authoritative Church send-
ing, and not an Apostolick journey performed by Paul as an
Apostle, but as a mcíïènger of the Church at Antioch0 and as a
meflenger Paul returneth with Barnabas and givcth a dur rec-
koning and account of his commission to the Churcb of Antioch5
who sent him,v. 30. So when they, (Paul and Barnabas having
received the determination of the Synod) when they were dismiſ
fed, they came to Antioch, ngi suwazazores To й, which words
are relative to Ghap. 14.27. having gathered together the Church,
and to Chap. 15.3. being sent on their way by the Church, so here
háving gathered the whole Church, the multitude^ they deli-
vered the Epistle of the Synod, and read it in the hearing of
all the multitude, for it concerned the practise of all whereas
it was ixxanoia the Church which sent them, Ch\ 14.27.Ch.15.2.3,
So here; wee hare a subordination of Churches and Chureh-Sy-
mods, for the Synod or Presbytery of Antioch,called the Church
conveened, Ch.14.27, and the Church ordaining and enacting
that Paul and Barnabé tiall be lent as Commissioners to Jeru
falem,is subordinate to the greater Synod of Apofiles and Elders
at Jerusalem, which faith to mee that controversies in an in-
férieur Cburcb-meeting arc to be referred to an higher meeting
confiiting of more.
3. The sans rai (Tos, this distention and disputation be-
twzene Paul and Barnabas, and some of the beleeving Jewes
who taught the brethren they behoved to be circumcised, was
a Church-controverfie; Paul and Barnabas did hold the negative,
and defended tht Church of the brethren from embracing fuch
wicked opinions;and when Antioch could Doc determine thç
question, Paul and Barnabas had recourse to a Synod, as or-
dinary Shepheards, who when they could not perswade the
brethren of the falsehood of the doctrine, went to seeke helpe
against fubverters of foules, (as they are called, v. 24.) at the
established judicatures and ecclesiasticail meetings^ for when
Pauls preaching cannot prevails, though it was canonicall,
Y y 2
hee
ing
}
1
+358
Act. 15. 14 patterne of ujuridicall. Synod.
4
•
hee deſcendeth to that course which ordinary Pastors by the
light of nature should doej to sceke helpe ffóm a Còllçdgé of
Cburchrguides; Engo, Paul did not this meereíy as àn Apofle.
i 4i;F^óTh^ postiez & Elders came tòge^her in an aflembly,
συνήχθησαν ἰδεῖν τιςὶ τὸ λόγε τότε, το confider of this matter.
This Synodicall consideration upon the Apostles parts was
either Apostolick, or it was Ecclefiastick. It was not Aposto-
lick, cecause the Apostles had Apostolicaîly considered of it be-
fore, Pani had determined v. 2. against these fubvékterSj that
they should not bee circumcisedí nor was it a thing that they
had not fully considered Before, for to determine this was not
so deepe a mystery as the mystery of the Goipell- how he faith
of the Gospell, Gal. I. 12. I received it not of nen^ neifher was I
taught it,bur by the revelation of Jefus Chrift, v. 16. When it fleafed
Qod to reveaie bis fonne to me that I should preach him' among the hea-
iben0 I conferred not with flcjb and bloods neither went 1 up to Je-
rufalem to them that were Apoffles before me, &c. then farre Jesse
did hèe conferee with Apostles and Elders^ as touching the ce-
remonies of Mofir his Law. Ifany fay, this was an Ecclefíástick
meeting, according to the matter, Apoftolick^ but according
to the forme, Ecclesiajiick^ in respect the Apostles and Elders
meet to confidtr how this might be represented to the Churches
«s a neceflaFy dutie in this cafe of ícándùll; This is all weé
crave,and thé decree is formally ecclesiaftick, and so the A-
poft les gave out the decree in an ecclesiastidall way, and this con- ..
federation Synodicall is an ecclesiasticall discussion of a contro-
verfie which concerned the present practise of the Churches^
and it not befog Apoftolick muft obliege many Churches con-
vened in their principal! guides, otherwise wee agree that the
mattçr of every ecclesiasticall decreejbe a Scripturall truth, or
thçn warranted by the evident light of nature.
1
5. The manner of the Apostles proceeding in tHis councell
hbldeth forth to qs that it was not Apostolicke, because they
proceed by way of communication of counsells. 1. What
light could Eiders adde to the Apostles as Apostles, but the
Elders as well as the Apostles, convenéd tó consider abôut
this matter, and A. 21. 18. 25. All the Eiders of Jerufàlem
With Jame* take on tHem these acts as well aá the Apostles, and
they are the decrees of the Elders no leffe then of the Apostles,
#
A&
A&t 15. A patterne of ajuridicall Synod.
359
1
BɅ-
A&. 16.v. 4. a dérivatfÉa òf the immediate inspiring Spirit to
the Elders, and by them as sellpw-members of the Synod to
the Apostles, and a derivation of this immédiat Apostolick
spirit, by the Apostles to the Elders to make them also infal¬-
lible5is unknowne to Scripture; for one Prophet did npt im
mediatly inspire another, and one Apostle did not immie-
diatly inspire another, wee read not in the Word of any
such thing, and therefore it is faid, Act. 15.y. momñs dè ou Enlá-
σews gevouévⒸ, And when there bad beene much disputing Ptter
fiood up. All who interpret this place fay, even Papists not ex-
cepted, as (*) Salmeron, (b> Lorinus, (c) Cornelits a lapide^ and (<* Salmtr9
others on the place, that when there is not consultation and com.in loc.
disputing on both sides to find out the truth, but an absolute (b) Lorinus ib.
(f) Cornelius
authoritie used by commanding, the proceeding of the coun- a iapi.
cell is ra(h(saith Salmeron> now the Prophets were immediatly
inspired, without any consultation with men in delivering
Gods willj and tbey saw tke visions of God, as it is said. And tht
Ward of the Lord came to Jeremiah, to Ezecbiel^ to Hofia, &c.
and bee faidi&c* yea when a prophetical! spirit came upon
jUam^Num.24. bee seeing the vìfions of God, hee prophecied di-
rectly contrary to his owne carnall mind, and to his conful-
tation with Balack: now it is cleare that the Apostles, what
fhey fpake, by the foeathings and inspirations of that imme-
diatly inspiring Spirit is no lesse cannonick Scripture, then the
prophecies of the immediatly Inspired Prophets, who faw tbe
visions of God) and therefore 2 Pet. 1.16, 17, 18, the voyce that
the Apostles heard from heaven, This is my beloved Sonne in
whom I am well pleased, is made equall with the word of pro-
phecie and propheticall Scripture,R^ic& the holy men of God Spake,
as they were moved by the holy Ghost, v.19,20,21. and % Vet. 3. 16.
Pauls Epistles are put in the elaíìè with other Scriptures, v.15,
16. now all Scripture^ 2 Tim. 3.16. is given by divine inspiration^
and 2 Titer 3. 2. puteth the words of the Frephets and Apostles
in the fame place of divine authority, 2 Pet. 3,2. Tbat yee bte
mindfull if the words which were spoken before, by the holy Prephetsy
and of thê commandements of us the Apostles of the Lord and Saviour^
whence to mee this synodicall consultation is not Apostoli-
call, but such as is obligatory óf the Churches to the end of the
Y₁ y * 3 ;
1
+
world
360
Act 15. A patterne of a juridicali Synod.
}
world, and a patterne òf a genÉífíì Synod.
S. This assembly rs led by the holy Spirit,as is cleare,v.25.2$.
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 pallors and
rulers of the Church to the end of the world:because the imme-
diatly inspiring spirit comming on Prophets and Apostles in
an immediate inipiration,did necessitate the Prophets and Apo-
ftles to acquiesce, and prophesie, and to doe and fpeake what-
fòever this spirit inspired them to doe, and to speaker but this
spirit spoken bfSz\28. doth not so, but leaveth the afîêmbly to
a greater libertie, because the assembly doth not acquiesce to
that which Peter faith from Gods Word, v.7,8,9,10,11. nor
'doth the Assembly acquiesce to what Barnabas and Paul faitb,
V.12. but onely to that which James faith, v. 13,14,15,16317,
18, but especially to his conclusion which hee draweth from
the Law of nature, not to give scandall, and from the Scrip-
tures cited by himselfe, and by Peter^v.19,20. Wherefore my fin-
tence is, faith James,&c. and this clearely is the sentence of
James as a member of the Synod, v. 19. ò xpíra, which is
an expression clearly insinuating thàt the judgement of Jamej9
though it was not contrary to that which Peter, ^?^/ and Bar-
nabas had spoken, yet that is was somewhat diverse from them,
and more particular,and the very mind of the holj Ghost which
the whole Synod followed; and therefore though Pefcr and
Paul spake truth, yet did they not speake that truth, which
did compose the controversie, and this is to mee ah argument
that they all spake, as members of the Synod, and hot as
Aptfties.
7. The immediatly inspired Apostoiic\ Spiritshough it may
discourse and inferre a conclusion from such and such pre-
miffes, as Paul doth, Rom. 3. 28. and hee proveth from
the Scripture, Rom. 4.4.5.6.that wee are justified by faith with-
out workes, and X Tim.5.l7.l8. and A&t. 9. 22. Act.2<\ l^:\j.
and io doth Christ reason and argument from Scripture, Matth.
22*31. Luk.24.25,26327. 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,
I
and
Act 15. À pàtterne of a juridicall Synod.
3
361
and
yet doth not obtaine the conclusion in hand, but here Pe-
ter and Paul argue from Scripture, and they prove indeed a true
conclufion that the Gentiles hould not keepe Moses his Law,
as they would bee saved, yet they did not remove the question,
nor fatisfie the consciences of the Churches,in their present pra-
&ise, for if James had not said more, then the Churches had
not beene sufficiently directed in their practise by the Synpd,
and for all that Peter and Paul said,the Churches might have ea
ten meaîes offered to Idols, and blood, and things strangled, which
at that time had been a lin against the Law of nature, and a
great stumbling block,and a scandalizing of the Jewes.Except
therefore wee fay that the Apostles intending as Apostles to de-
termine 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 fay that
Peter,Paul3 and James here ipake as menibers of an ecclcsiasti-
call Synod^foi fhe Churches afterrimitation.
8. If the Apostles here as Apostles give out this decree, then it
would seeme that as Apostles, by virtue of the immediatly in-
spiring ipirit, they sent meisengers to the Churches, for one
spirit directeth all, and by this Text, wee should have no war-
rant from the Apostles practise, to send meflengers to satisfis
the tonseiences of the Churches, when they should bee troubled
wjth iich questions: now all our Divines and reason doth e-
vince that a Synod may by this Text send meflengers to re-
solve doubting Churches, in points dogmaticall; for what the
Apostles dot 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 prevaiîeth
much with mee* The Elders of an ordinary Presbytery and
Churches,fuch as conveened at this Synod cannot be collateral!
actors with the immediatly inspired Apostles for the penning
of Canonick Scripture, but in this Synod not onely Elders,
but the whole Churchy as our reverend brethren teach, were
actors in penning this decre, Act.15,28. Erg»3 this decree is
Synodicall,not í>Jftofíc^. I have Heard some of our reverend
brethren fay, all were not actors in the decree, pari gradu au-
thoritatify
^6%
Act 15. A patterne of a juridicall Synod.
}
I
thoritatis, with a like degnee and equall authorities every one accor-
ding to their place did concurre in forming this decree* I answer,it
cannèt bee said that all in their ownc degree sap the visions of
<3W,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 Ttoas bring with thee, and the Parchments^
was no lesse immediatly inspired of God, then were the Pro-
phets^ who saw the visions of God, and then when hee penned
the, I Tim. I. if, That Jeſus Chrifl came into the wortd to save
sinners; except wee flee to a Popish distinction whict Vuvallius
and [eſuits hold, that all and every part, tota Scriptura, and
totum Scripture) is not given by divine inspiration^ becauíe(íay
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 Iefle necessary, with an
inferiour and Apostolick or Synodicall spirits which the Pope
and Church may decree in Synods to bee recc^ved with the
like faith and subjection of conscience, as if the Apostles had
written them, 2. You must fay there was two holy Ghosts at
the penning of the decree, one immediatly inspiring the Apo-
ftles, another inferior assisting the Elders, or at least two di-
verse and most different acts of that fame holy Gèo/í^one way inr
spiring the Apoflles^ and in a fallible way, inspiring the Elders*
But with your leave, A&t.21.24. The ordinary Presbytery at
Jerusalem^ by that fame Synodicall spirit, by which they or-
daing Paul to purifie hîmsclfe, doe aseribe to themselves this de*
cree,v.25. 3. Wee desire a warrant from Gods Word, of com-
mixion of immediatly inspired Apostles as immediatly infpi^
red with Elders, assisted with an ordinary spirit, for the pen-
ning of Scripture.
10. Wee thinke the Presbytery >f Jerusalera as an ordinary
Presbytery, Act.21.18,and contradivided from the Church of Fe-
rusaiem, v.22. The multitude must needs cdmt together, for they
heare that thou art come9 did ordaine Paul to pucifie himfelfe5and
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 wtakg beleevers, v.20,
21.
A&t.15. A patterne of a juridicall Synod.
363
21. and by this fame holy pirit did Paul with other of the
Apoffles write thîs decreel's is pfeare,^.25.
4
1i# IF thç Apostles did aírírì this S^nod as immedîátly in-
fpired by God. then should the Synod have followed the deter-
mination of any one Apostle, of Peter and Paul, a£ weli as of
Jamzs^ for the immedtatly infpiring fpirit is alike pérfect in
aifhís determinations, but it is said expreíîy, v. 22. O'TE BIDEN
Tois doors,&c. Then it seemed good to the Apostles,&c. and fo to
James, and Ptter^ awd Paul, to follow the scntence of Jam^f
not of the rest of the Apostles* now if James (pake as an im-
mediately inipired Apostle^ and not by vertue of that Synodi-
call Spirit given tó aïl faithfull Pastors cbnveened fr a lawfìil
Synod, then (hoBÍd James have acquiesced to what Peter and
Paul faid, and not to what hee said himíelfe, and Peter should
have acquiesced to what hee said, and Paul'to what hee said,
for every inspired writer is to obey what the immediatly in-
fpiridg Spirit faith, and then there was no reafòh why the
Synod thould rather acquiesce to what Peter and Paul ſaid who
spake of no abstinence from blood and things strangled; then
to what James faid, Ergo, by the Apostles consequence, ^.24, Qve
gave no such commandement, that you must bee cirmnfcise d, Ergo, yoH
poiild nat bee circumcised) so this consequence is good, Peter and
Paul speaking as Apoftles gavc no commandement in this Sy-
nod to abstaine from bloods Ergo^ by the like consequence the
Synod was not to command abstinence from blood, which
consequence is absurd, Ergo^ they command nbt here as Apo~
fles. 2,The Synod (hould have been left in thé midft to doubr
whether (hall wee follow Paul and Tettr3 who speake and com-
mand no abstintnce srom blood and things flrangled? or fhall wee
follow James, who commandeth to abstaine from blood and things
sirangled^ for all here command as immediatly inspired Apo-
filksj and what the Apostles judge lawfull and commandas
Apostles^ that must the Churches follow, and what they con-
mând noe, that by an immediatly inspiring Spirit they com-
mand not,as is cleare,v.24.and that also must the Churches not
follow, therefore I thinks we must fay they did not here ſpeak
as Apostles.
I2« These words,v.24. Some who pervert your soules say9 you
must htc circumcised^ and keep tie Lan^ to whom wee gave no itck
* Z z
com
364
Act 15. Afatterne df a jurìdiçall Synod.
commandement) doe clearely hold ïat$k what the Apostles as
Apostles cdmmand in Gods worjhip that the Churches must
doe, what the Apostles as Apqftles command not, in Gods
worshipy that the Churches must not doe whence they
teach,. That an Apostolicke commandement of any
one Apostle without any Synod might have determined
the question3 tp what uíè then doth a Synod conduce?
ÊrgPi certainly either the Synod was convened for no uie,
which is contrary to Gods WoxAj Ei.!1}.2.6. A&.16.^.fAt ser-
ved to resolve the controversie and édifie the Churches> Alt. \6^.
The) delivered them the decrees^ &c. 5. And je the Churches were
established in the faith, and increased in number daily, or then the
Synodieall commandement, and so the Synodieall spirit spo-
ken oi v.28. must bee some other thing then the Apostolicalî
commandement, and the immediatly inspiring spirit. 2. The
Ap&stles gavé no positive commandement to keep Moses his Law
as Apostles, hay nor to keepe any part of it, they did not as
Apostles forbid, before this Synod, that the Gentilts soonld ab-
faine from bloed^ and things strangled) which were Mosaicall
LiZ/w before this Synod, yet now they give a commandement
to keepe some Mpsaicall Lawes0 in the cafe of fcandall; hence
wee must either judge that now as Apostles they command in
positive commandements the keeping of Moses his Law, con-
trary to what tbey fay, for their not commanding to keepe
Moses his haw is a commanding not to keepe it, (observe this)
or then their commandement here is bat synodieall and so far
binding as the case of ſcandall standeth in vigbr5 which cer-
mainly a Synod may command,and one Churcb may injoyne,by
way of counsel!, to another, for otherwise as Apostles for-
bidding seandalJ, which is spiritual! homicide, they forbad.
also eating of blood, in that case when it food indiffe-
rent. 3. The Apostles fàying, T0 whom wee gave no such com*
mandements they clearely insinuate that their commandement
as Apostles dt jure^ should have ended the controversie, but
now for the edification and after-example of the Churches they
tooke a Syncdicall way.
13. The way of the Apostles speaking scemeth to mee Syno-
dieall, and not given out with that divine and Apostolicalî au-
thorities that the Apostles may use in commanding: it is true5
they
Act iy. A patterne of a juridicall Synod.
365
*
7
}
W
1
they use lovely and iwasory exhortations in their writing, but
this is a a decree, not an exhortation, now James faiths
i9.12à reivw, and M is set downe as his private opinion, with
reverence to what Peter and Paul faiths and v.y. Peter when ma-
ny had disputed and spoken before him, ftandeth up and
4peaketh,and v.12. Barnabas and Paul, after the multitude is
silent doth speake, which lo nee is a Synodicall order, and
the whole Synod,^;28. fay, It seemed good to us.
They answer. I. Conficiated Churches have fome porrer.in de-
termining of dogmatical! points, but this is no power of juris
diÏÏion.
The seventh Proposition to which almost all tin Elders of New Eng-
land agreed^ faith; The Synodbath no Church-power^ hut the cauſe
remaineth with the Çburch. Corpus cum càufa, the Cburch-hody^
and the cause which concerneth the Church-body^doe remainc together^
and therefore qu«stio defertur ad Synodum, causa manet penes
ecclesiam, the question is brought to the Synods the cause remaineth
with the Church. Another Manuscript of Godly and learned
Divines I iaw^ which faith; That the ministeriall power of apply-
ing of the rules of the word and Canons to persons and things from time
totimer as the occasions of the Church fhall require^ pertajneth to^ and
may bee exercifed by each particular Churchy without any necessary de-
pendance on other Churches, yet in difstcitt cafes wee ought {Jay they}
to consult with) and ſeek^ advise from 'presbyteries and ministers of
other Churches^ and give so much Mtthoritie to a concurrence of judge-
ments as shall, and ought to be an obligation to usjnot 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.
Anfw. I perceive, i. That our brethren cannot induré that
a Synod should bee called a Church; but i. Iverily thinke that
when Paul and Barnabas, A&t.15.1, 2. bad much diffention With
those who taught, you must bee circumcised aster the manner of
Mofes9 that the Church of Antioch resolved to tell the Churchy
that is the Synod, while as they fall upon this remedy, v. 2.
They determined that Paul œnd Barnabas and certaine other of them^
should goe up to Jerusalens unto the Apostles and Eldersò about this
question^ that is, that the Church of Antioch, (when the iubver-
ters of foules "wmld not heare their brethren of AntiocF) did
Zzz
tell
}
366
Act 15. patterne of a juridicall Synod.
1
'
tell tfa Synod convened at Jerusalem, that is, aecording to our Sa»
vioui- order, Matth. 18.17.tbey did tell the Church: and my rea
ion is, if the Church at Antiocb could not fattefe the conscien-
ces ot fome who faid, ynu must bet cïrcumcised, else you cannot bee
faved) they could not, nor had they power, in that caie not
to goe on, but were obliged totell the Synod, that is, the Cterrá,
whom it concerned as well as Antioék íor if thcy Had scnt the
matter to the Synod as a queſtion^ not as a cause profœr to the
Synod^ or Church; thtu when the Synod had refolved the
queiiion, the cauie should have returned to tht Church of An-
tioch, and been determined at Antïoch, as in the proper court, if
that hold true, the question is deferred to the Synod, the cauſe re-
maineth with the body,the Church; but the caufe returned never to
îhe Churcb of Aniiocby but both question and cauíe was deter-
mined by the Synodicall-Churchs, A&£. 15 v. 22. 23, 24, and the
determination of both ^uestion and cause ended én the Synods
as in a proper court^and is knp&ïed as à commandement and a
Synodicall Canons to bee obterved both by Àntìoch,v. 2fïï69
27, 28, 29. and other Clmrcbes, A3t. rS.^,5, Erg, either the
dhwrch of Antioch loft their right, and yet kept Christs order,
Matth.18.15,16, *7« or the queftiòn and caúíe in this cale be-
longeth to a Synods 2. Itis ford exprefîy, ^. 22. it pleased the
Apofiles, Elders, and the whole Church to ſenà chosen men vf their own
company to Antiochs&c. What Ghurch was this? \ht vhote Chnrd>
of belecvers^ orthe fraternitie at Jeruſalem; (fay our brethren)
but with leave of their godlinesse and learning ño, fay I.
2. What reason that the Church of all beleever^ men and wo-
men of Jerusalem, should de jure, have beene present to give
<áther confent or suffrage there? because it concerned their
practise and conscience, but Ï fay it concerned as much, if not
more^the conſcience and practise of the Church of Antiocb, if
not more^ for the cause was theirs (Tay our brethen) and causa
ad corfm (fay they) queftiv ad iynedum, and it concerned as
much the practise and conscience of all the Churches, who
were to observe these decrees, Act. i6( 4, 5. Act. 21.25 yet they
were not present, if the Multitude of beleevers of Jerusalem
was prefentp because they were neare hand to the Synod*
whereas Antioch & other Churche$ who were afar offj vere not
prefenr3
Act. 15- d pttterty vf ajmridicall Synod.
367
present, but in their commiffioners^ then I fty the Church of
the multitude of Jerusalem, whose conmiffioners were here
present also, I fay the multitude was present oneiy de softo+
not de jureypor was there more Jaw for their présence, then for
all other Churches, who also in conscience were obliged to
obey the councells determinations; but I desire a warrant that
the fact of the Synod, such as was fending of the decrees and
Commiffioners with the decrees to Antioch, fàould bee ascribed
to the multitude of beleevers at Jerusalem} who by no Law
of God were present at the Synod, and by no Law of God
had more consent then the Church of Antiocby and were present
onely de facto, and by accidents because they dwelt in the Ci-
tie where the Synod did sit5 therefore say Ï, the vhole Church
is the whole Synód. 2. By what Law can Jerujalem a sister
CKurch have influence or consent de jure^ in sending binding
A&s5as these were, as is cIeare,v. 28.Ch.i6.4,5.C^.2i. 25.to the
Church of Antioch? for this is an authoritative sending of meffen-
gers,and the Canons to the Church of Antinch,as is evident,v.2 2»
3. ft is utterly denied that the Church of Jerusalem^ I mean^
the multitude of beleevers,co«ld meet all at one Synod* 4. The
word a¿ñ³os,v. 12. which is (aid to hold their peace^ is referred-
to the Apostles and Elders met Synodically,^, 6. and is not
the multitude of beleevers. 5. Where are these who are cal-
led Elders, not ^poft/es, they are ever distinguished from the
Apostles, asAct. 15, 2,v. 6.V. 22. A&t. id.4. Act. 21. 18. 25.
there is no reason that they were all Elders of ferujalem^ for
how can Riders of one sister Church impose Lawes, burdens,
1.28. and B'yµara decrees, Ch. 16. 4. upon fifitr Churches? or
how can they pen canonical! Scripture joyntly with the Apo-~
sties? Some of our brethren fay so much of those degrees, that -
they obliged formally the Churches as Scriptures doe obJige:
the learned Junius faith well, that the Apostles did nothing
as Apostles where there was an ordinarie and eftablished Elder-
fbip in the Church; therefore those Elders behoved to bee the
Elders of Antioch, for A£t. 17.v.2. other Commissioners were
lent from Antioch then Paul and Burnabctf I thinke also the
Churches of Cyria and Cilicia had their Elders there, as well as
Antioch^ and de jure9 at least their Elders ihould have beene
*
·
* ZZ 3
there:
368
Act 15. A patterne of a juridicali Synod.
}
there; The case was theirs every way the fame with the
Church of Antioch^ and their foules subverted? v. 24. 6. Those
who are named v. 22. Apoft/eS) Eiders^ and the whole Church^are
called v\2^. Apoftles^and Elders> and Brethrén, and elsewhere al-
wayes Apoftles and Elders (Elders including brethren, or the
whole Church, v.22. of fome chosen men^and brethren) as ASf,
*5.2.v.6. Ch.16. 4. Act.21.18.25.
2, I desire to try what truth is here, that this Synod hath
sower and anthoritie in points dogmaticall, but no Church-
power (faith the seventh proposition of the reverend and god-
ly Brethren of New England) and no power of juriſdiction*
bnt the Church of Antioch had Church-power and power of
juriiHiction to determine this cause and censure the contravee-
ners, as our Brethren fay Bût 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. de-
termined both cause and controversies and it never returned
to any Church«Court at Antioch,as is clcare, v. 25, 26, 27, 28.
Ergo, this Synod had a Church-power, z. A power and au-
thoritie dogmaticlll 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-tight committed to the Eldership of Ephesut, to take
heed to men rising amongft themselves speaking perverse things, that is,
ttaching fa'fe doctrine^ and if they watch over them, as mem-
bers of their Church (for they were ^. 30. men of their owne)
they were to Censure them. 2. If Pergamus bce rebuked, Kevel.
2.14,15. and threatned with the removing of their Candse-
stieke, because they had amongst them those who he!4 the doítrint
of Balaam, and the doîìrine of the Nicolaitans, hated by Christ him-
felfe, and did not use the power of juríffition against them,
then that Church which hath power dogmaticall to judge of
doctrine, hath power also of jurisdiction to censure those who
bold the false doctrine of Balaam, and v. 20. Chrifi faith to
Thyatira. Notwithbanding I have a few things against thee,
ἐπ' ἐᾶς τὴν γυναῖκα Ιεζαβὴλ διδάσκειν καὶ πλαναν because thou suferen
that woman Jejabel^ which calleth hcrsetse a Prophetesje, to teach and
to Jeduce my servants to commit fornication, and to eate ih'mgs sacri-
077
ficed
Act
369
15. A patterne of a juridicall Synod.
تم
ficed to Ido'j. Hence I argue, what Church hath power to try
the false doctrin of Jefabel,anA is blanted for not ceniurihg her,
but permitteth her to teach and to seduce the servants of God,
hath also power of jurifdiction against her false doctrine: this
poposition I take to bee evident in those two Churches of
Pergamus and Thyatira. I assume: but this Synod, A&t. ij,
hath authoritie and power to condemne the false doctrine
Aught by fubverters of soutes, teaching a neceíTitie.of circumci-
fion, in the Churches of Syria, Cilicia^ Antiocb^ &c. Alt. 15. vers.
23, 24. Therefore this Synód hath power of juriídi-
&tion.
3. Every societie which hath power to lay on burdens as
here this Synod hath,v,28. and to fend decrees to be observed
by the Churches, as Act.16.4* and to find and conclude, that they
ôbfirve no fuch thing, and that they observe such and such things,
.^$. 21. 25. by the power of the holy Ghost, eonveened in
an Assembly, 25. and judging according to Gods Word, as
v. 758a9,io5iiíi2,&ç« these have power of juridiction to cen-,
fore the contraveners: but this Synod is such a societies Ergo9
it hath this power. The Proposition is, M^ttb.18. IS. Is he re-
fuse to heare the Church, let him be to thee as a heathen and a pub-
lican; nothing can bee answered here, but because this Synod
eomniandeth onely in a brotherly way, but by no Church-
power, therefore they have no power of juriidiction. But with
reverence of these learned men, this is, pttitio principii, to begge
What is in question; for the words are cleare, a brotherly
counſell and advise is no command, no gua, no decree
which wee must observe, and by the observing whereof tlk
Churches are establishes in ibe faiths as is said of these decrees,
Att. 16. 4,5. To give a brotherly counsel], such as Abigail gave
to Davids and a little maidt gave to Hamaan^ is not a burdèn
laid on by the commander; but it is laid of this decree, #.28.
ἔδοξε μηδὲν πλέον ἐπιτίθεπς ὑμῖν βάρθ, It seemed good to the
holy Ghost to lay no other burden on you.
Also we do not fay that power of jurisdiction is in provinci-
al! or nationall Synods as in the Churches,who have power to
excommunicate; for ï. this power of jurifdiction in Synods
iscuntulatiye, not privative; 2, It i$ in the Syn©d quoad actur
imfera
370
AЯ15. A patterne ef a juridicall Synod.
}
imperatos potius quam actus elicitos^according to commanded ra-
ther then co elicit acts,for the Synod by an ecclefiasticail power
added to that intrinsccali power of jurisdiction in Churches^
doth command the Churches to use their power of juriidiction
rather then use it actually her seise. Let me also make use of
two propositions agreed upon in a Synod at New England.
Their 3. proposition* The fraternitie have an authoritative con-
currence with the Presbytery^ in judicial! A$J. 4. Propofition:T❤
fraternitie in an Qrganicall body,actu subordinate, id est, per mo-
dum obedientia, in fubordination by may of obedience to the Presby»
tery in such judicial! Acts^ 2 Cor.to. 6a Now if here the whole
Church of Jerusalem, as they fay 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 peo-
ple, and so a formed Church by our brethren* doctrine^ Ergoy
taul and Barnabas,v.2. being seiU to this Synod by the Chunch
of Antiacb to complaine, were sent to tell the formed and or-
ganicall Charchçs, as it is Matth.it 19/which is a good argu-
ment, if not mes òv λógov, as Aristotle faiths yet wes rìv dégorta.
2. If the Brethren here concurre as giving obedience to the
Elders, and the Apostles doe here determine as Apostles and El-
ders, then the brethren hi this Organicall body doe concurre to
the forming of these decrees by way of obedience to the Eidtrs or
Presbyters^ and by the fame reason the Elders concurre by way.
of obedience to the Apostles, for as the Elders as Elders are
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 Apostlej and Elders joyntly, AB^ 16.4. and bow the
A&
Elders ef Ierufalem dot ascribe those decrees to themselves, A&t.
21.25, and how all the assembly speake as aifisted by the holy
Ghost, Act. 15. 28.ShaII wee distinguish where the Scripture
doth not onely not distinguiſh, but doth clearly hold forth
cqualitie and an identities
.
But onie object,?^* the holy Ghoſt,v.28." is the hnmediatly infpi-
ring Apostolick Spirits and so the apostles must here concurre in gt~
ving out those decrees at Ajostles, not as ordinary Elders, I. If Pe
ter and Paul alledge Scripture and testimonies &f Gods Spirit 4n this
Synod
A&t.15. 371
*
A pattérnt $f a juridicall Synod.
Syrt&d as Elder's,not as Apostles^ then tbey reason in the Synod as falli-
ble men^ and men who may erre, but that is nnpëjfibfe; for if they
alledge Scripture} as men who may erre, the Scripture which they al-
ledg* should be fallible.
Anfw. Though the Apostles here reason as Elders, not as A-
poftles, Isee no inconvenience to íày they were men who might
erre, though as led with the holy Ghost, they could not erre
in this Synod following the conduct of the holy Ghost, as is
CAdtfJ* 28, though the holy Ghost there bee onely the ordinal
ry holy Ghost given to all the Pastors of Christ aflîmbled in
Gods name and the anthoritie of lefus Christy yet in this A&
a»d as led by this Spirit, they were no* fallible, neither men
who could erre: for I fee not how ordinary beleevers as led
in such and such Acts by the holy Ghost, and under that re-
duplication can erre, for they erre as men in whom there is
flesh and a body of corruption, and therefore, though both
Apostles and Elders, modalités nigìl erre, as Logick faith;
Apostolos errare eft pojsibile^ yçt de factoy in this they could not
erre, being led by the holy Qhost, v. 28. and the necefsitie of
their not erring i9 not absolute, but neceflàry by consequent,,
because the Spirit of God led them, as v. 28. But the reason is
most wèake, if they might erre, Erg^, thç Scripture they al-
ledge might bee fallible: for though heretick6 alledge Scrip-
ture, and abuse it, and make it to bee no Scripture, but their
oWne fancic, while as they alledge it to establiſh blasphemous
conclufions, yet doth it no way follow that Scripture can bee
fallible, or obnoxious to error5 but onely that abused and
misapplyed Scripture is not Scripture.
Object* 2. If ever the Apostles were led by an infallible spirit,
it behooved to bee in a matter like this^ which so much concerned the
practise and consciences of all the Chriflian Churches amon<rf tbe Gen~
tiler, Ergo^ in this &ynod they could not bee led by a fallible spirit,but
by an infallible^and fi by an Apojlolick Spirit.
Anfo. I conceive the spirit which led both Apostles and El-.
ders in this Synod, Was an infallible Spirit, but Ergo^ jx im-
mçdiatîy inspiring and Apostolick Spirit, it followeth not;
yea the holy Ghost of which Luke doth speake,v.28. as die pre-
fident and leader of this first mould of all Synods, and so the
* Aaa.
moft
372
Act 15. Afàtternc ef a juridicalt Synod.
most perfect §ynod,is never fallible, no not in the meanest be-
leever, and it were blasphemy to iay the holy Ghost ia any
Càr bec obnóktous to errour; and I thinke de factoy neither A-
postles nor Elders could erre in this Synod, because, de facto^
they followed the conduct of the holy Ghost, without any
b^as in judgement; but it fojloweth nôt, I» that the mea
could not erre, because the holy Ghost leading the men could
not erre* as weé answer Papists who produce this iame argu-
ment to prove that generall councells, and so the Church must
be infallible. 2. It followeth not, Ergo, this holy Ghost was
that immediâtly 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,thtn may all law*
fall Synods fay; It seemed good to the holy Ghost, and to us: if there-
fore the men might erre, the leader> to wit> tbe b&ly Ghost might erre,
which U- absurd.
Anfw. It followeth onely that all lawfull Synods should so
proceed, as they may iay, It fiemed good to the holy Ghofi and to
us,and there is a wide difference betwixt Law and Fact,all are
law full Synods conveeped in the name and authoritie of Cbrifï,
and so by warrant of the holy Ghqst speaking in his Word;
but it followeth not (as Papists inferre?and this argument pro-
veth) that therefore all which de faffo, those lawfully affem-
bled Synods doe and conclude, that they are the doings and
conclusions of the holy Ghost, and that in them all, they may
fay, It seemed good to the holy Ghost and to ut* 2. The conséquence
is false and blasphemous, that if all lawfully conveened Sy-
nods may not fay, It seemed good to the holy Ghoft and us, that
therefore the holy Ghost is fallible, and m^y erre, but onely
that men in the Synod following their owne Ghost,and spirit,
can fay no more but, it seemed good to our Gkofl and spirits and
cannot fay, it seemed good to the holy Ghest and to us: for an ordi-
nary Pastor lawfully called and preaching sound doctrine in
the power and assistance of Gods spirit doth speake in that act
from th£ holy Ghost, and yet because in other acts, where*
in with Natban and Samuel hee may ipeake with his owne spi-
rit, see with his owne eyes and light, it followeth not that he
.
Sk iy. A p4tì&*t' âf a juridicall Synod.
373
is infallible, or that tkc holy Ghost is infallible.
Object. 4. If the Apostles did net conclude in this Syned,whax they
aoncluded by an Apóstoìick fpirìt, it ſhall follow that the holy Ghost
spoken of Atts 15.2$. is not thàt fame bely Ghost éf which Peter
fpeakgth; 2 Pet. u21. But hùly men of God spake as they were moved
by the holy Ghosts and if fo\ that holy Ghost which fpak£ i» the Pra*
phets fheuld not also fpeake in the Apostles.
Anfw. \ see no neceffitie of two holy Gbostsj ï Cer.12.^. on^
there are diverfities of gifts^but the fame Spirits there be divers acts
of the fame holy Ghost, and I willingly contend that the Sy-
nodicall 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 iame
holy Ghqst as immédiatly inspiring the Prophets and Apostles
in prophecying and penning çanonîck Scripture; and yet there
bec not two holy Ghosts, for Paul did not beleeve in Christ
by that íàme spirit which immediatly inspired him and the
rest of the Apostles and Prophets to write canonick Scripture.
I mcane it is not the íàme operation of the Spirit, because Paul
by the holy Ghost given to all the faithfull as Christians, fnd
not given to them as canonicall writers, or as Apostles or im-
mediatly inípired Prophets doth beleeve ii Christ, love Christ5
contend for the prise of the high calling of God, aa is cleare
Rfm:8.37i 38, 39, I Cor. 2.12. 16. Phil. 3. 13. 14. 1 Cor, J. 2g?
Yea Paul beleeveth not in Christ as an Apostle, but as a Chri^
ftian* and yet hee beleeveth by the grace of the holy Ghost;but
ft followeth not that the feme fpirit which immediatly infpi-
red the Prophets doth not immediatly inspire Paul as àn A-
ppstle, and all the rest of the Apostles.
gave
Object.5. These décrets, A£t.ì6.$.are called the decrees of the Apo-
fles apd Elders^ hut if the Apostles in giving out these decrees
them out as ordinary Elders, not as Apostles, then the sense of the
words, A&n16.4, should bee,that ihty were thé decrees of the Elders
and of the Elders,whicb is absurd.
•
..
Anfw It followeth onely that they are the decrees of the
Apostles who in that give them out as Elders, and as a rga^
of the ordinary established Elders of Jerufalem. ^
Whence if Christ promise the hóly Spirit to lead his Apo-
Aaa* 
tfe&
374
1
Act 15. A patterne of a juridicull Synod.
ftles in all truth, hee promiseth also the holy Spirit to all their
fucceffors, Paffors, Teachers and Elders, not onety conveened.
in a Congreg^tioaall-Churchj but also in a Synod, as hee
maketh good his promise here, Act, 15. 28. and whereas the
holy Ghost commân^eth îa a Synod of Apostles and Elders
who are lawfully conveened, by our brethren^ confession, and
speaketh authoritatively Gods Word by the holy Ghoſt, Act.
15.28. they cannot fpeake it as a counsell and brotherly ad-
vise onely, for that a brother may doe to another, a woman
to a woman, Abigail to Davii^ a maide to Naaman: wee desire
a warrant from God§ Word, where an instituted societie of
Pastors and Elders conveened from sundry Churches, and in
that Court formally confociated and decreeing by the holy
Ghost^as ist.i^.^S. against iich and such heresies, {Kali bee
no other then a counsell and advise, and no Church-com-
mandement, nor binding decree backed with this power: Hee
that deJpiseth you, speaking by the holy Ghost, the Wo*d of
God, despiseth mee, and whether doctrines, or canons concer
ning doctrine, comming from a lawfull Court, conveened in
Christs name, have no ecclesiasticall power of ipirituall juri£
diction to get obedience to their lawfull decrees* for if every
one of the suffrages of Elders bee but a private counsell ha
ving onely authoritie objective from the intrinsecall lawful^
nefle of the thing, and no authoritie officiall from the Pa
stors, because Pastors, then the whote conclusion of the Synod
shall amount to no higher rate and somme then to a meere ad-
vise and counscll. Ifit bee soid,that when they are all united
în a Synod, and speaking as aflenibled, Act. *5-25* aDd (pea-
king thus Aflembled by the holy Ghost,zv^8. the authoritie is
more then a counsell, yet not a power of Church-juriídicti-
on. Then 1. give us a warrant in Gods Word, for this di-
ftinction. 2. Wee aske whethèr this authoritie being con-
temned, the persons or Churches contemnibg it, bee under
any Church-ceniure^or not- if they bee under a Church-cen-
fure, what is this but that the Synod hath power of censure,
mmd so power of jurifdiction? if you fay non*communion is
â sufficient censure. But I pray you spare mee to examine
this; x. If the sentence of non-Communion bee a sentence
of
Act 15. A patterne of a juridicall Synod.BA
375
of Punishment, it must proceed frpm a judi(^turethat hath a
power of jurisdiction, but give mee le^ve to ^ytf^tì ^hyrçh-
actions have and must have warraqt in Gods Word, fo maft
all punishments, íùch as hon^communiofy for t{a ^rdjnary
Çhurçh punishments, such as publiki rebuking hay? warrant ia
the Word, as in 1 Tim. $• 20. and excommunication^t Còr. 5.4*
Mattb. 18. anà the great Anathema Mâranathâ^  ioftiAza, vid
forbearing to eate and árinke with scandalous persons, 1 C?r*
5.10,11. withdrawing from his company, 2 Thef. 3, 14V and
I pray you where hath the Word taught us of such a bastard ·
Cburcb-cenjure, Or if you will not allow it that name, a censure
inflicted by the Charch or Churches, as • tpn-cojmunion.
May our brethren without Christs warrant fhape any p\&
Biihment equivalent to excommunicatîoa without Qods Word?
I thinks they may as well without the Word mould us iuch
a cenfure as excommunication: if they fay, feparation war-
ranteth this cenûire of non-conimunion. But 2. ^y wh^t Law
of God c$n an squall give out a sentence pf non-communion a*
gainst an equall, an equall cannot as an equall punish, when a
Christian denieth £òltûwíhip to another because hee is excom^
muçicated, hee doth not punish as an equall, for the puniiher
in this cafe denying fellowship, to the excommunicated doth
it not as an equall, but as having authoritie from the Churchy
who hath given this commandement in the very scntence o£
excommunication,! Cur.5.4. compared with V. 10,11. Sépara-
tion is under a great controversie, and denyed in many cases
in the way of those who are more rigid therein, even by our,
brethren.
3. Christ, Matth.i8.i5,i6. will not have any brother, who
hath but private authoritie and no Cburch^authoritie over a bro-
ther, Çpar i? parem nop habit potestatem) to presently renounce
and give up all commuiion with his brother^ though hee bee
obstinate before two or three witneflês, and inflict on him the
sentence of non-communion, while bee first tell the Churchy and
non-communion is inflicted on no man as if hee were a htathen.
or * publican (to speak no thing of delivering to Satan) while hee
bee conveencd and judicially sentenced before the Church
now our brethîens sentence of non-communion is inflicted
* Aaa 3.
by
1
376
A&t 15. À patterne of a juridical/ Synod.
1
*
}
}
by an equall phurch upon a sister Church in a meere private
way, and by no Church-proces.
4. Non-communionj if it bet warranted by the Law of na-
tures as communion of squalls is, yet should wee not bee re-
fused of the like favour, when wee plead that the Law of na-
ture pleadeth for combination and communion of joynt au-
thórities of fifter-Churcbés^ in one presbytery: for if hón-com-
munion of Ghùrches bee of thé Law òf nature, so must com-
munion of Chwrcbes^ and authoritative communion, and au
thoritarîve and judiciall non-communion, by natures Law
muſt te às warrantable upon the fame grounds.
2
They e. Object. If the Apvftles,were in this Synod as ordinary
Elders thens The Hynod might have censured^ and in cafe of obstina^
cie exeommHnicated the Apoſtles which were admirable."
1
Anſw. Forïebukeing of Apostles wee have against Papists a
memorable Warrant in Faul, Gal. 2. withstanding Fçter tê the
face> and Feter his giviri an account, ^íï/ 1!. 1,2^3. to the
Churcf of Jerufalem of his going ih tó thé Gentiles, which
Tarker acknowledgeth against Papists and Prélats to bee a note
ef Feters subjection to the Church. Papists fëy it was Peters hu-
milities other Papists fay Peter gave bût such a brotherly ac-
count to the Chureh, such as one brother ïé o&libged to give
to another : alſo all our Divines^ and those Papists who con-
tend that the Pope is inferiour to ùniverïàll councels^doe with
good warrant alledie that by Matth. 18- teter is subjected to
the Cburcb-cenfnres,if bee finne against his brother^vyd therefore we
dòúbt not3 but the Church bath, jus, Law to excommunicate
the Apostles, in cafe 6Î obtinacie, and would have used this
power if Judas had lived now when the power of excommu-
nicatíoh was in yigor; but wee fay withall, de facto9 the sup-
pofitîôf %as unpofTible in respect that continued and habi-
tuall obftinacie, and flagitious and atrocious fcandals deser-
ving excommunication, were inconsistent with that measure
of the hòly Spirit bestowed upon those Catholick Organs and
vessels of mercy: but this exempteth the Apostles from aftuall
excommunication, de facto, but if our brethren exempt them,
jure, from the Law,they transforme the Apoftles into Popes,
above all Law, which wee cannot doe^ Apostolick eminencie
doth
Act 15. A patterne of a juridicall Synod.
377:
doth priviledge neither Peter nor Paul to tee above either the
Law of nature, or the morall Law, or the pofiíivë*Lâwcs gi-
ven by Iesus Christ to his Church. One doth wittily fey ôn these
words, Ifthy brother offend,Matth.18.15. The Pope is either a
brother, or hee is no brother- if hee bee a brother offending,
as Peter may bee, wee may complaine of him to the Cburch
when h^e offendech, if hee bee no btóthër^ there's aá end
quickly, let him not call God his father, and never aster this
fay a Pater Nofler.
They Object, 7. That to act in a Synod as Apostles, doth no*
inferre that the Apostles ai Apostles in Apofiolick aEts could not use Sy-
nodtcail disputations and confult with others; I. Because Datkeltf.2^
the Prophet though immediatly tnjpired^ understood by books the num*
her of the yeares wkereof tbe word of the Lord came to Jeremiah the
Prophet -2. and Sosthenes is jnyned with Paul,1 Cor.1.1.and Timotbe*
us, Col.l.\. and Silvanus and Timothy, TbejJ. 1. 1, and 3. The
Apostles did read bookes, and jet Préphets and Apdfiles were immedi*
ately inspired in that which they wrote and pa^e.
Aníw. 1. Daniel read the Prophecie of Jeremiah, and the Pro*
pbets read the books of Moses, and the Apostles read the old Testaments
no doubt, and Paul read heathen Pêtts, and citeth themò A&t. 17.
2&, T/V; .i2# and maketh them Scripture.
2* But the question is now, if as Prophets and immiSidtìy in^
spired Prophets and Apostles they did so consult with Scripture which
they reade, as they made any thing canonick Scripture upon
this medium, and formall reason, because they did read it,
and learne it out of bookes^ and nqt because the immediate
inspiration of the holy Ghost taught them, what they ihould
make canonick Scripture. Suppooe a sentence of a heathen
Poet, iuppone this, that Paul left bit cloake at Troas, not the
knowledge of sense, not naturall reason, not expcrience,none
of these can bee a formall medium, a fòrmall meane to mate
Scripture, but as, (thus faith Jehovah in his word) is the formall
reason why the Church belecveth the Scripture to be the Word
of God, so the formall reason that maketh Prophets and Apo-
ftles to put downe any truth, as that which is formally cano-
nicall Scripture, whether it bee a supernaturall truth, as, the
rvord wo* made flef, or a moral! truth, as, Children obey your
Parents^ or a naturall truth, as The Oxe knoweth his owntr^ or
an
378
A&t 15. A pátter ne $f a juaidicall Synod.
an expericnced truths as make not friendship vphh an angry man^or·
a trut^ of heathen moralitie, as0 wee are the off-spring os God,
or a truth of ſenſe, Paul left his cloake at Troafy 1 íay the onely
^ormmll reafen that maketh it divine and Scriptural truth is
the ijmediate inspiration of God, therefore though Daniel
learned by bookes th#P the captivitie íhouîd induré íèventïe
.Ì%Wïh yet his light by reading made it not formally Scttpture,
but Daniels putting it in the Canon by the immédiat action^
impulsion, and inspiration of the holy Spirit; and though
Matthew did read in Esaiab, A Virgin shall cenceìvt and beare *
Sonnfy y& Matthew maketh it not a part of the New, Testa-
meatr because Efaiah faid ita but because the hofy Ghofl did im-
diatly 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 words5 and beleeve them to
•bee Gods truth, yet thai Chapter should not formally bee the
Scripture of God,becapif though t^e Author did Write it by the
light of faiths yet the Propketicall and Apostolicall spirit did not
suggest it and inspire it to the authors I know some Schoole
Papists have a diftinctiop here. They íày there bee some su-
pernatural! truths in Scriptures, as prédictions of things that
fall out by the mediation o| contingent causes; and the
^ìpernaturall myflçries of the Goipellj as that Achab Shall lee
hilled iu the wari,the Adeſſiah shahI bej botne,&c. Christ came to ſave
finnerSy and thpse were written by the knmediatly inspiring
Spirit: others wei, but historicalI and naturall truths of fact,
as that Paul wrought miracles9 that bee left his clpahi at Tross, and
thèse latter ^re written by an inferior spirit, thé assisting;
not the immediatly inspiring Spirits and by this latter Spirit
(fay they) much of Scripture waS Writte^% and from this af
fisting Spirit commeth the traditions çf thç Church (fay they)
and the decrees of Popes and councells, and this holy Spirit thou^i
infallible,may and doth uſe disputation, confidtations, cQUn^
cells of Doctors, reading; but wee answer that what coun-
fells determin by an aísisting ípirit is not Scripture,«of yet sim-
ply infallible, nor doth Paniel advife, with Jeremiahs writing
what hee fhall put downe as Sciipturey not Paul mith Svflhenes,
With Timothy and Silvanus, what hee fhgll wtíte a^ aneriiek
Sgripture in his Epistles^ fcr then as the decrees of the coun--
cell,
a power of jurisdiction.
379
cell at Jerusalem are called the decrees of the Apostles and ElderJ and
this decree which commeth from the Apostles and Elders af
fembled with one accords and (peaking with joynt suffrages from
the holj Ghoft,v.7,8,9,10,&c. v, 28, as collaterall authors of the
decree,is the conclulion of Apéstles and Eldersj so also ihoald
the prophecie of Vaniel,at least the first two verses of the ninth
chapter, bee a part of Daniels and a part of Jtremi&hs prophe-
cie, and Pauls Epijìles to the Corinthians should bee the Epistle of
Taul and Sosthenesy and his Epistles to the Coloffians^ and Tbef
falonians, the Epistles of Paulyo( Timothy, of Silvanut^ whereas
SofthëneSy Timothy, Silvant* were not immediatly inspired col-
laterall writers of these Epistles with Paul, but onely joyncrs
with him in the salutation.
The erring and icandalous Churches are in a hard condition^
if they canhot bee edified by the power of jurifdiction in pref
byteries*
ނޓ
Obje&. Bnt it never or seldome in a century falletb eut9 that a
Church is to bee excommunicatedyand Chrifi hath provided Lawes f$r
things onely that fall out ordinarily.
Anfw. It is true, Wee see not how an whole Church can bee
formally conventcd, accused,excommunicated, as one or two
brethren may bee, in respect all are seldome or never defeated
of God to fall into an atrocious scandall,and wilful obstinacic,
yet this freeth them not from the Law: as ijppofe in a Con-
gregation of a thousand, if five hundreth bee involved in li-
bertinipncy are they freed,because they are a multitude, from
Christs Law? or from some positive puniihment by analogic
answering to excommunication? 2. The Eldership of a Con-
gregation being three onely,doth not seldome scandalously of-
fend, and are they under no power under heaven? The people
may withdraw from them faith the Synod of New England^ wh^t
then? so may I withdraw from any wfo walketb inoriinatelj^
2 Tbef. ?. 14- *5« (3) It is not well said that Christ gircth
no Lawes for finnes that seldome fall out. What fay you of Anfr
thema Maranatha, 1 Cor.16.22. to bee used against an Apostate
from the faith,and against such as fell into the finne against the
holy Ghost? Ithinke visible profeflbrs capable 60th of the
finae and the censure, yet I think* it falleth seldome out, it
Bbb
fell
jBo
Act 15. A patterne $f a juridicall Synod,
fell seidome but that an Apostle was to bee rebuked^ had
Taul then no law to rebuke PeteriGal.2.
Object. 2. A Synod or presbytery may pronounce the dread"
full fintence of non^communion against persons and Churches obstinate.
Anfw. But I asktjwhere is the powei^ and institution from
Christ^ that one private man, as hee may counscll his bro-
ther, so hee may by our brethrens grounds, pronounce this
sentence.
Objeit. 3. One private man may not dot it^ to a whole Churchfor
s clafficall Presbytery and a Synod hath more authoritie over him, then
hee hath over them,
Anfa. One private man may rebuke another, yea hee may
plead with his mother the whole Churchy that hee livcth in, for
her whoredomes, Hof. 2.2.But if hee justly plead and his mother
will not heare, may hee not separate? Our brethren of New £ng~
toz</ Ithinke, shall bee his warrant to separate; for their fixth
Synodicall propofitim; faiths the fraternities and people are to separate
frop the Slderfbips after they refuse wholesome counsell. Now what
Scripture warranteth twenty to withdraw and separate, shall
also warranc ten^ and five, and one, for nd reason that is
twentie bee careleffe of their salvation in the dútie of separation,
and (hall not separate,that one man shall not separate; because
a muitituck doth evill, I am not to doe evill with them.
Objeff. 4. But a Synod #r a clasficall presbytery hath more power
and authorities then one private manx or one Jingle Congregati-
on. !• because they are a company of Elders to wkom, as to tbe Friests
as the Lord, whofi lips fhould preserve kgowledge^ the k^yes of know^
ledge* and consequently a powkr and Synodicall authoritie is given,
though they have no power of juri/diction. 1. Because as a privdte
máns power is inferiour to a Pastors^ so is the power of clafficall and
Synodicall meeting of Elders àùtvf a man9 or a stpgle congregation^
and a Synods in dogmaticall powers arifeth fo higher then these3 as a
divine institution doth fall upon it.
Anfw. The power of order and the key of knowledge doth
elevate a Pastor^ whose lippes doth préservé knowledge, above a pri-
vate Christian, yea as I conceive above a multitude of beleevers*
buï I wonld know if a Synods dogmatibàll power beê above the
power of fingle congregations; I thinke it ii jot, by our bre-
threns-
1
Act 15. A pattertH of a jnridicall Synod.
381
Anfw. to qu.
So Mr.Mather
threns tenents, for they fay ex^resly (a) that every particular (a) Church-
Church hath right, jus5 to decide dogmatical! points, and this government..
right the Church of Antioch badjA&t. *)* and laboured so aid that x^tpag, 43,44»
controverfie within her seise> which fbewetb thât they had fight and (b) lb. Aniw.
power> but they had not habilitiez and therefore in that case* they to q.18.pag.64
fieke fir counfell light and advise from other Cburches, and they and Mr.Thom-
fay (i) The consociation of Churches into tlaffes and Synaás^ wee fon against Mr.
hold to bee lawfull\and in some cafes necessary; as namely in things Eerlo,c.a.
tbpt are not peculiar to one Churchy but common tó ail. And likewise
when a Cburch is not able to end any matter^ ìhat concérhes onèfy them-
felves, then they are to feek advifè & counfell from neighbour Churches:
bgnce the power of Synods is only by way of Counsel and advise,&
a P&ftors advise is but an advise,& hè giveth not his advife,virtute
ófficìisas he is a Pastor, for then his advise should bte pafloratt únâ
authoritative,and proceeding from the power of ordera though
not from the power of jurisdiction, hee onely, giveth his advise
as a giftdd and inlightned man, and fo, to my poore know-
ledge* two hundreth3five hûndreWh holy and learned Passors de-
termining in a Synod any dogmatical! points they sit all there
not as in a courts not as Pastors, for then çhèîr Decrees should
have paftorall authorities and some poWer formally minifteriall
to détermine, yea and to fway ìn a minifteííall way, by power
of the keyes of knowledge, all the inferiour Churches, whom the de-
cree concerneth, even as the Elderip of Tergamuj) Which to
our brethren is à àongregationallChurch, doih decree by the dog-
maticall power of the keyes of knowledge that the doctrine of Balaam
\s a false doftiinej therefore thëy fit there as gifted Chriftians>
and so have no Churcb-power more then a priVate brother or
sister of the Congregation hath toward, or over another: for
though a multitude of counselling and advising friends be sa-
fer and more effectuais tò givé ìgìit5 thên a counselling
friend, yet are they but a multitude of cóunsellíng friènds3
and the result of all counselling and ádviíîng men doth never
rise higher then a counftïí ànd advise^ and can never amount to
the nature of a command: aà twenty fchoolt-fellowes,fuppofe as
prudeut and wise as bhe twentie masters of an Univerfitie, if
these tweàtië schoalê-fellowe^ give their advise and counfell
abctt t weightie bufineffe that concerheth the practise and
* Bbb 2
4
obedi
}
382
*
The power ûf a Synod ·-
obedience of all the ſtudents, the result of their counſell ànd
advis can never bee more then an advise, and cannot amount
to the anie determination of the twentic mafters of the Uni-
versitie3 the result of whose determination is a soveráigne com-
mandement and an authoritative and jndièial decree and sta-
tute to all the whole Univerfitie* 2. Whereas these Godly brew
thren ſay the power of Synods in things which belong to particular
Churches is but a coúnjtìî and advise, they should have told their
mindj whether or no the Synod hath more then advise and
eounſell in things thai are not peculiar to one Church, hut common to
all the Churthes hi that houndsyior it Would seemè that a Synod is â
colledge of tòmmanders in dogmatical! points, that doe
equally concerne all Churches (this ihould have beene ſpoken
to) though in those things which are peculiar to each parti~
çuîaï Churchy they bec but a tólîedgc of friendly advisers and
counsellers.
وم
1
2. If a Synod bee bus a (beïetîe of counsellers3 they, have
no more any authoritative power to pronounce the sentence of
nbw-communion, agàinst any single Congregation òr private
man, theh a private man or a single Congregation hath au-
thoritatiVe power tò pronounce that sentence against them:
but 3. You make the Synodicall power fo above the power of
private Christians in counselling, as that this Fynodtcall sower
is of divine institution, as youfay^ but let me aske what të doe*
to counsclîand advise onély? thûn that pòwer of counseJling
in Abigail to David, in one brothel or sister to another brother
and sister is of divine institution,warránted by the Law of na-
ture,Levit. 19.18. by the taw of charitie3 by the communion
of Saints, G0/.3, 15. 1 Thes.5.14; Heb> 3. 13. Hefa 10. 24. Mal.3.
1.6. Zach. 8^21322^23. fór there is a divine institution; for one
brother to counfetl and teach another. But if our brethren
give a positive power to a Synods to advise ami £ounfellawhich
private Christians have not, then this Synodicall power ball
not bee different from the power of private Christians gradu-
ally onely, as a reflèr power to advise differeth from a greater
power^ but specifically and in nature. And indeed some of our
brethren tçach fó5though I doubt if their brethren will returns
them thankes; for this way? which to me is dpubtsome. ror
then.
1
کو
a power of jurifdiction.
383
ť
then the members of the Synod at Jtrufalem* seeme to mee3 to
bee moce then çouníèllers, and there must bee a positive institu-
tion hy qur brethrens grounds to warrant a power Sjnodicall
effentially different from a Cburcfcfewtr# apd effënttelly above itt
k>r wee tea^h that because a congrégation is a p^rt of z claJJicalL
Churchy and a clafficall Church a part of a provinçiall Ghurch^
that this power in Congregations, Presbyteries^ and Synods
differ onely gradually^ in more or leflè extention, and by the
way.
1
ther.
:
Whereas some derive all Cburch-po&er from 4 single con- Church-pow
greg^tion to presbyteries and cl^sleSj afèendendo> by ascending* Cr in tht
others derive it fkom presbyteries to a Congregation, dt* Church
fcendendo, yea and fome from the Catholisk vifible Church to ma- intrinfecal-
tionall affemblies, and from nationall assemblies, to provincial! either ascen
ly,and not by
Synods, and from Sjpûds to Prtíbjteries, ftpm Presbyteries to ding or de
Congregationsh I, with reverence of the learneder^ doe here con- (tending dcrir
cei^e5 that there ÎS no such cursory derivation to bce dreamcd ved to any one
of, hut bec4use the Païholick visible Church is the great organi- part by ano-
call body whereof Qbrist 3tfTM God blessed for ever is head and
Kiwgî& it is totum iniegrale, therefore there is go derivation et*
ther by climbing up (taires, or going downe, but Jejus Christ
hath çommunicated bis power to this great politicall body,
and all its parts immediatly; to a Congregatipn hec hath gi*
ven* by an immcdiat flu^ from himselfe5 a politicaíl Church
power întrinsecally in it, derived from none but immediately
from Jefus Christ, and the object of this poweris those things
that concerne a Congregation; and that fame kzad and Lord
hath given immedìatly an intrinifcall power to the Presbytery?
in things that are purely classically and that without either
the intervenîng derivation of either a Congregation that is infe-
rior to the Presbytery^ by ascending? or without any derivative
flux of a Synodically natipnall or Catholick vifible Church? by de-
fcendingj and the like immcdiatly conveyed power political!
commeth from this glorious head to a Sjnodicall, or nationally or
the Caìholick vifible Churchy and the season is, the very nature
of the vifible Church which is totum inte^rale, a great ihtegrallin-
tire bodyy now we know that Fife commieth tq the thighes im?
mediatly from the soule5 neither by derivation from the feet
*Bbb 3.
and
2,
384
Act 15. A patterne of a juridicali Synod.
感
​Conftitution
and legs, hy way of ascending, nor yet from the armes, breasts,
and íhôulders, by dtfcending. I deny not but here there may bee
in other considerations, some order; as, if you ath^ which is the
first Church$ I answer with these distinctions of primatus,
firstneſſe.
1. The first Church, by wty of constitution, is a congregation,
and Intention; in t£e fam;iy of Adam and Eve.
Generation
2. The first Church, by way of divine intention, is the Catholics
Cburch.
Hence fecondly, The first Church, by generation, or the order of
generation, and so the lesle perfit, is a Congregation, and hers
is an afcenfiôn ſtill from the part to the whole* from a Congrega
tion to a Presbyteiy, from thence to a provinciall Church, from
thence to a nationall,£rom thence to the Catbolkl^ Cburch.
ን
And the first Cburcb by way éf perfection, is that Catbolick tefH^
an< Perfection. am£ spouse which Chrijï is to présent to the Father, without fpof
or wrinkle, and all parts are for this perfect whole, all the mi-
nistefy, ordinances, the dispensation of the worke of tedempT
tion,C6rijî,his death, resurrection, intercession^&c. are for this
as the endj ù\e perfeiïum totum,Ephts.5,25jiC lpbef.4.11.12.13.
I Cer.15.21,24.
Exercise of
power, and
Hencç thirdly, if wee regard the order of operation; The Congre*
powerit felfe. gation is primum movens, and primnm operant, for all the moti-
ons of the Catholick^Churçb beginneth at the inferior wheeles
and at the lower spikes, íf a generall counctll bee to inact any
thìng, motíons must begin at the single Congregation at An-
tioche at Jerusalem, and from thence ascend to a Presbytery, and
from thence a nationall Church is to send their Commissioners
to act in a Catholick councell, though if wee looke to the power
it seise, it is intrinsecally in the whole and in every part
the Catkolick Cburch.
of
The fourth distinction considerable here is, that wee are tb
regard cither>
Or !• The order of the inhesion of
this power.
1. The ordtr of nature,
or 2* The order of time.
250%
Or 2. Of the real! derivation of this
power.
If wee respect tbe order of nature, the power* by order of na*
zure, is given by Christ immtdiatly, fixst to the whole Catholics
Church
Act 15. A patterne of à juridical! Syned.
385
F
Church, as is proved before at lengths and by this order of na^
turc it inhereth first in the whole Cathelich Church, as mans or-
ganized intire whole body is,by natures order,the first adéquat
and principall iibjtff of life and the reasonable foule> not this
or this part; but in regard of order of time9 or reall derivation of
power^ this whole power is immediatly conferred by Jejus Christ
on the whole Catbolicke vifible Church, and to every part of it,
and any reall derivation of power from one part or the Catho
lick Church to another by ascension Or descenston is nòt to bee
dreamed of here. As Commissioners of cities and shires have
from those cities and íhires who choosed them à virtual! power
Parliamentary, yet is it not formally a power Parliamentary
while the Parliament receive them as formal! members, and
then, by Law of the State, there falleth on them a formally
parliamentall power: so Commissioners have from their Chur
ches which sent them3 onely a virtuall or radical! power^ but
they have never a formally Synodieall power^by virtue of à di-
vine institution, while they bee convened in Christs name
Synodically. It is true,the members of a generall councell de-
rive their virtuall power to voyce5 and conclude from the a-
tionall Church that lent them to the councell, but give mt leave,
this is but a derived power of membership making them fit tó
bee incorporated in a Synod, but being once incorporated,
they have by their power of order, and by Christs immediate
institution, a power ímmediátly given by Christ, in whose
names they conveene,to voyce and conclude as a formail coun-
cell, and to fay, It seemed good to the holy Ghost and tb us ; they can-
not sky, It seemed good to the Churches that sent us.
The 5. distinction is, that thé power îs confidered títher
^s exercifèd ordinarily, or 2. occasionally. In regard of the
former ordinary power is seated collaterally in the CoWgtë-
gation and Presbytery, in each according to its proportion
of power, but because the power is çompleater in the frtsby*
tery, which is a compleat body, and leffe compleatly in the
Congregation^ which is leíîè compléat? it is more ^rinci^àll^
seated in the Ptesbytery; in regard of the latter Synods are
the first fòbjel^ óf the occafionall Church-power, ih things which
dbe in4commbn.belong to many Preáyytsries5or to a nationall-
-
Church
386
The power of d Synod
t
(4) Queſt. 18.
pag.64.65.
Church. But to returne, if the Synodicall power bee different
in eíïènce and nature and not gradually onely, from the coun-
fell and advise of Chriftians, then3first3it is not a determination
that bindeth, by way of counsell and brotherly advise onely, but
under some higher considération, which is as like a Cburch-re-
lation of Church'power,as any thing can bee, seeing here bee Pa-
ftors acting as Pastors; 2« formally gathered in a councell;
3. speaking Gods Word; 4. by the holy Ghost. But this (hall bee
against the Churcb-govemmtttt of New England, (a) 2+ If it bec
eflèntially different from an advise and counccll and warranted
by divine institution, why doc not our brethen give us Scrip-
ture for it? for if they give us Act. 15. then can they not íày
that the Apestles in this Synod did determine and voyce as A-
postles by an Apostolick, and immcdiatly inspiring Spirit,
for the spirit Synodicail is a spirit imitable and a rule of per-
tually induring moralitie in all Synods, and mult leade us,
fof an Afostolick Spirit is not now in the world.
3. As they require a pofitive divine institution, for the frame
of a Presbyteriall Church in power above a Congregation, and
will not bee satisfied with the light of nature, which upon the
fupposall of a spirituall government instituted by Christ in a
Congregation which te a part, may clearely, by the hand,
lead us to the inlarging of t^at seme spirituall government in
the whole, that is, to a number pf conibciated Churches which
are all intereflec^as one common societie in a common govern-
ment, so they must make out, for their Synod endued with
dogmatical} powera positive divine institution.
4. We desire a warrant from the Word why a colledge of Pa-
ftors determining by the Word of God as Pastors having pow-
er of order and acting in a colledge according to that powert
ſhould not bee a formall and ordinary great Presbytery.
5. How can they,by çmr brethren? determination, exercise
such pastorall acts out of their owne Congregations towards
those fburcbes to which they have no pastorail relation, virtute
fotistatit ordinis>
6, How can the wiftiomt %f Christy (who provideth that
his servants bee not despised, but that despifers in a Church*
way stould boc censured, 1 Tim.1.19,20.) "cloth his meflengers
·
in
a power of juriſdiction.
3.87
1
•
in a Synod with a power dogmaticall and deny all power of
juFíílictáon tO them, ùpon the ïùppofill that their determi-
nations be rejected? I feare there bee fomethiag under this,
that none are to bee censured or delivered to Satan for hete-
rodox opinions, except they erre in points fundamental!*
Eut farther it aay bee made good that a power dogmaticall is
not difFerent in nature from a power of jurifdiction, for we read
not of any soeietie that hath power to meet to make Lawes
and decrees^vhich have not power alio to backc their decrees
with puniihments: ifthe Jewish Synedry might meet to declare
judicially what was Gods Law, in point of conscience, ánd
what not, and to tie men to it, they had power to conveene
and make Lawes, farre more may they puniíh contráveners of
the Law, for a nomothetick power in a focietie which is the
greater power and is in the fountaine, must presuppose in the
focietie the leflè power, which is to punifh,and the power of pu
nishing is in the inferior judicature,fo a nomothetick power mi-
nitteriall cannot want a power of censuring. It is true,a single
Pastor nay minifteriaíly give out còmmandements in the au-
thòritie of Chrift, but hee çannoc his alone censure or ex-
communicate thecontraveners of those commandements,bet it
followech well ih an assembly hee hath power to censure and
excommunicate^now here Pastors and Elders are in ah aífèm*
bly.
It is objected; Pastors in a Synod have no jurisdiííion as Pa-
frors; for what they doe as Pastors ìbaï they may doe there alone? and
out of a Synod: but they doe not, nor ëânntt determine and give out
Canons there alonéy and they cannot there atone determine juridicâUy•
therefore they doe not wholly and poore'y as Pastors in relation to those
Churches, give out these decrees? yet doe they not give out the decrees as
private men wholly, but in some pafterall relation, fòr Pastors as Pa-
stors have something peculiar to ther m all Churches whither they
£ome to preach jo as a fpetiall blessing followeth on their labours,thou£b
they be not Pastors in relation to all the Churches they come to, even aA
a Sermon on the Lords day is instamped with a more Jpeciall bleſſing
bêiâHfè ôf Godj institution imprinted on the àay,then a Sermon preach*
ed on anothèr day.
Anfo. This argument is much for us5 it is própër to acts of
*Gcc
jurifdi-
388
The power of a Synod
jurisdiction ecclesiasticall that they cannot bec exercisec by one
onely, but must bee exercised by a íbcietîe, now a Paftor as a
Pastor his alone without any collaterally joyned with him ex-
erciseth his pastorall acts of preaching and of administrating
the Sacraments, but those who give out those decrees, cannot
give them out Synodically, but in a Synod and Court-wayes
as forenficall decrees,and so in a juridical! way,and because Pa-
ftors, whither fo ever they come, doe remaine Pastors. i. The
Apostles are not in this Synod as Apostles^ Secondly, not yet
as gifted Christians to give their connsell and advise, nor*
thirdly (as this answerer granteth) mcerely as Pastors^ then ic
muiſt follow that, fourthly, they are iere as such pastors con-
veened Synodically, by divine institution, and that this is the
patterne of a Synod.
}
Object. 2. But ihcre is no censuring of ferfont for scanda!Is in this
Meetings because there is nothing here but a doctrinall declaration of
the falsehood of their opinion who taught a neceffitie of circumcision^
and that all i* done by way of doctrine and by power of the Keyes of
knowledge, not of jwrifdiction^is cleare from the end of this meeting,
A&.5.2. Taul and Barnsbus were sgjt from the Church of Antioch
unto Jerusalem unto the Apoflles and Elders, wei T8 (nlñuar O TÍTY,
Mr.Mather and concerning tbis question, and v.6. the Apéstlej and Elders came to
Mr.Themfon gether to consider^ weArxKoy* 7*7*^0} tbis matter^ conjideratzon of
against Mr. questions being the end of the Synod ts a thing belonging to doſtrinal
Herlet<i. f.fc power meerely^ so Mr.Mather.
to--
Anfw. 1. It is false that there is no censuring of persons
here íor to iay nothing that Biter accuseth those of the wrong
side as personally present at the Synod^either being summoned
or ecmming thither by áppeale, v. 10.Now therefore why tempt ye
God to put a yoa^e upon the necke if the Vifcip'eSy&c. which reproofe
camming from one man onely, cannot be called a SynodicalK
reproôfe; It is more then evident that the publiek Synodicall
tenfure of rebuke is put upon those who held and urged the
neceffitie of circumciíìon, and why not excommunication also
in case of obstinacy? for the Synodicall censure of a publiek Sy-
nodicall rebuke is onely gradually different, not specifically
from excommunication,and both must proceed from one and
îhe atue power? Now the Synodicall cçníure is evident in the
Text
a power of jurisdiction.
<
$89
Text,v.24. certaine went out from us, (fo it is eleare they preten-
ded they were in this point followers of the Apostles) and Lo-
rinus thinketh that some deemed them fchistmticks.
*
texi 3 1.
2. They have troubled you with words; Lorinta citeth the Sy-
riack 1 vedalacachum, they have terrified yqu,as if your
salvation were not sure, except you kèepe Moses his Law of
Ceremonies and the morall Law. 3. “Araoxiva"Cortes Ta's fuza's
vur, destroying by false arguments your feules, it is a word con- Ariftot. 5. topu
trary to building up in found knowledge (as Aristotle taketh
the word) frying that yon must bee circumcised and keepe the Law.
4. They abused the name of the Apostles aS having ân Aposto-
fick commandement, and so a divine warrant for their false
doctrihe,and therefore arc they refuted as liars,oîV S ^e^â^á*
Whence it is cleare they did labour to prove a neceslitie of cir
cumcifion not onely from the old Testament and an expreflç
divine Law, but also from the authoritie of the Áppstìes,
which was manifestly false; out of which I argue thus. If the
Apostles doe not onely in a doctrinall way refute a false do-
Arine in this Synod, but also in a Church-way,and by a juri-
dicall power rebuke and Synodically charge the authors, as
frbvtrterj of foules, and liars, then they doe not onély use a
mçere doctrinal! power in this Synods but also a juridîcâll
power: but the former is true: Ergo, Co is the latter. 2. Qr>
serve two :hings in these obtruders of circumcifion. Firsts the
error of their judgement. It is more then apparent, that they
had a heterodox and erroneous opinion of God and
his worship, and the way of salvation, as is cleare, A&.15.1,
And certaine men which came downe fr^m Judea, taught the brethren,
(and said) except yee bee circumcised after the manner of Moses, yee
tannot bee saved* This doctrine is clçarely refuted both by Pe-
ter 2510. That yoake of the Law wee difclaime, there if a way of falva*
lion without that yoake^v.X I. But wee befeeve that through the grace of
the Lord Jesus, wee jball bee saved as they, and it is fynodicajjy
refuted, v.24. wee gave no such commandement, it is not the mini
of us the Apostles of the Lord that you keepe Muses Law, as yon hope
to bee saved, there was for this error in their Judgement requi-
red a dostrinall or dogmatical! power, and this the Synod
used. 2. Besides this erroneous opinion in theîr judgement,
there
ነ
* Ccc 2
;
390
The power of a Synod ·
1
*
there was another fault and icandall that the Synod was
to çenfure3 to wit, their obtruding.of their false way up-
on the foules %nd consciences of the Churches, as verf.1.
They taught ihe brethren this false doctrine. 2. Thàt they
wilfully and obstinately did hold this opinion^ and rai.
fed £ Schisme in the Cfurch^ v. 2. whereforePaul avd Barn*-
bos Sad no small show neu ou Ch1now, disf(«t:dn0 (the WOid sig-
καὶ συζήτησιν
nifieth sedition which was raised by those who held that
erroneous opinion) and great disputation with them.
3. They laid a yoakc upon the brethren^ v. 10. and v. 7. They
made great disputation against the Apofiles, and ^. 24, Thej trou-
bled the brethren and perverted their soules. This was not simply
an heterodox opinion which is the material! part of a heresie5
But had fomething of the formall fart of an heresie, to wit,
some degrees of pertinacie, of brutish and blind Zeale, even to
the troubling and perverting of the Jonles of the Churches^ while
ás they would make disciples to themselves^ and lead away
fòúles from the fimplicitìe of the Gofpell; now the Synod doth
not helpc this latter simply3 in a Synodicall way, by a dog-
maticall and doctrinall power, but by an authoritie Synodi-
call, and therefore they authoritativefy rebuke them5 as fub-
ver'urs of foulés^ and whereas these teachers laid on an unjust
yoake to kee£e Moses his Law upon the Churches, v. 10, the
Synod by their ecclesiasticall and juridical authoritie doth
Frée the Churches of that yoake5 and they fay in their decree,
v.2%. It ſeemed gBod to the holy Gboft and to us, (not to lay the
ypake of Mofes hi^ Law on you, as those who trouble you
have done) to lay upon you no greater burden, then these necessary
tbings^&c. now if there had bee»e nothing to doe-but to resolve
the question, if this had beene the tofall and adéquat end of the
Syndd^in a meere doctrinall way to resolve the qucstión5 Whe-
ther musi wee bee circumcised^ and hçepe the Law morall and cere-
mvniall of Mpsefy upon pecefjitic of salvation, as the argument of
our Brethren çontendçth FtteryV.io.iumade a cleare isiue of
the quèstion, We ar# saved by the grace of God, both Jewes
and òentilesl and ît ÍS to tempt God to lay the yoal^ of the Law of
Moses upon the brethren; the resolving of that question is the
end of the Synod, but not the adéquat enà% for here that,
U03
a power of jurifdiction.
391
1
集
​not qnely the doctrinall power was tQ hee used^ but beside that^
ì. the ícbifme was to bee removed, ap^ the authoritie of the
Synod to bes uíof against the wilfulneffe and obstin^cie of
those obiruders of círcnmçifio?^ in jebuking them a$ perverters es
soules.2. For the scandal! which might have been taken if the
Gentiles should have çafen blood and things strangled? and meats of-
fered to idols, and therefore the Apostles and Elders behoved, as
a conveened Synod to fórbid a grievous seándaîl and a ipiritu-
all homicide against the Law pr nature, to wit, that the Gen*
tiles for scare of scandalizing weake beleevers amongft the
tçwçs^ should abstaine from the practise of some things at this
time meerery indifferent in their nature, though not indifferent
in their uíe> such as were to eatt things offered to idols, things stron
gled and blood: mid where our brethrenò 3. Qbject, If the Apoftles
did any thing more then núgfy bàve been done by privnte Pajtors out §j a
Sjnpd9 it was meerefy Apoftolically apd the Elders did but affent to
the Apostles ApoftolicaU determination; and every one did here, A
poftles9 Eldeps, and Brethren, more fuo, Apifiles as Apoftles, Et-
ders and Brethren as Elders and Brethren^ after their manner as con
fenters to the Apostles^ but other wayes it is a begging çf the qfteficn^
for to fay the Apostles and Elders, rebuktd Synodicaliy the obtruders
çf circumcìfion, its but faid^ because çne [ajìqr migbi have rebuild
those *&truders for the specification of actions must not bee takçh from
their efficient çaufes^ but from their fermall obj&is^ therefore this is
no good consequence} the Syuod rebnì^d those obtrnders^ Ergo^ the Sy~
nod rebuild them at a Synods and by a power of jurifdiction, i> ffqU
Iqweth not) for Paul, Gal. 2. relutfd Peter; Ergoò Paul had a power
of )Hrifdiction over Peter. I tbinkg your selves will devy this canst*
quence.
I Answer^ 1. These two answers are tonttadjctory5 and
fheweth that our brethrep are not true ta tbeir owne princi-
ples, for sometime they say tht Apojlles ajjë out this decree as
Apostles^ and sometime there is nothing here done by a áiere
doctrinall pQwec, such as ïaul had over Peter\ òr one single
Pastor hath Qver another, Row it is fure that Faul hid no ApdT
stolick power over ?ettr an& that Q^e Pastor have not Apoftolick
power over another. 2, When ou& brethren iay h^re xbat
ibg Apojifes as Apojlles by an infallible ſpirit gave out this Pecree,
*Ccc 3.
they
39%
The power of a Synod
1
(a) Lorinus
com.in loc.
….(b) Cornelius
a Lap.in loc.
(c) Salmeron
in loc.
Loc.
in Antidot.
Apoſt.
they doé in this helpe the Papists^ as Bellarmiíey Iktanus, Gretfe-
rus, and in particufor t&é Jetait (a) Lorinus, who faith,decretum
authenticum cujus infpirator fpiriims fan&tus^ ánd ſo faith (è) Cor-
nelíus a lapìde, visum est nobis infpiratis & Mecretis a Spiritu fanéto,
therefore faith hee the cotmcell cànnòt errej and fo (c) Salme-
ron and (d) Cajetan fay, and exprefly (e) Stapleton Caith this
(d) Cajetan in Apoftolick definition flowed from the inftinct of the boly Ghost; obfer
(6) Stapleton Vandum (faith Stapleton) quinta babenda fit ecclefie definientis au-
thoritas, hence our brether here must yectd either that all Sy
Apvft.inc.15. nodí are infallible^ as Papists fay, this Synod the patterne of
.v.i8. aflor, all Sjmbdk being concluded by an Apostolick spirit coùld not
erre, and fò íáçlché can councells erre3 or they muft with So-
cinians and Arminians fay there is no ^arrant for Synods heré
at all. And jértaînly though Wee judge our brethren as farre*
from Popery and Socinìanifoe, as they thinke wèé detest Antir
Christi^t Presbytery^ yet if this Synod bee concluded by an
Apostolick fpírit, it is no Warrant to bee imitated By the
Chutches, and weè have no ground hence, for lawfull $ynód$;
Whittaì^rus, Calviny Beza, Luther, and all our Divine's do ail al-
led^e this place as a pregnant ground not of Apastotìck, but of
ordinary and constant Synods to the end os tbe wortd; and (ƒ) Dio-
datus, gàoj to tbe holy Ghost)bècakfe tbey âti triât of tcclèstastìcall re-
der's concerning the quietnes and order oftbe Chnrch,wherein ecclestasti-
callautboritie hath placejhe Assembly used thìs tearme,it íeeméd good
to US9 which is not ufed^ neither in articles of faiths nor in the com-
mandements which mterely concerned the conscience: and to shew that
aithoritie was with hòsy reason and wifidome,there it added^ and to
the holy Ghost, who guided the Apostles in these outward things
alfo, 1.Cor.7.25.40.
(f) Diodatus in
in ann on the
place.ac. 15.28.
1
4
2. If owr brethren meane that the Elders and brethren were
in this Apostolick and immediatly inspired Synodîcaîl detet
mination,not as collatèraíl pennera of Scriptures Joyned with
the Apostles, but onely as confenters add as confenters by
power of an ordinary holy Ghost working consent in them,
more fuQj according to their cápacitie as ordinary Ëláers.
1. They yet mote helpe the Papists because they must fay one-
ly Apostles^ and so cmeiy their succeflors; the Prelates had
definitive voices îa this Synod^the Presbyters ànd Brethren did
no
a power of juriſdiction.
3.93
+
*
-
no more then Papifts and Prelates fay Presbyters did in gène
rail councells of old, and therefore the Presbyter is to fub-
fcribe, Ego, J.N. Presbyter àonfentiens fîéfirìbo, whereas the
Prelate subscribed (say they) Ego, A. B. Epifcopus destnhnsj fcr
firibo; wee craVe a warrant in Gods Word to make an Apistlc
or a Prelate a Synodicall definer, haying a definitive vòyce,
and the Elder Brother, or Preibyttr to have a confultative. voyèé,
for here all thé multitude (if there was a multitude present)
doe make Synoditall decrees by consulting and consenting*
yea all the nation may come to a nationall Synod, and both
reason, difpute, and cònscnt, because matters of doctrine and
government pf the Chureh concerheth all, therefore all haVe
an ikttrest of presence^ and afl have an interest of reasonings and
3. by consequent all have an irterest of consenting- yea óf pro-
Jefti»g on the contrary, if the Synod determine any thing
gainst the Word of God. If they fay there is a threefold çòn
fent in this Synod, 1. an Àpostélìtally a) a second Synodièall
greeing to Elders as EIder$,and a third, that pf thè feopíèV jri
fofular- NIbn a mikt Synod ſhall this be but I. then as the Epi-
ftle to the Theffalonians is called the Epistleof P4#/,not tke £pi~
stleof Sifoatïm and Timothe, though Silvanus ánd Timotheus
did consent, fo thefe (dàgmatd) or detreès tiòuíd not bé cálîtd
the decrees of the Apostles and Elders^ ás they are called; jjfr ifr
4* Act. 15#6. Aft. 21. a?, but onely the decrees of the Apostles.
seeing the Elders did onely consent, and had no defínitíve in-
fluence in making the decree, by this doctrine,as Silvanus and
Timotheus were not joynt pen-men of Scripture with.
Paul.
If
3. When as it is said the specifcation of aUtions must not bee
taken from the efficient cause, but from tbe formall objeEi, and all that
if done in this Synod might bave beene done by a stngle Pastor.
Fanswer, wee doe not fetch the specification of this rebuke
and of these decrees from the efficient causes, but from the $r<—
mall object, for an Apottle might his alone have rebuke4 thèse
obtruders of circumcision, and made this decree maitrialitMr,
for Paul did) more his alone then this, when hee wVotí tì^
Spistle to the Romans^ but yet one Pastor could not have Syno-
dicAlly rebuked^ and give$ but a decree formalij Synodicall,
,
1
ง
1
laying
394
The power of a Synod.
1
laying an Ecclefiafticall tte on mpc Churches then one, there is
great
ods to doe one and the iame action formally, and to doe
the fame action materially> and I belèeve though actions have
not, by gpod logrck, thqir totall specification from their efli-
ciçnt causej yet that ordinances of God as lawfull have their fpe-
cificatiop from the efficient causes in p^rt our brethren cannot
deny. For what iade ;he difference befwixt Aaron his fire offe
red, to the Lord^ and Nadab and 4bibM %hdjr fo&nge and un4
iawfull fire, tbat they offered to the Lord, but that the on fire had
God for its author, the other had men3 and the like I fay of
Gods feafts, apd the feasts devised by Jerobfam,elle if a woman
Çreach and adminiftrate the Lords Supper in the Church, thag
preaching and facramentadminiftrated by her iho^ld nat ha*e
a different specification and essence^ if wee ípcake morally or
iheologically, from that same very preaching and celebration of
the Supper performed in the Church by a lawfull Paftor, iois
(as I conceive) of the effence of an action Synodicall(I fay not
its totall effence) that it cannQt bee pe^fórm^i c^ one in m
Churc^-way^and with an ecçkfiaftiçall tie^ but it must be per-
formed by many3 else it is not a Synodicall action^and it is true
that Paul, Rom. 14. and I Cor. 8, 10. hatbin íùbstance the fame
Canon forb}dding fcandall, which is forbkíden in this Ca-
non prohibiting eating of meats offered to Idolls, and blood, in
the çafè qf fcandall- but (I pray you) is there not difference
betwixt the one prohibition and the other? yea there in, fora
Rom. ^.i GorrS.10, it hath unden yably Apostolick authori-
ties here it hath onely Synodicall. 2. There it is a comman-
dement of God,here it is a Canon of the Cburcb. 3. There it com-
meth from one man^ here from a colledge of Apofiles and Elders
,conveenedj aji yet materially it is the fame prohibition.
}
Object. 4. The Acts of this Synod are finaliter acts of government,
because they are rules conducing for the governing of the Church, but
formaliter, they are acts of dogmaticall power, and not formally
raUs of jurifdittion, for there is no rebuking of fkbverters of foules
inordine to excommunication,no penall power is exercised bere^ Cub
posna, under the pâint of excommunication, and therefore thëre are
bere no formall acts of government.
Anſw. 1. The acts of Church-government finaliter, that is,
tending
a power of jurifd'rtion.
395
+
government, because to prescribe rales and directive Lawes (for
they are not properly Lawes which the Church prcseribeth^
Christ is the onely Law-giver) are formal! acts of governing,
and one power doth iot mage Lawes for goveraing the Chqrcb9
and another power different in nature punish the contraveners.
And what power disposeth and ordereth, the meanes doe also
dispose and order the end; Canons of the Church tending to
the edification of the Church are meanes tending to the go-
vernment of the Church, and I appeale to the judgement of
our reverend brethren, if wee suppose that one single Congrega*
tion should doe all that this Synod doth3 if they would not
call it a formail governing of that particular Congregation:
for example, in the Church of Pergamuf, one afiseth anc teaeh-
cth the doctrine of the Nicolaitans, ſuppose that fornication is in-
different of the eating of bloods and is no finne$ the Angels of the
Church of Pergamm preach against this doctrine3in private5they
deale by force of arguments from Scripture, that it is a wickeá
doctrine, and destructive to holineffe, as Banl mid Barnabas
disputeth, Act. 15.1.2. with the obtrudtrs of a neceffitie of Circumci
fidn, yet they prevaile not, now suppose this independent
Church following the Apostle Hauls way, thinke good to con-
vene a Synod or a pariíhionall assembly to determine Synodically
that this is a wicked doctrine, and (hall in their decree call the
holders of this doctrine fubverters of soules> and forbid forni-
cation in their Synod, now supposing Pcrgamus to be a single
Church in a remote Iland consociated with no neighbouring
Churches, who could in reason deny that this Synodicall pow-
er so inacting were a power formally governing the Church of
Fergamusì it is true, fome of our brethren say, that it is even
to us a received tenent that the sower that dijpofeth of the meanes of
· governing doth not for that governt in respect that we teach that the
classicall presbytery doth decree and inalt, and the Congregation doth ex-
ecute these Decrees,but Ì pray you doth this prove that the power
ordering the meanes of governing is no formall act of gover-
ning? yea the contrary is true, because the Congregation ex-
couting the acts of the classical! presbytery3as tibordinat in that
act to the clajftcal presbytery,& by their authority^therfore while
chey give out these acts or Canons* doe formally governe,
that Gongregation executing their acts5 in this particular.
ป
396
Tbe power of a Sjnod
Mr. Mather and Mr, Thomson against Mr. Herle,c.1.p. 9, teach
th&t there if a power of clearing truth dogmatically, and that ulti-
rate,ultirately, where the controverfie is ended, but they will
have this ultimate power not in a Synod onely^ but also in a Congre-
gation. But i. they seeme to make this dogmatical! power a
Cbureh-fower, and the exercise thereof formally an a& of
Church-government, and so it must bee Churcb;power and
Church-government in the Synod, as well as in the Congrega-
tion. 2. The last period and conclusion of the contreversic
cannot bee both in the Congregation, de jnrejyy right onely,
and in the Synod by right onely, for two last powers cannon
bee properly in two subordinate judicatures, for if Antioch ap
peale to a Synod,as they doe, A.15.2* then Antioch is not the
íble^last and ultimate and finall judge>and 3. If the controvei
sie concerne many Churches, as this doth, A&. 15.2,23,24. I
fee not how a Congregation, except they tranígreflè their
line, can finally determine it.
And here while as our brethren doe alledge that a Synod hath a
power to decree, and make larves, bat hath no power at all to execute
these Lawes or to punish the contraveners0 but power of punishing it
all in the fingle Congregation, i* They tie all governing power
to a punilhing power* as if there were no other wayes to go-
verae, but upon fuppofall of fcandalls, whereas all Scripture
and politicians make a power pf giving Lawes formally a go-
verning power* 2. When one focietie and Synod maketh the
Lawes, and another must execute them and punish the con-
traveners, the single Congregation that punifheth, is more
subjected by a truely prelaticall bondage,then if the Law-ma-
kers had oneíy the power of punishing the contraveners, ^s
they onely have the power of making the Lawes., I take not
here Lawes for Lawes properly Co called, but for mihisteriall di
rectories having ecclesiasticall authoritie: and here in effect,
our brethren lay truely a prelaticall bondage on the Churches of
CAri/?, for they teach that a Synod may make a Law by a pa-
ftorall power, and that this Syqod is an ordinance of Chriji
by Act. 15. and that as Prelates didn they fend those Synodi-
call decrees to bee obeyed and put in exécution by the Churches^
and ordaine the contraveners to bee punished by the Churches,
and here is a power above a power, and mandates for govern-
ง
a power of jurifdiction.
397
ment sent by the Synod to the Churches to bee obeyed, and a
Synod governing by Churches, this they call prelaticall in
us.
Bat 3. there is no penall power here (&y they) and nothing de*
cerned to bee obeyed, jkb p£na> under the paine of excommunication,
therefore no powee of jurifdiction. But this consequence is juftly
denyed* for no politician,no reason in the wofld can say that
all power of jurisdiction is included in the power ef excom-
munication. What? hath the Church a Church-power to
threaten, and no Cburcb-power to pardon the penitent? I think
if xfc Cburch as the Churchy Mattb. 18, receive a power from
Christ to bind in heaven and earth, doth n^t Christ in that fame
patent give to her alo a power to loose in earth and heaven? and
when hee seith, if bet refuse to beare the Churchy let him be to thee
as an heatben and publican; doth hee not give to the Church a
power to command? if hee command to heare and obey th*
Ghurok, bee muft give a power of juriidiction to the Church
to command, and a power to command not penall onely, but
promifforie alio, to loose and absolve upon condition of pro-
feffed repentance. Now suppose the Cburch make a Law, that
tbe refurrecti*n of the dead is a ruth of God to bee beleeved, and
pro&fls$l>upon occafiph that in the Congregation Hymeneas &
Alexander denyeth that Article, in that very Commandement
do&trinall the Church doth governe the whole Congregation,
and èxerciseth a power of formal! governing, though in their
act they fay nothing of the censure of excommunication, to
those who {hall deny that Article of the resurrection, for (Ï
Hope) a simple sanction maketh a Law, though no penaltie
bee expressed in it, and though there had beene in the Decree,
A&.ï5.28. an exprçsse )uniſhment, this sbouId,to our brethren
prove no power of jurisdiction exercised by many, for this
which is said. Gal. 1. 8. Though wee $t an Angel from heaven
preach unto you (another Gospel) then that which wee have preached
let bim bee accursed, and that 3 Cor. ^\\6. Woe unto mte if
1 preach not the Gospels and many other threatnings in Scrip-
ture, though a punishment bee annexed expreslely, cease not
to bee meerely doctrinall, and are not threatnings importing
formally any power of Cburch-jnrifdiction, and therefore
* Ddd 2
*
though
328
The power of a Synod
*
though nientíoi lbould have beene maii of a censure, if there
bee not here a Synod* 2. Having power and authoritie frcm
Ghrist.3. Commanding by the holy Qhost, (as these indeed arc
all here) the namc of tenfiare Ihould prove no power of juriſ
diction.
Qbjèïï. 5. The laying on nf the yoakg spoken of, v. 28. it a meere
doctrinallyca\e, and it importeth no more a foner óf jurisdiction^
then we can conclude that the obtruders of circumcision had a power of
jurijdictiony because they are said to lay on a yoahg alfo^ and to tempt
God in so doing^verf.10.
Anfw.I retort this reafòn,fbr we can then-no, more concJudé
that the Apostles by ^n Apostelick authoritie layd on this
yoake, then wet can conclude that the obtrudtrs of ciroumcifion did
lay on this yoakç, because they are faid to lay on a yoakg and te iempt
Gêd, v. JO. It is a most unequall reasoning to argue against a
Just Synodicall power from a sinfull and unjust power, for
thefe obtruders of circumcision had no lawfull power at ail to
lay a yoake on the Disciples, but sinned and tempted 6bd in
laying on that yoake, but it is not denyed by our brethren^but
the Apostles and Elders had a law full power to lay on â yoalç in
this Synods onély it is controverted whether it bee a meere do£TM
maticall, on doctrinall power, or if it beé a power of jurif
diction^ nay the obtruders of circumcision by neither of these
two powers layd on a yoake upon the Dseiples.
Object. 6. These decrees which did no other wayes bind the Chureh
0s Jerufalem, then they did bind all the Churches of the worlds cannot
bee decrees of power of jurisdiction over the Ghurch of Jirujalem^ and
over the Church of Aatioch. But these decrees did no otherwise bind the
%hutch of Jerusalem^ then they did bind all the Churches of the worlds
for the decrees of Apofiles and Elders at Jerusalem^ A&t. 6.4,5. were
fént to all the Churches Ms the world to bee observed^ and feeing they
coujd not as Synadicjil Canons obliege ail the Churehes of the worlds
by in ecclefcafiicall` tief because all the Churches of the world sent not
Commiffioners0and all the Churchcs of the world couldnot be represented
in tbii Synods but onely the Churches of Jerusalem and Antìoch;
yea wee fee not that this Synod is any more then the Church of Antioch
seeking coun fell from the fifler Church at Jerusalem^ as one Church
^ay advise another Church that is weaker in knowledge, in a matter
of
a power of jurifdiction.
399.
1
•of fuch difficultie, becaàse the Ap&stles were it Jerusalem^ and that
becauje* 1. The whole Canons are ascribed to ike Church of Jerusa
lem onely, to the Apostles, Elders and the whole Churchy Aft.
15.22. and Act. i5:22. and A&16.45 5. and Aft. 21,25. tbe El.
ders of Jerusalem take this act or cnn§n to themselves. 2. It çannot
he proven that the Churches of Syria and Çilicia had any ca%mijfioners
here, farre beffe bad all the Churches of the Gentiles^ tvh yet are com-
manded to keepe those decrees by commisioners there,c.15. \9. Act, 11.
25. Act.16.4,5. 3. It cannot bee proven that Antioch fent Hlders to
this meeting,but onely Cammiſſioners, Act. 15.3.
Anfo. This anfwen is much contradicent to what our bre~
thten other waies hold, fer |f it be a pattçcpe of a tilter Church,
giving adviſe and counſell to another3 th^s is imitable to the
wortìs end, and if the Canon come from the Apostles 01 Apo-
files it is not imitable.
2. That one ststtt Church can lay bùrdtnj On anothei^and give
out Sbyudra, decrees to bee kept is unwarrantable, now Aynała
as they are called by all that understandeth Greçke, are not
friehdfy advises of brethren, the Seventie Interpreters use the
word,Daniel 6.2Ó.to expréflè a Law made by Varius, Luke useth
the Word* c.2.1. seith à decree yua came from Augustus
C&far to taxe all the World, 2* It is a gravçr busineflè then we
can thinke of, to beleeve that these who onely give advise and
caunscll, and mufl conveene in a Synod,as Apostles and Elders
dbe here,^.23. ^2) that they can iay as it is v* 28. It seemed
good to the holy Ghost and to us Jo lay no other burden on you then
these necessary things, for a cbunsell or advise can never amount
to the burden imposed by the hely Gbost speaking in a Synod.
\2 lt is denied that this decree oblieged the Church of Jerusalem.no
other way then ïthblitçed all the Churches of all the worlds for here
bee three forts of Churches, and three sorts of Churches ape
under a tie by this Synod; first, Jerusalem^ secondly3 Antioch,
Syria and Ciliciax thirdly^ universally all the Churches of the
Gentiles. The Church of Jerusalem have formall commiflloners
here under an ecclesiastical tie as concerning the faith of the
thin£s contained in the decree, that it is law full for the Gentiles
to abstaine from things offered to idolls^ from thinos strangled^ and
from blood and thzy w%vt flm^ly under a tie both of the fei
, Ddd 3,
vsnth.
f
400
The power of a Synòèd »
C
venth Commandement, and by the fifth Commandement, to
abstaine from fornicatìon, because the Synod hád forbidden
if. 2- They ^efe under a tie by due proportion, not to ceepe
líì Law of Moses and not to bee circumeised by any neeeflfcie
of a Divine Law, but onely by permission to use theft ceremo*
nies foj fëare of scandall, 3. They árc tied by proportion
aífo tó give no offence in things indifferent. 4^ Not to reject
thé Gentiles whom thé Lord had caíled to ìûs heavmljf king-
dome, as well as thé sewes. %. These Churches of the Gëntiles
who never heard of the Synods and so were not oblieged to
bee there in their Gomminonerè or not cied at ail bf this De-
cree, by yértué of ahy eccléfialtìéàíî tie, but are onely tìed by
Éhe Law of Nature, not io a£ufe their liÊertìe in the ose ®£
things in their owne nature indifferent, and so this is false that
·tbe Church of Jerusalem war tied no other way by thefe acts then all
Churches of tbe worlds for some bf the GKucches of the world
Were not tied at all, by any ectleíìasticall bond, but onély for
the nedeſſitie of the Law of Nature. 3. Jerusalem^ Antioch,Syrìà
and Cilicia Were tied by an ecclesiastical! tie, because Jérusalem
and the Churches òf Antiocb had here Commiffioners, Sqt
Antisch sent Paul and Barnabas with certaine athep of tbtm%
ngi nyus annus iĘ aury, this muft relate to Eaflors and Elders,
if Syria and Cilicia had no Coitiftioners here^ as certainly
they were oblieged to send Commissioners, as well as Antiacb5
feeing their case was one with Antioch,v.23. and they could not
but heare of this Àpostolick remédie to remove the fàandáll 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 Synods to wit, a meeting of the Chur-
'ches of Antioch and Jerusalem at Jerusalem to determine of this
question. But that the Church ot Jerusalem did not determine
all thV bufinefle in a Presbyteriall way, and that others had
hand in it, is cleare. 1. Because Taul anâ Barnabas and others
with them are exprefly sent from Antiocb to Jerusalem as Com-
missioners and Elders, and here they reason and voyce, as is
cleare, cb.iï.v.12.v.t2.v.2%. ch.16.$.ch.%j.2$y26. ànd the A&s
and Decrees are ascribed to all the Apostles and ElderJ who were
present at the cotmcell, cb.14.4.cb.15.v. 22, v. 12. and amongſt
i
}
theſe
"
1
+
1
& power of juriſdiction.
these were Pawl and Barnabas, with certaine others sent from
Antiocb, A&t.15.2. and the Elders of Jtrusalém? A&t. 21.25. with
the Apojttësi Act. f6. 4. (2.) the reasons alledged are falfe, for
Act. 16.4. Act. 15.22. Act. 21. 25. the Acts and Synodîcall De-
crees are not ascribed to Elders of Jerusalem onely, but to the
Apoftles who were not Elders at Jdrusalem^ and to the Elders
in Jerufalem, A&t.16. 4. not of Jerusalem* 5. It is no matter
though it cánnot bée proven that the Churches of Syria and Ctlv*
tia had no Commiffioners therej for first, the contrary can-
not bee proven; secondly, they ought to have had Commiffi-
oners here; thirdly,the Afts are sent to them conjun&ly with
Antioch,and meflèngers to report the mind and fenfe of the Afr
fzmbly as to Antiocb,v.2$* (4.) It is but a groundiefle conceit
to fay that Poul and Barnabas came to the Synod as Cemmiffie-
ners9 or às servants to receive information9 not as Elders to give their
decisive voices^ because Paul carried himselfe in the aflèmbly as
Peter and James who were Êlders in the aflembly5 and they
being Apostles, the decrees àre ascribed to the ApQstlcs with-
out any distinction, A&t. 15. 28. A&t. 16.4, And if Paul and
Barnabas^ and Silas a Prophet of the Church at Antioch,A&.15.
v.32.with Judas,v.27. also a Prophet, had beene onely Çoni
miffionersand servants of the Church at Antioch^ and not El-
ders and Bombers òf the Affembly, how could they have voi-
ces in the Church or Congregation of Jerusalem? for the mef
fengers of one Congregation hath not place to voyce in ano-
ther Congregation. 2\ It is íaid expreflely, It seemed good to
the Apoftles and Elders, with the whole Church to find chosen mer of
their owne^ with Paul and B^rtabas,namely^ Judas sHrnamtd par-.
sabas, and Silâs, chiefe men, ( leddìng men} amongst the Brethren ;
now I desire to bee resolved in two; J. how Judas and Stias
Were men of their orme company aurov^ certainly a must
relate to the Assembly, to wit, to Elders and Apostles, by all
good GrammàPj and how are they called votes adExpors,
Captaincs and leading-men Amongst the Brethren, which
brethren are certainly these mentioned in the same ^erle, Aposilés^
aiders^ and the whole Churchy and these mentioned in the next
verse, 23. Apostles, Elders and fyetbren9 that is3 choftn men of
this Assembly; now it is evident that Jude and Silas were no
TW ?
Dart
401
$
4.00
1
The power of a Synod
1
part of Elders of the Church of Jerusalem^ but Prophets at Antiìoè$
v. 32. and members of that Presbytery spoken of A&.13.1,2.
and A&t. 15.2.35. And what power then had the Affembly to
send them, and especially what powe# had the Eldership òr
presbytery of Jerusalem to fend men arr, of their owne
company who were not men of their owne company? there-
fore they were called chosen men of their owne com-
pany, and leading menyuevot of the Brethren, because thdy
W£re members of the Assembly, and of that cpuncell gathered to-
gether with one azcord^v. 25. and not because they were naked
messengers of the Church of Antipch, but Elders, Prophets, v. 32.
and members of the Aflembly,v, 22.23. And when as it is said
A&t.i6.4. Att. 21.28. These decrees are ascribed to thp 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
vf Ephesufi Vjt. To the Angel of the Church of Smyrna, and v. 12.
of the Church of Pergamus, and v. 18. and A£t. 20. 17. but the E-
ders which were at Jerusalem assembled: and this doth nb more
prove that all these Elders were onejy the Elders of çhe Çlurch
at jerusalem,then it proveth that the Apostles wtçe tbe Apoftles of
tht Church at lerufalem which no man can fay: yea by the phrase
of Scripture used in other places, it is cleave they were not the
Elders of the Church of Jerufalem, and for Act.21.25, The El^
ders^of the Church of Jerusalem ta^gth 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 ftory,
A&.i5, that the Apostles and others were members of that af
fembly, and therefore, that v. 25* Wkehave written and conclu-
ded, &c. muft bee expounded^ wee as a part of the Synod,
have written,&c. ánd it is a Synecdoche, and the pronoune
nus (wee) inclndeth no Apostle but James^ whereas Ptter,
Paul, Barnabas, Iudaf, Silas and others Elders and Brethren
wçre members of the Syaod, yea ahd (as our Brethren íày,
thòugh to mee it is not probable) the whole Church of lerufalem
from /.22.c.I5.
Object. 7, Tlxy take away the fcandall in a doffrinall way only,
declaring that they ought to abftaine from things fçandalous...
Anfw. The very delivering to Satan may thus bee called doctri-
&
?
anll
J
a power of jurifdi&ion.
493
{
pall, becauſe it is a Declaration that the mans finnes are retai-
ned in heaven, yet it is an authoritative declaration, and if
it bee meere do&trinall, one Paftor and one Prophet might have
done all which this venerable colledge of Apostles and Elders
difputed, reafoned, and concluded Synodically. A meere
doctrinall power layeth not on burdens and Decrees. Heradian
calleth fich fan fenatufconfultum, and Budeus a Budeas coment.
man excellently, skilfull in the Greeke language faith the like ling.gra
of it,and fo doth the divill Law make it a fatute of the Senate. C.l.nam & de-
Object. 8. The reason why Paul could not, though bee was an A-mosthenes f.de.
poffle, determine this at Antioch, was not because hee wanted Apofto-
Jick authoritie, but becaufebis Apoftolick perver man mare questiona-
ble, bee not having feene Chrift in the fiefe, nor being a witneffe of the
life, death and refurrection of Cbrift, then the authoritie of James
and Peter who were eye-witneffes of Chrifts life, doctrine, and fuffe-
rings, and faw him vifibly afcend to heaven, and the beleevers doub-
ted if bee was an Apostle, and the Synod was convened to have the re-
folution of the Apostles, and fo it was meerely Apoftolicall.
An Though I grant there beefome truth in this,that Pauls
Apoftolick calling was now more questionable,then the rest of the Apa-
ftles, and I easily yeeld that theſe who difputed with him could
not reft upon his authority, yet I deny that hence, wee can in-
ferre no Synod: for if the Apoftles had convened in Synod to
fatisfic thoſe who doubted of Pauls authoritie as an Apofile; then
they would have referred the matter to James and Peter, who
to theſe belcevers were undoubtedly the Apostles of the Lord: but if
the Apoftles had had no intent, but to end the controverfe in a
meere Apoftolick way, and not intended a Synodicall and an
ecclefiafticall and perpetuall remedy in fuch cafes of contro-
verfies, in particular Churches I fhall not beleeve that the A-
poffles when they were to determine by a fuperior, an Apofto-
lick and infallible light, they would have joyned with them
the Elders,as Act.15. 16. to confider of the question, and that the
Church of Antioch doubting if Paul was an Apofthe, would have
decreed to feeke a refolution from Elders, and that in an Apo-
ftolick way, for they fent to the Elders at Jerufalem for a refolu-
tion as well as to the Apofties, Act.15.2. and judge yee if the Apo-
files being to determine infallibly as Apoftles, would joyne the
*Lec
{-
falli-
legis.
404
now the pomer of aSynod
1
A
fallible and inferiour light of Eldir, 46, and Brebren, 0.22. If
they had not had a mind to determine the queſtion in Sỹ-
nodicall way
59 bao bados 12 ano il fob sisemeddi
Objic. 9. But it is not cleare that in the aft they caper cenfure
perfons, or doe any thing in order to Church-cenſure, but onely exerciſe
auaked doctrinall power, si no sons.
1
Anf. Adoctrinall power was in a higher meature in the
Apoſtles, then in all the Elders of the world, who were all but
wealt
fallible men, and James and Peter to thefe beleevers, who no-
ved the queftion, were undenyably Apoftles, and what doctri
nall power could they feeke in the Eldery to whofe determinati-
on, by intention both of Antioch,cb.15.2. and by the Apoſtly
intention,v, 6. the queftion 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 jurifdiction though there were no perfons re-
buked and cenfured in this Synod; for the object of a juridicall
power is not onely perfons, but things of order, decencie,
circumſtances, quetions of doctrine, as is cleare, Revet.1.14.15.
& officers to be ordained; 6.3,4,5,5. 1 Tim. 3. 22. a Tim.
2.2,3. (5.) Our brethren cannot deny but the fentence of non-
Communion is a cenfure, and a great one, yea and of kindred
and blood moſt neare to excommmunication, and that if any
Churches fhould have refuſed theſe Canons, by this Canon
the Churches might have pronounced the ſentence of non-communion
against them, and to pronounce this fentence is an act of go-
vernment as properly fo called, as to pronounce the fentence
of excommunication, for it is the formal halfe of the fen-
tence of excommunication
Л IS
C
Object. 10. It seemeth that Apostles bere determine ar Apoſtles, för
abey condemne the obtruders of circumcifion, becauſe they taught theſe
bings without any Apoftolick Commandement. 24. They teach that
you must bee circumciſed and keepe the Lum, to whom, wee, the Apo-
files) gave no fuch commandement
Anfw. This is no more a good argument to prove that the
abtruders of circumcifion did teach falfe doctrine, and were not
condemned by the Apoftlesand Elders Synodically, then if
one fhould, fay, this is not a Synodicall' decree of the Church,
nehould, fay,this
Word of God, for
ecauſe it is proven and made good by the Word of God, for
Syno-
a
405
pomer of jurifdiáknov, V
1
}
Synodicallideerees exclude not Gods word, though they bee
not formally Scripture; for in font part of the Epiſtle the A-
poſtles may well speak of themselves as diftinguiſhed from Elders
and as Apoſtles, and yet the affembly is an ordinary Synod
and not an Apoftolick meeting, for if we fhould argue thus,
the whole Church, men and women, 22. fent meffengers to
-Antioch, as the Church, and not as Apoſtles, our brethren
would thinke it a weake confequence to inferre, Ergo, this was
nothing but a Congregational,notan Apoftolical meeting. Yet
our brethren contend that the whole Church and fingle Con-
gregation of Ierufalem did concurre in this meeting as confen
ters, and having power alfo, though not of jurifdiction; but
I wonder why our brethren fhould fo contend that there was
no power of censuring put forth in this Affembly, feeing one
of their speciall anfwers, whereby they would prove that
thisit not a patterne of an ordinary Synod, and fuch a Synod
as wee contend for, having power of jurifdiction is, that this
was an ordinary meeting of the Elders and Church of Terufa-
tem, giving counſell and advife with the Apoftles to the Church
of Antioch, but I am fure the bufineffe of not fcandalizing did
as much concerne the Church of Ierufalem, and therefore in
the Synod they ought to put forth power of jurifdiction, if
any of their members, hearing that the Apofler contended that
the ceremoniall Law did not lay a tie bn the confcience of ef
ther Jew or Gentile, in foro dei, before Gods court, as the pla
ces cited by Iames prove,v.15,16,17.(& Peter faith exprefly that
God now putteth no difference betwixt Lewes and Gentiles, v.9. but
both are ſaved through the grace of our Lord Iefus, v. 11.)[hould ab-
ftaine from blood, to the offence of the weaker,fhould not this
Congregationall Church condemne fuch, in ordine ad cenfurans,
in order to excommunication? yea the Elderſhip and Con-
gregation of Jerufalem here convened as our brethren ſay,
fhould have failed in this first Synod, and alfo the Apoftler with
them, if they neglected to exerciſe juridicall power over their
owne Congregation in the caſe of ſcandall, and a ſcandall as
poffible to them to fall in as the Gentiles,and therefore either
this afferably confifting of Apoſtles and of the particular
Church of Ierufalem erred, which wee cannot fay, or then
they did exerciſe power in order to excommunication to-
* Eee 2
wards
}
}
406
The power of a Synod
wards their owne Church, and fo there is fone juridicall pow-
er put forth in this meeting.ini 10) super sérin
r.
C
30 !
Object. 11. Though the Apostles in this Synod proceed by way of
difputing and barrow light one from another, it followeth not that
they goe not on here is Apostles, yea though Peter and Paul doe not fay
all the truth, nor fall upon that which is the conclufion of the Aſſem
bly as James dab, it dotb not hinder but they are led in all thefe Sy-
medicall debates by the infallible and Apoffalick spirit, because fome
abings are revealed tv one Evangelift and to ene Prophet,which is not
revealed to another; John the Divine ſaw viſions and heavenly myfte-
ries which none of the rest of the Apostles faw, nor could write in their
writings and Canonical Epistles, yet it, doth not. bence follow that
James, Peter, Judend Baul in their cuneticall writings and Epiftles
were not immediatly inſpired. It is enough to make the Apoſtles intheir
writings infallible Apostles and immediatly inspired,if that which they
write bee the infallible truth and canonick Scripture, though every A-
poſtle write not all canonick truth, now what the Apoftles fettetb down
in this Synod is Stripture, and the object of our faiths and written
for our inftruction, ſo ſomething mas revealed to James which was
not revealed to Peter and Paul in this difpute, but it followeth not,
Ergo, what Peter and Paul pake, they fpake it not by immediate re-
velation, and abat they ſpake is not Scripture.
7
E.
Anfo. The frength of my argument is clofe mistaken,
for I did not argue fimply from the Apoftles borrowing light
one from another, to prove they act not here as Apoftles but as
Elders, neither did I argue fimply from this, James faith more
then Peter doth, Ergo,Peter is not immediatly infpired in what bee
faith; for I grant the Apoſtles borrow light from the Prophets, and
their writings, one faith and writeth what another faith not,
and cannot write,and yet all are immediatly inſpired, in what
they, write. But I argued thus; when ever the Apostles are
confulted with to refolye a queſtion as Apoftles & do conveene
Synodically & intend to reforve the queftion if the Apóffles in
that cafe,or any one of them come short of the refolution,& do
not fee the conclufion they intend, to ſee,but in ſo farre as they
are helped on by another in a way of difputation, in that they
doe not act as Apoſtles, but the cafe is fo here, 1.all were con-
fulted with, A&t.15.2. (2) all intended to refolve the question,
and did meet together for that end to refolve it fully, v. 6.
(3) yet
a power of jurifdiation.
407.
(3) yet divers of the Apostles, as Peter, Raul and Barnaba lec
not the refolution fully that they aimed at, but determine the
Auction imperfectly, and fo, asif James had beene abfent, or
if he had feene no more in refolving the queftion, then Pant
and Barnabas and Peter faid, which was onely that the Law of
Mofes was not to bee kept by either Lew or Gentile, upon the Neceffi
tie of faluation, but that both Jemes and Gentiles are faved by the
grace of Jefus Chrift; if James (I lay) had feene no more then
this, the confciences of both fides had not beene fatisfied, and
the queſtion not refolved, but the Jewes Ihould have gone on
in a totall abftinence from all ceremonies, which becaufe-of
the indifference of the ceremonies, was then dangerouſly ſcan
dalous, and fpirituall homicide, and the Gentiles fhould free-
ly have eaten bload, meates offered to idols and things firangled,
which alfo was fcandalous in a high meaſure to the weake
Jewes, and fo the matter fhould have beène worfe after this
Synod, and the controverſie hotter, the fire bolder, and the
fcandall more dangerous then it was before the Synod, which
I cannot beleeve that the Apostles as Apoftles could have done,
So wee know Nathan to have spoken as a man, and not as a
Prophet, when being confulted with by David anent the
building of the Temple, and purpofing and intending ful-
ly to refolve the queſtion, yet refolved it amiffe and quite con-
trary to the mindƐof God; now what the penmensof holy
Scripture intended to write as Scriptures 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
Ghoft because the immediatly infpiring holy Ghoſt conſulted
with and intending to refolve fuch a canonick truths cannot
miffe in his bleffed intention. And alfo'the Elders at Jerufalem
were confulted with to refolve the queſtion as well as the Apo-
ffles, as is cleare Act. 15. 2. Now if the Church of Antioch
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-difputers with the A-
poftles as Apoftles, as they exprefly doe,u. 6.for that is as you
would fay, fome country men of ordinary fpirit deftitute of
* Eee 3
peri
all
408
The pay of a Symashog
all propheticall light.concurred with Efaiah to ſee the vifions of
God; And it is as if David asking counſell at God, whether the
men of Keilah would deliver Virup toì Saud, chua confùl té@iz
God and with Abiathar, and fomefour or five Elders of Keilab
voyd of all propheticall fpirit, whether the men of Keilab
fhould deliver him up to Sanl, or no: for thefe Elders of Jerufa-
lem and Antioch and other brethren were as voyd of an Apofto
lick ſpirit as the Elders of Keile were of a Propheticall p
rit. It were a vaine action for the Elders to joyne themfelves as
joynt-difputers and fellow-refolver's of the controverfie with
the Apoftles, for the fellow-refolvers were to feeke refolution
at the Apoftles, who could as Apostles infallibly refolve
them.
Om Dubbas bbi od und du har duelab
2. What the Apoſtles fet downe is Scripture, and is the object
of our faith, and written for bur inftruction, Erge, the Apoltles
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 inftruction, Ergo, I preach it as an Apfte by an
Apoftolick fpirit, it followeth not for fo if the Elders had
fpoken Scripture which is written for our inftruction, the Elders
fhould have ſpoken it by an Apoftolick Spirit, which is nani-
feftly falſe; and fo if the Elders of Corinth, 1 Cor. 5. fhould
have proven in their Presbytery that the inceltuous' perfon
fhould bee delivered to Satan, from Matth.18, they thould Have
ſpoken that in the presbytery by an Apoftolick Spirit: all which
are manifeftly falfe. The boly Ghost by Luke did make it Scrip-
ture formally, but that the Apottles fpake it as Scripture by
an Apoftolick Spirit, becauſe it is the object of our faith that
Luke did infert in in the Canonicall history, is no more hence
proven then one night' inferre that Gamaliel by the immediate
infpiration of the Spirit fpake the oration that hee uttereth to
the councell of Pricfts and Pharifees, Act.5.34,35. &c. for that
is formally made Scripture by Luke his inferting of it in the
Regiſter of Scripture, yea the words of Satan, Matth. 4. by
that reafon behoved to bee fpoken by divine and immediate
inſpiration: but the truth is, wee are not to take what Peter
fpeaketh from the Prophet Amos, Act. 15.0.16. to bee Scripture,
becauſe Amos fpake it in the Old Teſtament, but becauſe Luke
KI
by
\n• põœur`af jurifdiction.
409
}
=
by immediate inspiration faith that refer uttered thefe words
from the Prophet Amok Inédiate infpiration maketh any
faying Scripture, and not the Apostles hiftoricall relating of
it out of the writings of the Prophets, though the fayings of
the Prophets as they are regiſtred in the bookes of Old Tefta-
ment bee formally Scripture, yet as cited by the Apostles they
doe not become Scripture, except there faying,bee cited, tali
modo, that is, by the influence of the immediatly infpiring ho-
ly Ghoft, which influence onely maketh formally any faying
to bee Scripture.
Object. 12. If the Apostles did not in a Synod, with the Elders
difpure and voyce as Apoftler, it should follow that as Apoftles, they
did plant Churches, but after the Churches were planted they ceafed
to bee Apostles, and did all as ordinary Elders, which is most incon-
gruous for then should they defcend from an infallible to a fallible
Spirit.
**
The Apoft les did onely ufe their Apoftolick power,
when there was need of it as God worketh not miracles, but
infome neceffitating exigence of fecond cauſes: and what
they could doe by an ordinary power, when the Churches
were once conſtituted, they did not attempt to doe by their
Apoftolick power; and though their Apoftolick power was
in them as a habit, yet the exercife thereof was rather under
the dominion of an extraordinary and immediate rapt and in-
fluence of God, then under the maſtery of their owne free-
will. I would aske why the Church of Antioch,no doubt moſt
lawfully, A&t. 15.2. did fend to feeke refolution at the fallible
fpiric of Elders, and alfo (as our brethren teach) at the infal-
HbleXpirit of the Apoſtles and why did they not from their
Infallible and Apoftolick ſpirit feeke out and choofe feven nien
to bee Deacons, but remitted to the fallible fpirit of the mul-
titude who are not infallible or Apoſtolick in their choife,
both the nomination and election of theſe ſeven men; but the
Apolles did much honour the Churches of Chrift in coopera-
ting with them, and in doing moft things with their confent,
that by example they might interdict dominion, and affert a
minifteriall power, and make Chrift moft Monarch-like in
the government of his fpirituall Kingdome: nor did they
A
put:
$
નાણા
43.0
The power of a Synod
Mr.Mather
against Mr.
Herle,c.4 p.
43,44.
A
put off or interdict then felves, nor forfeit their Apoftolick
power, after Churches were constituted, but fed their Apar
tolick power at the Commandement of that great King exal-
ted Jefus Chrift,whofe Catholick Ambaſſadours they were, as
God immediatly moved them,
1
1.21
}
Object. 13. Paulexercifed the power of the Keyes of knowledge
upon Barbarians, and might have preached to Indians, and did preach
to the scoffing Athenians. Enga, bee might exerciſe power of juriſdicti
on over them, and judge thoſe who are without, it's no confequence,
and against the word of God, 1 Cor.5.12. Tea Paul by this power
dogmaticall rebuked the Athenians, Act. 1722. I perceive that in
all things yee are too fuperftrinus, et Paul had no power to excommù,
nicate the Athenians.Mr. Mather, di
1
R
Anfw. Ideny not, butthere is great odds betwixt a concis-
mall rebuking, by way of preaching,which may bee, and is al
wayes performed by one, and a juridicall rebuking by a power
juridicall of the Keyes, which is performed onely by a Church-
focietie:
now it cannot bee lenyed but the rebuking of men,
becauſe they fubverted foules,v.24. is not a meere concionall: ra
buking, which may bee performed by one; 1. it is a rebuking,
2.24. (2) it is a rebuking performed by many, by a whole
Synod,v.6.7.22. (3) It is performed by a politicall focietie
and body having a dogmaticall power to judge and determine
in a doctrinall way, as our brethren fay, and confequently
as wee fay, having a juridicall power, v. 25. It ſeemed good unto
us, being affembled with one accords to fend chofen men unto you,&rc.
which is undeny ably a politicall body, an affembled compa
ny,as v. 6.met about a question which concerneth the Churches
of Cbrift, as is cleare, v. a. v.6. v. 23. c. 16.4, 5. c. 21. 25. com-
pared with v. 22. hence a buſineffe 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. muft bee a Church-buſineſſe in
refpect of the fubject. 2. The question is a Church-queftion in
the matter of practife, it concerneth the conſciences of the
Churches in the point of taking and giving offence, in a
Church-focietie as this doth, v.19. That yee trouble not them which
among ft the Gentiles are turned unto God, and v. 28, 29, compared
with 1 Cor.10.24, 25, 26, 27, etc. Rom. 14.14, 15. this was a
Church-
a power of jurifdiction.
411
Church-scandall or publick ofFence,as touching the matter, materia
circa quam. (3) The forme and manner of deciding the contro-
verfie was a publick Church-way by the Word of God, Act.15.
so Feter proveth,v.7,8,9. and James,v.15,l6,&c.mzkcth good.
(4) The efficient causes and agents in the question,are iSZhurch-
officers, v, 6. Apoftles and ÌUders. 2. Church*officers conveened
Churrb-wayes in a Church-body or societie,v. 6, 15. and Tèc
Apostlks and Elders came together (in a Synod,caixenoak, a
word which our brethren ácknowledgeth doth3 1 Cor, 5,4.
note a formall Church-assembly) to consider of tbi* matter, and
v.2$. It seemed good to us being assembled with one accord, §év dµì,
γινομένοις ὁμοθυμαδόν, and the very word Church is not wanting
(though with reverence of others, it seemeth not to bee the
multitude, seeing the word xxanoi*, beeing fo generall, must
have its signification from the action and end; for which the
meeting is intended, a> before I iaid) as is cleare,v.22. It plea-
fed the Ap&fller, Elders, and whole Church. J. The action they
performe, when they are met in a political! body3 is to decide
a Church-controverfie^ that troubled many Churches, Act. 15.2.v.
23,24. (6) The eti is the peace and edifying of the Churches,
as that ûte ChuFches of tbe Gentiles bee pdt troubled with neìdlejje ce-
remontes, as James faith,. 19. and tbe good of the Churches,
v-%9. from which if you keepe your selves, yee fiall doe well, c. 16.
And as they went through the cities tlxy delivered them the Decrees to
keepe, v. 5. So were the Gkurchev efiailijked in the forth. Confides
here is the happy end and fruit of this S^nod; the establish*
ing of the Churclns. Therefore have bur brethren without rea-
fon (I speake with reverence of their learning and godli-
neííe) denied the word Church to bee given to a Synod, or à
meetipg of Elders, which to mee is cîeàre, Act. 15. 2.6. The
Church sending is the Etdership oÇ Antioch, the Church recei-
ving,v. 4. is the Eldership at Jerufalem, and cannot conveni-
ently bee exponed of the whole and numerous thousands that
beleeved a£ Jerujalem* the rebuking cannot then bee meereiy
dactrinall by the power of the ceyes of knowledge which is
execcLted by one> nor are the Âpostles and Elders here consi-
dered as meereiy Preachers and Teachers in the Act of teach-
ing, for why then should they not bee formally a Church and a
*Fff
4.
Church
!
412
The power of a Synod
Çhurcb-j(}anbl}) as our Brethren say, if they bee an assembly
meeting ror preaching the Word? tor the exercise of the keyes
oi knowledge in the hearing of a multitnde is efîèntially an
act of preaching the Word.
Obj.&. 14. This Synod declares only in a doctrinali way what is
necessary^ what is fcandalous^ the fame vay^ thai Paul doth, Rom, 14..
14,15.1 Cor, 8, 1 Cor.10.
Answ. This Synod and Paul declare one and thc fame thing,
Erge, with one and the fame authoritie, it followeth not; Paul'
writethj 1 Car.5. that the incestuous man should bee excom-
municated5 and this hee wrote as canonicall Scripture, by
the immédiat inspiration of the holy Spirit, if then the Church
of Corinth should have excommunicated him,fhall it follow that
they gave out the sentence of excomunication by the immedi-
ate inspiration of the holy Spirit?I thinke not, their Chinches
sentence had been given out by a meere ecclesiastical] authorities
according to the wch Churches of Christ to the worlds end doth
excommunicate,following the Churc£ of Carinth as a pattcrne.
Obj. 15. Though theft obtruders of ceremonies did pervert foules,
v.24.
yet the Sjnod doth not fummond thtm before tbemfior excommun-
cate themjbut remit them to the particular Cljunfas to whom it properly
belonged to censure^ aii not to any Synods or superiour Judicature.
Anfw. There was no need to summon them, sor thèse
fubverters of foules were personally present at the Synod, and re-
buked in the face of the Synod as perverters of foules, v. 24. for
if they were not prefent; 1. to whom doth Ptter speake, v. 10,
Now therefore why tempt yee God to put a yoake on the necke of the di-
fciples^&c. the Apojlles and Elders did not impose the yoake of
Mofes Law upon the beíeeving disciples, nor any other, save
cnety the obtruders of circumcision. 2, Who were they in the
Synod who made much disputing? v.7. note the Apdflles^ not
any save these obtruders* Ergo, they were personally present
at the Synod, nor needed they to excommunicate them, for
I judge that they acquiesced Co the determination of James^
which was the sentence of the Synodj and the great dispute
spoken of,v.7. ceased, v. 13. and the conclusion is agreed upon,
22, rire t<&& then it seemed good to the Apojlles^ Elders and whole
Churchy and there was reason why these obtruders should ac-
quiesce, Co thaï thfcw was no need of further censure, fpr there
was
a power of jurifdiction.
413
?
}
was sacisfactiou in part given to both íìddes. The question
was,whether or no aTe beleevers now to keepe the Law and the
ceremonies of Moses his Law? It was answered by the Synod,
by a distinction which favoured, in part, both sides, 1. There
is no necessitie that the beleeving Gentiles who are saved by
grace as well at the Jewes bee troubled to keepe all the ceremo-
nies, and this satisfied the Apofiles who taught that the Gen-
tiles were now made one people with the Jewes, and both are
freed in conscience from Moses bis yoa\e, the other
part of the distinction it was this, yet there beè some ceremo-
niall commandements, as not to eate things offered to Idols, bloody
and things strangled^ (for fornication is of another nature, and
abstinence therefrom is of perpétuait neceffitie, 1 Cor. 6. 13, 14^
15,16.1 Theſſ.4.3.Co/,3;5,) theíè must bee avoided, for scandals
fake, by all the Jewes^ but especially by the Gentiles^ lest the
weake fives, who take these to be divine commandements yet
in force,take offence, and this was iatisfactorie to the obtru-
ders, and wee heare no more cf their disputing, and there is
an end of the controverfie by the bleíîêd labours o$ a lawfull
Synod. 3. ïcould easily yeeld that there is no necessitie of the
elicit acts of many parts of governmentjsucbj as excommuni-
cation^ ordination, admitting of heathens profefling the faith
to Cburch-memberjbip,in Synods provincial], national! or oecu-
menicall, but that Synods in the case of neglect of presbyteriall-
Churcbesy command these particular Churches whom it concern-
eth, to doe their dutie, and in this sense the Synod, A&t.15»
is to remit the cenfore of excommunication to the presbytery
of Antioch and Jerufalemr in the case of the qbstinacie of these
obtruders of circumcision, but so some power of government
is due to the Synod, as prescribing of Lawes and Canons for
presbyteries and Congregations.
Object. 16. Therefore was the Synagogue of the Jewes no compleat
Church, because all the ordinances of God cannot bte performed in the
Synagogue, and therefore were the J&pes commanded onely at Jerus
salem and in no other place to keepe the pajsedvery and to offer offerings (a) Ames Me-
and sacrifices, which were ordinary worjbipy Deut. 12, but there is 1.c.38.ch.37.
not any worship or sacred erdînante, (faitb that (a) worthy Divine lib.1.39.thefe
Dr, Ames) os preaching, praying, Sacraments, &c^ prefcribedjwhich 26.
*Fff 2
is
dul.Theolo. lib.
$
414
The power of a Synod
is not to bee obfirved in every Congregation of the Ntw Testament:
Nor is there any ordinary minister appointed Who is not given to some
{b) A moáest one Aſſembly of this %ind. So also (&) Mr. Mather and Mr. Thom-
and brotherly fon, teac^erJ in New England. Others fay btoaufi there was a repre-
fentativc worſhip of facrifioing of all the 12. Tribes at Jerusalem,
therefore all the Synagogues were dependent Churches^ and Jerusalem
V0M the supreme and highest Churchy but there is no representative wor*
fhip in the New Sestanknt^ and therefore no need of Synods, as high-
anſwer to Mr.
Herle,c.2.p.
12.13.
er Churches.
Anfw* Surety the aforesaid reverend Brethren of New England
c) lb. c. \. pag. have thefè words, (c) But it seemeth to ws that the power ( of
Synod) is not proptrly a power and exercise of government and juris-
diction, hut a power of doctrine, and so a Synod is rather a teaching
then a gGverning Chkrch; from which I iaíerre; ï. That our
Èrcthrea cannot deny a pòwèr ôf governing to a Synòd, bût
it is not fb proper governing, as excommunteation and Or-
dination performed in their Congregations, but (fay I) it is
more property governing, ás to make Lawes and rates of go-
verning, 1$ á more noble, éminent and higher act of govern-
ing (as is evident in the King and his Parliaments then the ex-
ecution of theie Lawes and rules. 2. Our brethren incline to
make a Synod a teaching Churchy but I inférre that Synodi-
call teaching by giving nit decrees tying many Churches, as
our Brethren of (d) New England, and the forenamed (e) au
thors teach, is an ordinance of Christ that can bee performed
in ®o single Congrégation on eaith,for a doctrinall Canon of
one Congregation can lay no ecclesiasticall tie upon many
Churches. Ergo, by this f^asoh oUr Congregations shall bee
(e) Mr.Mather dep^ndëht, aS Werë the Jewith SynagogneS. 3. With favour
& Mr. Thomson of thefe learned men it is a begging of the queſtion to make
Herle,c. 4. pag. Jerufalem the supreme Church; and the Synagogues depen-.
dent Churches, because it was lawfull onely at Jerusalem to
facrificé^ fòt T hold that Jerufalem was a dèpendent Church no
lèffe then the fmalleft Synagogue in all the tribes, for in a Ca-
tholick meeting of all Judah for renewing a Covenant with God,
Terufalem was but & sister Churchy with all of ludah, Benjamin,
Ephraim, Munaffeh, who2 Chron. 15.9.10,11, 12. made up one
great Church which did fweare that Covenant. Ordinances.
(d) Church
government
of New-Eng-
land, Anſwer
to q.14. pag.
43,44.
Anſwer to Mr.
40,41, fig.
pradios
doe
a power of jurisdiction.
415.
doe not formally make Churches visible, nor divers ordinances
divers Churches; profession of the truth formally constituteth
a visible Church, znd Chnrch union in ordinances and govern-
ment, and this waB alike in the Synagogues and in Jerusalem.
It was a thingmeerely typieall that at Ierusalem onely, and in
the Temple onely should there bee offerings and sacrifices, be-
cause in Christ God-man,all our worship and service and prayers
are accepted of the Father, bdt (\ pray you) did this instampe
Jerusalem with any note of Church-supremacy above the meanest
Synagogue in all Israel and ïudabì I see it not, all the Syna-
gogues and all the land were members of the national] Churchy
And every one a member of his owne Synagogue, the persons
professing the truth and dwelling at Jerusalem had no supréma-
cie òver the Synagogues, because they did inhabit that typieall
place, but the Priests and Lévites were indeed servants to all the
land, in offering sacrifices, and in governing in the Synedry ei-
ther the greater, or the leffe, but these pròfeíïbrs who dij&con-
ftitnte the visible Church at Jerusalem had no Church fupremacie
at all f$r their relation to the Temple, their cohabitation or
bodily contiguitie was no Church-relation then or now; and
that these of the Synagogues behooved to worship in some fa-
lemne acts onely at Jerusalem^ did nó more give iupremacie to
the inhabitants of Jerusalem to bee a Church over them, thfn
the Synagogues could claime suprcmacie over the inhabi
tants ©f Jerusalem^ for the inhabitants of Jerusalem were tied:
to worfhip there, and in no other place, and to stand to the
determinntion of the great Synòdrie without appeals* be-
cause there was not a Càtholick visible Church in the world bat
the Church of the lewes; and this argument with as great force
of reason might conclude that all the cities and incorporations
of England are in government dependent, and subordinate to
London and the suburbs, because they are subordinate £9 the
honorable Houses òf Parliaments if wee should lupponç that
Westminster by a standing taw of the Kingdome were the anal-
terable ftat where the Parliament can sit, and in no other
place, which yet could prove nothing, seeing London and the
ihburbs are in their government no lefle subordinate to the
Parliament5 thçn the meanest village and towne in Englands.
*Fff 3
* 4
and!
1
*
416
The power of a Synod
and therefore I see no ground, because ibme representative
worship was tied to Jeru(aIem,to give Jerusalem a Church^supre^
macie, 2.because one Congregation doth pray for another that
is under pestilence and diseases, and praises God for the delive-
rance from these evills which also is a sort of representative
worship (every Church and person partaking of a Christian
priesthood to offer up prayers and praises one for another) it
will nôt (as I conceive) prove that one Congregation hath
Church-supremacies and power of juriidiction over another.
Because i* all Israel was alike circumcised; 2. all alike the
calleA people of God, in covenant with God- 3. all had claimc
to the Altar,Sacrifices' Temple, Ark&, &c. 4» All alike profeflèd
their iubjeftion to God, to Priests and Prophets in these iime-
ordinances, whether typicall, or judictall, or morally therefore
every Synagogue alike at Jerusalem, at Van or Berjheba^ were
alike Coagregationall Churches, without dépendance one up-
on another, and all depended upon the whole national!
Church, and on the Synodries supreme, subordinate, and the
Synagogue-government according to their subordinations re-
fpectively; and I see no nationall Church in Israel peculiar to
them, or typicall, more then there is a nationall Church
in Scotland or England, though God put some distinguiihing
typical! notes upon their government, yet it never made either
the invisible or visible Church of the Iewes to differ in nature
and essence from the Christian Churches.
´´Objedt. 17. From the power of jurisdiction, in a Synod, jou may
inserre a power of jurisdiction, in a nationall Church, and a power
of jurisdiction in the whole Christian world, and wee kpow net any
Toliticall Church Catholics and visible in Scripture, and is there
were any fuch Church Çatholich^ then might they conveene and sweart
a Catbolick^covenant for uniformitie of doctrine, worfyip, and govern-
mint of the Church, swee have done in Britaine, and this Catho-
lick Church might impose it, upon a nationall Church, even by that
fame Law of proportion, by which the nationall Church may im-
pose it on particular Churches which are parts of the Nationall
Church.
Anfw. I seenot how the consequence holdeth every way
good
a power of jurisdiction.
417
'
good, that as wee inferre from a juridicall power to a pref-
bytery, the fame power juridical! in a Synod, and the same in
a nationall Assembly, that therefore wee may inferre thf Cune
juridicall power in an Oecumenick councell: and the reasons of
the disparitie I take to bee these; i. The farther remote in
locall distance of place that Churches bee, (as it falleth out in
the Catholics vifibte Church) the danger of scandalizing one
another, by visible communion, and so the opportunitie of
edifying one another is the lefle, and so the communion visi-
ble is the leflè, and consequently the power of jurisdiction i$
thc leíïè. 2. An univeríalí and oecumenick councell of all the
visible Churches on earth, is an act of the visible Church which
(upposeth all the visible Churches on earth to bee in that mo
rall perfection of foundneffe of faith, of concord and unitie,
that some one Congregation or classicall presbytery of Elders
according to Gods heart may bee in, which morall perfection
perhaps is not de faEto attainable, (though it bee not physically
impossible) in this life, except wee suppose the heavenly dayes
of Christs visible reigne on earth a thousand yeares, when yet
there (hall bee no Temple nor external! ministery, of which
flate I cannot now dispute, and therefore I conceive theft flx-
teene hundred yeares there never was an integrall and perfec*
oeçumenick.councell of all the Churches on earth, and there-
fore if wee should dispute of the juridical! power of such a Ca~
tholick aflêmbly whether it may impose an oecumenick and
Catholick oath on a national! Church against their will, and
excommunicate a nationall Church, is but a weedlefle and a
Chyrturkall dispute, and it includeth two contradictory sup-
positions, i. That all the Churches on earth are of one found
fajth, worship, doctrine and Church-government, and yet one
natìònall Church is supposed to bee heterodox^ scandalous^
and obstinate, so that that whole nationall Church must bee
constrained to take a lawfull oath and must bee excommuni-
cated- such an hypothesis is not possible where the Goipell is
preached* for even the whole Rtmijh Church in all its mem-
bers deserveth not excommunication, in respect wee are íure
God hath thousands in the bosome of that Church, who be
leeve in Christy and doe. not defend popery witK obitìnacie,
and
C
418
The power of a Synod
12
a#d such an hypothesis is contràdicent to the supposition of
the foundncíïè of faith and unitie of all Christian Churches on
earth, apd therefore I plainely deny that Christ hath given
the like power of jurifcli&ion to the Catholick visible Church,
that hee hath given to a nationall Churchy over a pro-
vineiall Church or Synod, and to a Synod over a cfaJJicall
Presbytérien yéa I much doubt if a Catholick councell can for-
mally Excommunicate a nationall Church, though íach a coun-
cell may use a power analogicall like to the power of excom-
munications'
0bject. 18. But you cannot demonstrate from Gods Word, that
there it such a thing in the New Testament, as a Catholick visible
Church
4
Anfw* Ifaid something of this before, but I conceive the
fubject of the I Cor. 12. is a Catholics visible Church* But,
I. wee doe aot understand a politicall body with ordinary
visihte government from one man who maketh himselse the vi-
car òf Chriíí5 the Pope,whosc members are Cardinals, Bishops,
c\ and such like. But the Catholick body mysticall of Jesus
Christ xià that as visible: and I. that the Apofylt is to bee un-
derſtoQd of an upivqrsall, not of a Congregationall and par-
titular politick Church that meeteth in one place, Î6 cleare;
1. hee ípeaketh of that Church wherein are diversities of gifts
for the good of the whole C&tholich body, as miracles, the gift
of prophecie, the gift of interpretation, the gift of healing, &c. of
whom hee íàith^.5,6. there is she fame spirit, and the fame God^
wbo worketh all in all, the particular Congregation is not such
an all in all; 3. Hee ipeaketh of such a Church as taketh in all
baptized into one spirit, but this is the whole visible Church, not
one single Congregation onely. 3. Hee speaketh 9s such a
Church as taketh in all,both Jcwes and pentiles^makìng them
ori ^ody,v.13. and that taketh in all the world, ^ Hee speak*
eth os such a Church as hath an adéquat and full relation to
Christ, from which this Church is denominated Christ mysticall,
all the beleevers meeting Hi one mystical! body of Christ, as
lines in one centeç,^.ï2. now a single Congregation hath dot
a foot to fill this measure. 5. Hee ípeaketh of fuch a body
al hath teed of the helpe one of another, 4s the head hath
• need
?
A Catholick vifible Church.
419
need of the seer, v. 15,16,17. those of a single Congregation
have need of those, who are eyes and cares without the con-
gregation. 6. Hee speaketh of such a body, as is not to se-
parate in their members^ one from another, to make a ichifme
in the body.v. 25. but a single Congregation ought not to se*
parate from the rest of the great body made up of many sister
Churches. 7, Hëe fpcaketh of iuch a body,the members where-
of must care one for another, and suffer one with another^ #. 26.
now single Congregations are iuch members of this great bo-
die, àS must mourne witb tbeje that mourne and rejoyce with theft
that rejoyce^ therefore one single Congregation cannot bee this
whole body, but its part oaely. 8. Hee ipeaketh of such *
body in which God bath set, v. 28* Apostles^ Prophets, Teachers,
miraclesj&c. now Christ hath not Wedged in Apostles the Ça-
thqlick Pastors of the whole world, to one single Congrega-
tion5 nor hath hee confined iuch a multitude of officers ordi-
narie and extraordinary to one single Congregation. £nd
that hee speaketh here of a Catholicke visible Church is cleare;
u iee speaketh of such a body, to which is given the mani-
festation of the spirit to profit withall, v.j. this must bee a vi-
fible policie. 2- Hee ipeaketh of a politicall and organical!
body, having eyeSj eares, hands^ feet,&e. which must bee a vi-
fible ministery. 3. Hee ipeaketh of a body capable of the
scales, such as Baptifme, v.13,We all arc baptized by one spirit
into one body* this must beç a visible baptized body; discer
ned by the visible character of baptiime from all societies of
Jewess Pagans^ and others who profeise not Christ Jefus.
4. Hee speaketh of suçh a body as standeth in need of the helpe
one of another, as the eye cannot fay to the bandai have no need of
tbee,v.21. this evidently cryeth that hee suppoftth a visible and
extcrnall policie in this body. $. Hee speaketh of a body so
tempered of God% as that there fhould bee no fchisme in the bodyy
nor separation from it,^.2j. now this cannot bee a separation
from the invisible body of Christ, for so hypocrites which
are members of this visible body,and are often officers^ as eyes
ánd eares3 yea Pastors, apd Teachers regaining in the body
without any schisme or separation, are yet separatists from
the invisible body of Christy and no more parts of that $ody>
then a woodden leg or arme is a member of a living man.6. He
Speaketh
ས
#Gggi
}
420
A Catholick vi fible Charsh.
speaketh of that body which is to expreffe its care in praying,
prailing, mourning and rejoycing with the rest of the mem-
bers as they are in a good.or adverfe condition of profperitie
or adverſitie,v.25,26. and this muſt bee a vilible Church praying
or praiſing God. 7. Hee fpeaketh of fuch a Church as the fel-
low members may fee and know by their fenfes, to fuffer, and
bee in a hard condition,or to rejoyce, as v. 25,26. and this is
more then apparently cleare to bee a vifible Church. 8. Hee
fpeaketh of fuch a Church as God hath furnished with feverall
officers, in feverall orders vifibly knowne to bee different offi-
cers, as v. 28. Now God bath fet fome in the Church, first Apostles,
Secondarily Prophets, thirdly teachers, theſe bee parts and molt emi-
nent and confiderable organs of a viſible Church. And the like
I might prove by divers of thefe arguments of that body poli-
ticall of which the Apostle speaketh, Rom. 12. 3, 4, 5, 6. to the
end of the Chapter. Thefe fpeciall exceptions there bee a-
gainst this. I. That the Church, Cor: 12. is the invifible and my-
ftical body of Chrift, becauſe it is a body baptized by one spirit. 2. A
body called Chrift, that is Chrift myfticall. Anfe. It is true that
this viſible body hath alfo an inward and fpirituall baptizing,
answerable to the externall and outward baptizing, and fo ac-
cording to that internall and myfticall union it is an invifible
body, as theſe reaſons prove but the question is,if the Apo-
fe fpeake of the body of Cbrift in that notion, we deny that,
for hee fpeaketh plainly here of the Church, as it is a po-
liticall, organicall and vifible body.
Object. 2. If one fwould fay, God barb plaked in the common-wealtb
Emperours, Kings, Dukes,Princes and Rulers, as the eyes and eares of
the Commonwealth, it should no wayes follow that all the Common-
wealths in the earth are one vifible civill body having a government,
fo though it bee faid God hath placed in the fpirituall Common-
wealths of the Church Apostles, Prophets,Teachers,&c. it followeth not
that the Church is all one fpirituall, politick vifible body, it followeth
onely that the Lord hath placed in the Church Apoftles, Prophets,
Teachers indefinitly, that is, that these may bee in any one fingle Con-
gregation, as it is faid, James 2. 2. If there come into your Affem-
bly, or Synagogue, a man with a gold Ring,&c. now this will not prove
that all the difperfed Feres, to whom Fames wrote, were all but one
Congregation.
Anfo
}
A Cathalick vifible Church.
421
Anfo. 1. It is true, if any thould fay, God hath placed in the
Common-wealth Emperors, Kings, Dukes, Princes, it should not
follow that Common-weaths are one bodyl even Jewes, Gentiles, Bar-
barians, Americans, becauſe thete is not this external! union òF
visible Communion in the Cammon-weálths of the earth, as
thôre is in the Churcbes* but ìf one fhould lay, God hath placed
Emperorsr Kipgs, Dukès, rinces in the Common-wealïbs, as in ont
organicaïï body, having one head who bath given influence to so many
Org ins of bead, fiet,bands,eyeS3eares3&e. as the Apostle spea^eth of
this body of the Churcb, he should then (ay all the Common-
wealths of the world made but one body, but this indefinite
speech mult, by good logick, have the vertue either of an unir
verfall br a particular proposition,asifI fay (The Ghurch bath
seated in it Apostles, Propbets,Teacbers,&c.) you mèane either the
Catholick vistble Church, or the particular Congregation, or
3. fome Church betwîxt theſe two: òur brethren cannot fay
they nieane of â middle Church, for then they grant (contra-
ry to their owne principles)* pdíitìcall visible Church, beside a
Congregation; if they say the first, wee have what wee crave;
if thsy fty that the Congregation hath seated in it Àpatlej,
Prophets, they Fall in the former abiurditie, sor God hath pla-
ced Apostles,in the whole Christian worìd.
Object. |. When the Apostle faìth,v. 21. The head cannot say to
the feet, I have no need of you; either mnft wee acknowledgè here thai
bee mêkneth the head of a Cmgfegation, to wit a Paftof) of a J>îBçry
and fo bee JpéaÇetb here af a CongregaHàni, or if bee Jjkake df tSe
Catbolick Chûrcb^ then Estirs his *rgument may staúd in force t§
frove the Pope to bee the head of thf Church; for Eftiiw èxponing tbejè
words {The head cannot fay to thï feet, I have no nttd $f you) by
the head cf the Caìholic\ Church (faith hee) you either understand
Christ the principal} he ad,or then* fbme morìalL nan, the fofe, whq it a
ministeriall Ikad; the firmer you cannot fay^ because Christ being
God and alfo m in perfecBly bafpy, bee may fay to all the members of
bis Church great and snail, yea to the very Angels, I have no need
of you; for cée can faniïïste and governe his Church without the
word, tbë SïcramentSì or any mifiìfêrs- therefore thz ^kud which
ſtahdeih in need of the feet^ must bee the ministeriall head the Pope,
who standeth in need of the feet for the governing of thé body in a mi*
nisteriatl way.
*Ggg 2
I
422
A Catholick vtfible Church:
+
Ianswer, there is no reason for a Popiih argument to leave
the truth, for this argument shall no lefse militate against our
brethren, then against us, because it (hail prove that there is a
ministeriall head and Jhpe in every Congregation, which is
no lesse absurd then to make a Catholick head Over all the vi-
fible Catholick Church. Secondly, as for the argument it is
easily answered, for the ^á^Jî/é here ufeth a comparison from
the naturall body, and there is no ground to preíïè every toe,
lith and sinew of a comparisorç and wee deny that the word
(head) here doth signifie literally either Pastor or Bifiop? for the
eye also being that which watcheth and seeth for the whole
body should also signifie the Pastor, but the intent of the
Spirit of Godis,that the most eminent members which are as
the eyes & the head* whether their eminencie bee excellcncie
of faving grace, called, gratia gtatum faciens, or excellencie of
£Ìfts,eaIled, gratia gratis data^ they have need of the gifts and
graces of others inferiors and oi meaner parts, and there is
neither minifteriall head, nor ministerial! feet, nor ministéri-
all eyes in the Tcxt.
Object. 4, To every visible Church there should bee a pastor to
feed and rule that Church, if then there bee here 4 Catholics viftble
Church,thers fhouid also be a Catholicl vifib!e Pastor, & that is a Pop*.
Anfw. That to every Church meeting 1* uiì into one
plàce, for Word and Sacraments, there should bee one Pastor
pnely and a supreme one, I deny; there may bee more Pastors
then one,bnt that to every Gatholick Church there fhould be one
head most eminent, that is farre rather to bee denied, for this
is so great a flocke that there bee a nece(ÏÏtie of multitude of
Pastors and watchmen to attend fo Catholick a flock.
>
Objett. 19. Tou teaçh that the government of conjociated Churches
if mtrranted by the light of n^ture, wbich if ip bee true^ surely this
light of nature being cowmen to us, in civilly as i&ecclefiasticall.can-
Ses, then by naturts light every citie governed with rulers within it
selfe, is fubordinate to a Classe of many cities,and that Claste to a na~
tionall meeting of all the cities^and the nation must in its government
Mr.Mathtr and bee subordinate to a Catholiok or oecumeniek civil court, and·
Mr.Thomfon, this fame may may appealt$ ascend in civill courts* and because by the
anfw. to Mr. Jame light °f nature (siith Mr. Mather, and Mr. Thomson) there
Herle,c.2.p.16
and p. 20.
must bee some finail and supreme judgement of controversies left
+
atom
peales
A Cafholick visible Church.
423
peales should bee spun out in infinitum,it mußt bee proved that this Ju-
premacie lyeth not in a Congregation.
}
Answ. i. Appeales being warranted by the morall couníèll
which Jetbro gáve to MoJes, in which there is nothing typicali
or ceremonial), but a patterne that all Common-wealths on
earth,without any danger of Judaizing may fcliow,cannot but
bee (as Whittaker hathobferved) naturall, and supposing that
God hath given warrant in his word, for Monarchies, which
are knowne by Gods appointment to bee independent, as also
the government of all free and unconquered States are,it doth
follow by the light of nature, that appeales in all states arc na*
turall,and that God hath appointed that the supremacie should
lie within the bounds of every free Monarchie or State, so that
there can bee no appeàle to any oçcumenicall or Catholics civill
Court, for that is against the independent power that God hath
giyèn to States; but in the Churcb it is farre otherwiscr for God
hath appointed no visible Monarchie in his Cburcb^nor no iich
independencie of policie within an congregation5claffical,pror
yinciall or natiònall Church and therefore though appeales bee
warranted both in Church and State, by the light of nature,
yet appeales to exotick and forraine judicatures is not warran-
ted by any such light, but rather contrary thereunto.
2. Church-appeales, though warranted by the light of nature, yet it if
supposed they bee rational!, and grounded on good reason, as
that either the matter belong not to the congregation, or then
it bee certaine or morally presumed the Congregation will bee
partiall and unjust, or the bufinefle bee difficill and intricate;
and if appeales bee groundleſſe and unjust, neither Ghrist5nor
natures light doth warrant them, yea in such a case the soprè*
macie, from which no man can lawfully appeale3lyeth some-
time in the Congregation, sometime in the clàfficall presbyte-
ry,fo as it is unlawfull to àppeale,for illuc tantum pojjHmus quûd
)ure poffumut) and neither Christ nox-nature* light doth Warrant
us to unjust appeaIes,or to any thing against equitie and reason
but xhnt ttpremacy of power should bee in a Congregation with*
out any power of appealing, I thînke our brethren cannot
teach; for when the Cburch os Antiech cannot judge a mattfr
concçrning the neceffitie of keeping Mofes his taw,or any diffi-
cill dogmaticall poiQt, they by natures direction, Aft. 15. 2. /
Ggg 3:
de
་
-
}
424
A Catholick visible Church.
ར3
4 p.42.
government
and Church
Covenant of
14.P.44.
(a) Mr.Mather deçree to fend Pau'^Barhabaf and others to Jerusalem to the Apo~
and Mr. Tbom- jj/ei and Elders,as to a higher judicature; that their truth may
fon Anſwer to
bee determined* and this they did without any positive Law
Mr. Herle c.
that Wee can imagine: for (V) Mr. Mather and Mr. Thomſon,
(b) Chuçch as also (h) the Author of the Church government of New England
teach that the Church of Antioch had, jus, pMver to judge and de-
termine the controverfie, bus because of the diffieultie hád nòt
New Englhnd, fyt*i so judge thërèof; Ergv they must acknowledge appealed by
^nsw.to quest, natures light warrantable as Well as wee, for suppose wee, that
a Congregation inclintth to this (that Arminianijme it the
found doctrine of grace opposite to Stoïcisme) one man is cited be-
fore the Congregation for holding thé côntráry, hee know-
eth all the Congregation in t%o£e points to bé Pelagians5would
hot our brethren £ay9 that this man so unjustly accused sor hoíç
ding the truth against the enemies of grace may appeale to à
Synod? 4 thinke they must teâch this by their grounds3thoug&
by the way I thinke the brethren erré in this to teach that An-
tisch had power to déterminé the controvéríïe, A3'. 15, in thj&
café; . When the Churches of Syria and Cilicia, to their know-
ledge, were troubled wîeh thè like question, as v. 24. may cleare*
2* when as the partie againſt thè trutf was fo prevalent with-
in the Church of Antiocb, Act.15.2. as that they opposed the A*
softie Paul, and Barnabús^ alfo in this cáse I doubt much if they
had power to déterminé a question, that so much concerned
all the Cburchesy for that was proper to a Synod of many
Churches. 2. When the greatest part of a Church, as Anfioch, is
against the truth>as is cleáhe, A. 15. ï. I believe in that they
lose their jUfy thèir ri&ht tô déterminé eatenus, in so farre, for
Christ hath given no ecclefiasticall right and power to 'détér-
miae against the truths but onèly for the truth, and therefore
in this, appeafes must bee neceffary. Mr. Mathet and Mê.
Thomson against Herle,c.2.p.17.18.fay we do much Judaizein that
We muiti^ly appeàles Upon appcales, from the Con^rfgâtìon to a
-^iafft tben to a Synods then to a ìátionall assembly, then to an otcu-
meniëb CQuncéll) ahd thts wdf^ while the world indure.fh causès are
never determined} ànd Synods cannot alwayes lie had^ even as in
Ferufalem the fupreme judicative was farre remote from all profelytes
as from the Eunuch of Ethiopia, Act. 8.and from the remoteft parts of
the holy Land; But God hath provided bettes fir us, ín the New Te
.!
stament,
ì
A Catbolick vifible Church.
425
ſtamentj whert every Congtegatíonï Mich îs át hand, may decide the
controverfie*
Anf. i. The fpeedinelle of ending controversies in a con-
gregatfen^ is badly compelled with the soddainnefle and
temerity of delivering men so Sdtany upon the decision of three
Elders, without so much as aiking adviſe of aií claflès of El-
ders, and with éeciding questions deepè and grave, thât con-
cerneth many Churches, which is a putting a private sickle in
a common aft publick harvest. 2* All appeaies without just
warrant from Chrifis will, wee condemne^ as the abuse of ap*
peaïts to â court, which is knowne (hall never bee. j. An~
tiochs appeale to a Synod two hundreth miles distant (as out
brethren ſay/ info Weighty a question, was no J&daizing% but
that which Paul and the Apòftle's was guiltie of, as weíì as wee^
4. Matter's concerning many Churches must bee handled by
ψhy.
The Dvftrine of she Presbyteriall Churches of forufaíem,
Corinth, Ephefus, Antioch,vindicated..
Ee are convinced fr&m the numerous multitude of
VV belevers, and the multitude of Pastors at this fa-
mous and mother Church òf the Christians at Jerufalem, to be-
leeve the frame and mould was pre^byteriaìl, and that it can-
not bee so much as imagined &r dreamed that it was moulded
to the patcerh% of one singlè Congregation which could all
nicet ἐπὶ τὸ αὐτὸ into one place,
The frame of an independent íi&gle Cònçregatroé îs such
as no more doe meet ordinarily in one house, then niây con-
veniently bee edified, in partaking of òne Wbrd5 and one
breaking of bread5tha* iSjOne Taèle at the SËppçï of the Lord;
nor can wee imagine that the first mouîd of a Chrifti£n vísible
Church was so inconvenient as that it eroflèd edification and
cQnversion^Which is the formal! effect of a Church-meeting /
Now the multitude was €*çh as òtfld not3 neither morattyjnor
pKysically,meet in one houfe. For at one Table many thou*
sands and multiplied thousands could not meet, and therefo/e
፡
confider
12.
4*6
¥kt Church of Ierufalem & Prcsbyteriall Church.
conlider their number* they were, #í2* i. a hundrcth and twcn-
tie met in one place, bqt I (hall not bee of the opinion that
this was all, feeing, I Cor. 15. 6; Christ after his resurrection
was scene of Cephas, then of the twelve, aster that hee was
scene of above five hundreth brethren* then in one day at
Ope Sermon about three thousand soûles, Act.2, 42. and cb. 4.
4. though they were apprehended who preached the Goipell,
yet many of them which beard the Word beleeved, and the number
of the men was about five thousand. I deny not but worthy Calvin
C*ith> id potius de tota ecclefia,quam de nova accejfione intelligevdumt
this was the whole number including the three thousand that
were cònvértéd,c.2. but firft hee iàith, P<tòtf, hee inclineth ra*
ther to this opinion; but secondly the Text faith of those
which heard the word, it would seeme to mee, at the second
Sermon of Feter^ and (a) Augustine) (k) Chrysostome, (c) Bed*,
(d) hajiliuf, (e) Oecumeniusy (f) Hie-
ronym. (g) Ireneus make this number
divers from the formerso doe (b)Gor-
nelius a Lap. (1) Saimeron, ({) Staple-
tonus, (1) Sanctius, (m) Lorinus, (n) Ly-
ranus, (o) Cajetanus; but we shall not
contend about the matter,nor yet whe-
ther the word Erdes includeth wo-
men,which it often doth in the Greek,
as adepot and avspes Adura in Demo-
fthenes doth also; yet the wifdome of
God in the Apostles cannot admit us
to imagine that five thousand could
ordinarily meet to the Word,Sacraments, and government in
one house, and after this many thousands were added to this
Church.
(a) Auguſtine,trac. 39. in Ioan. (b) Chryfo-
from.bom. 1.bom. 33.1n Matth. (c) Beda in
A&t.13. 5. Matth. 14. - (d) Bafilius hoʻnil.
Pf.115. (e) Oecumenius in loc. (f) Hiero-
nymus in Efa.c.1.etc.II. in illa adjicier do-
minus fecundo manum. (g) Ireneus, l. 1.
c.11. (b) Cornelius a lapide, diverfa pror-
fus funt hæc quinque millia, a tribus millibus
prima concione converfis, c. 2. (i) Salmero
in loc.dißinitus numerus ab illo.c.2.(k) Sta-
plet, in Antide. Apoftolic.c. 4 (m) Lorines
non in tribus millibus computanda hac millia.
(n) Lyran. in loc.'(♥) Cajetan. in loc.
1
1.Our brethren ſay,it is one thing to fay that they could not
meet in one place by reason of extrinsecall impediments of
persecution,and through want of a capacious and large roome,
and another thing to iky, that it was unpoffible that they could
bee one Congregation,and meet in one place, for though wee
prove they could not meet because pf persecution, wee doe not
prove that they were Co numerous that they could not conve*
niently meet in one place,
Anfw.
The Church of Jerusalem is a Presbyttriall Church.
427.
Anfw. Though it bee evident that the Apostle* were perse-
cutedjcist in prison,and beaten, A&.4. 3. c. 5. 18, 26,3 3.40. it
is as evident that they had Aslemblies, and 'Churches meet-
ings, A&t. 2.37. 41. 46* c.4. 1,2fi. e. 5. 10. 2. 25. now the que-
ftioa then is not it they could not meet, for extrinsccall impe-
diments of persecution; for both our brethren and wee agréé
in this, that they had their Church-aflêmblies for Word and
Sacraments, then the question is upon the fupposifl of Church
assembles, which the persecution of the Jewes then fearing the
people was not able to hinder^cf. 26, whether or no was the
Church at Jerusalem of fuch a competent number,oneIy as that
they coujd meet not occasionally oncly to heart a Sermon*
but in an ordinary Church-meeting to heare the Word, and
communicate in the breaking of bread, and seales of the Cove-
nant- and though the want of a capacious house bee alia an
*xtrinsecall impediment why they could not meet, yet that
they wanted such a capacious house as the Temple, will prove
nothings but it cannot bee said thât they wanted a capacious
house for the ordinary meeting of a Congregation, the ordi-
nary and genuine use whereof is to bee edified by the Word
and Sacraments, and that an ordinary house could containc
such a number of thousands and multitudes as can bec edified
in a Congregationall way,is lenyed.
2. Our brethren fay; that they did not eate the Supper in pri-
vate boufer, fir the breaking of breads A&t. 2.46.**^ amnion bread,
and they had the use of the Temple, and taught in the Tempk, for the
Senate of the Jewves durst nit extend iheir malice to the highest, A&t.
5.l6. for they feared the people, and AÏÏ. +ï\. So when they hai
further tbreatned them, they let them goe, finding nothing how they
might punish them because of the people; for all men glorified God, fir
that which was done, fo the people favouring the Apostles, they made
use of their libertie to the full,and bad their publics meetings for Word
and Sacraments in the Temple, and did meet in probate houses, A&t.
20. ao. i» a private way, not in a Church way, So A&t. 2.47. They
bad favour with all tbe people.
Anfw. It is faid tnefe beleevers,v, 44. were introduro in ont
place, and those who,v* 4Í. did eate bread vai oikov fYOm houÇt t9
house, met then being in one pface, and (eating of bread from
heuse to bouse) must bee cxponed as wee doe, diftributively, that
Hhh
is,
3
428
The Church of Jerufalem
1
com. ib.
is, divided in fmall Affemblies, for the argument that we bring
mílic^téth against íhe eathig of their common meat in hou-
fes% ill being in one private house; were three thousa ndin one
place, Toro, all at one banquets and that daily? 2# It is
true> divers expgne the breaking of breads v. 46. not of the
Supper pf the Lord, yet of the banquets of love where there
wa? an aíïèmbly of many; but v. 42. It is cleare these
three thousand did receive the Suppèr of the Lord toge-
ther, and it is so true tbat the Syriack hath it in his exposition
בצלותא ובקיצוא דאיכרסמיא ומשתותפין הוו thus
umiſhtanthfpbin bavau bat ſlutha ukaktjaia deucbaristia, it is, me-
(4) Lorinut
mòrablc^ faith horinu6,that bti retaineth the name of Eucharistia,ít
com inac.2.42. is rendred, £t communicabant in oratione & fractiont Eucharistie,
(b) Luberus
yea *nd (b)LutberwF and (c) Calvin both expound it Co, and as
Serm.de Ex-
chariftia.
(d) Lorinus, (e) Cajetanus, (/) Cornelius a Lapide, they bee all
(c) Calvin, spirituall exercises named here. But how can wee imagine that
/nstit.1.4.c.17. many thouiands couId in one meeting communicate at one
(d) Lorinus,ib. Table in the Lords Supper, and that ordinarily? 1. What
coi ,il.1*
voyce could reach to so many thousands^ as they did grow un-
(f)
corneli.a to? 2. What Table could suffice to a Congregation of so ma-
Lapidt. ny thousands added to die Ghurch, for the fupper is a Table
prdinançe, and req^ireth Table communion* Table gestures,
which the Apostles could not so soone remove and change in-
to an AJtar, that all might conveniently heare and bee edified*
3. Can wee beleeve^ that feeing Oongr^gationall meetings of
fewer, and that in private houſes, was leffe obnoxious to the
indignation of authoritie, $hen meeting in the Temple, as
is most evident, Act.4.1,2, and seeing the Ap&stles had libertie
îo meetp Act.5. 26. that they would draw die first mould of
the Çhristian visible Church, after the patterne of a conventi-
on moft unfit, yea unpoffible, for attaining the intended end^
to witk édification, especially not being compelled thereunto,
by an extrinfo all neceffitie. Our brethren say* three thousand,
five thousand migbt all communicate in one place, though not at one
iimeP Juccejfively, as it is in many numtrous Congregations; But I
anſweç lé after they were five thousand, cb44. 1 dare say, ta-
king in the hundreth and twentie^the five hnndreth brethren tbat
all fin> Christ at once, 1 Cor.15.6 and the fruit of the preaching
Qf the other ;en Apostles^ all now prefent àt Jerusalemy when
I
the
اء
is a Presbyterialcbarch,
1
the Prophecie of powring tbe Spirit on all siejb, Jocl 2. 28/29,
Aft. 2, 15,16,17, was now to take effeft at this time,there wete
twife fiye thousand^ but after these allit is faid, Act. é. 1. The
number of the Disciples were multiplyed, v.17 And the Word of God
increafed, ἐπληθύνετο ἀριθμὸς 70 μαθητών εντερα σαλὴμ σφόδρα, The
number of tbe Difciples grew exceedingly^ and muso a great
multitude of the Priests wert obedient to tlx faith* how many of
the people were then obedient to the faith? could all thcíè
make one Congregation to eate at one Table? But 2. when
they are put to this (hist, to fay, thae they did communicate suc-
cessively at one Table, and (which must bée) not all in one day, then
doe pur brethren grant there was not here such a Congregati-
on as is, 1 Cor. 11. 20. When you come together therefor* intv §ne
place, this is not to tat tbi Lords Supper^ 3$. Wherefore my brethren
wben you come together to eate, seade, tarry one for another;
when you come to eate at the love-feasts^especially at the Lords
Supper, faith Diodat; if every one of the Congregation bee
tp waite on while another qome, then in the Apostolick
Church all the Coagregatiçn came together to the Lords Sup-
per to one place and at one time, and this is not the Congre
gation whereof hee speaketh, 1 Cor.14.23, if therefore the whose
Cburch come together to the fame place, and aU fpeaie witb tongues^
and there come in those that art ^nlearned and unbelie'ers, ^ill they
not fay that you are modi Hence ali the Gongegsaíïon qqme toge-
ther to one place,ac cme cime, and the place was û> that hea-
theh and unbeleevers mighr csmc into their worship of the
Congregation, but opr brethren make the meeting of this
Congregation such as they were not to stay one for another,
nor to come all at ont timfy bnt fkcceffivety, and fo as the whole
Congregation could not come to one pfeçe at onoe, but by
halfes and quartcrs,and fractions and divided parts, now one
thousand, or two thouſandS then another two thousand the
nêxt day, for the Apostles then celebrating the upper at night
ari ^fter Supper, 1 Cor.11.1 few thousands fhould bee abte
to communicate aftd* supper. There wai no neceffitie,that
thefc wise mafter4>uilders fhould divide the Church,and the first
vifible Chnrçh info many pants, and this fucceflixe communi
on doth clearely prove our point that there were many Con
gregations,
"
*Hhh2
429
>
t
439
The Church of Ferufalem
(a) Auguſtin.}
Epift.86.
(b) Calvin,in
Loc.
(c) Luther.
Serm.de Eu-
grêgátions, for every successive fraction beipg a competent
convention of beleevers hating the Word and Sacraments,and
so power ofjurisdiction not tò admit all pronfcuobfly to the
Lords Table,is to our brethren a compleat Church, for to it
indeed agreeth the èflêntiall Gharaftcrs of a visible instituted
Church, for there is here a minifteryj the Word and Sacra-
ments, and some power of jurisdiction within it felfe, and
so what lacketh this fucéèíîìve fraction of ah intire Congre
gation?
*
But what ground for so needleflè a conjecture, that the Apo*
stolick Church did celebrate the Lords Supper in the Temples
never in private houses? The contrary is, Act. 20; j. And up-
on the firíf day of the weeke the Difciples came together to
breakebread, Paul preached unto them, v.8. And there were
many lights in an upper Cbambtr,where they were conveened, so
the Text is clezre, tbe first day ef the weeke, 1 Cor. 16. 1. was the
day of tbe Christiàns ptélick worshipr and (a) Augustine, (&)Cal-
vin, (c) Luther^ (d') Melan&bon, Buttinger, (e) Diedatus, and
so (f) Lorinus and (g) Sanchius fay this was the Lord* Supper,
(d)Melanthon. Who can imagine that the Apostles did bring so many thou-
lib.de ufu Sa- fand Christians after Supper to the Temple, to celebrate a new
Evangelick fcast,and that immediatly after Peters first Sermon,
Act.2. 42? 1. Before the Apostles had informed the Jcwes, that
all their typicall and ceremoniall feasts were now abolished,
yea while they stood in vigor, and the Apostles themsclve^
kept them in a great part? was this like the Spirit of the éof
pel, which did beare with Moses bis ceremonies for sortie
yeares?
charist.
crament.
fe) Diodatus.
annot.in loc.
(f) Lorinus in
Loc.
(8) Sanchi.
}
2. The Apoſtles, A&t.4. 1. are indited before the Synedry, that
they taught,in the Temple, Jesus Christ: if they had with so
many thousends, gone to the Temple with a new extraordi
nary ceremohiall Ordinance as a new Sacrament, so contrary
in humane reaſong to all the facred Featts Sacrifices, and cere-
monies, fhould not this with the firft have beene put in their
inditeme&t^ that they were shouldering Moses out of the Tem-
ple? yet are thev onely accused for teaching the people, yea Christ
the Law-giver^ lro prçáéhed the Gófpell daily in the Temples
wppid co* tafe the laft Supper to thç Temple, bùt celebrated
it
is a Presbyteriall Church.
431
it in a private Chamber- and Paul being accused alwayet as ah
enemy to Moses and the Temple, his enemies the Jewes who
watched him heedfulIy,couId never put on him^ th^t hee ce-
lebrated a Sacrament in the Temple: as for Baptifme it being.
a fort of washing, (Whereof the Pharisees used many, Mattb.
15. Mark. 7.) i% was performed often fab die in rivers, never
in the Temple; wee desire any author, father, (Otecumenius
doubteth oaely) Doctor, Divine, Protestant, or Papiſt, late or
old,who faid the Apostles celebrated the Supper in the Tem-
ple.
3* Our brethren fiy alî. Theft did conveene in rarò, yor
A. 4. 31. When they bad prayed the place was faken where they wire
assembled together^ ycttovS 1%TM^ Aïï.ï. 46. and they continued
daily with one accord in the Temple, and breaking bread, from house to
house^did ease their meat with gladness*.
་
Answt The place, A&t. 4.31. faith not, that all the fivç thou-
fand believers were in that one placé, which was shaken, for
v.21. that when the Apostles were let goe by the Priests and
Captaines of the Temple they returned to their owne compa-
ny Hadoy weìs tùs idius, to their owne, but no circumstance in the
Textdoth inferre that tbey came backe to the whole five thou-
fand, but onely to some few of the first beleevers, that were
converted before the first Sermon of Teter was made, cap. 2*
they returned, Lyra and Hugo Cardinality to their owae com-
pany, ad domeflicéj faos^ and so faith Lorinus^ who eiteth the
Syriack hackáiehin ad fraires faos. Salmeron, ad faos··
coapofiolos9 five condiscipulos & domefticos fideiT and idos dotH
not signifie the whole Church, but friends and domestïcks4as,
Mark %19. Goe home to thy own house and fhew thy friends,
Luke, we's r`s oùs compared with, Luk^ 8.39. and Gal. 6. 10.
€t$t Tìí imcised wisews,and 1 Tim. 5. 8. therefore the place iaith
*hat the five thbuiand were gathered together in this one pjace
which was shaken* 2. Giving and not granting that they were
all convéenéd tò prayer, it doth not folfow that they did meet
ordinarily in opb place* for partaking of Word and. Sàçra«
ments* as one Congregation, for moe might eonveene to
grayer and hearing the Word, tfee còuld meet ordiharily în
a Cohgregationall-way. Neither will any Text inforce us to
*Hh h 3:
expone
خم
&
#432
The Church of Ferufalem
exponeem to ouro, collectively, but difiributiveljy as wee fay; ail
the Congregations in Scotland met^ eduro, in one, every
Lords day, that is* every one of the Congregations is in one
piace,buf the sense is not that idl the Congregations collective-
ly are in one place. And wee may justly aske what this place
was which was shaken, it is not like that it was the Temple,
that which should have beene more prodigious like, and pre-
faged a ruine to the Temple, would not have beene condealed
by the holy Ghost, for it would have more terrified the Jewves^
and the Temple is never called TÍmos fine adje£ío> without íoœe
other thing to make it bee knowne to bee the holy place, if it
was a private house, give us leave to say it could not contáine
five thousand to heare prayer, farre íeflè a more numerous mul-
titude.
Wee remit it to the judgement of the wife, if the Apostlee
were so lazie to propagate the Goipell, that where twelve of
them were present undoubtedly, 4.4.23.31. Act. 5.2rand(as
many of the learned thinke, the íèventie Disciples) that ele-
ven Apostles did heare the Word onely, and one did fpeake to
one Congregation onely, which consisted of se many thou-
fands,for to the five thousand,if there were no moe,c#5.14.more
belèeverj were added to the Lord, multitudts both $f men and whrnm^
who could not conveniently hcare>This I thinke not imagina-
ble; for i. now the harvest was large, thousands were to bee
converted. 2. The Spirit was now powred upon all flesl>
3. Christ, when hee sent the twelve but to Judea^ hee sent
them two and two, and would have every man at wprke? *nd
the Apostles went out in twoes, d£t. 13. Paul and Barn*bas,and
sometimes but one Veter was sent to the Jewessaul to the Gen-
tiles, and the world divided amongst them, 1. of other offi
cers Timothy is sent to Epbefus,Titus to Crete,th&t fo they might
the more swiftly spread the Goipell, to all jbç world. 'Wlt
WÏsedeme could wee imagine would lead ^he twelvç Apofilel to
fpeáke tp ànp fikgle Congregation, met in one place, at onc
time? the rest, to wit the eleven and the feventie Difciples be-
ijg filent? for in the Church the God of order will have one
to fpeake at once, I Cor.1431
.00
5. ↑
But our reverend brethren fecing and confidering well that
+
the
it A PresbyPeriall Church.
433
the Church at Jerusalem could not all meet in one Congregation
nalí way, and that they were a Christian Churchy and so behoo
ved to bee a Presbytcriall Churchy they doe therefore betike
themselves to another Answer, for they say that this Church at
Jerusalem was an extraordinary constituted Churchy and I. wanted
an Llderfbifr and presbytery^ as Christian Churches have now: 2. the
government was meerelj Apostolicall: 3. the constitution was some*
what Jewish^ rather then Chrifiiany for their service was mixed with
tegali ordinances and Jewish observances for many yearts^ and there-
fore cannot bee a patterne of the Christian visible Church which wet
now jeeke.
To which I answer, !• Because our brethren eoofidcr that
the Church of Jerusalem will not bee thefr independent Con-
gregation, before wee obtaine it, for us, as a mould of a pref-
byteriall Churchy they had rather quit their part of it, and per-
mit the Jewes to have it, for us both, but wee are content that
their Congregations in some good sense bee given to themr
and not to Jewes. 2. There is no reason, but the £hurch of
Jerusalem bee a Christian Church; 1. The externall pro*
session of a visible Church maketh it a visible Christian
Churchy but this Church profetttth faith in Christ (akea
dy come in the fleih and the Sacraments of the New Te
stament, baptifme, and the Sacramentall breaking of bread,
Act. 2. v. 41,42. wee desire to know how saving faith in
a multitude constituteh an invisible Churchy and the exter-
nal! and blamelefle profeffion of that fame saving faith deth
not constituée a visible Çhurch also? and how this is pot a Chri-
stian visible Church not differing in essence and nature from the
visible Churches that now ate, to which the eflentiall note of ə
visible Church agreeth, to wit the preaching or profession o£
the found faith: if it bçe called an Apostolick and so an ex-
traordinary Chriſtian Churcè because ûit Apostles doth govétne
it, that is not enough, if the Apostles governe it, according to
the rule of the word framing the visible Churches of the New
Testament, thin way the Church of Corjnth, 1 Cor. 5. íhall bee
an Apoftolick and fo an extraordinary Church^ whiç^ our bre
thren cannot fay« But wee deíîfe to know wherein the frame
of this fitst pattexfi Cluiltian Church at Jerufalem it so extra-
ordi
4|4
The Church of crttfalem
ordinary, that it cannot bec a rule to us to draw the mould
of our Churches according to it, for if the Apostles make it a
patterne of an ordinary Christian Church in Word and Sacra-
ments, to fay it was extraordinary in the governments except
you (hew that that government was diffèrent from the rule
that now is in governments is petitio trincipii^ to begge what
is in question, for these fame keyes both of knowledge and
jurisiUction that by your grant,were given to the Church*
Màtthi 18. 15,16,17. were given to the Apostlcs, Matth.i6^lj%
rS. and Job. 20. 21.If yeu fay it is extraordinary, because as
yet they bad net Deacons, for the Apostles did at yet serve tables^
whereM afterward Aft. 6. thai was given to the Deacons by office, and
so they had not Elderj,nor Doftorsynor Paftors as we now have, but
the Apostles were both Pastors, Ruling Elders, Doftors,and Deacons^
and they wer? the enely governing Eldership, and this was extraordi-
nary that they bad no Eldership, and so they were for that fame cause
no prtsbyteriaU Churchy whence it followeth that you cannot makç
this Church which bad no presbytery, a patterne vf a presbyteriali
Church.
But I answer, this will not take off the argament, if wee
fall prove that after they were m^re then could meet in one
Congregation, and so after they were so numerous that they
were mbe Congregations then one, they had one common
government, and 1. wee fay though the Apostles had power to
governc all the Churches of the world, and so many Congre
gations, yet if they did rule many Congregations as Elders,
and not as dpostle*, wee prove our point. Now we soy where
baptifme and the Lords Supper was, there behoved to bee
feme government, else the Apostles admitted promiseuously to
baptisée and the U>rds Supper any the most scandalous and
prophane, which wee cannot thinke of the Apostles: it is true
lay you, they admitted not all, but according to the rule of right go-
vernment, but this rightgovernment was extraordinary, in that it
was not in a felled Eldership of a Congregation, which was oblieged
to reside and personally to watch over that determinate flocks and Ho-
ther stock, but it wot in the hands of the Apostles, who might g*e
through all the world to preach the Gofpeìl, and were not tied to any
$artit*l*r fl*c\* and fo from this neither can yon draw jour classicall
Eldership,
is 4 frcsbjttriall ChHrck;
435
Elderjbipy nor wee pur Congregationaïl Eldership.
Rue anîwcr, yet the question is begged, fpr though it bec
unlawsul for a setied Eldership not to reside where their
charge is, yet the question is how of a government in the
hands of those who are oblieged to reside and give personall
attendance to the flock, and the government in the hands of
the Apostles9 who wçre not oblieged to personall attendance
over this and this particular fock, which they did governCi
were governments so different in nature,as the one is a patternc
to us,not the other, and the one followeth rules different ia
nature and spirit from the other- for though it were granted
that the Apostles did governe many Congregations as Apostlesj
not as Elders, yet there was no extraordinary reason why
theie many Congregations should bee called one Churchy and
the beleevers added to them, (aid to bée addtd to the Churchy as
it is iaid, 4£?.2#47. And the Lord added to the Church daily fuçh as
should bee savedy except this Church bee one entire body gover-
ned and ruled according to Christs Lawes. 2. There bee fe-
ven Deacons chosen to this Church, AS. 6. and Deacons arc
officers of the Churcb i' Pbi ippi which our brethren calleth
Phil. 1. 1. a Congregational! Clmrcby and Pbebe was a Deaco
nijfe (fay they) of the Church of Cenchreay Rom* \6> i. and
if they hid Veaconsy they could not want Elderjy who are as
neceefary. 3. This Church could not bee so extraordi-
nary as that it cannot bee a patterne to u» of the con-
ftant government of Churches by Elders, which wee call
Aristocratical, seeing it is >rought as a patterne of the Churches
government by the voices of the people, which is called by
pivines, in sqme respect, democratically and this place i& allcd-
ged by our brethren, and by all Protestant Divines against
Bijhops and Fapists to prove that the people have some hand in
government,to wit,in eleftion of officers, and so the words
are cÌearè> <ct«6,5. And this faying pleased tin whole multitude, and
they choofed Sttvtfa &c.fo this multitude did not make one Gon-
gregationall Churchy but it was a company of the multiplied di-
fciples, botb of Grecians and Hebrewy as is clearely related to
these fpo^en of v. 1.c. 6, Now Hebrewes and Grecians were dt*
rectiy one Çktrç^ having one government, and seven Deacons,
*Iii
com-
#
436
The Church of Ferufalem
こ
​common to both, now that could not bee a single indepen-
dent Congregation, as is already proved. 4. IF the consti-
tution of this Church at Jérusalem bee Jewish, because of some
Jewish òbíèryations, and so no patterns of the frame of ordir
nary visible C5#rc&es Chrístian; Iíày i- this is no good argu-
ment, seeing the Chrîítian visible Churchy anc the Jewish visible
Cburch is of that same frame and constitution, having that
feme faith, aS all grant, ekcept fapifts, Socinians and Arminiansyj
and so that íàme profeííìon of that fame faith. 2. If this were
a good reason, then all the Churches of the Gentiles which arè
commanded sor a time, in the case of ſcandall, to observe some
Jewish Lawej) to abjlaine from eating meates offered td Idols, and
from bloods and from things ftrangledy Act. 1$. 29. Act. 16.4,
íhall bèé aííò Ghurches in their constitution Jewi(h3 and so no
patterne to us5 and the Church of Raw* and of Corinth fhàll bee
Jewish alfö, and no patterne to ns5 becatfí ln case of ſcandall
they aré to abstaine from meats forbidden in the Lam of MoJes,
Rom, 14, 1 Gor. 8. c. io. but this our brethren cannot teach*
5* Though ^fljî/e/ did governe all thefe Congregations, yet
wee are àot to thinke, that seeing there were such abundance
of gifted men in this Church, on which the Spirit, according
to Joels prophecies was powred ih so large a measure, that
they did not appojnt Eiders who did personally watch over
the converted flbck, especially feeing Apojlles use never thiá À»
poftolicall and extraordinary power, but in case of neceffitie,
wheré Ordinary helped are wanting, else this answer might,
clude all reasons drawn from the first mquldéd Churches which
were planted by the Apoftles and watered by their helpers.
Btt I haVe heard some say, that multitude of Paftors, at Jeruſalem.
doth not prove that the Apostles were ifllè íf they did all attend the
Congregation, because they bad workç enough in tb* Synagogues to
tbnvert the unconverted Jewës, all the twelve did not Izbour in
preaching iò the one single new convettyd Congregation.
1
i
Answ. But if you lay downe our brethrens fuppofition, that
the Apostles had no publrck meetings for the Word and Sacra*
mehts of the Christian Churchy bnt the Temple, and tbat tbtp
0afed not daily in the Temple, and from bóuje ìq foùfe to feách and
preach Cbrift, as is faid, Act. 5, 42, thèn cooÊ4è£ riât the^
preach-
•
1
is a Presbyteriall Charch.
437
preached not daily in the Synagogues^ but in the Temple and
in souses, and their first conquest of fire thousand was above
three Congregations, beside those who daily came in and
certainly it the firtt was but one Congregation^ yet one of
the twelve preached to that Congregation^ the other eleven
behooved to have a Congregation also, Ç, Our brethren
acknowledge the Church of Jerusalem to be ont Churchy for it is
called^ even before the dispersion, one Church in the siagu-
lar number^ AU. 2.47. And the Lord added to the Church daily
such as should bee Javed, Act. 5. 11. Great store came upon all tbe
€burch0 and A&t.8.1. At that time there w*s a great persecution
ês the Cswrcb. 2. They grant before the disperfion that it had
a governments but they deny this government to bee presbyteri-
att9 they fay it was Apostolicl ahd extraordinary^ and that it had not
any Elderjhip, nor read wee of any Elders till after the dispersion^
Act. 8. 1. When their number was diminished^ so as it is cleart
they could meet in one. Congregation. 5. You must prove this govern
ment to bee one if you prove a Presbjierialî Church at Jerusalem,
4. Ton mufl prove divers formed and organicai and feverall Con~
gfegations at Jerusalem^ if you prove such presbyteriall Churches as
you nof have in Scotland, but I pray you, The Apostles (you fay)
did rule tb? l?urcb of Jerusalem as Apostlesy and fo as extraor
dinary Elders, not as an ordinary Eldership and Presbytery,
but give mee leave to fay this is a meere shift. I, What reason
to call the Apostles governing of the Church extraordina-
ry, more then their preaching the Word and their admi-
nistration of the Sacraments is extraordinary? and if Word
and Sacraments doe prove that this was the first visible Church
and a type and patterne to all visible Churches, why should
its government bee extraordinary? 2. Why should the go-
vernment bee extraordinary, because the Apostles did governe
it, in respect they were extraordinary officers, and fhould
not the government bee by the Apostles; and exercised by
them as a common ordinary presbytery, seeing this Church in
its goods, was governed by seven ordinary and, constant
Ghurch-officers, the feven Deacons ? A. 6. and seeing the peo*
pie did exercise an act of ordination, (say our brethren) but
an act of popular election (say wee) which cannot bee deny-
*Iii 2
1
ed
438
The Church of Jerufalem
}
nyed to bee a politick act of divers Churches, Hebrenes and
Grecians choosing their owne ordinary officers in relation to
which they made one governed Clunk, under one common
government,, which is not congregationall; becausc not of
one Congregation, but of moe Congregations conveencd in
their principall members (for they could not all meet in one, as
wee have provedJ Ergo, it mult bee piesbyttriall. - And that
this government is one to mee is evident, because these seven
Deacons were officers in ordinary to them all. g. Wee see not
how wee need to prove that the ieverall Congregations were
severall formed, fixed and organicall bodies- I. Because it
(hall bee hard to our brethren to prove a Paripienall Church in
its locall circuit in the Apostolick Churchy and when Churches
were moulded and framed first in locall circuits of parishes^ I
will not undertake to determine* 2. Ten Congregations in
a great Citie^ though not moulded locally and formally in
ten little distin& Churches organicall, yet if fixteene or twen-
tie Elders in common feede them all, with Word, Scales and
common government, they differ not in nature from ten for»
med and fixed Congregations, and the government is as true-
ly Aristocratically and prejbyteriall, as if every one of them had
their owne fixed Eldership out of these sixteene Elders, for
fiking of this or this Eider to this or this Congregation is
but accidental! to the nature of an organicall Churchy if ten
little Cities have ten magistrates who ruleth them all in con-
mon, they arc ten perfect politicall incorporations and socie-
ties5no Jesse then if to every one of these ten were a fixed magi-
ftrate,to this or this citie- Because the King and State might
accuse them alt for any miigovernment or act of unjustice done
by the whole ten convcened in one judicature to judge them
all; for what unjustice is done by the major part is to bee im-
puted to the whole colledge, in so farre as the whole colledge
hath hand in it. 2. The formáll acts of à political! Congre-
gation not fixed arconé and the fame in nature and esiênce
with the formall Church-acts of a fixed Congregation; For
1. the Word and Sacraments are one and the fame: 2, their
acts of governments in rebuking, accusing, and joynt con-
fenting to deliver to Satan an incestuousman are one and the
fame
is a Presbyteriall Church,
439
fame, whether the Congregation bec fixcdj or not fixed* stew
us a difference...
→
But it is foid^ they are different in a political! or in a Church*
consideration^ I. Because this determinate Congregation is to Jkbject
their consciences in the Lord^ tp this fixed Eldership whom they have
called and chosen to bee their Elders, and not to the ministtry of any
othersy as l Tbejf. 5. T2. Know them that labour amongji you,
How Tas y vuiv,(not those who are over otherss) and that are over you,
y @porsauívocoμær, and are over you in the Lord^ not over others^
V6$îvìwl>]&s vt^s and admcn'sh you^not others: and 2. The Pa
fiors are to feed juch a fiocfy over which the holy Ghost hath fit them?
Alts 20. 28. and they are to seede ib& flocke amongst tbem
1 T^t. 5.2. not any other, tavate To en per Toiver Te day, there*
fore Pastors are fixed by the bo7y Ghost to a fixed congregation, 3. Pa-
Ators are not rebuild by the Spirit of God, for remiffe exercise of
jurisdiction and Church-power, but avzr their owne fixed Congrega-
tion, not because they doe not exercise tbeiK power over other Congrega-
tions over which tlwy are noty and for whose Joules they do not watcb^ as
is evident in the feverail rebukes tendered by Christ to every Angel! or
Eldership of the seven Churches in Afiay Revel* S.c. 3. where every
Angel and Church is rebuked for their owne omissions towards their
owne fixed and particular flocks.
Anfw. The places doe not come up, to prove fixed Con-
gregations in the Apostles times; for 1. wee deny that the
Church of 1bejsalonica was one single fixed Congregation, or
the Church of Ephcfv* either, and farre Jeíîê can the Churches
of Pentus, Galatiaf Cappadocia, Asta^ and Bythinia, t& which
Peter writeth, and whose Elders, 1 Pet. 5. 1.2- hee exhortetho
feede the flock of God^ bee one fixed Congregation, nor doe
they prove that fixed Congregations were, though I thinke it
not unprobable that when Phebe, Rom, 16.1. is called a Dea-
conifse of the Churchy which is at Cencbrea, that there were fixed
Congregations at that time, but many things not without ap-
parent strength of much probabilitie may bee said by the
learned, on thé contrary; 2. The Eldership of Epkefai I dare
not call the Eldership ofone Congreeation^ farre leffe of one
fixed Congregation, and they are all commanded to seed the
fl#cke over which the boly Ghost had set them, and no other
* Iii 3
Churcho
?
1
440
The Church of Ferufalem
Church that is most true. But how doe our brethren inferre a
fixed Congregation zt Ephefia frqm thence? farre lesse i think
can thêy inferre that the formall Church-tits' of a fixed, ind
a not fixed Congregation are different in nature;and therefore,
if we can how that in the Apostolick Cbxrcbes thcy had many
Congregations though not fixed, under one common Elder-
fhip, which did feed them in common: wich Word, §acra
ments and Discipline, as is clcarely proved^ then kiv& wee a
patterne of a Presbyteriall Church. 3- The Elders of Epbeſis
and theſe Elders, 1 Pe/, 5.1,2,3.had all os them a burden óf the
ioules amongfl ibem0 and ovtr which the boly Gboft bad fit them, and
íhey had not a burden and charge in particular òf others as
watching in particular for the foules of others: but how foced
Congregations are hence inferred I see not, for I may haye
with other six Pastors, a Pastorall burden and charge to watch
for three Congregations, according to my talent and strengtb|
though I beè not a fixed pastor to all the three collectively*
or to any fixed one distributively, so as all the omïífions of niy
six fellow-labourors iball bee laid to my charge, in the Court
of the Judge and Lord of all, ifI do what I am able: which
1 demonstrate thus* 1. That morall obligation of tonseiente
which did obliege the Apostles as Pastors of the Christian
World which was to bee converted, is not temporary but per-
petuall and morall and did obliege the Apostles as Christians.
Therefore this morall,obligation did lie upon the Apostles to
fied tke Cath&lick 'flocke of the whole Cbriflian world over which the
Aoly Gbòftsbad Jit themò just âs the Elders of Ephefu, Atf. 2o*
28. are commanded to feed the whole flock of God which is at
Sphefur: now I aske if every single Apostle is to make a Recko-
ning to God for the foules of all the Christian world? t. If
· Peter must bee answerable to God, because Paul by negligence
should incurre the woe of not preaching the Gospell, 1 Cor.9.
î6? (3*) If upon this morall ground of an pbligation lying
oh the Apostles to feed the Gatholick flock of the whole world,
amongst which they were, for the most pari, by fpsciail.com
imndement of Chrift,to pr§ach to all nations, Matib. 28.19. to
every creaturtl Mark 16. v. 15. If (I íày) the Apostles bee tied
to plant Churches in such determinate quarters and fixed king.
domes
is a Prèsbyteriall Church.
441
domes of the habitable world, ànd if the dividing of the
world into twelve feverall parts, and iarge parishes to the
twe|ve Âpostles, bee juris divini^ of divine institution? I be-
leeve this can hardly bee proved by Gods Word» 2. Where
there bee six Elders in a Congregation fupposcd to bee inde-
pendent, every one of the fix are oblieged in their place to feed
the whple flocke5 over which the boly Ghoft hath for thém* and
that by the eo^mandement of God, Alt. 20*28, 29. 1 Fet. 5.1.
as our brethren teach3 but Ï hope by thèse places ne hqmàne
Iogíck would inferre? nor could our brethren collect, that^
I. every one of these six hould, by divine institution, bee fee
pver each of then the sixt determinate and sixt part of that
Congregation* 2» That every one of the sixt were not to give
a reqkprong for the whole Congregation, and did not watch
for the whole Congregation according to hii Tasent. 3. That
oqe might not be accuscd5even one Arcbippus possibly at Colojje^
Co^.4. 17. for his owne particular neglect to the whole flocks
though others were also jòyned with Arcbippu$ who fulfilled
their part of their miriftery, Col.2.v.5.yea & we justly askè if all
the Elders of ìhyatira were guiltie of remisse difcipline against
the false Praphetejse Jezabell, and if all the Churcb $f Sardis did
become sleepic5 and secure, and hsd a name that ttey were livings
anf yet were dead, though the Eldership under the nage of the
Ángel of tht Churcb> bee indefinitely rcbuked, Revel. 2. 20. c. 36.
1,2>3A* yea it is like to mee that íeèing the Lord Jtfu.com*
mendeth the one for love, fervice, faith, patitnce^ Revel. 2. 19. and
the other, that c.3.4 they had a few namef that bad not defiled their
garments, tha^ iaely thofe Who were guiltier were rebuked, T
beleeve, and thçrefore this is to bee proved that Elder's are not
rebuked, but for their remijse m*tching over an unfixed Congregation,
the places to me, doe not prove it.
Now whereas our brethren fay, than they read of no Eldership
before the diſperſion of the Church at Ferufalem, Act. 8. 1. and
therefore of no presbyteriall government, and aftèr the disperfion, the
number was ſo diminished Jf tkty migbi all meet in one Congregation,
because it hs faid) Act. 8. 1. They were ali séattered abroad through.
out the regions of Iudea and Samaria except the Apostles. It is eanly
anſwered
*
i
{
+
1... To
1
The Church of ferufalem
442
(a)Baron.
An. L.
1. To what effect should the twelve Apostles not also have
followed their scattered flocks, and to what end did twelve
Apostles stay at Jerusalem to preach to one single handfull, that
might all conveniently meet in one house, and a private house,
for I ihinke the persecution could as easily put them from
publick meetings in the Temple and Synagogues, as it could
fcatter them all to so few a number as one congregatior was the
the harvest so great, and the Apostolick labourers so sparing
in reaping,as eleven ihould bee heaters in one Congregation?
and one speake oncly at once?
•
2. Our brethren may know that wee prove a Presbyterlall
government before the disperfion. 3. If our brethren elide the
force of our argument from multitude òf beleevers at Jeritsa
ern, to prove a presbyteriall Cburchy they must prove that this
dispersion did so dissolve the Church as that three thousand, Alt.
2. and some added daily,v.47. and five tboufhnd, Att. 4.4. and
beleeverj more added^ multitudes both of men and women, Act. ^.14.
and Jerusalem wai filled with the doctrine of the Apostles, c. 5.28;
and yet the number of the Disciples multiplied^ c.6.1\ and the Word
êf God incregfçdy and the number ef the Vifcïples multiplied in Je~
rufalem greatly, and a great company of the Priests were obedient t*
the faiths they must (I say) prove (for affirmantì incumbit pro-
batio) that all this number and all thefe thousands by the
dispersion, A&t. 8.i. came to one thousand and to a handfoîl
of à single Congregation.
1
1
3. I íçe nd necesfitie that these(all) be the whole boct ^f the
Church, I grant Diodatus faith so, and Ça) Baroniuf conjeftu-
(b) Dorotheus reth that there were fifteen* thousand killed at the first persecution,
i d
I de vit. (h) but Dorotheuf faith there were but two thousand killéd^and
mar.prophet. Salmeron faith of Vorotheut his relation^ Qux si vera sunt, pro-
(b) Salmeron, fecto migna fuit persecutioy if it bee true, the persecution war indeed
com.in Ac, 8. gréat, and wee cannot but thinke, seeing the spirit of God faith
Çhis was a great persecution, but the Church was greatly
diminished: but let us fee if the Text will beare that so many
thousands (for I judge at this time that the Church hath been
above ten thousands) were partly killed, partly scattered, so
that the Church of Jerusalem came to one finglè Congrégation'
which might meet ordinarily for Word and Sacraments in
one
is à Presbyteriall Charch.
443
་
in loc.
com, ib.
4
one private houie^ where the tewelve Apostles came to them: so?
my part ï çannqt {e$ it in the Tcxt3 onely the períçcution was
great. 2. All Were scattered except thé Apostles. 3. A. 26»
Paul faith of himfeJfe at this time, 10. Many of the Saints Bid
1 stmt up in prison^ having received autlwritie frem the high Priests
and when thej were put to death, I gove my vqyce against them.
11. Ànd I panifhed them oft in every Synagogue^ and compelled them
to blaspheme, and being exceedingly mad against tbem^ 1 persecuted
them to strange Cities; all which faith many were imprisoned*
2. Some scattered, but the Text faith not that thousands were
put to death, and it is not like that the holy Çhost who settetk
downe the other fort of persecution and the death of Stevens
would have beene silent of the killing of thousaads. 3. Where-
as it is fatd,they were all scattered except the ApostlesJL fee no ground (d) Lyran. an.
of thè Text to fay that by (s) all scattered, hee understan-
deth, alÌ the Disciples as {4) Lyrarms faith, so faith (e) Eufi- i.z.kiflo.Eccle.
(e) Eufebius
bius, though (f) Sanctius faith hee meaneth of the 70. Disci~ c. 1.
pies. And my reasons are> 1. The Text faith, ^.3, Saul enter- (f) Sandius
ing into every houses haling men and women committed thtm to pri*
fon, as yqu may tçad, Act, 26,10,11. Mrgo^ all and every one
without exception of any, íave the Apfjiles, were not scatte
red. 2. Amongst íb many ihousends of men and wont«%
many for age, weakenefle and sickneíïè, and having young 2.
children, and women with child were not able to flec^ chere^ çg) chryscfi,
fore ÇTES) cannat bee taken according to the letter every in 'ic.
way. 3. Paulafter this dispersion, ^5f. 26.41, punifìed them (h) Athanasi.~
in every Synagogue. What? punished hee Jewes? no Christians, Serm.de fem.
Ergo, after the dispersion there were Christians left in Synagogues orat.de S.Ste
(i) Nyffenus
at Jerusalem whiçh were not dispersed. 4» The Text faith that phono.
the fcattered abrçad were Preachers, and as î provç elsewhere (k) Lorinus
hereafter, extraordinary Prophets, and therefore all were feat-in cerrUf an
tercd except the Apostles, seemeth to imply that especially the s
whole teacher? were scattered, except the Apostles^ ^nd (£) Cbry- foli antiquores
(diſperſi) an
foftome, (b) Athanafius, fi) Niffens observes that God out of discipuli.
this persecution tqoke occasion to spread the Gospell, by fe$- (1) Sanctius ib>
ding seattered Preachers to all the regions about, so (\) L (m) Cor. a La-
rinus, (1) Sanctius,(m) Cornelins a Lapide, iky they were not all
pide,ib.
fattered* and (n) Cajetan exponeth these fall) oùcly of these up- le.
*K kk
on
Anfw to 9.29.
@mnino
(n) Cajeta.in
444 -
The Church of Ferufalem
X
ها
on whom the holj Gloft dtsccnded. 4, Though this Church theuld
cpme td one éoi%règatîon now, this is but by acïîdent, and
from extrínsecali caq(fe bf períeçution and fcattering, but Wee
have proved at the first founding of this Ghtnb* Ápoííoick the
Church of Jerusalem called one Çburch$thz first draught and pat-
terne of the visible Christian Church was fuch as cpuld cón-
taine many Congregations/ and eoAid not all meet in one.
5. There is no ground to fay that Apokles after thls dispci-
tìòn erefted an ordinary Etdtrſhip in Jerusalem^ whereas be-
fore there was an extraordinary, because the Apostles was
present with then, and you read of no Elders while aftar the
dispersion, because 1. you read not of the institution of or*
dinarie Elders in the Church of Jerusalem after the dispersion^
more then beforehand so you are here upon conjectures.3.There
is no ground to fey that the Apostles changed the government
of the first patterne of thé Christian Churches from e&traordi-
nary to ordinary. 3. Nor is there ground that the govern-
ment of the first iimplar of Instituted Churches of the New Te-
stament, should rather bee ext^aordinarie* then that first or-
dering of the Word and Sacraments should bee extraordina-
ry, seeing the Apostles the first fòundërs of instituted Churches
uoder the New Teftament^ had as ordinary matter to institute
an ordinary presbytery and governments having befcevers in
such abundance, upon whom, by the laying on of hands^
they might give the Holy Gbofl, as they had ordinary matccr,
to wit, a warrant* and ^ommand from Christy to preach and
administer the Sacrament?. 4, The Apostles abode many
yeares at Jerusalem^ after there was an erected Eldership, A3;
ij.2.22. Act, 16.4. Act. 21. 18, 19, %0. Gal. 1. 18. After three
yeares I went upio Jerfalem té see Peter, Gal. 2: 1. Then sóuteittne,
jeeres aftery 1 went up againt to Jerusalem^ &c. 9. And when James,
Cephas^ and John who seemed to bee pillars perceived thc grace that
was given unto mee, they gape to mee and Barnabas the right hand of
feìlowship. 5; Though wëe should give, and not grant that this
diiperfion did brìtí tht Church of Jerusalem to fp low aá ebbe
aS t- ^ake it tut ôhe fingTe Congregation, jet after the dif
persion, all the Churches, A&t. 9.. 'hâ peàce, and were edijied,and
multiplyed, and Co the Church of Jerusalem also was mnlti-
D
plied
The Church of Ferufalem is a Fresbyteriall Chunk.
445
}
3
plied, ifalW Franee be mult/plied, Paris which is a partof Franc*
muſt bee multiplied* and if there were many thousands of the
Jewes that did belecvej .21.20. though ihese many were
for a great part come up to the feast at Pentecost, as some
*hinke3 yet may wee well thinke a huge numbcr of these tho
sands were of the Church of Jerufalem:it is faidjv.z1.They art in-
firmed of thee that thou ieaeheji all the Jewes which art amongst the
Gentiles to firfak Moſes, these belike were the Jewcs át Jerusalem
who heard that Paul was come to Jerufalem,and A&t. 12. 34.
Tfa Word of God grew and multiplied^ it is the fame phrase that
is uCed, A.6 v.7.to cxprefle the multiplying of the £burcb> by
the multiplying of the Word^ for there is no other multiplicati
on of the Word but in the iéarcs of numbers who receive the
Word in faith.
1
•
Our brethren object; i* Though there bee Elderj at Jeruſalem>
ASt. îf.t.v.4.and Alt.21.18.jet that doth not prove an Eldership
or a formall presbytery^ even a presbytery of a claſſicall Church doth not
pteve that theft ClaJJicaS Etdvrs are Elders of Glafficall Chûrch.
<
Ahfw. Our brethren should give to us the measure which
they take to themselves^ for they prove from that which the
Scripture, A.20. 28. doe name the Elders of the Church of Epbe
fus that there was in Elderfhip at Ejèefus, mhich governed
all the people of Ephefut* and from Bishops and Deacons
・at Philippi, Phill I. 1. that there was an Elderihip in that
Churchy and from the Angel of the Church of Smyrnas. Verga-
mus^ thyrttra,&c. that there was a colledge of Elders or
a Presbytery in those Churches: for if those Churches had elder*
in themf though they Were in their meaning Elders of a par-
ticular Congregation, and so an Eldership and a preèbytery5
they must give us the favour of the like consequence* in many
ofthose Churches^ the^ had EIders; Ergo^ they had a presi
>yteriall or clafficall Èldèríhip, and the word BUTHENT is
as lildome in Scripture to òur brethren to prove their Con*
gregatíorulî Elderships as it is to us to prove our Prèsbyterí*
all or clalticall Eiderihip^ and in $his, jam futnm er^o pàres;
and one governmentj and combinarion voluntary under òne
Congregational! presbytery shall bec as hàrdly proven, as oik
governments and one voluntary combination of many Con-
gregations,
* Kkk 2
--
446
The Ckurch of fârusalem
1
gregations, and where the multitude is so numerous, as that
they cannot meet in one, it is uhpossible to prove that so ma-
ny thousands did all agree, and that according to Chrifts iq~
stitution, tò meef erdinarily in one For doctrine and discipline,
whereas the meeting in bne of so many thousands is most in-
convenient. 2. &n Eldership doth prove there is a relation of
tHose that make up the Eldership to all the Cbmxis distribu-
tively to which fSey haye the relation of Eldérs, but doth not
prove that the Eldership is an Elderihip in a Cburefcrelation to
any one fingle person, and that that singje person hath a reci-
Srocall Church relation to that Elderihip; so here the classicall
Eldcrihip carrieth a relation to a clafficall Church, and a clas-
sical] Church doth retort and reflect a reciprocall relation to
the Eldership, but it doth not follow that every Congregati-
on of the Clajjicall Church dòth reflect a reciprocall relation of
a Church clafficall to either the claificall Eldership, or to any
one Elder of the claíficall presbytery.
}
+
2. They affirme, that there was ti ftesbyteriall government ex*
ercifid by the Apostles in the Church of Jérusalem; for they say^ set
the substance of the Act (it is true) ibe Apostles did governe as El-
ders, that is,their Alts of government were not different ftam the.
ASJ of goyernment of ordiâaty Eldírs: hut the Apostles did not go-
verns under this fhrrnMÎ reduplication as ordinary Eldersy hut as Ape-
Alesy heeaufe as Apastles they were Elders both in the Church
of Ferifsakm9 and in all Churches of the world: but this proveth not
an ordinary Mlderfhipy Titus at Ccete did hut the ordinary A&ts of
an ordinary Elder at Crete tn appointing Elders in every citie> yet
this proveth not that there is in the facccjfors of Titus an ordinary E-
piJcopall governments for because of the entent of the Apostles power
to all Churches on eartk) you may from this prove as well an Epifiopall.
power aí a presbyteriall power in an Elderſhip over many Congregati-
ons, and bestse you prove a presby}eriall power you must prove an ex-
text and an ordinary extçnt of an Eldership oêer mauy Congregations,
which you stall never prove from the extent of ibi Apostles sower,
which was univerfall and alike in all Churches.
•
Ianfwer, if our brethren hac sormed their arguments in a
syllogisme, I could more eafîly have aníwered, but I will doe
it fór them. Those who did r#le with an univerfall extern (f power
of
is 4 Preshyteriall Church.
447
{
of government in all Churches, these did rule a* Apostolick rulers,
and not as ordinary presbyters in the ruling and governing the Church
of Jerusalem: but tle Apostles before the dispersion did rule thus,
ErgOj fo? Apostles befofe tke difperston did rule as Apostles, not as or-
dinary presbyters. The proposition they make good, beeaufi if
those who rule with an tmiverfall extent of power, doe it not as Apo*
stles, they h$ve ther prelates to J&eceed them as ordinary officer* in
their extent of power and extent of pastorall care ever maty
Churches*
But I answer by granting the major, and the probation of
it in the çonnex proposition, bccaafe chose who rule with an
qniverfell extent of iQwer doe it as Apostjes, but I deny the
afsqmptiop that the twelve Apostles did rule the Church of Jeru-
Jtlem witk an universal! extent qf power over all Churches; for it is
true,the Apokles who did governe the Church of Jerusalem had
an univerfall power over all Churches, but that they did rule
tfe Church of Jerusalem as homing this univerfall power, and by vir-
tile of this universal! and Apostoficatl power, I utterly deny, and I
deny it with the rcduplication, and except our brethren prove
thzt the Apostles did governe the Church of Jerusalem as having this
Apefiolïck pawer, and under this reduplication, they doe not prove
that they ruled as Apostles, which is the conclusion ta bee proven*
N^w that I may give a solid reason of this, wee are to con-
fldzr, what Apostles dee a$ Apostles and what as ordinary Elders,as
take along this rule with yo», what Apostles doe as Apostîes;
eyery one of the Apostles his alone may doe, as quod convenit
Hauro, convenit YTO may, What ever agreeth to an Apostie a$
an Ajwftle, agreeth to all Apiftles, as because Apostles may worké
miracles, any one Apoftle may worke a miracle* so ÍVier his
alonc, extra collegium, when hee is not with the twelve, hee
may w^rke a miracfey his alone hee may speake with tongûes,
and his alone hee may preach and baptize through als thc
world, and therefore Peter as an Apostle^ not as an ordina-
ry Elder doth raise the dead, fpeake with tongues, preach and
baptiz* in *ll nations without any calling of the people or
without consent of the presbytery; but what the Apostles
4oe as ordinary presbyters, and as a claffieall Galfedge that
hy cannot dQ2 in that relation, but in collegie: as the eye
*Kkk 3.
doth
448
The Church of Ferufalem
、
doth not sic but as fixed in the head, so when the Apostles do
any thing in collegio, mot without the suffrages of a colledge,
that they mutt doe as ordinary Elders; for example, Paul if
hee delivered Hjmenews and Alexander his álone to Satan,
1 Tim. i. 20. as many thinke hee did, çhen bée did that as
an Apostle- but suppose hee had beene present at Corinth,
I Cor. 5. to obey his owns Epistle and direction that hée gave
to excommunicate the incestuous man, hee (hould with thc EI-
derihip of Corinth delivered him to Satan as an Elder, not as
an Apostle; yea in a presbyteriall way Paul could not have
delivered him to Sathan without the concurring Joynt fuffra-
ges of the Elderjbip of Corinth. So because Act.6. t, *.y thé
whole twelve doe call together the multitude, the whole
twelve doe that as ordinary Elders, which I prove, for if
they had conveened them as Apostles, by that transcen-
dent Apostolick power by which they preach and baptize in
all the Churches and by which they raise the dead, Peter hjs
alone might have conveened them- so they ordaine Eiders By
imposition of hands, as an ordinary Eldership now doth, all
the twelve doe it in a Court, whereas if they had put on
these seven men to bee Deacons upon the people by vertue of
their ApvftolicJ calling) they should not have cohvened the
people^ nor sought the free consent of the people* for any
one Apostle his alone, as Peter might, by the transcendent
power of an Apostle have ordained those seven men to bee
Deacons, but then hee should clearely have done it not in an
ordinary Church way, so now the Apostles muft, Att. 6. go-
verne as ordinary Elder?$also what the Apoftles do by the inter-
veening help of ordinary perpetually established meanes,that
they doe not as Apostles but as ordinary Elders, as they work
not miracles by advise and consent of the multitude^ be-
cause they do it as ApostIes,but here the twelve do all by the
interveening help of the ordinary and perpetually established
free voices of the multitude. xr Because the twelvt Apostles con-
veene. The Apostles did nothing in vaine, and without war-
rant, any one of the twelve might have instituted the office,
then that all the twelve conveene it must bee to give a pattern
of an ordinary Eldership; for you nevea finde all the twelve
量
​meet
is a Presbyteriall Church.
449
P
2
meet to doe with joynt Forces an Apoftolick worke, they he
ver mes àlL tweîVé tò pen a portion of Serípture, twelve b$
them, nor a colledge of them never met to raiïè thè déadi ta
workea miracle^, to fpeàke with tongues, becauſe these bée
workes above natare^ and one is no lèîîê an instrument of
omnîpôtencie to work a miracle^ then 't 2Y dr 20. therefore
Wee must ſay that théfè twelvé cònveehed as ordinary Êláefs
to bee a patterne of a presbytery. 2. The complaint is made
by the Greetûns to the court, not to one Apoſtle,for the whole
twelve dotl red reffe the matter. 3; Thtcolledge hath a com-
mon hand in this government for the poorer as their words
cleare. It is no reason that wee froulâ leave the Wôrd of &od±
and serve Tables. 4. They put on the people what is their
due, to Idoke out and nominate to them seven mem, as Apo-
files they should have chosen the men. 5. They doe put off
themselves the charge of Dèaconrie, and the daily care, as v. 1.
Ergo they were before daily constant Deacons, and why nor
Eiders alio? 6. They will doe nothing without the free voi-
ces of people, and give to the people the ordinary eIe£Êiòn,
this day, and to Ghrifts second eomming, due to theni, Ergo,
the Apostles stoope beneath the pheare of Apostolick power
and condescend to popular power, and so must here bee as or-
dinary Elders, not as Apostles. 7. They doe ordaine seven
men to be constant officers* 2. From this it is easie to deny that
we may as well inferre Prelates to be the lawfull successors of,
Tilm whose power was universels in every Churcb of Crete,
as lo inferre a presbyteriall power5 because Titus, his alone
as an Súangélist appointed ElderS5 and wee cannot inserre a
Monarchie in the Churcb$ from sonie extraordinary acts os the
the first planters of Churcbks, beéauſe wee infèrre from the A-
ristocraticall and ordinary power of the Apofiles an Aristocrati-
catt power of presbyteries now in the Churchi ihall Wee
hence inferre a Monarchie? y. If the Acts of government
performed here3 Alt.6. by the Apostles, bee extraordinary and
Apost^lick^ they are not imitable by us, but all Dìvines tèach
that from Act.6T the ordinary presbytery may atgDrding to
this very patterne ordaine Deacons and Elders.
a
-
The reverend brethren objêêt, The Apofiles did ordaine a
کے
1.
4$o
The Cimrch $f Jerusalem
t.
$
new office here, to wit, an office of Dracons^ as all our Pivines
prove from the place, but the Apostles at ordinary Riders in an
ordinary Colledge presbjttriall cannot appoint a new Office in
the Churchy for the presbyteries now also by that fame presbyteriall
power might also appoint a new office in Gods house which if absurd.
Anf. I grant that the Apostles as Apofiles performe some
Afts of government in this place, and that they appoint 4
new office of Deacons here, but that is neither the question*
nor against our cause, but I desire the opponents to make good
that the Apofiles did appoint this new office in a Church-way,
as they ordaine these seven men to the office, and thaty
in cfllegio I aske did the Apofiles, 1.Grave the concurrence of the
conveened multitude, and their free voices shall wee appoint this,
new office} men and brethren, or shall wee sor bearei 2. Did they
voice the matter in a colledge amongst themselves, as they dos
Act. 15. and do they fay amongst themselves in the presbytery
Apostolick, have wte warrant from Chris: to appoint a new office
of Deacons? What is your mind Peter,what is your sentence, James^
Matthias, &ci now this is to proceed formally, in collegio,
this they did not, nor could they doe in appointing the of
ficcj for they were immediatly inspired by the Spirit to appoint
new offices,but in oidaining the officers, in concreto, that is, in
ordaining the men^Sieven, Philip^&ç» they proceed after a pres-
byteriall way, every way as an ordinary presbytery doth.
Object. But they ordaine Elders here upsn this Apofiolick ground,
because they were Apofiles and Paftors to all the world,
ground was Apofiolick^ the action was formally Apofiolick.
if the
Anfw. Wee must distinguish betwixt ordination comj$rative
and absolute: ordination comparative is in relation to the
place, if the question bee,upon what ground doe the Apostles
ordaine in all the world, Ï answer because they are Apostles*
and
every where, Ergo,they may ordaine every where; but as
for absolute ordination,here in Jerusalem,if the question bewhy
they did ordaine Stephen^ Philip, &e* tali mode, by conveening
tbe Church; I answer, because the Apostles were Eiders. But
pur brethren íày, Then the Apofiles in this act laid downe their
infallible Apoftolick spirit. L answer, they laid downe the in*
infallible spirits which they had as Apofiles, and tooke them tp a
fallible spirits but they did not operate and governe in this Act*
from
is a Presbyteriall Church.
451
1
from this infallible ípirie> èut from an ordinary spirit, ejfe
you must fay, 1, when the Apostlës did eate and dfinkc,they faif
downe an infallible and Apostolick spirit, and fo#ke an ordi-
nary and fallible spirit, for they did not eate and drinke by
immediate inspiration and as Apostles, but as men; 2. because
they were Apostles where ever they came,it (hail follow by this
that they did all by this Apostolick spirit; as if the qdestion bec
upon What ground,Did the Apostles every where baptize, pray pa-
fiorally, exhort as ¥astors9 govern* in Corinth, deliver the incestuous
man to Satan at Corinthì ifyóq aniwcr, because they were Apo-
Ales, then I fay because they were Apostles alwayes,and in eve-
ry placé,they never used the ordinary power of the keyes given
to thenKas common to them and áll Pastors to the end of the
world, Matth.18. i$. Mattb. 16. 19. John 20. 23. and so they
could not doe any thing as ordinary Pastors, Or ordinary El-
ders. 2. Christ gave to the Apostles an ordinary power which
th*y could never put forth in Alts 3. we have no warrant from
the Apostles preacbingibaptizing,exborting) governing, retaining and
remitting finnes^excommunicating,rebnking,to preachy baftisM^éxhori,
governe3retaine and remit finnes^ excommunicate and rebnkf, because
the Apostles, in Acts Apostolick and extraordinary, are no
more to bee imitated by us, then Wee are to imitate them in
ípeaking with divers tongues,and raising the dead.
Heace upon these grounds wee are certainly Induces to be-
leeve that the Apostles did here ord^ine5notas Apofles, but as or
dinary Elders; 1. Because in these Acts the Apostles arè imita-
ble, but in what they doe as Apostles they are not imitable.
2. What ever rule* of the Word doth regulate the ordinary
classical! pre$bytery,the Apostles goe along in all theft acts here
condeseending to these rules, iuch as the meeting of the prefc
bytcry,the twelve do meet*2.They tacitely acknowledge a neg-
lect ofthe daily ministration to the widowes which is an act of miA
government of the Deaconrie, which is an ordinary offici os
the presbytery, and therefore they desire of the Church to bee
freed of this office. 3. Tkey referre the nomination and electi-
on of the seven men to the people. 4. They ordaine seven con-
ffant and perpetuall officers,as the presbytery doth. Ergo, they
doc not órd$inc by their transeendent powcr,as Apostles.
om thia place our brethren prove their Congregatíónall
[*Kkk]
presby-
jú
45%
Tbe Churcb of Jerusalem
t
+
£
presbytery which they would not doc, if the Apoſtles did here
manage affairfB as exsraordii&ry offtç^çs. 4. Xhis collegium
of Apostìes doe nothing in all this, which by confession of
both sides may not bee done, and to the end of the World is
^ot done in the traníàfting of the like bufinesse* by the ordi-
nary presbytery. 4; What the Apostles doe as Apostles agreeth,
on<#y to Apostles, and can be dpne by none but Apostles, or by
Evangelists^ having their power, by Xpecialt warrantable cpm-
miffion from them, as what a man doth as a man, what a Pa
stor doth as a Pastor, a Deacon as a Deacon, a Prophet as a
Prophet, can bee done by none but by a man onely, a Paflo£
onely, a Deacon onely, except whereas one Act3as to teach, a-
greeth both to a Pastor and a Doctor^ which yet have their
qwne differences, but all here done the Apostles might have
done, if wee suppose, they had not beene Apostles. 5. If as
Apostles they ordaine,any one of the twelve Apostles ftçuid
cpmpleatly and entirely ordainc all the seven, and so the seven.
Deacons should have beene twelve times ordained at this timey
which needles multiplication of Apostolick actions were uielesse,
served not for edification,and is not grounded in the Word,
for the whole twelve, in collegio9 doe ordaine, and what any
one Apostle doth a$ an Apostle by the amplitude of a transcen-
dent power, every Apostle doth it compleatly, and wholly his
alone^ as without helpe of another Apostle, Peter workctt a
miracle5especially any one Apostle as Paul his alone might or-
daine Timothy an Evangelifi. 6. If they did here act as Apo-
ftles, any one Apostle might have ordained the Deacons in an,
ordinary way* as Here- but that wee çàn^ot conceiy?, £or
then one and the fame action ihouid have beene ordinary, and
not ordinary, for one man cannot bee a Church or a societie.
to doe the ordinary Acts of an ordinary focieties for it should
bee extraordinary to one to act thaç which is the formal! Act
of many as many, and fhould involve a contradiction, ex*
cept it were an Act which cannot bee performed by many, as
when one P^jîor speakçth for many, fo? a whole Ghurch-but
that is ordinary and necessary, because a multitude as a mul
lipide eapnot fpeake, without confufion in a contiguated dif-
courſe, for that all the people fay one word (Amen) is not a
multitude as a multitude using ône continuated speech.
3.3
Object
*
is a Presbyteriall Church.
453
{
Object. 1. If the Apoſtles did not all thein Miniſtertall, acts as
Apaſtles, they did not fulfill thein commiffion given to themy: as.to As
poffles, Matth. 28. Goe and teach all Nations.
Anjw. The consequence is nought, if they had not done
all things, which by vertue of their Apostolicall Office they
were cpmmanded to doe, thçy had not then fulfilled their com
miffion given to them by Chrift. That is true,but now the affum-
ption is faîíe, they were undçí no commandement of Chrift
to doe all their Ministerial! Acts a$ Apostles, pçove that they
did neither Preach, nor Baptize as Apostles; but only as A*
poſtles they did preach infallibly. 2.1n all places of the world,
as Catpollck Paftorj. 3. ^âth the gift aÇ Xongues; 4. Wark-
ïng ô? Mifacjçs, which by diyine institution were annexed to
their preaching, but their preaching acccKding to the substance
of the act, was ordinary.
Qb)ect. 2. The Apostles went to Jerufalem bj revelation, as Paul
did9 Gal* 1. Ergo,all their acts that they did there, they did them by
immediate revelation.
Milí 7 20 1. JAO
Anfw. The Go^sequence is null, Taul went by revelatim. pû*~
Jarujalem^ and there Gal. 2. hee rebuked Ptter, as an Apoftle?
no, as a Brother, for then PanI should have exercised Apofto-
lick Authority over. Peter, which is pppifh.
ObjeÊÌ.$. Is the ApaftJes did aff as Presbyters bere,they did wrong
the particular Churches^ and took their Liberty from them, in exerci-
fivg ordinary Ministerial! acts there, which are proper to that Churchì
Anfa* It followeth upon the deny ed principles ©f an in-
dependent Congregation onely, for a Church without EL*
ders rálh no Presbyteriall ppwer3 aad therefore such a pò&er
can not bee taken fromit, you cannot take from a Churchy
that which by Law it hath not. If the Acts of the govern
nient in the Apostles, are according to the substance of the
$cts all ope with the Acts of government, in the ordinary
presbytery Ergo, fay ì, thoíe Acts come jût f^Om an Apo
stolicall and extraordìnary power?even as the Apostles preach
ing and baptizing are not different in nature and essence^ from
the Acts of preaching and baptizing in ordinary Pastors,
though they had power to preach and baptize every where, and
wee onely where wee have an ordinary calling of the Churchi,
and from the Apostles preaching and baptizing every where, wee
[* Kk k*2]
ધ
may;
A
454
The Church of Fernfalem
5
may inferre, it is Iawfoll for the ordinary Elders their fuc-
ceífor* to preach and baptize in some place^ why may we not in-
ferre because the Apùstles^ in collegis,in one presbytery did or-
daine Oídinaíy offi&ers, that We have thence á patterne for an
qrdinary preâbytery?
Qbject. 4r If there were no institution fût preaching and baptizing^
but onely the Apostles àaked practifey we were net warrantably to preafà
and baptize frem the fole ane hàkèd examfie of the Apostles.
Anfw. Shew us aà inftitation for preaching and baptizing
then,for that which we alledge is an instftution,Matth. 28. f9,
zo.Mdrk 14.v.15.to yoi ís a commandement given to the Apo-
fles as Apostles, as you faitf if tbe 1. objection proponed by
y©o^and therefore We have no móre warrant to prtach and bap-
tizc from the Apóstles cxample, then we have to work miracles,
and because by the fame reason of yours, Christs command to
Jus Apostles to preach before his death, Mattb.10. is not ordi-
nary pFesbyteriall preaching, but conjoyned also with the
power of casting out dcvills,Matth. 10.1,2,3. it must also upon
the fame ground bee a Commandement given to the Apostles
not as ordinary Pastors, but as Apostles, if we compare Matth.
10.1,2,3* with Mir^ri6.i5,16,17,i8.If you flee to John Baptist
his practise of baptiime, 1. you are farther off then you were;
2. What warrant more that John Baptist his practise should
warr^nt preaching and baptizing, if it w^nt an institution, then
the Apostles preaching and baptizing when it is separated from an
instigation? 2.This argument pineheth you as much as us,for
a thousand times in your bookes, a warrant for our ordina-
ry Elders to preach and baptize is fetched from the sole practise of
the Apofiles. 3. By this the argument for the Christian Sal-
bath,frùm the Apostles observing that day,fball also fall. 4.This
also shall make us loose in fundamentalls of Church govern-
ment which are grounded upon the Apostles practifc. 5. The
Apostles had no Apostolick and extraordinary ground which
moved them to preach and baptize,according to the substance of
the Acts, for they did preach and baptize upon theie morall and
perpetuall motives and grounds which doe obficge ordinary
Mlderf tQ preach and baptize even to Christs Jicond commingi
Erg^tfceir very practise, not considered with tKè institutions
í$ ôur patterne and rule.
1
It
}
SECT.10. There was a Preibyteriall ChKrch at Ierusalem.
451
It is as evident that there was a Presbyteriall Church at Ieru-
falem after the diípcîfím, seeing the dispersion, ar we have
proved did not retrench them to one Congregation* because
our Brethren doe conclude from a company of Eiders of the
Church of Epheius, Acts ao. of Ierusalem, from the Angeli
of the Qhurch of pergamus, of Thyatira a formall ordinary
Fresbyterj of Ephefus^ of Ierufalem^ of Thjatira* Let us have
the favour of the fame argument, upon the suppoiail of msny
Congregations which the word doth Warrant, and upon the
suppoiail that it is called one Church alwayes, as <lts 2. 47»
The Lord added to the Church, Alts 5.11.feare cam? upon all ths
Church, Acts 8.1. there arose a great persecution against the
Church, Acts 12.1. Herod stretched forth his hand to vex certaine
of ths Church,v. 5 prajtr was made without ceasing of the Church
unto God, Acts 15.4. and when they were come to Jerusalem fèiy
were received of the Church, and of the Apostles and Elderss
Alts, 21.15. Paul went up to Jerusalem, and v*\%% The day sol
lowing Paul went in with m3 into James, and all the Elders were
present. Here be Elders of the Çhurch of Jerusalem^ and Ieru*
falem is named one fôurch frequently, and alwayes before
and after the dispersion; it is cailed a Çhurch in the singu-
lar number, not onely in relation to persecuters, but also in
relation to government, and because they were a political! so-
ciety to which there were many added Ails 247»and which
hath Elders Afts 15. 4. A&ts 21,15.18, And a Church«union
in a constituted body hearing the Word and receiving the
Sacraments, as this Church did, Acts 2. 42. is not à Church
but in regard of Church-policy, znd Church«go&ernmsxt. Thty
reply. That enemies doe petscute the Church, Alts 8. r. Als
îî.i. Acìs 8.3. Saul made havock of the Church, that is,of the
faithfull of the Church, for Saul had no regard in his perfecuti-
en\ to a Church in their government, or Church-combinati-
on, therefore the enemies are said to persecute the Church ma
terially.
I answer, this objection I tooke off before. But 2. Princi- Peaceable plea,
pally the enemies persecuted the Church undçr the notion of c7ad. ob. 1.
a Society politicall holding forth in a visible Church-ptofef- pag. 81.
sion thei* faith in Christ, and that by hearing, receiving the
* LII
Seale?,
452
There ^as a Presbyteriall ChHrch at Jerufalem*
Selles, and subjecting themieives in a visible way obvious
to tbe Eye of ail, to the government oh the Christian Church,
Yea the enem:€3 had no better character to discerne them to
be Saints, and so worthy of their malice, then Chu^ch-cha*
racters of a Church-profeffion. But 2, Whereas the Holy Ghost
gtveth the name of one Churchy to the Church of lerufalem,
all constantly speaking of it botb as a Churchy and in relition
to perstcuters5 and that every way in that notion, as our
Brethren fay, that the Scripture speaketh of their own Cor
gregationalL Church, wee have the (ame reason to Call it one
Churchy because of one government; for the question is not
now if it bee many Congregations, but if it btc one
Church.
Object. 2. They are called the Elders at Jerusalem, not the
Elders of the Church of Jerusalem; Erg°% fiom this it is not
concluded that they were one Church.
Arfw. Acts 16. 4. they are called Apostles and Elders iny
or at lerufalem Alls 16* 4. for another cause, these were El-
ders from other Churches5 from Antioch no lesse, then El-
ders of lerufalem^ they onely fate in Synod at ïerufalem.2. Ali
lerufalem was not converted to the Christian Faiths and there-
fore they may well bee tearmed Elders at Jerusalem, as the
Church at Sphefus, at5 or in Thjatira. 3. I deny that the Scrip*
ture fpeaketh any other wayes of the Elders of the Qhurch of
forufalemfhzxs of the Elders of other Churches.
2, Those Elders ought to meete for the governing of the
Church oi Jerusalem, for this was their duty; Ergo, they were
one Presbytery. 2. They did meet Ails 15. 14. to receive
Paul and Barnabas, and Co hcare what Çoâ had done by them,
for their edification; and Afls 21.Paul goeth to lerufalem
and is received v* 15.by the Brethren, but the next day„^.i8»
The day following Paul went in with u* unto James and att the
Elders were present; and there the Eiders doe presbyterially
a& for the removing of a shurch-fcandall, v.21.The believing.
Jewes were informed that Taut taught all the lewes which
were amongst the Gentiles to forsake Moses. This was a publick.
scandall. 2% The oìíended multitude were to convene, v. 22*
as plaintiffs. 3. The Uíderfhip oiAûrxtth Paul to remove the
scándall
There was a Presbyteriall Church at Jeruſalem.
453
+
་
ſcandall by satisfying the offended, by purifying himfelse
after the manner of the Jewcs, and ic is cleare Paul should not
hive satisfyed the scandalized Icwes, except Iames and the El-
dtrs had injoyned him io to doe. 4, This the very course of
a presbytery, yea, our Brethrens doctrine, which a Congre-
gationall 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 Taxis purifying of himfelfe to be,
and if any scandalising person should be disobedient to the
voyce of a Congregationall clderjhip, such as our Brethren be-
lieve the Eldership of Jerusalem to be; they would fay they are
to censure him, and therefore is Paul should have beene dif-
obedient to this, he should have incurred a censure; Tt is true
Lorintu faith that Chrjsostome and Oecumenius will have this torinus 7>aA
to be a Counsel!, not a Synod5co command Taul. and they dâtus,in loc.
deny any Juridicall power here,but v.1^^s^volo males oi #geσ-
Bune, to mee it is, They were gathered together: Diodatus cal-
lech them The colledge of the governours of the Church, Beda Beia.
faith there were foure Synods and hce maketh the Synod
Alls 1. at the chusing of Matthias the first, the second at the
çhufing of Deacons Alls 6. the third Alls 15. and this the
fourth, 'À£ s2U2. 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 courfb that
the infirme Iewes be not scandalized, as is cleare8 v% 25. As
touching tbe Gentiles which believe^ we have written^c* and to
me they secme to do both Synodically, Yome thinke that this
fact of the Elders and Paul was not lawfull: but how ever,
though it was not a gcnerall 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
icom the Gentiles,A&.15.
It is objected by Master Mather, that if a Church in an
Iſland by Divine institution, and so this first founded congrega-
tion at Jerusalem which did meete in Salomons porch\
had once
J
Mr.Mather and
Mr.Tbomfon in
their modeft
and brotherly
anfwer to Mr.
an entire power of Jurisdiction within it feisty though in an extra Chartes Htrle>c>
* L1I 2
ordinary 1.p.6.
1
1
454
There was a Presbyterall Church at Jerusalem. Çhap*io.
ordinary case. î. The case is ordinary, as in the Dominion of
Wales, thére is scarce a congregation to hp found within twenty
or thirty miles. 2, Suppose the cafe were extraordinary and raret
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 Mi«
niJferSy yet in the want of these, the one may be disp insed by
a Woman, or Mid-wife, and both of them by such as are no
Ministers.
Anfw. We thinke a Ministery and Discipline mere necef-
fary to a Congregation in a remote Ifland0 or to the shurch of
Ierufalem before they increase to such a number as cannof meet
for their numerous multitude in one Congregation, then the
Sacraments, when there be no Ministers to dispense tnem. i.
That the CWcfch be so in the Island its aIone5may poflibly 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 effence of a Churchy to exercise Jurisdi&ion
over all its owne members, if there be no more consociated
with that Churchy that is by accident and an extraordinary
exigence of Çods providence. As a mister of a Family is to do
bis duty to educate his children in the seare pf God; but if God
take all his children from him by death, he doth not tranfgrefle
the ordinary rule oi educating his children in the scare of
Godf when hee hath none. This argument sopposeth that a
Congregation bath no power of excommunication at all ei-
ther cpmpleat or incompleae, as the Mid-wife hath no power
to Baptize at all either compleat or incompleat: neither doth
a Congregation transgresse any rule of Ghrist at all when it
exqreiseth entire power of censures within it seise, whereas
there be no consociated,Churches to (hare with it in that power.,
A Congregation is capable of entire Jurisdiction, because it
is a Church; But a woman in no cafe is capable of administrat
ing Baptisme, or û^t Lords Suffer* cxçept thee were extraor-
dinarily
1
"SECT.10. How power of discipline is in a ſingle Congregation. 455
dîfurily and immediatly inspired to be a proçhetcfle, but for
the exercise of entire power of Juriidi&on by a Congregation
in a romote Jfland^ I hope5 it hath no such need of immediate
inspiration. 2» There is no such morali necessity of the Sa-
cramcnts* as there is of the Ministery of the word and conse
quently of some use of the Keys, where a scandalous perion may
infe& the Lords flock. For where vision ceafeth the people perifh%
but it ia never said,where Baptisms ceafeth the people perish,
and therefore uncalled Ministers in cafe of necessiry, wichcuc
ordination or calling from a presbytery nny preach9 and take
©n them the holy Ministery and exercise power of Juuisdiôion,
because the necessity of the Sou'e* cf a Congregation^ in a re-
mote Island requirech so, but I hope no necessity in any the
most extraordinary case requireth that a Midwife may Bap-
tize, or that a private man remaining a private man may cele-
brate the Lords Supper to the Church without any calling from
the Church.
But Mr.Mather if the power of lurifdiction flow immediately and Mr* Mathery
necessarily ftm the essence of a Church, and a congregation be & Mr. Thomson
ejfentially a Church, then this power agreeth to all Churches, l5*P 45:
whether confociated^ or not confociated, and without respect of
what neighbours they have, whether manyy or few, whether anyi
or none. 2* A congregation its alone cannot have soh power of jarif
diftion, and then be deprived ùf it, when God fendeth neighbour
Churches; for then neighbouring Churches which are given
for helpe^ should be given for lojfe, the contrary whereof Ames ^mer Medul
faith. Nor doe Synods (faith he) constitute a new forms of a
Theol.l.1.c.39.
fe&.37.
Church.
_
Answ. Powtr of Iurifdittion floweth from the ejfence of a con~
gregation in an Iland; Ergo, a totall and combleat power of juris*
dictioH) flowetb from the essence of a Church or congregation con-
fociatcd* it followeth no wayes, so a pastor of a Congregation
hath as a pastor power to rebuke fiane3 and to administrate
the Sacraments, Brgo9 when three pastors are added to help
him, he hath the sole power of rebuking sinne, and the
sole and entire power to administrate the Sacraments, and none
of these three pastors hath power with him, it fqlloweth not;
and because these three pastors are added to help him and
* Lll 3
▼
their
}
45^
Bow power of djfcipline is in a single Congregation*
their pastoral! power added to him is cumulative and auxi-
liary* but not privative or destructive of bis pastorall power^
therefoae the first pastor suffered* losse by the addition of these
three to him: who will say this? our Brethren do conceive
the power of Congregations,in its kind and essence, to be Mo-
narchicall, so as if any power from consociated Congregations
be added thereunto, the Congregations power Monarchicall
is dminiihed; and the essence of it chargtd. %. Compleat and
entire power to rule both thé Congregation and the Members
of consociated Churches in so far as they do keep communion
with that Congregation, and may either édifie, or scandalize
them5 floweth not immediatly and necessarily from the eflence
of every Congregation even in remote Jstands not consociated
with others, that we never said. 3. A power to goverhe well,
and according to the rule of the word added to another power
to governe well and according to the word, is an auxiliary
power and no way destrective of that power,to which it is ad
ded, indeed a power to governe well, added to a power of
male administration in a Congregation is distroctive of that
power, and reafon it tiould be fo, becansc Christ never gave
any such power of male administration to a Congregations
but a power of righc governing, added to a power of right go
verning is neither destructive thereof, nor doth it constitute a
new forme of a Church, or a Church-power, but only inlarge
the préexistent form to extend it selfe farther, for the edification
Mr.Mather,and
P•S•
of more foules.
But (faith Mr. Mather) if it be against the light of nature that
Mr.Thomfon ib. the adverse party be the sole judge which must be, if the sole
power of Iurisdittion be in the Congregation (as we grant in an
extraordinary cafe, when a Congregation is in an Island its
alone) and so it shall be lawfull for a single Congrégation to doe
that which is against all equity and the very light of nature^ it
must then follow that it is not against the light of nature that a
Congregation (though consociated with other Congrégati-
cns) have entire jurisdiction within it seise*
Answ. None of us do teach that it is against tie light es na-
tare that the adverse party be the juàge^ it might fall out in a gene*
rail councell lawfully convened, from which there is no pro-
vocation^
A Presbyteriall Cbnrch was at Rome…
457
ין
*
*
Vocation* yea and in a nationail counceil, (or all caunceJs may
erre) the adverse party may judge, as it was a lawiull counceil
according to a CÍowch-constitution that condemned Çhrijt of
blafphemy? and they were also his enemies; buc we teach that
it is not congruous to the wildome of Çhrijt, nor to the light of
patxre, that Christ should have appointed all the ordinary
Churchcourts,fo many thousand congregations5who may rather
erre then extraordinary and higher Synods to be the çnely ordi
nary judges in their owne cause; Nor doth asy thing more fol-
low Jrom this argument, tint when there is one congregation
its alone in an Iland destitute of the helpe of consociated Chur-
ches (which is a defè& of an extraordinary providence of Çhrijt
in that o^e singular exigence) that that congregation shall be
boch judge and party in its owne cauie, if we suppose that one
Micaiah (hall contend for the truth, and all the rest of the Pro-
phets and people of that congregation to be against rbe truths
and to jadge and çundeçne one man5 who sceketh the Lord in
truth.
Ic is a wonder to me, that Theffalonica was but one single con-
gregition, all hearing one Word, partakers of one Lords Sup-
per at one Table; yet the Apostle ascribeth to them that which
is a note to, worthy Baynes of the numerous multitude of the
Church of lerufalem, from whence went the Word of God to all
the world, 1 Theil 1. 8. For from you founded out the Word of the
Lordy not onely in Macedonia And Achaia, bnt a/so in every place
your faith to God-ward is spread abroad* I deny not what Mr.
Mather and Thomson say, but 5000 may meet to heare the word,
and many thousands were gathered together Luke 12. to heare
Christy but these reverend brethren doe leave our, i. The incon*
veniencc of thronging so all at once; for, they trode one npon ano-
ther, 2. Chrìïi preached not to all those thousand at once5for it
is exprefly said, v. 1. He began to fay to his Disciples, So Çhrijt
refusing to preach to such a disorderly confluence of people,
who could not heare, and his do&rine being all for his Disci-
ples, the very Sermon being preached to his Disciples onely,
Matth.io.2)334,&c. and the Parable of the rich man v. 22. hẹ
applieth to his Disciples, Then he said to his Disciples, therefore
J fay unto you, take no thought for your life, &c> It evidçnceth to
M Mather and
Thomson c. 3.P.
33.35.
me
458
A Presbyteriall Church at Corintb}TbrJsafanica> CHAP.10
Chryfoftome on
Math.24.
2 pag.34.
me that Chrift.condcmneth a rumcroui OTititKde in one con-
gregation to heare at once. And whereas Chrjscstcme saith, 5000
persons did hears his vojce^at ot ce in onet congregation, by meanes of
Scaffolds and Galleries; and Mr* Mather is willing to yeeld eight
thousand an hundred and twenty were all assembled in one place ta
M. Mathcr.c. heare the Word, and thai all the multitudt es converts at lerusalem
were together in Salomons porch,A&.5.12. I grant three thousand
could heare one at once; but alas, this is a great uncertainty
for independent congregations. But 1. this is to be proved that
eight thousand (Mt. Mather hath not added many other mul-
titudes mentioned, Act.5.14. Act.6.1, v.7. and elsewhere) did
meet daily in the Temple* 2. Daily and ordinarily from house
to house, 3. To celebrate the Lords Supper daily in the Tem-
ple and in every private house(there were need of many Scaffolds
and Galleries) to sit at one Table. 4. To make one judicature,
and have more then power of consenting in Ghurch<censnres% as
our brethren prove the whole Church of beîecvers had^ from
Matth, 18,17. 1 Cor.5.4. Act.15,22. 1 Cor.14.23. for my part
ï thinke such a miraculous Church cannot be the first mould of
independent Churches to be establisted congregations meeting
in one place, for to be edified by word, scales and cenfures. Yea
Mré Mather will have the whole convening as one-independent
congregation A&. 6. a, 3, 4. and the many myriades or thou-
fands of beleeving Jemes, Act 21. 21^22,23.. to meet as One con-
gregation. Certainly the Apostles practice must be our ru!e5
and then five hundred or a thousand being so farre beneath ten
or eight thpusand5may wel seem a number for fewnesse not com-
petent; and wh*t hall we then thinke of seven onely* or ten?
Now let it be considered, if Rome being granted to be one
Churchy and in which to me there was a congregation and
Church in the very family of Aquila znd Pri/cilla, Rom. iá.
v. 5. and whose faith was spread through all the World, Rom.1.
8, so as famous writers fay the halse of the City belecved, if they
be but one single congregation meeting all in one place f and
to me it is cleare, there was a single congregation in the very
house of Aquila and ?rtscilla, A&.18.ïv253 4. v.26.27,28. and
that Pa%l preached when he was there daily, beside his dispu-
ting in the Synagogue; when he was at Rome there was a Church
at
**
A Presbyteriall Church at Rome and Corinth.
459
at his house, Rom.16.5. So Diodati saiih on the place3That the
Church at Aguila his house was the assembly of beleevers, who
assembled themselves in their kouje; for there were divers small
assemblies in one and the seisefame City, I Gor.16,19, Gol«4.l5«
Çreet the Church that is at their house* Col I.15. Salute Njm*
phus,and the Church at his house. Where Paul ipeaketh of believers
only in a house, he giveth them not the name of a Church, as Ro,
16.10. Salute them that are of Aristobulus boufbold* V.l*. Greet
them that are of the houjhold of Narcissus*Phil.4.22. Alltke Saints
salute jou% especially thèse that are of Césars house. I desire to
know a reason of the difference of this Grammar, if there were
no constituted Church in the house of Aquila and triscilla, why
in one Chapter the Apostle should change the phrase? and I de*
sire to know what reason we have to goe from the literall mea
ning of the word, that is* a Church at Aquila his house, as well
as a Church at Cirinth* For whereas some íày that Rom.1.6. he
jaluteth not all of the bouse of Nartiffusjbùt onely v. I l.thofe which
are in the Lord; 1. this exception is not brought concerning
the house of Aristobulus, v. 10. 2 This exception confirmeth
what I fay, because where there is not a Church and an insti-
tuted Society and politicall Qhurch-meeting in the house of any
of the Saintttthere they ate called beleeves of iuct a house9 and
not a Church at fuck a bpuse. 3. This phrase noia nar' oixon
ufed Rom.16.5,1 Cor.id.i94Cof.4.19. PhiIe,2. must be the fame
with the Saints assembled for the Word & Sacraments. A&.5.42»
in the Temple, nar olxov from ho#se to houſe daily\ and it must be
all ope with A&t. 2. 4&> Where thej CQntinued daily in tbe Temple
with one accord, xaortes rol' oocor, end b&eakinp bread from houſe ta.
house; and all one with the assemblj of Disciples A&.20,7.
where they assembled fcr the Word and Sacrament of the Sup-
per, efpec.ally feeing as the learned acknowledge,the Christians
could not have Temples or houfes built for the publique assem-
blies of the Saints as Rome and Corinth, but xhty met in private
houses; which seeing it cinnot be denied, then were there at
Rome two Churches at least; one at the house of Aquila and
Prifcilla9 i Cor.16.i5, *nd another also pertaining to the test of
the Sainr* %t Romie,
And this faith, that if there had bèene but oné single Congre-
Mmm
gation
460
A Presbyteriall Church at Corinth.
gation at Rome^ whereas one family had a Church, c.16,5. and
so many illusttíous families received the faith ot Christ, it 'n
like their faith could not hare been published through all the worlJ9
Rom.1.8 if the Çhriftian faith had not had a greater prevalency
comparison pf the false God then worshipped at Rome,then to
be in one poòre single meeting.
in
*
And for the Church of Çorinth^ I humbly conceive they could
not be one ſingie congregation, if these foure circumstances he
considered: i. The muítituáe of beleevefs thereV 2. The multi-
tude of Teachers* 3* The diversity of Tongues* 4, A Presbyte-
rial! meeting of Prophets, I Cor.14. For the first, A&t.18.9.
Many ^f the Corinthians believed, and ft&t bàftîzsd, Now if we
fhall believe that the Apoftolique Church conjoyned preaching
|pp báptizîag, the Word and thé Sacraments; and that the A-
poftles baptized none but those to whom they preached, Icon-
ceive it cannot be denied but there were dtvers aflemblies for the
Word and the 8acrament for Paut^ ì Cor.14.15. Baptized none
but Griffus and Góitík mà the houshoid of Sftphanus;
it many
were baptized, other Pastor?, not Paul baptized them, 1 Cor.
X. 14^ 15, 16. and so ihey were baptized in other assemblies, then
inthose in which Paul baptizêdv 2. It is cleare that to comfort.
Faul whofe ípirít could not but be heavy, as you may gather
from Róm 7.2.3. because he was Act. 18.6,7. resisted fo in his
ministery by the kdasphemies of the Jewes rejecting the Gospel,
that he Jhòoke his raymtnt on them9 and (aid, jonr blood be upon jour
owne heads, I am cleane; from henceforth I will gòe to the Gentilesy
The Lord faith unto him in a vision, 9. Be not afraìd, but speake,
and hold not thy psace, 10. For I ans with tbee, and no man shall set
on thee, for I have much people tn fhis City. IT. And he continued
there a jtere and fix moneths, teaching the Word AmongSl them*
. Now let this in equity be oonsidered,if the gaining of one single
congregation which meet for the Wgrd,Sacramehts, 1 Cor.iU
2Qu21,12. 1 Gor.14.19. and alio to acts of Church-censures
Cor. 5. 4. as our brethren ceach, which could not exceed one
thousand conveniently in a fetled and Jrily meeting, had sirst
been much people; ítcondly,much ti còmpatâ&tì ôf thousands of
the Jewes who rejected the Lord Jesus, as may be gathered from
comparing Act.18.5,6. and Act.i3/43>4^347^ ^ith Act. 21. 20.
where
A Presbyteriall Church at Corinth.
46r
·
where it is said, maay thQusonds oi the fewes believed, for the
greatest part of the Temas rejected Gbrîft staçiseleåre; 1: Theff.
2. 14,15,1$. and so many more thouſands behoved to reject
Christ then believed? Now w&af comfort could Paul have had
in this,that many thousands of the Jemss rejected the Gospels,
and yet all the much people that God had in Çorinth wtïQ but
forsooth to the number of one eompleat Affembly of a &f{*le
Congregation, which did me*t in a private House fot the
celebration of the Lords Supper? For Piscator with all our
Divines» i Cor. 14 teach that their were no capacious Temples
in Corinth^ where they did meet for Gods worship; 2. Judge
if one single Congregation (for the Congregations planted
by the Apostles behaved to be competent, and convenient for
edification, that all might hears and all partake of One bread,
* Cor-10.16. and one Table of the Lord, v.21.) could neceffitate
Paul to stay zi Çorinth· a year* srt six moneths, when as Paul
by one Sexmçn made in a certaine mans House named fhsttu
did bring many to believe and be Bàptized^ Alts 18, 7.8. And
these many might conveniently make a Congregation beside
the much people that God had there, f. 10, not yet called, but
ye* they were, as interpreters fay, the Lords people^ by Gods
decree of predestination* 'U The multixudè of Teáchers proveth-
that their were more Congrégations then one; for i. It is in-
congruous to the Wisdome of Christ to raise up nany reaper*,
where the harvest is narfowv many builders for one congrega
tioqaU> House, 2. It is contrary t$ Cbrists practice, who feat
not twelve Pasto^s *a one places but feat them onemo by tivo,
that all might find worke: now tan we tfttei^ that where
God had much people, as Acts 18. 10. that he would h*ve hun-
dreths of Prophets to be hearers and one at ònce to speak to
one {|n$^è G$mí£egatk*n? to what end gave thê Lord a Talent
to fuch a huge multituâe of prophea\£ ^hat they might be
oftener àearers, then they couïd be in aêfoaíl prophecying ? It
is not Jite. 3. Whereas it is said, 5 Cor. 14,31* you may all
*fr^hfcy one by one, that ati mxy fearne± and all may be comfor-
ted, Djodatus faith, yee may ail prophecy, namely by course
・and in diverfe or feverall Affemblies. And Eftius faith the same,
to wit, that these Prpphers were to prophecy %i diverse
* Mmm 2
assemblies;
(
"
$
•
462
d Prcsbjteriall Church at Corinth.
་
Z
affemblies; and for this it is that he faith, v:34. let your wime*
0} yuvaines vµŵr keepe silence år Jaïs innanoiais, in the Churches ^
ErgOj he Jupposeth theie were mdrc Congregations then one
at Corinth; Nor is there reason to say with some,he ſpeaketh
of Churches in the plaraR .umb^r, because he made rmntion of
all the Churches of he Saints in the verse going before^ for !• He
sakh5 joHr Womtn> let them be silent: now if he had not mean!
that there were màny Congregations at Corinth^ he would
not have forbidden it in their Women* but of all Women,
and it is knowen there was a great abuse of fpirituall gifts in
Corinth, so as Women did prophecy in the aflcmblics, and
this th* dpostle lorbiddeth in their Churches in the plurall
number«And I pray you what roome or place Was there for such
a multitude of Prophets to édifie the Churehes in one private
House for there were no Temples where they might meet at
Qerinth. 4. If Kenchrra be comprehended under the Church
of Çorinth in this Epistle, anc rhe Apostle wriiidg to the Corin
thians Wroie also to this Church called Romans 16, r. The
Church at Kenchrea^ then have we more Congregations then
one at Corinth. Now the learned teach that Kenchrea was a
(z)Origtti$rtfc* Sea-port or Harbour of the Corinthiansi (a) Origen faith it was
in Epijí. a place neer to Corinth. Off thé t^j^ Sea one the East, and
(b)Strabo.1.18.
(e) Plinius natas (6) Strabo ſaith, ad finum Saronicum% as Lechea was the
M.i.44.í"4. other port. See (*) Pltnius. And the multitude of Teachers
*
ว
Ľ
(i humbly conceive) which did preach at Korinth may be
gathered from 1 Cor. 1. 5. 1 Cor. 4.6. 15. I Cor.1.12, 13.
1.Cor* 3.4,5,1 Cor. 14. where thtre are multitudes of these
who were all gifted to édifie others, as those who ffake with
Tongues^ wrought miracles,had the gift of healing. And so many
prophets that Paul faiths v>$l. fir yte way all prophecy' sbat
alt m*j learre% and all may be comforted, if these (all) who
Were to learne, and to be comforted be the much people which
Cod had in this City Ails 189. and this (*ii) to be ibstructed
and comforted, I have no farther to fay* And 3* I can hard-
ly believe that the end why Çod sent the gift of diverse
tpngués amongst them was to edisie one single Congregation:
spr it is true that our Brethren fay, that Corinthians
%erf. 2?.14. Tongues are for a signe, not to them that be-
1
1
lìevé
A Tresbyteriall Church at Corinth.
463
lievc, but to them that believe not* But that which they
hence collect is most groundlefle, to wit, that therefore the
gift of Tongues, according to its genuine end and intention is
onelj a miracle for the gaining of Hetthen to the Faiths and not
intended to édifia the Church and people of a strange Language,
after they are brought in to the Church, and therefore there is no
ground for people of divers congregations to be inflructed by strange
Tongues*
Anfo The whole current of Divines answer, (as also Estins
obfervetb on the place) Tongues $re given especially for in-
fidels, ut novitate miraculi convertantur^ that by the newness* of
the miracle they may be converted, thèngh also Tongues serve
to inftrutt these whò believe, and consequently, say I, that
the Churches of divers Tongues may be edified. Aad let me
adde that strange Tongues were a mixc miracle. I fay mixc,
because both they were given to be a miraculous signe to aíïùîe
Heathen, that the sending downe of the Holy Ghost was a mira
culous fruit of Ghrists Ascension to Heaven who promised
that when he was ascended to the Father, he would send the
other comforter, as is cleare Atts 2,8 9,10,11.12. and also
it was so a miracle that Paul proveth that it is fruitlesse and
Wanteth the naturall and genuine end of speech and an humane
voyce in the Churchf if ìc édifie not, as 1. Tongues édifie
not the Church, except you speak to these who know the
Language, or except these be an Interpreter, for other ways
the speaker with Tongues liaU be as a Barbarian to theie to
whom he speaketh, and they as Barbarians to him 1 Cor.
14.6.7^89, 10, 11. 2 He that speaketh with Tongues is to pray
that he may interprets ^.13. That he may édifie the Church*
3. He that fpeaketh with Tongues, if he be not understood,
is fruitlesse and usclesse to others, because the hearer^ can
neither fay amen to His preaching, nor to his praying, ^. 14*
15, \6f 17. (4) except a man teach others^ his gift of
Tongues teacheth not the Churc*, v* 18, 19, 10, (5) trange
Tongues in the Church when the hearers understand
* not, are a judgement of God rather then an edifying of the
Church, v.%\, &Cm hence it is mort then evident, that the
edifying end) why the Lord had raised op these in the Church
of
464
A Presbyteriall Church at Corinth.
of Corinth, (which was now a planted and watered Churchy
i C^a«i.^.ch.3 5,6,7. and a building, the foundation where-
of was layd, v.10.11, 12, &c.) was that the Church might
be edified. And so the gift of Tongues, as touching its edi-
fying use and end, was fruitleffe* and of no effect; yea as we
teach against Papists, unlawfull in Gods publick Worship, ex-
cept there had been diverse assemblies and Congregations*
which understood these Tongues. Nor can it be (aid, that all
in Corinth understood Grttke* And therefore these of divers
Tongues might be underfood by all: for I..This layeth a ground
that there was no Tongue a strange Tongue, but the Greeks
Tongue. 2. That all (peaking with strange Tongues was well
understood, whereas the Apostle sayth the contrary, v.10.
*H3I2. T.16. v.13. That many spake with Tongues in that
Church, and yet the hearers could not fay amen to them, nor
be edified by their preaching or praying, ^.ip.if then strange
Tongues were gilts of God given to that plaated Church to
édifie these who believed, and to édifie the Churchy as well
as to gaine heathen, there must needs be divers Congres
gations at Corinth, and therefore I cannot but thinke that
Mr. fotfer.Mr. weak which Mr* Mather, and Mr. Thomson (ay; Tut the
Thomson answ. place^ 1 Cor. 14. 23. That peaketh of tht whole Church com-
to Mr. Heile c. ming together to one place doth nnavoidably prove, that Corinth
5.1.37.
ཝཱ
had their meetings^ and not by way of distribution intb ftverall
congregations, but altogether in ont congregation and it is
plaine, that though they had variety of Teachers and Tròphètset
they all uftdto ccme together to one plac*.
J
/ anfw. 1. The place, 1 Cor* 14.13. if the whole Church
come together, &c. doth evince the contrary, for the Apoctîe
doth there rerfon ab abfurdo, from a great incongruity; it
were incongruous (faith he) and rkJiculous that the whole
Church of Corinth, and all *hèi* gïíted men speaking with
diverse Tongues fo that they could not be Ui^erstood by In-
fidelîs; íhòuld ail convene in one place, and speate with
diver* Tonguès, for the unlearned and the unbeliever« would
fay they were maddè^ therèfote hee prtftppbftth that îhè
whole Church faculd not áli comé to one place^ bût that they
should io come to one place v. 24. n diverfe aífemblies, and
all
A
A Presbyteriall Chuwh at Corinth.
465
$
}
all prophecy io a Tongue knowen to the Infidells, as the un--
believer bciog convinced anÀ judged of all the Prophets, he might
fall down on his face, and worfoip Qod, and (ay^ God is in yen
ef a truck* v. The whole Church is not the whole, much people
ûf Çorinth that believed, that did ordinarily meet in one
place; the Text faith no fuch thing, and that is to be proved
and not taken a* granted, and io tbe consequence is most
avoydable; for 1. You nust fay that at any one Aísimbly, all
the Prophets and Teachers of forintb did prophecy, for the
Text faith^«24. Ne is convinced of all, he is judged of all* Whereag
the consequence íbouîd be abfurd, it Ébouid be a longeíome
and weary some meeting; for Interpreters say they meet fa
diverse Assemblies, and the Text faith exprefly, v.29. That
at one meeting they prophecied, but two or three: now if two
only propbecicd in one Congregation at one Assembly, as
this Text will warrant clearely, then how doth this whole
Church consisting of all the Belikvers of Corinth, as «s fuppo
fed by our Brethren, coavince the infidell, so a* it may beare
this sense, v* 24- He is convinced of alt, he is \uiged of all î
can two Prophets be all Prophets ? And how doth it be re this
tv 24. But if all prophefie, &c ſurely, for my part, I think
it nuft unavoydably be said, that they all prophecied dislri-
bucively and in feverall Congregations. And ic is very pro*
bable to me, that as women prophecied5 so nuny prophe-
cied at once, and that the Apostle correcteth their abuse,
when he will have them to prophecy by course, v. 27, And that
too numerous a multitude did prophecy in one Assembly, and
therefore the Apostle reducing this Church to order, retrench-
eth the number ^.29. to two or three, and £0 this which he
seith ^. 31. for you may ail prophecy one by one, &c. must una-
voydably be understood difiributively in divers Congregations
and Assemblies, and so must we take the words where it is
said, ^.24, all the Prophets convince, all judge^ distributive*
lyi and the whole Church v.2$> by this cannot beare this
sense
that the whole Church óî Corivth comprehending the.
the Whole Prophets, Teachers, and Believers, did all collective^
ly meet in one single Assembly., And that the mich people
which the Lçrd had at Corinth, Acts 18.9. was one society par
44
taking
466
+
A Presbyteriall Church at Corinth.
1
taking of one Table of the Lord, in one private houie, and
all in one consistory judging and censuring and excommu-
nicating.
Lafy, I thinke (with reverence of the Iearneder)tbat these
Prophets were a ColJedge of Teaching Prophets whose gifts
were imployed in edifying several! Congregations; only some,
fay they,were Prophets extrordinarily inspired.2.They were not
Piophets of the Church of Cortnth, and therefore are not any
patterne of a Presbytery, but I answer. 1. Though they were
Prophets extraordinarily inspired, yet do they prove well
some ordinary acts of a Presbytery, and that 2. They were
Tropbets of that fame Qhnrch of Corinth) I conceive; For they
do here Prophecy according t& the analogy of Faith, and that
they have common with Prophets now adayes. 2. They are
by these fame rules regulated that our Pastors are now. g. They
exercise these same acts of Jurisdi&ioa which Pastors do now
exercise, i. They arc to prophecy in a knòwen Tongue, v.19,
20^21,22. and that the edification and comfort of the Church,
2.31. even as Pastors now adayes, only the internall princi-
ple, to wit, the insured gift of prophecy ing made them extra*
ordinary Prophets, in firi, as our Prophets become Prophets
by ordinary industry and studies, in fieri : but in facto effe,
and according to the substance of the acta of prophecying? these
extraordinary Prophets, and our ordinary Prophets and Pa-
ftors differ not in specie and nature. As the Eyes puc in the
man borne blind lok.$* and these Eyes which we suppose
he was capable of from his mothers wombe, and the Wine
miraculously made out of water by Iesns Çhrìft, Iob.2. and the
Wines that grew in ludea, according to their minner of pro-
duction and in fieri differed, but in faïïo ejse they were
of the fome nature. Uence ycu fee in the Text these Prophets
Bre every way regulated as ordinary prophets, and as the
prcphets of the Church of Corinth. Because it is acknow-
ledged by all Interpreters that the scope of the Chapter is to
prescribe what is order and decency in the publick worship
in the Church of Corinth; as the last verse siith, ^.40. let all
things bt done decently and in order,and consequently how these
Prophets should édifie the Church of Çorinah,v.4.12 16,ì7.(2)
Th*t
4
There was a Preshyteriatt Church ât Cotbtth.
467
That these Prophets fhould not speake in publick the fen*
guage of a Batbariàn, v.11,12. to the whfch the hearer còuld
not íay Amen, v.i6* and this way are our ordinary Prophets
regulated, except that Papists will but fay service in Latine,
(3) A direction is put on the Prophets, on these who speaks
with Tongues, that they be not children in underjlanding, and
that thej be, in malice, as children, but as concerning under-
ftandings men, v.20. which agreeth well to Prophets a* they
are ordinary Fafîorr. (4) What more ordinary, then the
comming together of the whole Church for prophecying^ v.z^%
24. and convincing of unbelievers ?as 25t(5)che Prophets are co
be limited to a way of ípeaktng tó edification, as he who
ipeaketh with Tongues, who must speake by an Interpreter, or
then be silent in the Church, 9v&ytâ» (6) These Prophets^
as our ordinary Prophets, must ipeake orderly, and that but
one at oncei co eschew confusion, v.25 C7) What they fpeakë
Is to be judged and pot undèr 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 thèse prophets, all which, and divers other rules doe re-
gulate oar ordinary Prophets, which clearely faith to mea
that this is a patterne of a Còlledge of ordinary Prophets un-
der that fame policy and rules of policy as the ordinary
Colledge of Pastors at Corinth, and 3. To this Colledge
agreeth a power dogmatîcall of judging, and censuring the
Doctrine of thé Prophets delivered, 29. let the Ptophets ſpeak
iwa or three, and let the other judge* This is not a power of
judging that every Christian hath. For do faith Piscatory
doth relate to the Trophets who are to judge; gut (as I take it)
a propheticall judgiog,which may5by good anology,warrant
the juridical! power of a presbytery to judge and èxamine these
who preach chc word,that there creep not in false Teachers into
the Church*
... And fèr Ephesus.Thz huge number of Believers and yet mak*
ing one Ghurch,Rev.2.2.faith that Bphefis was a presbytiriall
Church as many circumstânces evince, Ats 19. for %t.Paul
established twelve men Prophets who ifake with Tongues, and
frephecied. To wbat end did Paul set up twefoc Labourers at
Ephesus,
* Nnn
*
458
A Preibyteriall Church at Corinth^and Ephefvs*
Epbeseus, with diverfe language«, but to eftabliíh divers Assem-
blies l iià they all meet dayly in one house with Paul to iearç
him, and turned filenc Prophets themselves, when they werc
indeed with the gift of Tongues to fpeakc to the edification of
Aflemblies of divers tongues? Ic is not credible, a. And v.10.
Paul continued here for the space of two yeares, (and was
this for one competent numher, who did all meet in one
private house? how can this be credible?) 3% All that dwelt
in Asia heard the Word of ths Lord îefus, both Jewes and Checks,
then in great Sphesus there behoved to be more then one Con-
grégation. 4* The great miracles done by Paul, v.11.i2. to
admiration of all, and to procure the imitation of false Pro-
phets. 5.The name of the Lord Iefus was magnified bj the [ewes
and Greeks thxt dwelt at Epbefus. 6. There behoved to be a
great work of Çod% when great Ephesus turned to the faith*
It is\ 1. Remarkable thzt christ the wisdoms of the father di◄
rected his Apostles to the molt famous Cities, to cast out their
nets, for conquering of foules to Christ, as in ludta they'
Came to Sámaria, and to great Jerusalem ; in Syria to Anti*
cchía, in Grecia to Corinth, in Italy to Rome, in Afia the
leffe to %phesus; now the Scripture is cleare the Apostles9 tha$
ever we read, planted but one Church, as is cleare in owe City
i& lerufafem, in Antiochia^ in Corinth, in Rome9 in Ephefus':
and observe^ the hafts and prime principle of our Brethren*
independent Churches doth all ly upon this meer conje&ure*
that the Lords Çrace did restrict and limit the fruitu of the tri*
umphing Gofpell, in the hands of the Afostles the conquerors of
the World to Iefus Christ, that they planted but in the greatest
fities they came to (and they appoynted Elders in every City)
onely one poore single Congregation, as a pattern* of all inde*
pendent Churches, and this consisted of no more then coulà meet
conveniently in one House for Word, Sacramànts, one Lords
Table, and one Ecclefiasticall Church-court for censures. Cer-
tainly this Qhurph being a patternc to all instituted Churches\
could not exceed the number of a thousand men, or two thou-
fand Believers, and this is a greater number by some hun-
dreds, I am sure, then can make a competent Church-meetings
and I hope no man could say we erred, if we should now make
eight
A Presbyteriail Church at Ephefus
469
J
-
3.p.34.
eight or ten thousand one Congregation in ordinary, as our Mr.Mjtber and
Brethren fay the first Congregacionall Church of Jerusalem Ma Tfomson a-
wa?. Bat. 2. This City was the mother City and flower of |ainst Herle. c.
Afia. 2. Icwas noble, because of Diana's Temple, the length
whereof was fcure hundred and twenty five foot, the breadth
two hundred and twenty foot, the pillars were an hundred and
twenty feven, the height of every pillar was sixty foot* Amongst
which there were thirty pillars moft curiously carded. Others
fay they were an hundred and thirty seven pillars made by se-
veral! Kings, the Temple was built by all Afia for the
ipace of two hundred and twenty, (fome iay) fourty yeares. It
was inlarged by Alexander 5 And thicher came all Asia the leffe
to the Temple of great Diana* For they had no other Religi
on, here dwelt the proconsull of Afia^ as faith (a) Phi/ostratus9
It abounded with artes and Sciences, Philosophers and Ora 1.8.in vit. Apol-
(a)Philoflratus
tors9 (b) Chrjseficm saith that ln ic werc Tythagoras, Par. lonii.
menides, Zeno, Democritus, it was compassed with excellent (b) Chryfosiom*
Cities, and noble for Afiatick commodities, fee (c) Plinius, and in Pr*fo> *d
(d) Alexander Neopolitanus, (e) Ignatius highly commendth Ephef.
(c)Plinius 1.35
it from the purity of the Gospell. All this I relate not as an ^w/^
unpertient digression, but to (hew that the Gospels behoved (d) Alexander
to be more mighty here; then that Paul sct up but one single âb Álex andro.l.
Congregation and an Eldership congregationall only, Alls 20. 3.c.20.
28.^.36.37. Especially consider what Seafts Paul fought with (e! Ignati
Epift. 14.
at Sphefus, for here were many Jewes who opposed him.2. All
the multifude, by the instigation of Demetrius, avowing
that their Diana was thé goddeílè not only of Ephesus but of all
Afia; yet God made the word so mightily to prevailey for
v.\o*P*ul remaining there by the space of two yeares, all that
dwelt in Afia heard the word ef the Lord, both Jewes and Greeks*
I aske how it could stand with Pauls universall commission to
preach tò lew and Gentiles, 1 Cor.9.2o.2i. as an Apoftle^ to
remune neere three years at Ephefus for one fingle congregati*
on^ and the erecting of one Qongregationall presbytery? 3. We
see how zealously mad they have been on their Religion5when
they had such a curious Temple for Diana. And 4. Demetrius
and the crafts had their living by making stiver Jhrìnts tò Diana.
And 5, What power of the Gospell it behoved to be,which
* Nnn 2
made
1
47°
A Presbyteriall Church at Samaria and Antioch.
}
Mr.Mather,
ani. to Mr.
Herle,c.3. P.
38,39.
A
made their learned men who used curious arts^ to submit ta
the Gospell znd bring heir Boo^s and bnrne them befor4 all men ?
and the ijms of thçte Boks exteoded to a great fum of mony,
the common people ordinarily foiíow the learned and
the wise of the City and Land; This could not tave be^n done
except the sir greater part of the City had submitted to the
Gospellr for whçn they were well neer ready to tear Paul in
peeces% they behoved to be wounderfully tamed, when many
Believed, and came and confessed and (hew^d thçir deeds,v. 18#
Baynes com. on 1.ch* Ephefc faiths Bphesus was a City so given
to riàt that it banished Hermodor. Upon no other consideration^
but because he was an honest sober man* And alio Paul 1 Cor*i6è
faith,v.9.for a great doore and efseftuatl 4* open to me at Ephesrn^
This was,3$ all Interpreters Protestant and popijh fay, uno ore, a
large harvest. Upon these considerations, I leave to our reve-
read Brethren their judgement: if Mr. Mather, and Mr.
Thomson fay right, we doe not things they were more in number at
Ephefus,then in Corinth and Itrusalem3 where the Christians met nil
in one place.
t
་
Likewise Samaria a numerous City was one Church, for
that it is said of them, Ails 8,5, 6. They heard Philip9 ^.14*
Samaria received the Word, it was a publick visible Church-
receiving of the word; and v% I3* They believed and were Bap
ti^ed both men and women. Where a multitude no better then
Heathen as Samaria was, receive the Scale of the Covenant,
to wit Baptisms, they must receive it in a Church-way, except
we thinke that promiseuousty all come to age were receU
ved to the Seales, asi when Teter and John came to Samaria ta
heípe Philip in the worke, it cannot be that they all went
to one House,and to one single Assembly to preach the Word;
The Church of Antiochia must be a Presbyteriall Qhurch,as
it is Alts 11.v.19*20. for the multitude of Believers may be col?
lected from These who were scattered abroad upon the perse*
cution that arose about Steven -20-when they were come to
Antioch, spake unto the Çrecfans preaching the Loïd Jeíus, 2l#
agd the hand of the Lord was with them;
and A
great number
believed ani turned to the Lord* This is not like to be one Gon*
gregatíQn, feeing they are, 1. much people* 2. many scattered
preachers*
A Presbyteriall Church at Antioch.
471
preachers. 3. And the Hand of the Lord accompained their la-
hours 2» ^«23* when Barnabas, sent by the Church of lerufa-
falem,came and saw the Grace of God^ he exhorted them alî,
That with purpose of heart they would cleave to the Lord^
and Upon Barnabas his preaching, v% 24.--much people was
added to the Lord* Here is a second accession nude to he Çhnrch
of hntioçh. (3) v.25. Then departed Barnabas to Tarsus to feek
Saul, 16. And when hee had found him? hee brought him to
Antiochm And it came to passe that a whole yeare they assembled
themselves with the Church, and taught mhch people ( here
is a third accessions) And such a huge multiplication, that the
Church of Antioch giveth a denomination of Çhrislianitj tọ ali
the Christian Churches of the World, All which faith, it can-
not be one poore single Congregation, for there was at least,
if not more then one Congregation at Antfach, when ti-
dings came to ]erusalem that the Lord had a Church at An~
tioch, before they íent Barnabas to these Churches, v*t2* and
what might this Church grow to when much people was added
to the Lord, by the labours of Barna&a§?v*24* "And how was
it increased when Barnabas and Paul after that taught the
Word to much people a whole yeare? v. 26* It grew af
in loc.
哈
​ter that a great Qhurch, so that (as Çhrysoflom commendeth (a) chrysostom*
Anttoch îov thv prime Church* And (b)0*cumenius faikh, for homil. 3. id pɔ-
this cause there was a Patriarch appointed at Antioch, which pul Antiocb.
certainly sayth thui much, that it was a more numerous (b)Oecumenius
Church then one single Congregatio»5and (c) Cyrillus so ex. (c\Cyril.Catech.
tolled the Church os kntioch, because the Disciples were 7/
first named Cfcr;/?i^K there3that he faith, this was the new name (à)Efai.62.v.z
that Efaiah said the Mouth of the Lord (d) should name, ané
so doth (e) Hilarius expound the Text; which, seeing it
is clearely the new glory of the Church of the Gentiles^ ad. (e) Hilarius 1.5..
joyned to the Church of ths Iewes, it cannot arise from a
handfull of a single Congregation, in the mind of these Fa-
thers, and though we love not with some antiquity to make
Antioch the first Church before Rome$ yet seeing it was of
old before Rome, we ma^ hence collect that that Church which
Was patriarckall, was pot Congreçationall, and therefore I
make no use hereof, {/) Volaterranus who faith of old the ( Volaterranus
patriarch 1.5.c.23.
de Trinitate.
472
A Preib)terall Church at Antioch.
}
Patriarch of Antioch hzà under him 14. Metropolitans^ 53,
Bijhops^ and 366 Temples, onely it is like that aAmiqaity
h*th believed that there was a great number of Believers in,
this Church at first. Now to These, which to mee prove
it was more then one Congregation, wee may adde that
there was, Ch. ij# 1* in the Church that was at Antioch,
certaine Frophets and Teachers, ns thej are reckoned out; These
at Antioch Minlftertd to the Lord, in publics prayers ( faith
(^) Be\a ìn loc. (g) Biza) and preachings and ( faith (h) Dioàatus) in admi-
(h)D?oddtus an. n\fration also of the Sacraments, and ether parts of the Evan-
(i) Oecumenius gelick Ministery (i) Oecnmenius xepurlóvlar. Now I would
in loc.
Mr. Mather,
know whaí all theie Prophets and Doctors, beside fatt and
Barnabas who preached a whole yeare at Antioch, diJ5 in
peaching to one single Congregation? and also it is said,
Ails 15.35, Panl and Barnabas continued at Antioch, Teaching
and preaching the Wordof Lord μla léper To№ur, with aljo manj
others* Certainly here is a Colledge of preaching Pastors, who
also did lay hands on Paul and Barnabas, Abls 13. v.3.which
all could not be busied in Teaching one single Congregation
at Antioch.
*
Mr. Mather faith that the whole multitude of the Church of
against Herle c> Antioch were gathered together As 14.27. and Acts 15. 30,
31. to heare the Epistle read which was sent fism the Sjnodt
Therefore this Church was no more then might meete in one
place.
52P-500
Anfw. I answer, the place Alls 14,27. is the representative
Church, fov they met for a poynt of Discipline, at least fòr a
matter that concerned all the Churches, to wit, to know how
God had opened the doore of faith to the Gentiles^ then must the
many thousands of Men and Women, which msde up the
Church at Jerusalem^ Alls 2.42. Acts 4.4. Acts 5.14. Acts 6.
i.v 7. Abls 21.v. 22. be many Congregations; now any Man
imy judge, how unpossible it was for the many thousands of
the Church of Ierufalem to meet as one Congregation, for
the Lords Supper aud matters of Discipline, and it is knowen
that the many thousands of the helleving Jewes convened
to the feast did not make one Charch, >4&s 21.30 21,22, for
cur Brethren say5 that was an extraordinary confluence of
many
I
Į
A Presbyteriall Church at Jnticch.
473
L
many people ítom ail into* came to the fiast of Pentecost.
And this, many learned Protestant Divines answer to that
place. But 2% Idoe believe that the assembling of tbe maltituie
at Antioch^ c.15.v.30. which faytb Judas and Stlas gathered
together the multitude, and delivered the Spistle, and Ă&、 17.
26. and Barnabas and Paul thtir assembling with the Church
a yeare^ must be taken distributivelj* And that there were
more afïèmblings of the multitude and Gknrcb at 4ntioch then
one, for Silo*, Paul, Barnabaá abode a good space at 4atioch
and taught the Word of the Lord with many others^ AEls 15,
3435. and therefore there is no ground or warrant, to iay,
that the Epistle was read to all that meeting in one day, sod ae
one meeting, and as little warrant there is to fay that Bamsi*
bas and Tsui assembled themselves, AEls 11.26. with ons
and the fame fingle Church-aſſembly cor fifting of all the Chri·
ftians at Antioch, in one house, and in one day, the space of
the whole ye&ze in which they abode at Antioch,nor (hill I be
lieve that Paul and BarnaboA and many other Teachers at
Antioch^ AEls 15. 35. %ABs 11. 20, 26. Atts 13. 1, 2, 3, 4,
aflemblcd all in one material! house at one single Çhurch-con~
vention but it fuîeth not with the wisdoms of Çhrìst who
sent his Disciples out, two by twa^ for the hastening of the
Wor&e9 MatAQ, That they did all, even the many prophets at
Antioch, AEls 15.35. AEls 13.1.2. onely bestow their labours
upon one sioglc Congregation. And the word Church, and
(Synagogue) both are taken distributively in the Scripture, and
must of neceffity be taken so. And so must we take the word, (a) Ainſworth
Exod. 12.6. and so (a) Ainsworth readcth it,and the flambe) ^n, in Exo. 12.
Shall be kept by you9 untill the fourteenth day of this moneth^ and
the whole Church of the congregation of Israel (hail kill f>% between
the two evenings, & immolabunt eum
בָּל קְהַל עֲדָה יִשְׂרָאֵל
(b) Arias Montanus turneth it5 omnis cetus catus Synagoga (b) Arias Mon*
Israel. Now the Wordy, in that place must be taken distri tan Exo. 12.6.
butively* For all the children of Israel collectively did not meet
tp stay the Lambe; for the Text faith, ^.3. it was to be ſlaine
in the Boufe^ that is, (faith (c) Ainsworth) as the Greeke {c) Ainsworth,
tranflateth Houses. And here v,3. according t0 the
House of their Fathers* The word (House) here must bee
to לְבֵיה אבה
taken
474
^ Presbyterìatt Church at Autioch.
in Ex. 12.
par.c.30-
(d)Rivet, com taken diftributiveìj for (d) Rìvetus with gílat reason in-
clineth to thinke that the Paffeover was not a Sacrifice pTO^
perly so called* And truly to me the Lord doth determine the
question; Jer.7.22. for I syake not to your fathers, nor comm
cmdid thim in the day that I brought them out of the Land of
£çypt concerning burnt offerings and sacrifice^ for 2 Çhro^o, v%
2.17. there is no neceffity to expound the place of thcie con-
vivall Lambes of the Passecver, but of other Sacrifices of
(e) Lyran.in. 2, fered at this time, fee (e) Lyran, and (f) Cajetanus. And
(*) Cajet. ib. alfo (g) Cornelius a lapide faith on the words (becaùsc he
(g)Cornel.a lap. can find no ground for the Masse in the place) hinc patet uni*
cQm in loc. v.6. versos facerdotes non immolaſſe hos agnos pafchales in Templo%
uti sentit Claudius Sainftes, 1. Repet. Eucharist, c. 7* Abulenfts
in Exod. 16. ex eo Serrarins in Joso. 5.q.22. and it is cer-
taine every Master of the Family did flay his owne Lambe^
(h) Diodatus on aQd (h) Diodaius on these words (in every House) to shew
the communion of the Church, in the enjoying of Christ and his
(i) 7o. Inter, ^enefits.^nd the (i) seventy Interpreters render the place9£;w„
(k)cha!d. para. i2.6.πãν tò πañƉ© oшaywyn's; and f^) the Chatdee paraphraft;
Exod.12.
(1) Hieron.
immolabunt eum omnis Ecclefia כָּל קְהַל בכישתא וְיִשְׂרָאֵל .c&
filiornm Israel. ( / J Hitton* immolabit cum univerfa mnlti-
tudo filiorum Israeli However, there were neither Priests not
Temple as yet in Israel, when they came out of Egypt. And
therefore every head of a Family did lay the Lambe, and so the
Church of the Congregation distributively taken flew thè
Lambe, every one by himfelfe; and so is the word (Synagogue)
taken where its every way a Gongregatiohall assembly; as
Mat* I3« 54- And when hee was come to His owne Country5
Be taught them in their Synagogue in Tŷ σuayan avlav. The
word (Synagogue) must be taken distributively. For he did
not teach in one single Synagogue onely in his own Countrey
but in mcwy Synagogues, one after another, in diverse pJaces,
and at divers times; as it is expounded, Lukf 4.44. and Bee
was preaching, εν ταις συναγωγᾶις τῆς Γαλιλαίας, in the Signagogues
of Galikee, in the plural! number, Mat. 9. 35. He went about
all Tewnts and Villages teaching in their Synagogues, &c. Join
18.54. / ever tadght in the Synagogues, and dayly in the Temple
whither the lewes alwayez refort. And therefore (Synagogues
Mat. 13.
}
}
A Presbytèriall Church at Antioch.
475
Mat. 13. 54. in the singular number mast be expounded distri.
butively, for many Synagogue* in diverse places and diverse
times, and so doe I thinke the word (Church jand muluitude
AU's 11.26s Ails 5. 30.must be taken diftributively; and so the
word Church is taken. 1 Cor.14.19.Yet in the Church I had rathtr
Çfeak five words with my understanding, that I way teach others^
Xhtn ten thousand words in an unknowen Tongur.PauX (I hope) de«
fíre^ not to speake in a knowen tongue to édifie in one single
Congrégation of Corinth onely, but in all the Churches
where he taught, and I Cor.iq35. It is a liame for a Woman
to speake in the &?rç6<: the word Church cannot be in that
place restricted to the one single Congrégation, supposed to
meet ail in one hóuíe at one time in Çorìnth, because it is
a ihame for a Woman to preach in all the Churches of the
World, as is pJear, 1 ï/».2>ii,i2. and l;*^12.47. all thc
Church, (1977) °f Israel jhall doe it^ that is, they (hall eate
the Lambe in their Hpuses,and (hall not break a bone thereo£>so
theo. Interpreters render it, w***a-t ay yì) o-^aa i%«el
]
.
The Chaldee paraphrast, Omnis extus Israel faciei ilìud. It
were eafie to bting infinite instances out of the Word of God 70.Interpretcrs
Chaldee para.
to makc good that ^ collective, noun such as exxanoia, and
araywym, á Çhurch, is taken distributively. So James 2.2. if
tkere came unto your affembly, is the way@gled ipar a man with
A gold kîng, &c. Except the word ( affemblie } or, Church,
be taken diftributively and not collectively, it (ball follow that
all the dispersed Jewts, to whom lames doth write, have one
single plaqe of Chutch-ajjembly, as Hcb. 10. 25. not forsaking
Ilu tmowaywylu alw, the ajfembly of your selves together, as
the manner of some is; but cab any inferre from this place
more then from zABs 11.26. Âiìs.15, 35, that all the whole
Hebrewes, co whom that Apostle doth write had one
(Emswayayi) Fin^le Church-meeting, and one Congregation,
in the which they did all meet for worship? I thinke not: or
will it follow that there were none amongst all these lewes
who did separate from any Çhurch-ajfemè/ie, except onely
from the ^hurch-affembly of a single Congregation* because
thà Apoffle mentióneíh pneïy ope îrígìê Church:meetìngî\ tbink
not\ and therefore the Apostles mentioning of one aflembling
*Ooo
of
476
A Presbyteriall Church at Antioch.
L
of the Churchy afts 11.36. and of one multitude, in the sin-
gular number^ ails 15.30. can never prove that there was but
one single Congregation at hntioch. Therefore there be great
odd$ betwixt meeting in a Church, and meeting in the
Church.
Also Tin1.5. /or this caust was Tixns left at Creet, that he
might appoynt Elders là món, in every City, if hard woódiv
be not all one with xar xangiar, Acts 14. 13» aits 16. 4, 5;
Tnat is, if ordaining of Elàers of every City, bee not as good,
as ordaining of Elders in every Churchy then must there be but
in ali^ and every City, where ever the Apoflles or Evan*
gflists planted Churches, but one single Congregation, and
not any more then could meet in a siogìe Ccngregatîon;
which is a conjecture, and much contrary to these times when
the Gospel! admirably grew in the World* And it must sol*
low that every City had but such a competent mimber as met
in one place; and if this hold, as an uncertaine thing, in
great Cities, then must we fay an Eldership in a City, and
an Eldership of many Congregations were the first planted:
apostolîck Churches, and io rules to us also* And looke what
frame of Churches the Apostles did institute in Cities, that
fame they behoved tò inftitote in Villages also, for places can-
not change the frame of any institution of Christ, a. The com-.
munion of Saints and Church-edification is as requisite for
Villages,** for Cities.
4
Arguments removed; which Mr. Richard Mather,anà Mr*.
William ThowfonPaftors in Ntw Englandjto their answer
to Mr. Charles Herle, do bring^so far as they make
against the authors former Trearises*and a scanning
of some Synodicall propositions of the
Chuiches òf N* England.
R. Mather5Mr.Thomson9 c.1.9.Governing power is only in
the Elders, Cor. l2*2§,Rom.i2*8.Heb. \%.vj.the people
bath no power but rather a liberty or priviledgey which when it is
exercised about Ordination^ Deposition^ Excommunication, it of
tye whole cpmmuniter, or in generall, but not of alt and evcrj mem*
ber.
Power of the People and Elders.
477
•
*
ber in particular;Women for their Sex,children for want of discretion
art debarred*
Anfw. If there be no governing power in Women, nor any
act at all in excommunication» You loose many arguments
that you bring, 1 Cor.%. to prove that all have hand in ex-
communication. !♦ Because Paul wriceth to all* 2. All were
to mourne. 3» All were to forbeare the company of the ex-
communicated men. Then belike Paul writeth not to all Saints
at Corinth, not to Women, and Women were not to mourne
for the sçandâll; nòr to forbeare bis company. 2. The pri-
viledge being a part of liberty purchased by Çhrists Body, it
must be due to Women, for the liberty wherewith Christ hath
made Women free cannot be taken away by any Law of God
from their Sex,except in Christ lefus there be difference betwixt
lew and Gentile, male ami female; nor is it removed because it
is a power or authority, for the authors fay it is no sower, but
a friviledge. 3. What priviledge the people have in ordinatfoa
to confer a Ministery which they neither hive formats5 nor
vertuaffji I know not. But Idoe willingly fay something here
of the peoples power; The first Synodicall proposition of
Ner Englandj is*
1. Propos. The fraternity is the firfl Sxbject of all Ministeriall
fower, radscaliter,ideft caufétàm pèr modum collati*nis, fome fay jup^
fletîve%non habitualitèr,non actualit&r^non formalitèr.
3
That is, (if I conceive it right) she people voyd of all Officers
have a vertuall power to conferre a Ministery on their Officers
though they have not thii power in themselves* I could in
some sease yield that Believers, not Angells, arc capable of the
Ministeriall power to exercise it formally, but that Btlievers
doe, or can, by any way of causative influence^ make Church-
Officecs, I fec not:they may design a man qaalified to bean Officer.
to the Office, and thaqis all. But fay they,people wántidg, or
being naked and withouc all Officers hath not formally or
habitually any power in them, this latter part Igrant, and the
a* Proposition I grant, to wit.
1
That the presbytery is tbe first fubject of aff prssbytersali power
habitually, and formally. But I doe not fee how it ftandeth with the
third proposition; which is
4.
* 000 2
3. The
478
~~Power of the People and Elders.
1
1
J
3. The frtternity or fée people witko»t the Officers^ and without
Women or childrenjoate sa anıhoritative concurrence with the pres
bjtery, in judiciall acts.
*
Because if the Brethren have ah halfe Mistfteriall power
with the Officers in acts of Jurisdiction and Excommunicato
on, Déposition* and Censures, I see not how there is not à
'Ministerial! power formally and habitually, ak least in part,
in the Brethren; and so Contrary to the third proposition, the
Prasbytery is not the first Jubfect of all Prebyteriall power9 for
the brethren are fearers with the Elders in this power. 2. We
desire to fee it made good by Gods Word, that the bre
thren have a joync power of jurisdiction with the Elders* for
the Table giveth them a brotherly publics power not by
way of Charity, but a politick Church power, in many erm*
nent acts, especially in those çight; and that constSntíy,
I. In the admiffion.
2. In the excommunication
of members..
20.
3. In the calling.
1. In Sending Meffengers to the
Churches.
2.In interpretáiion of Scripture.
3. In a judicìaÛ, determination of
controversies of Religion in 4
4. And Depofition of Mi-Synod.
nifters
4. In a power of difpofing of things in
different*
I cannot see any judiciall power, of any farther then a cha-
ritative yièlding by way of a loving and brotherly consent, that
the Scríptáre givech to brethren. 3. How thfe can be deniedi
to be a power of juriiaictiòh and governing; and an aftuall
Mînisteriall using of the Keyes of the Kingdome by those who
ex officìO) by place, and calling are no Officers, I believe is not
Easily understood. 4, Xhe lette£ that I ſaw sayth, that that1
learned and godbj Divine Mr, Cotton and some others thinke,
thát the Church ài ii is an Orgànicaiï ìody madt up of Elders,
and people is the first fubject of all Êcclesiasticalt power, and
they divide it inco a power of authority, and a power of liberty,
wbereof the power of authority belongeth to the Elders or
Eldership, and thé power of liberty to the Fraternity, òr
Brethren that are not Officers; and therefore these reverend bre-
thren
J
}
រ
1
Power of the People and Elders.
479
thrcn deny ány authoritative concurrence t< the brethren,
and they thînkc that the Chtrch as it is an homogentall body,
that is, à company destitute of Officer*, cannot formally or-
daine^ excommunieatey or cenfkre the Etdors, though id cafe of
obstinacy they mvj doe chat which is eqii?alent? and so se
parace from them.
The 4. Proposition is;
3
The fraternity or Brethren in an Ofganifall Body or in 4
formid and established Church consisting of Officer/ and peoplf,
ail and use iheir authority; subordinate per modum oh+ditntiœ,
Suboràinately, and by way of due obedience to th; E*der*, 2
Cor.10.6,
•
*
But I defire a word of Chrîsts Teſtament fox this/ .here wee
fide chit còllatefall Judges áctiri i$ Judges doe act by Way of
obediehce and (ubjection one to anorher: for if the brethren,
1 Gor. j. convened in Court with the Elders to deliver the in-
cestuous man to Satan, do act in that Court as g\ving obedience
to the Elders, 1 fee not tow they còncurre àuthòritati^ely
as ílùrërs With them of that fame Miniſteriall power: if it be
saîd, brethren thoàfe they act as Judges ïn excommuiicittng,
yet they remaine brethren and a part of the fbcfc, and so
in àli their morall ads of authoritative concurring wkfr the
Elders, they at> under the pastorall cáre of these who watck
for Soûles, aii so çhey jadge and act even in the Court as un-
der sobjectjon to their watchmen, who muſt give an acebmpr
for their Soqles; I answer, so the Elders in their a^bj of the
most fupreame Ministerfall authority and acting in a Church:
court, leaye not ofí £0 be brqthçen and a part of the fiock p£
Christ, and so in (abjection one to another, for fix Elders
watch for the Sòuíe of one, ahd one àìfò for thé Soûles of six*
and so if this were a good reasons jie Elders fhould act
With subordination of obedience to Èldèrs- Ás the pedple act
with subordination to the Êïders^ 2. The place cited for this
2 Cor.10.d.where it is said, that the Preachers have in re#di-
neffe to revenge all disobedience, mast inferre thât they are to
revenge, by thé word which ik mighty through God to cast
downe strong holds, as is siid there, ^•^,5,even ^Qbeí:'î?nce of
Elders ruling unjustly and abusing the Keyes, no leíîè then
disobedience
S
♫
480
¿
Powev cf íb& People and Elders.
diíubcdiencc of the people. And I see not haw brethen ad-
ing in a Church-Court joyntly with Elders, how in that they
put on the relatiop of the flocks and the part governed in
the very act of exerciting acts of governing, for other wayes
one Pastor in the act of preaching in the Name of Jefus Chrifit
and so in authority above these to whom he preacheth, doth
preach subordinatè, and as in subje&ion to the whole or
ganicall and formed Churchy who hath power to censure him,
if he preach, erroneous Doârine. 3. 1 iee not bow the third
Proposition doth stand, to wic, that the brethren, fare with
the Elders in authoritative afts of the Ktjes, and yet they a
(according to the. 4. Proposition) as under the Eldership by
way of subjection and obedience to them. Except this be
that which our brethren meane, that the people of a single
Congregation exercise acts of Jurisdiction by way of depen-
dence* so as they may be censured by the Elders if they erre,
but the Elders if they erre, are every way Popes^ and so inde-
pendent; that there is no Church-power on Earth above them,
that in a Churchrway may cenfuçe them, or call them to an
accompt» 4» The Tible of New England divideth the acta-
all exercise of tjw power in a Gbaritative power by way of
Love and Charity, and a potitick or Çhprcb-exercife,
politics fxçrçise againe is either brotherly, (raternall, oi Eres
S1.Teaching.
byteriall,and the presbyterialì exetcise is eíther or5
•f -Gmerning,
T
¿
the
And Teachiog is either I^ ^ay of Offices or Administrating
the Saçr$ments.
%he ^resbyteriall exe?çift of the Kejts is ipdefenfant lay
they in tjo Elders* in the power of governing, fed respectu apo-
telefm^tUs feu CQmplemeHti tfisHrtyn esseEl of the ejfect, ar A com*
pleat 4ft cf governing the Elder? Rule and Alt with dependence, up-
1. In excommunication.
In judging.
on the peoples in these 3.7n fePtencing the accufed+
soure cafes
$ A
4. In election or xuelovi, in calling of a
C Ministers
So that the Elders there alone without the people, can
exercise
Pâmer of the People and Elders.
481
3
exercise none of these acts completely^ without the people fo
heare the Elders depend upon the people in their actual! go*
verning, and the Fraternity or Brethren depend on the Elders
by way of ſubjection, or obedicnct dt eiife
Yet give mé leave, the letter informeth me that it is ſaid
by many learwed and godlj men in New England, that if their po
ticj fbotdd méze the g<mtrnment of the Church popular^ they
ſhould give &p the vaufe. But I conceive the government to be
popular, though the people only be not governours, ior Mar
ellius never taught «ny such things now this government mak-
eth Eiders and pepplc to g^vètaè the Church jcy atiy with
mutual! depindence one upon another, which certainly maketh
the brethren in the Lord, as well as the Eiders; for if the
Elders be not tbefé J>m/y *bich watch fer the peof>ks Soules as.
these which mufí gfov m evsmpt l$k t$. 15V 18. and they be
wot onely west aperi er nuein over the people in the Lord, as is faid
1 Theff.5.12.13. Then the brethren must be taken in with them
as foynt governours, as is faid Píoposi 3Í Which Certainly
mast confound the Scriptural! èrder established by God betwjxr
the Pastors and the Flocksthe Watchmen, and the City^the fhep-
beards aid the flock,theſe who are to obcy,and these who are ^ver
them in the Lord.
The 5. and 6. Propofition is, The Brethren may not excom-
municate an Eider but mediante concilio, by the interve&itg
sextette of the Eiders; is, but the brethren may ſeparate and
frthitmt fram the Presbyterie, after they refufe found ad-
viſer
Anſw.1.This is much contrary to that which they ordteari-
ly teach, to wit, that people dtftitute of Officers may erdaine and
txcommunicat* their Officers* áU By this learning the Soûles
of Elders are in an hard c»sey Sot when they do ail fcandalously
erre, therf Js no Etclesiafticalf neanc of «<^mg^^i {ii)i fob there
is no Church on Earth to excomunicate Elders when they
erre. Separation from them is an unwarrantable way,except,
they be excommunicated. 5* In the caſe of the Elderships incor-
rigible scandalls, the power of excommunication retireth into
the brethren, yet it was never formally in the brethren, nor
can they exercise this power* but mediante frtsbjterio,
that
48#
Power of the Fcople and Elders,
that is^ they cannot excommunicate the Eldership, but by
the Judicial! sentence of the Elder fhip, and so the power ia but
a shadow.
Mr. Mather^ Mr. Thomson^ cap«2.pag.n5, 17. though some
have afsealed\ as Luther and Cranmer from the Pope to a gene→
rail counccll* Yet not fcm a Covgreation to a general counceIL
:
Anfw. In matters}do&rioidli some a* Luther and others
have justly appealed from a Congregation, to a generall coun
cell, though Lutfor and Cranmer did it not ; though verily I
professe I cannpt see what power of Juiisdiction to censure
icandalls can be in a general! ç^uncell, there may be some
meerly Du&rinall pdwer, if fuch a councell could be had3 and
}
that is all.
M.Mather, Mr.Thomfon,c.2.pag\20.if Churches be dependent
on Synods, btcauf^ tht UgJot of nature teacheth a communion and
ajftftance tn government, by the fame reason Ghhïdkìe múst end in
a Manarchy on Earib..
Anfw* I fee this íàyd, Without any probation. Churches
depend on many above them for unity; but what consequence
is this; Ergo, they depend upon one visible Monarch. It is an
UDjuft confequence. ::
Mr.Mather, Mr.Thomſon,c.2,pag@6. The Græcians and He-
brewts tade not two Churches, but one Congrégation^ they called
the multitude of Disciples together; v.2,.
Anyiw That the chîefe of both Qrecians and Hebrewcs were
convened in one to give thejr consent to the admission at their
Officers the Deacons, I conceivejbut that all the thousands of the
Church of Jérusalim wcíc herc^as in oncordinary Congregation
Í judge unpoffible.
?
Mr. Mather,c.3. $a%. 27.28.If your argument be good, if thy
Brother yffend And refusé to submit* tell tbe Church, because
Ghrifts Remedy must be as largr as the Diseased then if a Nati-
onall Chuich tjfend, you are to ccmplaine to a higher Churçh 4-
bove a Nationall Church; and because offences maj arise betwixt
Christians and Indians? you may complain of an Indian to the
Church.
Axf. Because OîdSnary communion faileth, when you goe
higher then a National! Church, and Chrifts way ſuppoleth
an
Tower of Reformaticn iu the People*
485
an ordinary Communion, as is cleare.If thy Brother offends &cm
Therefore I deny that this remedy is needfuli in any Church.
above a Nationall Church. 2. Christs remedy is a Church
remedy for Offences amongst brethren* and Members of the
visible Church. And Indians are no Members of th*
Church, and so being without, they cannot bee judged\
I Cor.5,12.
We fay that if the Magistrate be an enemy to Religion, may
not the Church without him convene and renew a Covenant
with God? Mr. Mather, and Mr. Thomson answer^ c. 3. fag.
29, if the sufreame Magiftrate be an enemy to Religion^ it is
. not like, but most or many of the peoflt will be of the fame
mind. Regis ad exemplum—as it is in France, and Spain*,
and was in the dayes of §^eene Mary, and then tbe Believers in
the Land will not be able to beare the name of the Land or Nation%
but of a small fart thereof; nor eon it be well conceived how they
should assemble in a Nationall Synods for that% or any other furfofì%
when the Magistrate is a frofeffed Enemie^ nor doth God require it
at their hands.
Anfw. This is a weake answer: the Christians under Nerâ
were not like their Prince, and its not like but sincere Chri-
ftians will bee sincere Christians and professe truth, even
When the Magistrate is an enemy* And 2. If your meaning
be, it cannot be conceived how they should assemble in a Nati-
onal! aſſembly when the Magistrate is an Enemy; because it
is not safe for feare of persecution. Then you say nothing
to the argument, because the argument is drawtn from a du
ty, a Nation professing the Gofpell after many backslid-
ing* are obliged to convene in a Nationall Synod, and are
to renew their Covenant with the Lord9 and your answer is
from *- ill of offliftion: and if you meane that because the
Princes power is against their Synodicall convening, this
is nothing against the power of the Synods that CHRISt
hath given to His Church; But if your meaning be that
it is not lawfull to them to convene in a Nationall Synod to re-
new a Covenant with GOD against the fufreame Magistrates
will, I hope you minde no such thing, for so doe Malionants truth main-
(a) Now alledge that wee never read of any Reformation of tained pag.26.
Religion *7,38.
* P PP
Į
44
Reformttion is the ptoples duty.
Religion i* Scripture warranted, but where the Prince did compri-
bute his authority* hecauſe be onètj it to *eform*\ »tf ht enely
rebwktd for the standing os $he bigb places, bnt hee ì&f sôone be
answered.
I
1. Both ífrael and l&dah were so bçnt to backfliding,
that wee read not that ever the people ma je any reall Re-
formation of Religion, Josiah, Hezekjab and Afa àiá it
for then Rut what an argument i* this: Indah did nèver,
for the most of the Land, feck* the Lofd God of their Fathers with
all their hearts Ergo,thr feeking of the Lord God with all the heart is
an unwritten tradition?
}
2. Princes arè obliged to remove high places; Tim are
they obliged with their owne. Hands to brcake ail the I*
mages £ No, I thinke if they remove the high placts by the
Hands of their Subject, or command their Subject? to remove
them, they doe sirH well* But I fee not this conséquence»
Ergo, Printcs onely areoblíged to remove the high places ^ it
felioweth nor»
3. If it be the Princes part to command his Subjects this
doty of Reformation and removall of the high places, then
ihey may performe their duty without the Prince.
4. There it a twofold Reformation, one an heart-Re-
formation* Sure this is sot the Princes onely. All the Land
may repent withòué the King. There is another, an out*
ward Reformation* And that is twofold, either Negative, or
Positive* Negative is to refraine from ill, and the unlawfull
and fuperstitiout manner of worshipping G O Dt as in new
Offices not warranted by hîs Word, Antichriíhúri Çere*
monies, and a Maffe-Booke, &c. Certainly all thè Lanc are
to abftaine from sinne, though the King Command not:
now all the Reformation for the most part in both King-
domes is in abstinence from superstitious fuperadditions.
that defiled the worship of GD, and to this there is
no necessity of the Magistrates authority, more then Wee
neede the Kings warrant, to put an Obligation upon God*
Negative Commandements. A that i Positive is the swearw
ing of a lawful! Covenant to observe and stand by the faith
and true Religion of the Land, but I see, no more a necef-
1
fity
Reformation shepeoples duty;shawgba he Prince diffent.
485
fity that * King warrant the lawinll Vow of twenty ehoâ.
fend, then the Lawfull Vow of one Man; seeing it is a
lawfull profession of CHRIST before Mencommmanded
in the third Commandeme&t* And to the observance of
that Law of Çcd, which God and Conscience lie & nunc
doe oblige m, there is no addition of a Kingly autho
ricy by nectfficy of a Divine Law required to make it va*
lid, no more then if all the Kingdome at soch a iolemne
day of humiliâtion, ſhould all in every severall Çkurch sweare
to Reformation of life.
*
5. The Ap*stkes and O&r^ft positively did reforme Re-
ligion, and the Church without and contrary to the mind
of civill authority, nor is it enough to l#y the Apostles
were Apostles, but wee are not Apostles, for upon this
morajl ground! AUs 5«?** We ought rasher t* obey GOD
than many) they reformed contrary to the Magistrates mind*
And wee doe hut contend for that very fame Faith, ·Jud.
3. which wfs once delivered to the Saints. So to Reforme
ir to seeke the old way, 4*d to walk; in it, Jeremy 6. 16.
to turn* to the LORD with ahI the hearts Jeremy 1. ami
for this cause, Jeremy 3. 10. ludab is layd not to retmrne
to the LORD with he* whole heart, Sut fainedtj, because
when a zealous King reformed, them they returned not with
alt thtir heart. Whence Reformation of Religion must bee the
peoples duty, no leffe then the Kings; and I believe soch
a divine precept carrying the new fente of our Malignant
divines ihculd bee black policy, not found Divinity, if
any Ierimiab or Pr*fhet should fey; amend your wayes and
turnè to the LORÙ with all your htart, and put away your
Jddll's and your strange Gods, providing the King will gee be
fire you* &ed command Jou so to do. Hence I fay that's
poofe Cburt-argument of Parasites for Kings. Wee never
t*ad of any Reformation of Retigion in Israel and Judah but
when héty and zealous Kings Commanded the Reformation %
Ergo, *h* Reformation begun in Scotland without the
consent of the Supreame Magistrate, and a Reformation now
frofecated in England *g*inst the Kings will is unnUwfull.
To which, I defire €be Multgnane Divines to receipt these
* Ppp 2
aoswers
•
486
The peâple ought to reformeplough the Prince dijsent.
answers for justifying the zeale of both Kingdome3 in their
Reformation
1
•
T
1. It is a qqestion, if they question not the Reformati-
on according to the substance of the action, that is, if they
arenot offended that the Queenes Maffe, the popery of Pre^
lates and Divines under their wings, and their Armini-
arifme* and Sòcïnianifme fhould be abolished, or if they con-
demne not the Dorine, out question onely the manner
of aboliíhing such Heterodox stuffe. If the former be said*
it is knowen, never Malignant, Prelate or other had grâce»
by Word, or Writing, to entreate his Majesty for a Refor
mation, 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 Doctriae and Miracles of Christy
thcy onely questioned the manner of doing. And fajd by
phat authority dpest thou the fe? But because they are joy
ied to iht Papists fide, and right under their banner $ It is
most evident it galleth their stomacks, that Popery, Armi
nianifme, and Socinianisme are cryed downe; else the man-
ner of doing a good wor6e, 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 cir
cumstances of a good worke is very veniall to P4/>(/? and ir«
nnnians.
;
}
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 logiek, ftall lay no divine ob-
ligation 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 Maffc establish
ed by a standing Law, it should bee unlawful! for the
Kingdomes to forbeare and abstaine from Idolatryexcept the
Kings Law forbid Idolatry* What were this else but to siy^ve
aïe obliged td obey Christs Will but not except with a Reser*
vation of thb Kipgs will?
+
}
3. This is an argument Negative, from one particular
ân Scripture, and therefore not concludent. Eor it is
thus
1
*
487
Reforwàtion the peoples dntfrthough the Prince dissent.
*
thus. Reformation without the King t*œ*tcr > praSiji in the
Scripture; Ergo3 it is unlawfully it folioweth not, except
ic wane Precept, Tremise and Practife, for the argu
nsnt Negative from Scriptore is oneiy undeniable in this
senses And Jn this senfs onely pr^fled by our Divines a?
g^inil Vapiſts. And xbctefone it is like this argiment, Pur-
gatorj is not commanded in thie Chaster, Jdblatry is not for*
bidden in this Gommándtment, Ergo, neither turgatorie^ nor
Idolatry is forbidden in Gods Word* So let the adversaries give me
a practise in the word of God, where a Bxother kepf this order
of Chrifis three Steps, Mát* &/
Firsts to reprove an offender alone.
Secondly, before two or three witnefles..
→
Thirdly, in ease of obstinacy, to tell the Church; and to these
adde3that the man was by the Churcb to be reputed as an heathen
and a Publiean. And I hope, because such a practisewe doe hot
read, yet it followeth noc that it is unlawful!* So where read
you a Man forgiving his Brother seventy seven times: Ergo, it
is unlawsull to forgive him seventy and seven times: t Where
read you that Chrifi and His Appjiies^ and the Chmanlais
Lian
Church in the New Testament raised Warre and Armi*
ther to defend or offend, but I hope Anabaptists have not
hence ground to inferre, thtn must all Worrts be unlawfulL
to Cbristians,fot wee can produce warrantable precepts, wb*re
we want practise.
Fourthly, where it is saidt Kings, onetyi are rebukgd for
not removing high places, and Kings onefy are commcncUÂ,
because they are removed, therefore none should reforme hut
Kings. This fottoweth no wayes, hut onely Kings by Royall
authoritj should reforme; but it folioweth not; Ergo, the
people witlMHt the King are nst obfíged to reforœe themselves
in tb/ir manner, ior I am fure5 that the people ſhould ali
universally resolve and agree, nef«, to sacrifice qt the high
places and accordingly to practise: And to sacrifice onely in
the place which the Lord fad *hoJin to pface His Nmme th$rei
as GODS expresse Law commanded^ Deuteronomy 13, 23^
Deuteronomy 13*14.18. Deuteronomy 16*2» 7.11.15. Deut.
31. Iu had bcene a rcmovall of the bigh places and a war.
+
rantable
I
T
488
Refvrmatitn the people's duty though tke Princt diffenr9
rantablé Reformation, though tht King should hare, by
a standirg Law, commanded that they ſhould ſacrlfice s» tbs
high flaca5 for the people are rebuked, because 2 Kings
17. Iλ They burnt Intense in all the high places^ 2 Chronicles
35. 17, Wfj^a 4. 13. and, a Chronicles 20. 33. the rcaspa
why the high places were hot take* away, is: For ai yet the
fe^píè had not prepared their Hearts unto the GOD of their
Father** If then not Sacrificing ** the high places was the
peoples duty, they were to ïemove the higi places, in their
plate and so farre to reforme without thè KING, yea
suppose the KING command the contrary, the people
ought to ëbey GOD, and the Parliament may by GO D S
Law aboliti £pífcopacy,popish Ceremonies,and the popish Service
though the KINo consent not,upon ibis ground that tboso
b*the high places <f England, for the which the Wrath of the
Lord is kindled against the Land.
2
Fisehly5the adversaries may read, 2 Chronicles 15* 9. That
the Strangers out *f Ephrmm% and Aimaficb and Simeon g*~
thcred themselves together to Afa withouc the consent of
theim K iN G, and did enter in a Covenant te seek the Lird God of
the Fathers.
Sixtlyy 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 Reformé themsrhrea
and Religion without the KING: for the Word c£ GOD,
not the KINGS will is the Pastors rule id preachingf and
hee it to fhparate the pretious from the vile, that hee maj be
as Gods Mouth, Jeremy 15.191 and Ezekiel 3.7. Thon shalt
Speak* my worús unto them, thàt was the Doctrine of Refor
matkmV iût ihk KI Nos words, verf* $. Brt, thou fonne of
man, heare whfà f sky to thie; yea Pastors are to preach against
Kings att íeir sinnes, i Kingt 13, 1. 2. 5. Jer. 1. 18. Jer.
16.10, TKIE.
Seventhly, if no Reformation can be without the KING
1. People are not to turne to the Lord, and repent them of
the evill of their doings, and to prevent the Babylonifh caps
tivity ›
or a worfe judgement, except the K NG
will
The word Church taken for Elders of the Ghurch.
489.
willy and all Religion and. 2. Church-warship muft bee re-
folved ultimately on the KINGS will and pleafure: for if
it be not the KINGS pleasure to reforme, the people mat
contique- ftill where they were, and Scotland who contra-
ry to the will and heart of authority at our firft Reto ma-
tion put away the Maff and Popery, and established Re-
ligion in fincerity, is greatly to bee condemzed. Luther
had authority againſt him, and the powers of the World,
it was one point of Reformation that John Baptift tooke up,
against the Law of the Land to preach against Herods finne
for if Popery be in a Land, to leave Popery is a great de
gree of Reformation, and if the people, without the Prince,
may goe on in the greateft ftep of Reformation, why not
allo in the leffer? except you fay the people without the
King, are not to abitaine from the gtoffelt Idolairy under
the Sunne, which is to worthip and adore the whike of the
Bakers hands.
Mr. Mather, Mr. Thomſon. The name Church, 1 Cor.143
45 5 35. 26, 27. 28. is plainly given to that company that
did affemble and come together for performance of spirituall C. 3. pag.12.
duties, and for the exercife of spirituall gifts, as Als 14.
27. Acts 11.26. 15. 4. 22.130.1 Cor. 11. 18.10 221 2313!
Iob. 6. which places dos abundantly few that a company ga
thered together to one place is called by the name Church, as Cen
chrea, Rom.16.1. which could not containe many Congregations,being
but the prot of Corinth.
Anfw. We feeke no more, if it be called a Church which
conveneth for performance of fpirituall duties: as fome of
your places doe well prove; Erg, no affembly fhould have
the name of Church, but fuch as affemble for Word and
Sacraments ; this now you cannot affirme, and it followeth not,
the Church ſpoken of Matthew 18.is not aſſembled to Word
and Sacraments, But to bind and loofe on Earth. The meet,
ing, I Cor.5.4. is not for Word and Sacraments, but to de-
liver to Satan; for ought wee can read, the word Church,
4&s 14.27. is not an Affembly for Word and Sacraments
but to heare how God had opened the doore of Faith to the Gen-
tiles, and whether this was preaching of the Word and re-
ceviing
t
490
The word Church taken for Elders of the Church.
}
1
ceiving the oacramcnts^ or rather a matter that concerned
the Apofiles and Elders that they might not thinke hard to
preach the Gojpeli to the Gentiles, I leave to the Judicious
Reader; and if to be received of the Churchy Atts 15,4. be
a matter of word and Sacraments9 let all judge. And if co lend
a decree of à Synod, A&ts 15. 22. be the ast of a Church-
ajjtmbled for word and Sacraments, let the World judge: and
therefore all these places doe strongly confirme a Presbytery
assembled for acts of lurifdittion, and matters that belong to
many Churches^ aa *8 moft cleare9 *ABs 14. 27. Ahls 15.
4. Afts 15. 22. and seeing wee finde the name ( Church)
given to a meeting assembled onely for discipline or things
that concerne many Churches, for any thing wee can read
or observe from the word: as Acts 14.27. Ails 15. 4.22,30%
Matthew iS. 17. and also the word Church given to a meet-
ing affembled for the word, 1 Cor. 140 1 Cor. 11. 18. 20, 22,
23, Rcm,\6.i. and not for acts of Jurisdiction for ought that
wee can colleЯ from the word. 1 beseech you, Brethren,
why doe we contend? if the word Church, be a meeting
of persons assembled to one place, for spiritual! duties, fome-
times fót word and Sacraments onely, sometimes for acts of
jurisdiction onely, then is the word Church^ by our bre
threns argument taken both for the Congregation, and for
the Elders of one, or of diverse fourches; and so wee have
our intent. And we destre our brethren to prove (which they
must prove, if they oppose our principles) that the word
{Church) is never taken for the Eldtrfhip onely, in all the
Word of Godf but these places prove the contrary, as I have
fhewcn. 2. Whereas our brethren fay; a company gathered
into one place (which is nothing else but a Congregation) are
called by the name of a Church. I answer i« Such a company is
onely called by the name of a Churchy as I have proved*
for a company meeting for disciplineonely, Matthew iS.ij
ì Cor.5.4. is a Çhurch alfo. 2. It is false that a company ga-
thered in one place are nothing else but a Çongregation. As you
take the word (Congregation) for to you {Congregation) is
an assembly of men and Women meeting for word and Sacra*
mtpt with the Elders of the Church, I appeale to the judge-
ment
~
}
The word(Church tal%n for Elders of the Chnrch.
491
ment ef our reverend brethren; If the Church, Mat. 18. 17»
assembled to bind and lose^ if the Church, 1 Cor.5.4»Yihough
the Texc speake nothing of the word (Church) assembled
to deliver to Satan. If tht Church assembled, Acts 14.27. Acts
15.2, to heare thing* which concerned the Apostles, and ma-
ny Churches, rather then one; If the multitude xonvened}
Iabs 15.3o. to bear* the decree of the Synod read, and if the
Church of Apostles and Elders from Antioch and Jerusalem*
Afts 15.22. be a Congregation or a Congregationall Church
assembled for word and Sacraments,as the word Church is taken,
Afts ii,25.1 Cor.1 1-20, 22,33.
Ordination.
Mr. Mather^ and Mr.Thrmson, Num.8. io*Tht children of Cap.g.pag. \ê.
Israel which were not the Chnrch of Officers layd on hands on
the Levites therefore when a Church hath no Elders the people
may conferre ordination, and it is not to be tyed to the Presbytery
oxely. Hence other of our Brethren say* ordination is but acciden-
tall te a Ministers calling, and may be wanting^ if the people shall'
chufe, in the âefect of Elders.
J
Arfw. Here two poynts are to be discussed shortly. t. If
Ordination belong to the People, t. If Ordination to a certaine
flocf be necessary, for certainly the people doe not call but
to a certaine flock. To thé first I say; There is not a place
in all the Word of God where the people conferre ordinati-
on to the Pastors of the New Testament. Therefore our bre-
thren flee to the Old Testament to prove it from the Lévites
who received imposition of hands from the children of Israels
but our brethren hold, that the calling of the Lévites and
of the Pastor* of the New Testament are different, as the.
Officers and Churches of the Jewiih and Christian Church
are different. 2, Our brethren grant pag*$$. That it Wanteth
all example in the New Testament that the people lay on
hands. 3. These who layd on hands on the Lévite^ Num. 8,
were Elders and (our brethren fay, ) It is like they were,
but. 1. They did it not as Elders. 2. But as representing the
people, not as Elders civill, for that belonged to Aaron and
his sonnes, Levit.8, else it will follow that where the Church Page 46.
hath no Magistrate to lay on hands, the Church may doe itm
Nor did they lay on hands as Ecclefiafticall Elders
* Qq q
because.
what
{
i
+
4
492
Ordination peculiar to Elders,not to the people.
•
what these which layd on hands did, they did as from the Gonm
gregation for I. These Lévites w*re taken in stead of the
first borne of Israel and not in ftead of the first born* of the Elders
onlj^ Num.3.40.41. 2*They were presented to the Lord, as an
offering of the children of Israel, not of the Elders only.3. When
the multitude brought an oblation, the Elàers pui their hands
on the head of the sacrifice Ltvit. 4. 15. in stead of til the
multitude.
-
Anfw. These who layd on hands, did it as a worke pe-
culiar to the Elders, because the Elders were a part of the
first borne9 who by Office were Eiders, and in whose stead
the Lévites were affumed, Num. 3. 40* 41. else the Church
of Israel being a constituted Çhurch before this time, want-
ed Officers, which is against all truth, a. We grant the Ma*
gistrates layd not on hands, but they who layd on bands
did it as Ecelesiasticail Elders. And the reasons against
this conclude not. !• The first reason concludcth not be-
cause these who layd on hands were the first borne, who by
Office were Çhurch*men* 2. The other two reasons prova
nothing, for because these who layd on hands, did lay
on hands as representing the whole Congregation, alas
ic doth no wayes conclude that they layd not oa hands as
it is A worke peculiar to them as Elders, for the Priest of-
fered lacrifice first for his owne sinnes, and then for the
peoples, Heb. 7. 27. and so did represent the people. But,
I hope, it followeth not that therefore the Priest did not
sacrifice as » Priest, and by vertue of a peculiar Office, but
ònely as a principail member of the Congregation. 3, What
if there be no Elders in a single Congregation, as our bre--
thren suppose there were no Elders in Office in Israel to lay
hands on the Lévites? it will not follow therefore, the people
are to lay on hands except there were no Elders in all
the Land or Nationall Church to lay on hands. And though
I thinke imposition of hands noc so essentiall perhaps as a
Minister can be no Minister without it, yet I thinke not
so of Ordination (fos these to mee are as different as the
authoritative calling of a Minster, and a rite annexed to
that calling) because none can be a Minister in a constitu-
5
ted
Ordination peculiar to Elders^not to the people.
493
7
ted Church, but one which is called of God as was Aaron*
But you will say5 in a Church, in an Island one may bee a
Pastor without any ordination, if the people ele& him, and
there be no Elders to ordaine.
ſo
I aniwer, it is true but so many Pastors fend a
Pastor to bee a Pastor to a Congregation, though that
Congregation never chuse him, as possibly they bee for
the most park Popish, or unwilling, yet both Cafes are
extraordinary and the Church not constituted and esta-
bliihed.
→
M. Mather, if the people may ele5l Officers^ then in some ib 46,47.
cases they may ordaine them also, because ordination is lefe then
election, and dependeth upon it as a necessary antecedents and
it is nothing but a consummation of election$ or the admission
of a person into the possession of that Office, whereto hee had
right before by election. If then a single Congregation may
elect, which is the greater, they may ordaine which is the
lesser.
-
Answ. Ordination is the more, and election the lefle; for
ordination is an act authoritative of the Presbytery, 1 77w*
4.14» and,for ought I see, the authors might argue thus, the
people may ordaine; Ergo, they may preach and baptize^
for all the three are prcsbytcriall acts given to men in of-
fice. 2. Some doubt if I (aid rightly in my former Treatise,
that ordination is prior to election, because ordination is
that whereby a Minister is made a Minister5 and election that
whereby he who is a Minister first by order of nature, is made
the Minister of such a floc\. I will hot contend with any of
either sides for order. But when I said so5 I tooke the word
(election) for the peoples actuall receiving and their com*
pleat taking him for their Minister, after hee is now ordain-
ed a Minister this is his installing in his Office. And my rea-
fon is; because the peoples naming of inch a man to bee
their pastor doth stand with his never being their pastor;
hee being unwilling to be their pastor, and the presbytery
thinking it unfit hee be the pastor of such a people. a« The
people elect him as a pastor to be their pastor, they doe not
eleЯ him as a gifted man. And whereas some fay, Atts
* Q99 2
6.3·4,5•
4§4
Ordination peculiar to Elderr^not due to the people.
Soule
C.5. page 510.
6. 3. 4, 5. Election of seven men to be Deacons góetb before
ordination and imposition of hands, v.6.
+
Anjw. Election oi the people goeth before ordination in
the relation ot Luke, true; Ergo, élection is prior by order
of nature, it followeth not* But sABs i. Ordination of
Matthias (God casting the lot upon him, vers.25.) is prid?
to the peoples electing of hima for the peoples appointing
of two, verj. 23. cannot be their election; for they were to
elect one, but I submit to the learneder my thoughts in this.
As also my tearming Payhnrntus neither Bishop, nor Eider
at the Councell of Nice, which I did not as denying him to
bee a Bishop, but because hee was called to that Gouncell
of Nice where as before bee had beene deprived, buE was
restored by Constantine, though in the estimation of these
who contended for the single life of Piiests, whose corrup
tions Vayhnutiws opposed, hee was in an Ecclesiasticall
sense neither Bilhop nor Presbyter but deprived from both.
But let the righteous rebuke-mee, and ic fhall be as Oyle
tò my Head. 3. It cannot bee that election of the people
is the whole calling of a man to the Minîsterie, and Ordi-
nation onely a supplement and an Consommatory rite
a benedictory signe which may bee spared. 1. Because by
the imposition of the hands of the Presbytery, Timothy was
made a Minister, 1 Timothy 4* 14, Paul and Silas separat-
ted to preach to the Gentiles^ Aft$ 13. 1, 2, 3, 4. the Dea-
con* ordained, Acts 6. ó« and this i? enjòyned with the
right manner of acting It to Timothy, 1 Timothy 5. 22.
2. Timothy 2, 2* as a Ministeriall a&. 2. A Ministerial! cal-
ing standeth in an authoritative fending, Romans 10. 15. and
Ì see not well how the people themselves doe fend a Mi-
nister to themselves* (3) The people have not either for
mally, or by any grant of CHRIST, vertuallj, the Reyes
committed to them, how then can they give the Keyes to paf-
tors? 4. People may as the Sheepe of CHRISt, Joh. 10.
decern His Voyci^ and so have a power of Election of their
awne pastprs, nor doth this make good which our Bre-
thren fay.
1
or
Mr* Mather fayth, that Jncaufe they are all taught of €odt
Ela. 54.
Ordination peculiar to Elders, not due to the people*
495-
Eíà. 54» 13» and they knew Christs Doctrine, Job: 7. therefore
they may judge of a Ministers fitnejfe4 for it is plaine chat there
is a twofold knowledge; one of Christians, Esai. 54. 13,
not denied to Women and believing Children, who cannòc
lay on hands nor ordaine Ministers, as the presbytery doth,
1 Timothy 4» 14. Acts 6.6. A&ts 13.1 2.3, 1 Timothy 5.22.
2 Timothy 2, 2. but for trying of Minifters if they bee the
sonnes of the Psophets and must be ape tò teach, 1 Timothy
3.1, 2t able to convince subtile Hereticks and gain-sayers
and to put them to fiieace, Titus 1. 10. 11. there must be in
a constituted Church a Colledge of pastors and prophets to try
the prophets, with a presbyterialí Cogaizance*
But here some object* If Election bee absolutely in the
hinds of the people^ then is the peoples will, because will,
the absolute determiner who shall be the Pastor to sucha ftock
but people certainly may erre, therefore the Presbytery muf
bee the lust determiner in election; And people have onely a ra
tionaS consent,and if their consent be irrationall,the Presbyter must
chuje for them\
I answer shortly in these proposition».
1 Pro.Neither is the People infallible in chufing>nor the Pres*
byteryinfailible in regulating the peoples choice, yet is power
of regulating the choice, the presbyteries due3 nor power of
election to be denied to Gods people.
2.Pro. You must suppose the Church a settled and an esta- -
bliihed Church of sound professors, for if the Congregation or
presbytery,either of them be, for the most p^rt^popijh^ Arminian
or unsound in the Fuith^ in so far hath Christ given neither power
to the one5 or other.
3. Trop. When it is acknowledged by both people and
presbytery5that of two or three meHj any one is qualified for
the place, then the man is absolutely to bee referred co the
peoples choice, and though the people ^ive no reason why
they chuse this man, rather then any of the other two,
yet is the Peoples choice reasonable, for no doubt Alts. 6.
there were more men then these seven of good report and full
of the Holy Ghost, ánd fit to be Diacon$5 therefore the mul-
titudes choice of these seven, and their nomination of them
to
49^
Ordination peculiar to Elders^not due to the people*
to be Apostles rather then the nomination of any other men
is rationall and approved by the twelve Apostles, though they
give no reason; Yea> though Nicolas be the S&master of
the Nicolattans as the learned thinke) yet the election
is Ecclesiastically law full and needeth not tbat a rcason be given
to the ApoftUs.
4. Prop. We never read that in the Apoft les-Ckurch a man
was obttuded upon the people against their will. And there-
fore Election by the people in the Apostolique Churchy as Ails
1.26. Acts 6,2,3*4. Revel.2.i.2» Acts 10. %S. must be our rule,
any election without the peoples consent must be no Election»
for if it please not the whole multitude, as Acts 6.5. it is not
a choice.
5.
Prop. We must distinguiih Election and Rtgulation of the
Election.
2. There is a Regulation of the Ele&ion, sostive; and a Re*
gulation negative. Hence the presbyteries power consisteth on-
ly in a negative régulation of the peoples choice5 not in a post*
five; For example, Slection is an elicit act of the people, and
their birthright and priviledge that Christ hath given to them,
and it cannot be taken from them; if there be any Election,
it must be made by the people, the presbytery even in case of
the peoples aberration cannot usurpe the act of Election; be-
cause the Afoïílesj who yet had the gift of discerning spirits,
in a greater measure then the multitude, remit the choice of
the ieven Deacons to the multitude; Srgo, the presbytery
should doe the same; yet may the presbytery negatively reg
gulate the Election^ and if the people out of the humour of itch*
tng eares chute an unfit man, in that cafe the presbytery may
declare the Election irregular and null; as suppose the mul-
titude, Acts 6. had chosen such a man5or all the seven men> like
Simon Magus, the twelve Apostles by their Ministeriall
power
might have impeded that ElectionSor rather nomination as irre-
gular, and put them to cbuíè other seven men; but the Apostles
could not have chosen for them other seven, for then Election
ihould have bin taken out of the peoples hands; Hence that -
distinction of elicit and imperate acts9 even as the understand-
ing cemmandeth and directeth the will to such and such elicic
actions,
1
Ordination peculiar to Elders,not due to the people*
4.97
âctîons,and rcgulateth the will therein,and yet the understand*
ing can neither nill, nor will, and the King may punish pastors
who preach Heréticall doârin & vitiate the Sacraments but the
King òan neither preach the word himself, nor administate the.
Sacraments; fo the presbytery may regulate negatively and hin·
der the Election of an unfit man, bat the presbytery cannot do*
as the Prelate did who would name a man to the people, and
desire their consent. (but consent is not all, the pretbycery and
neighbour Congregations have consent, but no elective liberty
given them by Chrtfl)but if the people refused their consent, he
Prelate without more a do, chose and ordained the man^and so
he was obtruded on the people without any Election at all*
Ordination of an ordinary pastor is always to a certain flock,
Act.20.28*i Pet.5.1.Rev.i.i.yet here must we distinguish'd de-
dication to shrifts service by the office. 2, The exercise of the
office5 in the former respect the pastor is a pastor every where,
and may be sent as a Tafkor to plant Churches, but rations finis.
He is primario principally to feed this flock, and fecundario and
ratione medii% secondarily, while he feedeth this flock3he feedeth
the Church universall.
Mr. Mather^ if people may not mtdle with ordination^ because it. Ib.c.59.
is proper to Timothy and Titns, this may prove that they were Bijhops
who did ordaine Elders there alone%which ministers may not do there*
for these Spistles are not writtek to them,as Bishops alone, nor as El-
ders alone,but as to a mixt state^including the people.
Anfw* Some parcells of éhese Epistles are written to Timothy
and Titus as Evangelists^ fuch as none may now do but they onlj^
as 2 Tim. 4.4.1 Tit. i.3.Tim.1.f. and some other things which
they gave in charge to Elders.2.Some things are written to them
as Christians, as 1 Tim.1.19.Tit.3.3*& finaliser or objeSlively all
is written for the Çhnrches good; but (3) the builk of the Epistle
is written to them as Elders, and is a rule of perpetuall govern*
ment^ and especially, 1 Tim.1.22.2 Tim. 2. 2, for these and
the like they were to doe with the presbytery, as is cleare,
1 Tïw. 1.14.
Object* The Congregations of Jerusalem were not fixed in their
members and officers, onely the Apostles preached to them (if they
were many congregations, wbich is possible Jin a circular way now one
Apostles
८
484
Fixing ûf Churches. aecidentaïï tó government.
+
Apostle to this assembly, then another. Tut in regard not one Tafto?
could fag (thi* is my flock, not this) nor any fiock could faj (Peter
is our Pastor-pot Andrew.)Tfortfore there was no Church-state in
any of these congregations as where there ió not a head of a Family
and membersphere is not a Family^ and fo yru prove not Jerusalem
a pra'byteria/i Church ever many fixed and formed Churches, As
they are in Scotland, and if the Apostles were pastors in a circular
ana fluid wa) to màny congregations,every onè was a paflor to many
congrtgâtions\and fo elected by many congregations which is abfurdm
Anf. I. Fixed or not fixed cannot vary the essence of tke go
vernments i. The Priests% Levites^nà Prophets teaching in the
wildernes from place to place, and the people by war scattered
to sundry Tribes, doth not make these meetings not to be under
the government of the great Sanedrtm, moze then if the meeting
made a fixed Synagogue*divers member* and dverso heads in one
Family occasioned by deaths and pestilence, diverse Souldiers
and new Commandera in a Regiment,diverse Inhabitants, yea
and weekly altered rulers and watchmen in a Gity,doth not in-
fer that that ^f»//K5Regiment,and City is not under one govern-
ment of the City>one of the whole army,and one parliamentary
law of the whole kingdome; no more then if all were fixed ia
members and beads, a. Churches their persecution may have
both members and teachers removed to a corner,and altered, yet
they remain the fame single Congregation having the fame go-
vernment, 3. Officiating in the fame word,feales^cenfureSjby Pe-
ter,to day5 and by Andrew,to morrow, though members also be
changed,is of the fame Jpecies and nature3even to the worlds end9
if we suppose the Church of Jerusalem to be one Congregation
induring a patterne these sixteen hundred yeafes^ members and
officers must be often altered, yet it is one Congregation in specie^
and one single Church in nature, though not in number, and tbp
government not altered, through the fluidity and alteration of
member* and officers, as it is the fame Parliament now which
was in the raigne of King Iames% though taad and members be
altered;fluidity and alteration of rulers and members must be,by
reason of mortality accidentall to all incorporations, and yet
their government for all that doth remàine the fame in nature,
if these fame Lawes3 and Government in nature by these Lawcs
remaine.
CHAP
SECT.5.
185
Why the States are denyed.
CHAP. 4. Secy. 5.
Why we doe not admit the Members of the Churches of Oil England to The way of the
the Sealcs of the Covenant.
Queft. 1.
V V
Hether the Scales of tb: Covenant can he done i
to proftffors of approved piety, because they are not
members of a particular vishie Cbnr:h, in the New Testament.
Our Brethren deny any Chur-h Communion, and the féales of
the Covenant, Baptifme^to the children of Beleevers>the Lords
Supper to beleevers themselves, who come to them from Old
England, because they be net members of the particular Congrégation
to which they come, and because there is no visible Church in the New
Testaments but one particular Paris?, and all who are without a par-
iicular Parish, are without the visible Church, and so are not capable
of either Church censures, or the Seales of the Covenant, because
none have right to the scales of the Covenant, but onely this vishie
Church.
We hold all who profefïê faith in Chrift, to be members of
the visible Churchy though they bee not members of a viabîe
Congregation, and that the féales of the Covenant should
be denyed to them. And for more full clearing of the questi-
on, let these considerations be observed.
not
First, Dist. All beleevers, as beleevers, iaforo Des, before God
have right to the scales of the Covenant, these to whom the Covenant
and body of the Charter beldngeth, to these the feale belongeíh, but in
forò Ecclesiastico^ and in an orderly Church-way% the scales are not
to be conferred by the Church upon persons because they belstve, but be-
cause tbey profejje their beleeving: therefore the Apostles never baptized
Pagans, but upon profession of their faith.
Second Dilt. Faith in Christ truely giveth right to the feales 9s the
Covenant, and in Gods intention and decree, called voluntas bene-
pla£iti5 they belong onely to the invisible Church, but the orderly way
qf the Cburches giving the feales, is, hecaufe such a society is a proses
t?ig or visible Chirch, and orderly giving of tin sealer accordiri to
Gods approving will, called, voluntas figni & revelata, belangeth to
the visible Church.
Third Dist. The Church may orderly and lawfully give the feales
9s the Covenani to those to whom the Covenant and promises of grace
A. a
dath
Churches of
Chrift in New
England.
186
The Scales of the Covenant not to be CHAP.4.
Theway of the
Churches of
New England,
Chap. 4. Sect 5.
doth not belong in Gods decree of election.
Fourth Dift. The Church may lawfully adde to the Church vifi-
ble, such or God addeth not tó the Church invisible^ as they may adde
Simon Magus, and the Church may lawfully cast out of the visible
Churchy such as Christ hath not cast out oj the invistble Churchy ai the
Church may excommunicate regenerate persons for scandalous stnnes.
Fist Dist. Then the regenerate excommunicated hâve right to the
scales of the Covenants as they have ta the Covenants and yet the Church
doth lawfully debarre thcmy hie & nunc3 infuch a scandalous cafe^
from the feales of the Covenant.
Wee hold that those wh© are not members of a particular
Congregation^ may lawfully be admitted to the féales of the
Covenant.
Firſt, Because those to whom the promises are made^ and
professe the Covenant, these should be baptized. But men of
approved piety are such, though they be not members of a
particular Parish. The proposition is Peters argument. A&.2.
38.
SecondIy, Those who are not Members of a particular Church
may be visible profeffors, and so members of a visible Churchy
Ergp^ the scales of the Covenant belongeth to them.
Thirdly^ The contrary opinion hath no warrant in Gods
Word.
Fourthly^ The Apostles required no more of those whom
they baptized^ but profession of beleefe5 as ./0 10- 47. Can
any forbid water that these jhould not be baptized\ who have received
the Holy Ghosts as well as we? AlT> %. 37. If thou beleevest with all
thy hearty thou mayest he baptized:no more is sought of the Jaylor5
Act. 16.31.34.
The Authour faith: To admit to the Scales of the Covenants is
not an adc of Christian liberty^ that every Christian may distenfe to
whom he pleafitby but an act of Church power given to the Ministersy
to dispense to those over whom the Holy Ghost hath made them overseers^
hut we have no Ministeriali power over those of another Congregation^
and who are not members of a particular Congregation.
Anfw. First, To dispense the Seales to whom we pleases as
if mens pleasure were a rule3 were licentiousnefle^not Christian
Liberty. Therj may be a communion qf benefits, where there
is no communion òf punishment: Beneficia funt amplianda.
Secondly, It is false that Pastors have no Ministeriali power
over
#
SECT.5.
187
denied td approved Professors.
over those who are not of their Congregation; for if so, all
communion of Churches should fail, for Letters of recommen-
dation from other Churches, whereof they are Members,can-
not make Pallors of New England to have a Ministerial! power
over those of another Congregation, as fet over them, by the
Holy Ghoft, as they are set over their owne Parish, to whom
they be onely Pastors, having Ministeriall power, by a Churc
Covenant, and the peoples Ordination, as our Brethren
teach.
2, Manuicr. Those over whom (faich our Authour) we have
no power of cenſurS) over those ve have no power to dispense the con-
munion. Now if we jhould censure any such soc drunkenneſſè, or other
scandals,who are not of our Congi^gation,ir fould be a non ha-
bente potestatem, an act done by thvje who have no power.
Answ. The major proposition by your owne Doctrine, is (a) cfop.6.
clearely false, for you iay your (a) seise, Strangers fojourning Sat.1.
with my members of other Churches, knownm not to be scandalous, arf
admitted to the Lords Supper; yet can you not excommunicate
ftrangers, sojourning for a time, falling in scandals. For,
First, to you they are without) how then can yon judge them? as
you fay.
Sccondly, You have by the holy Ghost no ministerial! power
over them, as over your owne flocke, as you expone, Act. 20.
28.
Thirdly, You looke aside at excommunication, for those of
other Churches confociated in a classe, we doe lawfully ex-
communicate and censure; for excommunication is not a cut-
ting off of a person from one single Parishionall Church one-
ly,as you imagine, but a catting off of a person from all the
visible Churches confociated: first,becauie he is delivered to Satan^
and his fin is bound in heaven, in relation to all the sister Chur-
ches, and is so to be esteemed, and not in reference to the one
single Congregation, whereofhe is a member. Secondly, all
are to be humbled and mourac for his fall, and to consent he
be cut off, and not one single Congregation onely. Thirdly,
all confociated Ghurçhes (hall be leavened,by keeping Church-
fellowihip with soch a lumpe. Fourthly, all are to répuce
him as a Heathen, and a Publican* Fifthly, all are to ad-
monish him as a Brother, 2 Thejfalon.%. 15. Sixthly, all are
to forgive him, and receive him in Gharch-communion, if he
Chall
A a 2
138
CHAP.4.
The Seales of the Covemant net to be
(a) Manufcr
bed. 2.
(b) lb. Sect.5.
ſhall repent, "and ocealìòáàlly to édifie him as a brother.
The Seales of righteouſneſſe of faith (a) ikith the Author)are not
feales to the faithfull as fuch, hit as they are joyncd together and con-
federate infime visible Churchy none but in a visible Church may di-
Spent the feales,in the 0,' Tejiament, ?m;e were partakers either of the
Fajjeoveryor of Circumcijionymileflè they were either Israelites borne, or
frojelytes in the Church of Israel. Weread not that job and his friends,
though righteous through faiths were circunuifedy nor would they have
omitted to ſpeake of Circumcision, as of a pertinent evidence of the cor-
ruption of mans nature, of a bich they Cpeake much, the Sacraments(Jaith
this fime Author(b) are not given to the invisible Churchy nor to the
members thereof a juch. xit to the visible particular Churches of Christ,
and to the members thereof\ therefore the feales are not to be given to
tbofe, who are of no particular visible Churc') ?-
Anfw. 1. The Seales of the Covenant are principally gi-
ven to the invisible Church, as the Covenant it seise in Gods
decree of election is especially made with the elect, and such as
fhail never fall away,as is clearc, Jer.31.37. Jcr. 32, 40. Efay 54.
10. Heb. 8. 9.10. and the invisible Church as fuch, as a number
of beleevers have onely right before God to both Covenant
and seales, yea and consequently are onely Christs body and
5pouíe,and redeemed Saints, and so onely have all the power
of the keyes, and the ministerial! power of dispensing the
Seales,and by our brethrens doctrine, the visible Church not
as visible^but as the true body, Spouse,and Bride of Christ, & so
as the invisible company of the redeemed ones hâve the Seales,
and Covenant,and so all Ministerial! power of Christ is given
unto them. 2. it is true the orderly and Ecclefiafticke way of
dispensing the Seales, is that they bee dispensed onely to the
visible Church, but this visible Church is not one parisb,but all
professing the faith of Chrifty though they be not joyncd in one
viable parish by one Church oatby as the Author meaneth: for
the Saints in Scripture, as Cornelius, the Eunucby the Jaylor^ did
professe and visibly evidence their faith, and so that they were
capable of the Seales by desiring to be saved, and sayings What
shall we dpe to be saved, by trembling at the Word of Gody by
asking the meaning of the Word of God, which expressions are
?n many not in-churched to particular Congregations^ nor
did the Apostles aske if they were members of one parish before
they baptized them, butif they beleeved in Christ. 3, Whe
then
1
SECT.5.
189
denjed to approved Professors.
ther Job, his friends, Melchijedeck, Lot% and others the like
were circumcifed,we need not dispute, but that they were not
circumcised, bêcauíè they were not in a visible Church eihite
with Abrahamj is a question and uncertaine, and therefore
not sure to be a foundation of new opinions in Church Gjvern-
ments but though ît were granted, it fblloweth not5 because
none were circumcised but Abrahams fied^ and all, and oneiy
Abrahams feed were circumcised^therefore none are to be bapti-
zed but those who are members of one particular Congregati-
on: Alas this is a weake consequence, rather it followeth.all
borne of Jewes were circumcised, Ergo all borne of Chritian
parents are to be baptized; and we fee not but sacrificing was
reitricted to the viíìble Church, no Ieífè then Circumcisiou, yet
Job facrificed to God, Job i.and Chap.42*
The Author addeth The difference here ts-The circumcised in Israel
might rightly keepe the Passeover amongst themselves, because the whole
nation of Israel made but one Churchy and the officers and minisers
es any one Synagogue and the Priests and Lévites were minifiers in
commune of the whole houſe of Israels in proportion whenunto they that
are baptized in any particular Church miy in like manner require the
Lords Supper^ ifthere be no other impediments in regard of their un-
fitnejjìj to examine themselves^ which is a thing requisite, to receive
the Lords Supper, more then was required to receive the Paffeover.
But now because the Churches of the new Testament are of another con-
ftitution, then the national! Church of all Israels baptisme in one.
Church doth not give a man right to the Lords Supper in another, un-
less* the Officers of the one Church were Officers of all (as in Israel they
were) or unleffe that one Church and the Officers thereof did recommend
their right and power to another.
Anfw. i. It is true, in the one Church of Israel there was
something typical!, that is not in our Churches, as one Temple^
one high Priest,one place of facristcing,one Priesthood,one Arke,&c. but
this was peculiar to Israel,as such a spécifiée Church, and typi-
fied also the externall visible unitie of the whole visible Chnrcb
of the new Testament in professing one Lord, one Faith, one Bap-
tiſme, one externall communion, and government externals
de jure: but this agreed not to the Church of Israel properly
a Church; for as a Church of a nation they might eon-
vene and aflêmble themselves in çne nationall Assembly to re-
forme Religion* to renew a nationals Covenant, to turne
L
as
190
CHAP.4
The Seales of the Covenant not to be
away a nationall judgement, to make national! acts^ that
they jbotdd feeke the Lord God of Ifracl, and put away strange wives,
Dewf.29.2 Chron. 15. i2, 13. Ncbem. io. and this is morall, yea
naturall to a number of Churches linked in one nation,
and no wayes cypicall. 2. The proportion betwixt Israel and
a parilhionall Church is queilionedj the Author beggeth whaE
is in quetion^ for it is evident that in Gods Word there is a
viuble Church of many Congregations, associated in many vi-
fible acts of government. 3. If the Church of Ijracl and the
Churches of the AW eftament be of different constitutions, as
Anabaptifls' Arminians and Socinianj teacheth^ve (hall try.î affirme
that the Constitution in matter and forme was one with the
Chritian viible Church. 1. Our brethren bring arguments
from the constitution of the Church of the Jewes, that for
matter they were a holy people, a royall generation^
for forme they were united in one Church-flate Covenant-
wayes, as they prove from Deut.29. 2. Separation from sinne
and the wicked world, but not from the worship of God?was
commanded to them,Psal.26.5,6. Ejaj 52. 11. 2 Co?\6.y.Levit.
26.11^12. Communion with the wicked was forbidden to
Israel, 2 Chron.i$.2. 2 Cbron.30.6. but communion in worship
both in the Synagogue and Temple was commanded to them.
3. That God required not moral! preparation in them for ea-
ting the Paííeover, as he doth in us, before wee eate the Lords
Supper, I conceive to bee an untruth. 1. Because not to pro-
phane the holy things of God, and not to take Gods Law in
their mouth and to hate to be reformed,Pfal.5o.i6. not to fa-
crifice with bloody hands,EjG. 1. 11, 125 &c. Pfal. 50.8, 9, 10.
Esa 66.Í. was morall, and did bind and oblige the Jewcs As
they doe us3 and 2 Chrcn. 30. 6, The poftes are sent to gather the
people to the Passover, charging them to turne to the Lord God of their
fathers} not to be like their fathers; and it is deare by Hezekfabs
prayer,ver. 18,19. Good Lord pardon him that preparetb his heart t&
feekç the Lord God of his fathers^ though he be not cleansed according to
the purification of the Sanctuary, vers20. And the Lord hearkened\
and beiled the people. Ergo, there was required a preparation of
the heart for the right eating of the Paflcover, besides the typi-
call and ceremonial! preparation. Yea God counted the cere
moniall preparation voyd of the moral! preparation3but abo-
mination, as Efa. 66.1. Efa.58,3,4,5, 6. and Jofiabs Pajfcovtr
SzcT
.5.
denied to approved Profeffors.
is commended from this,? Kings 23.22.(as Junius well obier-
veth,) that none did with Jucb care and ztale, as Josiab did prepare
the Priess^ the people and bimfelfe for the pajJiovery in removing ail
Idolatry and abominatiany and in renewing their Covenant and refo-
lution,verf.3.To walke after the Lord0 and te kecpt hit Commandements
with all their hearty and with all their foule. 4. The uncleane and
uncircumcised in heart were no more members of the true and
invisible Church of the Jewes, and of Christs mysticall body,
his Spouse, his royall generation, then Sodom -mà iomorrahy
Efa.1.10. then the Ethiopians, Amos^.*]\ then Ammon and Moaby
Jer. 9. 25,26. as in the New Testament, and the true invisible
Church amongst them, as amongst us were Kings and Priests
unto God, Exod.19.5.9. Pfal.149.i. as we are, 1 Pet.2. Çyio. Rev.
1.5, 5. Amongst them no man could invade the Priests office,
or runne unfent, no more then under the New Teflameniy Htb,
5,4. 1 Ziw.4.22. though they were to rebuke one another,
Le^it.19.and they had sacrifices for sins of ignorance, Levit.4.27.
2. The place scemeth not to want difficultie,how many sacrifices
would men offer, how often, yea while they were going homé
from Jerusalem (which was a long Journey to many) they
might fall in these sinnes of ignorance,and as (^)Master Paget ça) Pager.
noteth there was no dispentàtion for this Law,yet when Abra-
bam travelled three dayes to Mount Moriab from Beerficba in
the South, and some of the Tribes Northward, would bee als
farre distant, it would be seven dayes journey to many; there-
fore the Text is,if be finne in ignorance^ or through ig-
norance^ that is,meerely of ignorance, as when a man in drun-
kenneffe killed a man, he shall offer a trespasse offering for it,
the Jewes call it in their Language by yon timgnoly magnais
for ^y megnal signifieth Pallium, if be finned with a cloake is
casten over his eyes, and (b) Wtemes faid the sinnes were done of
ignorance, not ignorantly, or the word in the Hebrew,is vel
notificatum fuerit ei pcccatum ejus, when the conscience is wake*
ned and convinced,and he can finde no rest,let him offer sacri-
fices. And a third step was excommunication and casting out
of the Synagogue after the captivity, which are the very de-
grees of our Church censure. They answer, Ifrae/ had civill
government wkich we have not. I answeryDe/t.17.9. He that
mill
אלו
חטאתו
(0) Weemes
3.par.c.14
pag.68.
(c)Rebinfen
iuftific. pag.
204,103.
192
CHAP.4•
The Seales tf tht Covenant not to be
(a)Robirfon fu-
sit of lepavar.p.
202,203.
Manuforiabid.
will not hearken to the Triest (that standeth before the Lord to minin
stir) or unto the Judge, even that man stall dye. He faith not3 Hec
that hearkeneth not nnto the People. 2. They fay they could not
in Israel forgive one anothers finnes, as we doe in the New Testament»
Anfw' It is a divine Law in the Old Testaments they were
to forg?ve even their enemies, Prov. 20. 22.&c. Ça) Robinson
faith, No Church bath ihz abſolute promise ef the Lords visiblepre-
fence, which thot Church then had, till the comming of Christ, Gen.
47- 10. and 17.7. Exod. 19. 433 44. It was fimply necessary that
the Messiah ſhould be borne in the true Church. 3« In their deepest a~
postajy God fhewed them some signes of his prefence, by raising up some
godly Kings Priest* or Prophet.
Anfw. That they had Prerogatives above us is cleare, Rom0
3. 1,2,3. Rom. 9. 4. and that in other respects^ farre more
excellent, wee have Prerogatives above them, is as cleare, 2
Ccç. .tf,859. Mattb. 13. 16, 17. So one Christian Church have
Prerogatives above another, but the essential constitution of
the Church of the jewes, and ours is one. I. They were a royal!
Priest-hood, a Peuple holy to the Lord, the Covenant made with
them, as with us. 2. To them one little Leaven, leavened the
whole lumpe, 3. Separation from linne and Idolatrous wor-
ſhip was commanded them, as it is us. 4. Amongst them,none
who hated to be reformed, were to take the Law of God in their mouth.
But to returne to our Author, it is a false ground that one that
is Baptized in one Churchy hath not right to the Lords Supper in all
Churches, for if he be Baptized to Christs death, he is Baptized to
all Churches. And 2. profeílèd-y in Covenant with God in
all Churches, and so hath right to the féales of the Covenant
in all Churches^ for Gods Covenant is not principally and first
made with a Paristiiomll Congregation, but with the Catho-
like and univerfall Ghurch comming under the name of Israel
and Judah; and secondarily with a Pariihionall Congregation,
Is a beleever a member of Christs body in one Congregation,
and not in all Congregations? Hath he the keyes as a member
of Christs body, and a dwelling house for the holy Spirit in
one Congregation, and losèth them and the holy Spirit both
when he goeth to another Congregation?
as
Manuscript, Tboe who come from England to us are under pub-
like ſcandals and reproach. It is an offence that they come to us,
members of no particular Church visible^ (fir they leave thát relati-
072
܂
SECT.5.
193
denied to Approved Professors,
on where they left their habitation) but of one National! Churcb,whene-
of Chrift hath given us no patrerne in the New Testament, and in
which ht hath appointed no Nationall worship to be performed.
your
Anfw. It is admirable that leaving a Parilhionall Church
in England, they leave not the true vifible Church, so all the
Parilhionall Churches in England must be separated from, as
from no Churches; yet in that Church, many of you had
Baptifme, your conversion to Ghrit, your calling to the Mini-
ftery. 2. How can it be an offence to be Members of no inde-
pendent Churches in England, whereas no such may be had
there? 3. Is it a fault to be members of a National! Church}
ſee if A&t. 1. A&t. 6. A3 15. there be not a Church-meeting,
and publike exercise of praying, discussing of matters by the
Word, choosing of officers, refuting of false Doctrine? This
is worship, and it is not the worship of a particular Church,
but there be no true Churches but yours, and all are in offen-
ces and scandalls, who are not members of your Churches* this
(a) Augustine layeth to Donatists, ttii Çb) Parens layech up-
on Anabaptists, that they taught, they onely were the true Church.
I conceive our deare Brethren are not of this mind.
2.
a
(4) Auguſt lib.
c.5, 5, 7. ves
erge,quare facre-
liga feparatione
Pacis vinculum
Manuscript, It if a publikç offence, that though they were Bap- difrumpitis?
tized in ſome tarifa Church i# England (faith the Author) upon (b) Pareus com.
some Covenant and stipulation of Parents, or Godfathers, which al- in Matth.\%>
s Wm without warrant, yet tbey come to the Lords Table, without a-
ny publike profession of their faith or repentance?
Anfw. To fay nothing of God-fathers, who are civill wit-
nefies, that the Parents (hall take care to educate the childe, in
the true Faith, we see no publike profession by a Church-oath,
(as you meanè) in the Church of Corinth, but onely that every
man was to trye himselfe, and then to cate, nor in the Apostles
Church at all, if you debarre them from the Lords Supper,
who are not inchurched by your Oath, all the reformed Chur-
ches on Earth did never worthily eate and drinke the Lords bo-
dy and blood. Itis (faith he) a publike offence, that in the Parish
Communion (which net Communion of spirits, but cohabitation bt-
getteth) they partake with all ignorant and scandalous persons, not
excluding drunkards, prophane swearers, whereby it commcth to
paste that not a little leavin, but a great measure of leavin doth dtsptly
leavin the whole lumpe.
Anfw. This tolleration of drunkards and sweaters in
Bb
the
Manufer.
1.94
CHAP.4.
The Seales of the Covenant not to be
{
the Lords Church, and at his Table, infecteth and is apt to lea*
vin àll, with their evil conversation, but doth not Jeavin
the worship to the fellow-worshippers, nor is the sinne of
private persons, yea nor of our Ministers, who hath not pow-
er to helpe it, (bin it is the ûuît of the Ghurch) except yoa
make no separation from a Church where a scandalous person
is tolerated (for suffering moe or fewer doth not vary the speçe)
to be a sin publickely to be repented, before any can be mem-
bers of your Church, which is prodigious to us.
T!
Fourthly, It is a publicke offence (faith the Authour) that they
have worjlnpped God^ according to the precepts of wen, &c.
Anfw. This is the crime of conformity which I wish were
publickely repented, by all which hath defiled themselves with
submitting to a Antichristian government, and the Will*worship
of men, yet doth hot this make Ministers no Ministers, so as
they must receive Ordination to the Ministery of new. Peters
fall took not away his Apostlcfhip^nor Jonabs flying fromGod,
nor Davids adultery made them not leave off to be Prophets.
Other arguments that I find in Papers from New England
are these: First, There is not a Church (fay they) under the New
Tejiament^ hut a Congregatiunall Churchy so it will follows thai ai
City priviledges belong onely to the Ciiizens and their children^ jo bap-
tifme and the hards Supper9 being Church priviledges^ belong cnely to
the Members of particular Churches, and their feed- and that feeing
íìgillum fequitur donum,*0 apply them to any other^ is to abuse them.
As the fcale of an Incorporation is abused} when it is added to confirme
a gift to one who is not a free man of that Incorporation^ he being in-
capable thereof.
Anfw, First, The cafe is not here, as in earthly Cities,a man
who is a free Citizen in one burrou^h is not for that a free Ci-
tizen of all the Burroughes and Cities on earth, nor is he who
is civilly excommunicated and cast out of his City priviledges in
one City, cast out of his City priviledges in all other Cities,
whereof he is a free member: and the reason is,there is not one
common owner, and Lord of all the Cities on earth, who can
give, or take away, in a Law-way?Ciiy priviledges. but the case
is farre otherwayes in the priviledges of visible Churches, for
he who is a member of one visible Congregation, is by his bap-
tisme, and sincere proféïFion, and iis professed standing in Co-
venant with God, a. Member of all visible Congregations on
earth,
SECT.5.
195
denyed ta approved Professors*
earth, as he is baptized in all Congregations on earth; and
if he be excommunicated out of a single Congregation, he is
txcommunicated out of aflj and loieth right to the Seale of the
Lords Supper, hr all visible Congregations^ as his finnes are
bcund in heaven to all also, for that one common head and
Saviour, who giverh him right to the Scales of Chrits body
and blood in one, giveth him right to theie Scales in aîî.For
we worthily communicate with Christ in his body and blood,
nor as his body was brokers and his blood shed for one single
visible Congregation, but as broken and ſhed for the whole
Church univerfall. But this forme of reasoning utterly abolish-
eth all Communion of Churches, nor can a member of one
bisible Cburch bt capable of the Scales of grace in another visi-
vie Church, because he is not a Member of that viable Church,
no more then one is capable of the Priviledges of Parts, who is
onely a Citizen of London, and not a Citizen of Parts. If it be
siid, one who is a member of a visible Church, may receive
the Seales in another Congregation, if he he recommended by
Letters, as a sound Profeslbr, to that other Congregation. I
Aniwer,Recommendatory Letters can never give a Church-right
to the Churcb-Friviledges of the Seales of the Covenants they
doe but onely notifie, manifests and declare the Church-rights
which the man had before. Ergo, either he cannot in any iort
be capable of the Seales of the Covenant in another Congre-
gation, then his owne, whereof he is an inchurched Member*
which destroyeth all communion of sister Churches, or if he ce
capable of the Seales in another Congregation, he was capable
and had a Church-right, in himsclfe, before he received recom-
mendacory Letters- yea, these whom we recommend by Letters
as fit to partake of the Sacraments in another Congregation,
wç presuppose thçy have Church-right to thç Sealès in another
Congregation visible, then in their oWne, whereof they aïe
members; except our testimony be false. Ergo, before our
recommendatory Letters, the person of approved piety was a
member of all the visible Churches about,boc ipso, and by thac
íarn 4Tason, that he is a member of one visible Congregation*
yea Petgr clearely insinuareth, that all who Have recervèd
the Holy Ghoft, ate to be baptized, A&.47. as Philip, A&t.8.
57. and That if the Emnneb beleeved, he might bè baptized. So
thai ^aith, to ^jeakp properly, dpth give us right to lie Seales,
Bb 2
and
196
CHAP.4.
The Seales of the Covenant not to be
i
and to speakc accurately, a visible profession of faith doth not
give a man right to the sealcs of grâce, but onely it doth noti
fie and d clare to the Church, that the man hath right to the
leales because he believeth, and that the Church may lawfully
give to him the feales, and that profession is a condition reoui-
red in the right receivers of the scales in an Ecclcsiasticaíl way.
but faith giveth the right to these féales, and because the faith
of the beleever goeth with the beleever, when he goeth to ano-
ther visible congregation then his owne, that faith giveth him
right to the scales in all places, and in all Congregations: for
faith giveth right to receive Christ Sacramentally, not in one
Congregation onely, but in all, and a visible profession doth,
as a condition notifie this faith, and Church-right in all
Congregations. Ergo, the man hath right in all Congregations^ as
he batb right in a parijhhmall Church. But our Brethien reply,
TePer might baptize Cornelius3 though he was no member of a vifible
Congregation^ because the Apostles being offfcers in ah Churches,might
dispense the Seales in all Churches: but Minisers now are paftors one-
ly of the determinate fléck, over which the holy Ghofl hath set tbem3
therefore they have not Citie Seales at their power to dispense to any
ether then to Citizens.
Anfw. Peter his argument to Baptize is not from a tempo-
ral] reason, that endureth for a while, but from a morallar-
gument of perpetuall equitie and necessitie, till Christs second
comming. He that bekeveth and bath received the holy Ghofl is to
be baptized. But many out of Church-state, and who are not
members of a particular Congregation, have received the Ho-
ly Ghost, and doe bcleeve5being Christians of approved pietie;
we are to adde no restrictions, or exceptions where God ad~
deth none. Non efl diftinguendum^ ubi lex non diftinguit. They
that beleeve ihould receive the feales, but not except they be in-
Churched and members ©f a particularCongregation. The pro-
position is Gods Word, but the restriction or exception is not
Gods Word. 2, The Apostles, though they were universal!
Pastors of the world* yet teach us by word and practise, who
arc to be admitted to the feales, even to the supper, those who
do try and examine themselves,ahd that to the end of the world.
2. Our brethren fay, If is probabl* that Cornélius Vpm in Church-
state, and the Eunuch Qomming to Jérusalem to worship, argueth be
was a prosilyte0 and a member of the Jewish Church not yet diftol
ved.
SECT.5.
197
denied to approved Profeffors.
ved» Lydia and the jaylor were memcrs cf the Church of Philippi,
which Church communicated with Paul at the beginning of the Golpel,
Pfal. 4. 15. at leafi it is probable, that Lidia was a member of the
Church of the Jewes.
Anjw. It ks hard to buiki a new Church government contra-
ry to the doctrine of thc reformed Churches upon probabili-
ties. 2. if Cornelius, Lydia and others were members of the
Jewish Churchy it was not a good consequence by our brethrens
doctrine to make them members of a Christian Congicgation,
without in-churching of them by your Church-oath, for you
make the constitution of the Jewifc Churchy and ours different;
yea and as yoa teach, all circumcised were members of the
Jewish Churéh, and had right to their Passeover, but all cir-
cumcised are not meet to bee members of a Chrisian Churchy
for many circumcised were Idolaters, murtherers, propbane
mockers of God, Efay 1.13,14,15,i6. Jer* 10.7,8,9,10, 11. Ezek,
10.16,17^18319. And though tke Church of Philippi was one
of the firit Churches that communicated with Pan!) yet was there
no Christian Church of Eiders and people there, when Lydia
was converted^ for A&s 16.13. in the place where prayer was
wont to be made on the Sabbath day, none heard Paul preach,
but some women. Ergo there could not be a Christian Church
there; and it is certaine the jaylor before was a persecutor^ and
no member of a Christian Church.
il.
They say Abraham and oii feede were nnt circumcised^ till God
cafled him into Church-Covenant, and fo into Cburcb-jlate, and there is
the fame reafon ana use of baptiftne as of circumcifion. If the argument
tak?n for baptizàng of infants be good^ why may wc not inferre a neceffi-
tie of Church memberships before baptisme3 as of Church memberflnp
before circumcision? So the Apologie faith* It cannot be proved that Apologie cap.
baptisme was imposed upon all beleevers, as fuch^ no more then it can
be proved that circnmcifion was imposed upon all beleevers as fuch* and
Baptifme is no m&re now neceffary to a beleevery whose calling or ano-
ther firong hand of Gods providence will not suffer to liv* in Church
fellowfenp with Gods people^ then circumcision was necessary to Mel-
chifedeck, Job or others,whom ike band of God detained from Church-
fellowships with the pofleritie of Abraham; yea ciroumcifion and the
Pajfeever, feeing they were adminiflrated in private houses, might more
convenient!y be adminijlrated to persons not in Chnrcl^fiate, nor bap-
tifme and the Lords Supper can be adminijlrated fo^ in refpect they are
Rb3
feales
198
CHAP.4
The Seales of the Covenánt not to be
feales given to a Church body in an ajjembly^ í Cor.10.17.and 12,13.
Anfw. Abrahim, Sarah^and the Soûles they had gotten in Charrany
were in Church-state,obeyed God, built an Altar^ Gen, 12.2,354.
before the Church Covenant, which you speake of, Chap.17.
and it is denyed that that supposed oith of the Covenant made
them a Church: So we see no neceisitie of Church*memberships
co one single Congregation,before either circumcision or bap-
tiime; for baptisme is a seale of our entry into the visible
Church,as I {hall prove, a. We fay not that baptisme is impo-
sed on all who beleevetb) as they are such, for God Taveth divers-
beieevers, who are not baptized, but Gods will, the supreme
Law-giver, here is to be looked into, God would have no cir-
cumcision from Adam to Abraham, and would himfelfe have
the people want circumcision in the Wildernesse sortie yeares,
and would have it administrated in private houses^ it being a
bloody and painefull Sacrament, but we have an expresse Com-
mandement of God to baptize all ordinarily, of the visible
Church; yet not because they are members of one single Gongre-
gation,but because they beleeve & testifie themselves to be mem-
bers of the visible Church in generall: we deny that the want of
membership in a particular Congregatio, is that frong hand that
should hinder baptisme or the scales of the Covenant. God hath
appointed no law full calling, such as traffiquing by Seas & fre-
quent travelling ordinary to transient members of the visible
Church,to be inconsistent with the lawfull partaking of the or-
dinances of grace, & scales of the Covenants for only those who
doe not try and examine themselves^ and are propbanely scan-
dalous are excluded,as swine- from the holy things of Godj and
from the Lords Supper, not men, because they are neceflarily
busied in a lawfull callings and must ordinarily travell to farre
countries, and so cannot be members of a single parish. 1. This
is a physicall impediment and not a sinne, nor a morall impedi-
mentp excluding any from the Seales of grace, yea and an uR-
written tradition. 2. I speake against that difference which
the author maketh, betwixt the scales of grace in the Old Te-
tament, and the scales of grace in the New Testament, for there
were Physicaji and civill defects ii the Old Teftament,which by
a divine Law, made fome incapable of thç Paffeover, as if
apy
were Leperjy bastards, borne Moabites and Ammonites, or typi-
caily uncleane,or had touched the dcad, they could not eate
+
the
SEGT.
5•
denyed to appreved Professors.
the Pafleover, though otherwise they did belceve in Christ
to come, and were morally cleane, but by the contrary under
the New Testament, there be no Pnysicall or ceremonial! de-
fects, no callings, no civill relations, but onely morall defects,
and sinfull scandals, which doth exclude men from the Seales
of grace,except you bring in ceremonies in the New Testament,
of your owne devising, for all Nations>fo they beleeve in Christ,
Jew, or Gentile, Barbarian, or Scythian, bond or free5 maie or
female, are to be baptized, Mattb. 28.19. God is no accepter of
persons, or Nations, or callings, Act. 10. 34, 35. compare this
with ver. 46, 47. and G#/.3.27. For as many of you as have heere
baptized unto Christ Juve put on Christ,z.28.There it neither lew nor
Greece,there is neither bond nor freejbere it neither mile nor female,for
ye are all one in Chrift Jesus, so Gal.6.15.for in Christ Jefus neither
circumcifion availetb any thing,nor uncircumcifion,bui a new creature.
I must then fay, it is boldneffe in men to iay3 that there is a
lawfull calling in the New Testament, which our Brethren are
pleased to call the strong hand of God,which maketh persons who
ate new creatures, and baptized unto Christ,uncapable of the feales -
of grace. Deare Brethren, yeeld to the cleare and evident truth
of God. And for this cause, the feales of the New Testament.
must b^ more neccflary in this respect, then were the Seales in
the Old Testament. Our Brethren fay, All circumcised might eate
the Pajjèover (though I doubt much of it) and might enter into
the Temple, if they were not legally uncleane^ but all baptized may not
eate the Lords Supper* and all baptized, though excommunicated, may
enter into the congregation for the publicke worship, hearing the word,
praying, praisings &c. But all circumcised, might not enter into the
congregation. The places 1 Cor, 10. 17. and 12, 13. prove not,
that the Seales of grace are administrated to a Church body,of
a particular congregation only,as they are such; for these seales
are common to all the visible Churches on earth. We many are
one body, it is not to be exponed. We many are of one Pariſhi-
onall Congregation* and ohely are one body- but We many
of all the visible Churches on Earth, are one body in Christ.
This you must fay, except you deny all visible communion of
sister Churches...
The Objett. They who are not capable of Church censures, are not
capable of Church Priviledges. But those that are not within the
Church covenant of a particular congregation, arc not capable of Church
cenjures
200
CHAF.4.
The Scales of the Covenant net to be
censure. The proposition being evident, the afíumption is proved, l
Cor. 5. 12- What have I to doe to ju4ge those who are without, that
is, without the commimion of a particular congregation^ So Amelius,
de consc. I.4 c/24. quest.1. reip. ad#
Anfo. First, I answered before, the majoris false, by your
owne doctrine, those of another Congregation cannot be cen-
fured, but by their owne congregation, yet by Letters of re-
commendation, they may receive the Lords Supper in another.
Congregation. Also strangers of approved piety, may be ca-
pable of Church rebukes, which are Church censures.
Secondly, The place, 1 Cor,5. 12. Ls manifestly abused, for
by those who are without, are meant onely the Infidels and Heathens
who are without che whole visible Churchy and not those of
approved piety, who are baptized and profefle rhe truth sin-
cerely: for Feter Martyr, B$za, Calvin, Marlorat, Parents Zwin~
glius, so also Haymo, Aquinas, expone it with US; which is
cicare, firsts by the phrase of speaking (What have 1 to doèì) be-
ing a note of eitrangement^aS, Job. 2.4. Woman u bat have 1 to
doe with thee? and 2 Sam* 16. 10. David said, What have I to doe
with you, ye fiwies of Zerviabi now Paul and the faithfull at Co*
rintb are notellranged from those of approved piety of other
Congregations, he tooke care to édifie and rebuke them, and
Morton Aptlop. f° are all the Saints to édifie, censure, and rebuke one another*
part 1 p. 477. Thirdly, eg, alwayes those who are without, are taken
478.forts sunt in an ill part^ in the Word of God, as Mark. ^. 11. Those
generaliter em- who are without, are the blinded and hardned, and Rev, 22. 15.
nes qui non de-
derunt fua nomi- *ov without are ^ogges, our Brethren expone it of the visible
na Christo' Aug, Church. Now not to be in Membership of such a particul ar
tom. >ferm: 69 congregation, is not a fin, nora just ground of Pauls estrange-
non tollo idola ment 0f his Ministeriall power from them, it may be caused by
Euia non habeo persecution when the flocke are scattered by Wolves.
Ethnicorum,
in illos poteftate
babeo autem cum
fuerin facti
Chriftiani:
Fourthly, Those who are here without, ig, are left by
Paul to the immediate judgement of God, and not to be judged
of the Church, ver. 13. But them that are without Cod judgeth.
Now those who are members of another congregation then the
Church of Corinth, or members of no particular congregation,
and yet of approved piety, are not left to the immediate judge*
ment of God, because they are without. The banished servants
of God, who suffer for the Truth, or transient members, who
because their calling is ordinarily trafficking, and so not con-
fistent
SECT.5.
201
denied to approved Professors.
2
1
x
sistent with a memberlhip in a ieried congregation, are they
fay)without,not to be edified by the censures of the Church,
but lest to the immediate judgement of God ? this is contra-
ry to Gods Word, and an iniolent interpretation, and I find
ic not in your place of Amefius.
They reason from inconveniencîes, Hence (Cay thcy) Chmrch Apol. ch. 5.
affemblies fhall be confused meetings, if all out of Church members)ip
be admitted.
1
Anfn\ Ifby confused meetings you meane, m3etings of found
beleevers and hypocrites, thin Christs Kingdome compared to.
a draw-net, wnerein are good and bad, are con/used mee-
tings and unlawfull. which none can iay but Anzhaptifts.
But if you ieane meetings of theie of your owne Congregati-
on and strangers of approve I pietyjtheſe arc not confused mee-
tingSj but you begge what is in question, and utterly abolish
all Communion of Churches,
They adds, the Church shall indangcr the propbuning of the Seakry Apology,
and want a fpeciatl meanes whereby their grace and piety shall be difcer-
nedy if witfamt refpect of their Church efiate9 men be admitted to the
feules; fir their owne tesimony if not enough: also how can they be of
approved piety, who against light refuſe to profeffè fubjeEtion to the
Gofpcll^by an orderly joy??mg themselves with some approved Church
when they have opportunity? feeing Churchfellowship is an action of
pietyrequired in the second Commandements and this meane of tryall
hath beene jo blejjed that many approved me? have beene after tryall
found light to others2 and to their owne confciences.
Anw. Meanes of discovering sincerity or hypocrisie would
be warranted by Gods word, and meanes of eschewing the
prophaning of the Seales also. Simon Magus was not so try-
ed, yea when Peter found him in the gall of bitterneſſe^ we finde not
that he cast him out of the visible Church in respect his finne
was not that publikely scandalous, as to offend the whole
Church. 2. We grant that strangers are not rashly to be admit
ted to the Seales, but you prove them not to be of approved pi-
ety, because they will not iweare your Church-oath, and
discipline, as the onely true way, and in so doing, you fay
they refusc Church-fellowship commanded in the second Com-
mandementjbut this is to be proved, and not to be nakedly aver-
red by yon; they belceve, and can give evidences of their be-
ltefe>& so fhould by the word of God be admitted to the Seales.
Cc
your
AC.
202
CHAP.4.
The Seales of the Covenant not to be
A&t. 10. 47. A&t. 8.37. Act. 16. 14, 15. ver. 31, 32,33. 1.Cor.
11.38. you deny them the Seales, as it they were dogges and
unworthy prophaners of the Seales onely> because they can-
not sweare to your Church-governments which you cannot prova
from the word of Gad. 3* You deny them to be of approved
piety who will not joyne to an approved Churchy you meane your
owne onely. But you adde if tbey havt opportunity, but what if
they want opportunity,then the strong hand of God debarreth tbemy
& their seed from the Seales of Grace; now if any be to traffique
by Seas, and to travell to farre Countries in a lawful! Galling,
he is legally uncleane and incapable of the Seales to himsclfe or
his feede- for he cannot in Conscience and through necessity
of his lawfull calling sweare your Church-oath, for he mull
sweare to observe the manners of his fellow-members, to édifie them
by exhortation, consolation, rebuking, to joyne himfelfe in an eter-
nall Covenant to that visible Churchy yea never to remove thence, except
the Congregation consent: so your oath obligcth him to all these,
now this is impossible because of his lawfull calling, and be-
cause he cannot be a Church-member for ever: while he traffi-
queth in his lawfull calling,the comfort of the Lords supper is
denyed to him, and Baptisme to all his lêede, and that by a
strong hand of providcnce without any fault in him: shew us
a warrant from the Law and the Testimony,where any are to be
debarred from the Seales of the Covenant, and that ordinarily,
(where sickneífè and some other Physicall impediments doth
not occurre) where there is no moral! unworthineffe or guilti-
neffe in the persons debarred- Will you debarre all from Church-
comforts* the presence of Chrift in his Church, the comfort
of his walking, beside the Candlestickes, and his influence in
the word Preached, the power of the keye?, the rebukes of the
Saints, their exhortation and private comforting of sinners,
the comforts of the Ordinances of Baptiime, and the fuppef
of the Lord, because a strong hand of providence in a law-
full calling doth perpetually debarre them? 4. You say yopr
trying oj Church-members if a meane blessed of G&d9 to try many mens
sincerity.
Ianswer, Unlawfull meanes, as the persecution of Tyrants,
miy have this suecesle3 what then? is it a lawful meane? 2. I
would Gods name were here spared; it is not a meane blessed of
&êdi it chaftth away tmnj from the net of the Gofpcll, and
the
SECT.5.
203
denied to approved Professors.
the Pastorall care of the Shepheards, and is not a conquering
way to gaine Soûles.
John dlafio (fay they) in the dayes of Edward the sixth, mould Apol. 7.
Baptize none, but such as mere members of that Church: and there-
fore proponed this queftion te the Fathers^ {Are these infants that y»u
offer, the feede of ibis our Churchy that they may lawfully be Hap-
tized?)
Anfr. John Alafto hzA reason because of some present abuse,
some indifferent Atbeijls, infidels in heart, refused to joyne to
cither Churches, either Protestant or P^pifts, and sought Baptif
meto their children in either Churches, as they might have it,
and therefore was that question proponed to the Fathers5but it
proveth not your polnt. Alafio excluded the Children of Atheists^
who would joyne to no Church, as his words cited beare. Ergo
approved Christians and their íèede are to be excluded from
the Seales of the Covenant. How weake is your reasoning?
If the RechabitesÇOty they)/£dPojlerity of Jethro5 jhall live in the
midst of the Common-wealth of Iſrael,& fume of them prove true belee-
vers, Jonadab the fonne of Rechab,jei if they shall refuse to take hold
of the Covenant of Israels & to become Trtfelytes, it is no sinne for Israel
to withold the affeover from them^& circumcision from their Children?
(a) Calvin.com-
ment.in Fer.35.
1,2,3.4.
com.dif. 45.q.
Anfw* You might have proved your point a nearer way,
many legally uncleane, and yet sound beleevers5because of le-
prosie, for no sinne were debarred from the Seales amongst the
Jewes: but have you any law to debarre any from the Seales of
the Covenant of grace under the New Testaments and that or-
dinarily for no sinne? 2. (a) Calvin thinketh their Vow not
lawfuil. (b) Bncanus, (c) PoIyander,and( d ) Willet think it
the law full Vow of the Nazarites, commanded Numb. 6. What (b) Encan, loc,
then? If by Gods Law of the Nazarites^ they abstained from
wine5 and the Passeoveri God is above his owne Law, Ergo,
you may debarre men from the Seales under the New Testa-
ment for no sinne; it doth not foilow. 3. How prove yee, ol.profeff. Leyd
Synop.purio. The-
they abstained from the Pafféover? being so divine a Law^might dif.38 thef. 3.
not their Vow suffer an exception for a greater Law in (d)Willet fyncfm
eating the Taſſeover? I thinke it might, for in case of necessity
Papifmi. 19
they came and dwelt at Jerusalem^ for fearc of the Army of
the Chaldean?> Jtr. 35. 11. and yet their vow was to dwell in
Tents, From these ariseth^
Cc 2
Queft.
13.
Polyander in
gener.controù.8.
204
CHAP.4.
The Stale* of the Covenant not to be
17.
Quest. I. If Pastors may performs Minifteriall Alts in any o-
tber Congregation than their owne.
This is answered unto, by a Manuscript, If you take a Mi-
nisterìal act improperly, when a Minifter doth exercise his gist of pray-
ing and preachingy be'mg required Jo to doc, so bee may exercise feme
Minifteriall acts, but this he doth not by vertue of any callings but on
ly by bps gifts and occasionally: but if you meane by a Mirûïleriaìl
act, an act oj authority and power in dispensing of God. Ordinances,
û* a Minister doth performe to the Church whereunto he is illed to be a
Minifer, then we deny that he can fo performe a&y Ministeriall act,to
any other Churchy than his ownt.
Hence though he may preach to another congregation^ yet
he not administer the Sacraments to an other then to his
may
owne.
Anfw. First, We hold that by a calling or ordination he is
made a Pastor, by election he is restricted to be Ordinarily the
Pastor of his fiocke.
Secondly, A Pastor is a Pastor of the Catholike Churchy but
he is not z Catholike Pastor of the Catholike Ghurch,as were the
Apoſtles.
Acofta dt faluï. Thirdly, The Reformed Churches may íènd Pastors to the
Judorum,l5.c. Indians, for that which Acosta faith of Jefuites^ wee may with
better reason lay it of our selves: That Pafors are as Souldiers^
and some foulditrs are to keepe order, and remaine in a certaine place,
others run up and donne in all places; So feme are affixed to a Con-
gregation0 to feed them^others may be sent to those people,who
have not heard of the Gospel. Which lending is ordinary and
lawful), in reípect of Paftors fending^ and the Paftors who are
sent, because in PaftorSy even after the Apostles be dead, there
remaineth a generall Pastorall care for all the Churches of Chrift.
Thus fending is not ordinary,but extraordinary, in respect of
those to whom the Pastors are sent, yet is it a Pastorall fending.
This opinion of our Brethren) is against the care of Christ,
who hath left no Pastorall care on earth by this way, now since
the Apostles dyed, to spread the Gospell to those Nations who
have not heard of the name of feriii; but a Pastorall care for
the Churches, is not proper to Apostles onely, but onely such
a Pastorall care by speciaJl direction from Christ immediately
#
1
SECT.5.
205
denyed to approved Profeffors.
}
!
to Preach to àll. 2. Backed with the gift of tongues and of
miracles; and this eíïentially diffèrenceth the Apostle from the,
ordinary Pastor; but the former Pastorall care to Preach the
Gospell to all Nations, and co convert, is common both to the
Apostle and Pastor.
2. Our Brethren distinguish betwixt office and the callin«y
and they (ay that the office extendeth no further then the call^ and by
office he is onely a Paflor of this determinate flocke. But if he be a
Pastor eflentially in relation to none, but to his owae Congre-
gation from which he hath all his cal!ing,as is supposed, by
that fame reason a Christian, is a Baptized Christian to none
but in relation to that particular Church in whose society he is
admitted, and he doth partake of Chrifis body and blood in
the Lords Supper in relation to no visible professors on earth,
but onely to the Parish Church whereof he is a Member, 1 Cor.
10. 17. for they expone that onely of a Tarìfionalì Communion
within one single indépendant Congregation. And he must be
a Heathen, or as a Papan in all Congregations on earth, but
in his owne, yea and he is a visible professor of the Covenant
of grace, which is one in fuhfiance^ (as they fay) with the Cburch-
Covenants and hath claime to Christ and all his Ordinances in
no Congregation iave in his owne.I prove the consequence, for
by Baptisme the Baptized person is incorporated in Christs vi-
fible Church. 1 Cor. 12. 13, If this be true when one removeth
from one Congregation to another^ hee must bee re-baptized
and incorporated a visible member of a body visible with
them. And I see not how one can be in-churched to another
Congregation^and made one body therewith,whi!e he eate of
one bread with them, as they expone, 1 Cor. 10, 17. if h^ be
not also a member of all visible Churches on earth.
3, Isa Pastor can exercise no Pastorall acts toward any Con-
gregation, save toward his owne, then a Pastor as a Pastor
cannot pray for the whole visible Churches of God: but the
latter is absurd: Ergo, so is the former, Ï prove the majors
The praying for the whole visible Churches is a Pastorall A&,
due to a Pastor as a Pastor. 1. Because every visible Church is
oblieged as it is a Church to pray for all the visible Churches
on earth for as a Christian is oblieged to pray for all Churches
visible so farfe more is a Church: now a visible Church doth
not pray but by the Pastor, who is the moutl of the People to
GC 394
જ
ན
God i
'
206
CHAP.4.
The States of the Covenant not to be
God; and that this is a Pastorall duty due to a Pastor, I
thinke is ſaid Isa. 62.6. J have set watchmen on thj Tomer, 0 Je-
rusalem) which jball never hold their peaee day nor night. Tee that
make mention of thé Lardy kçepe no silence till he establish; and till he
make Jerusalem the praise of the whole earth.
Also
Pastors as Pastors are to pray for the King, though the King be
no member of that Congregation, whereof they be Pastors. 1
Tim. 2. 1, 2. every Pastor as a Pastor is to Preach a-
gainst the finnes cf the Land, else how can the People mourne
for these fìnnesì Ergo, the Pastor doth exercise Pastorall as
all the visible Churches on earth, upon the King, and
upan
upon the whole Land, to which he is not a Pastor by speciall
election.
-
4. Isa Pastor be oblieged to Preach in season and out of sea-
fon, and that as a Pastor, and because he is a Pastor. 2 Tim, 4,
2. Ergo he is to Preach as a Pastor in any Congregation where
he shall be desired.
They answer, He may Preach the word in another Congre-
gation, not by vercue of a calling or office, but by vertue of
his gists.
I aoiwer, First, is he Preach by vertue of a gift onely, he
Preacheth in that cafe, not as sent of Cod, and so intrudech
himselfe, and runneth unsent, and a meere gift to be a King or
(a) Master Ro- a Magistrate, maketh not a Magistrate, as (a) Master Robinson
binfrn jusiif. of granteth. Ergo one cannot w^rrantably exercise a Pastorall
separ.pag.299. act by vertue of a meere gift. 2. He may in another Congrega-
tion preach with Pastorall authority,and use the keyes by bind-
ing and loosing sinnes, according as hearers doe repent and
harden their neckes against the Gofpell. Ergo, he may preach
as a Pastor to another Congregation. 3. There (ball be no
Communion betwixt Sister Churches in Pastorall acts as Pasto-
rall, which is absurd, the Communion shall onely be of Pa-
ftorall acts as Christian acts, but in no fort betwixt them as Pa-
ftorall acts.
5.The Scriptures for this opinion are weak, Erg0 the ©pinion
it felfe is weake, I prove the antecedent. Alt. 20. 28. seede the
flocke, over which the hoi) Ghost hath made you overfitrs. c* there is
no ground to feede even by Preaching, or by vertue of a gift,
these stockes over which the holy Ghost hath not set you: Obey
them that are over you in the LordJHeb. 15*17. &c. there is no War-
rant
&
}
SECT.j.
207
denied to approved Prtftjftrs.
fant to submit to other Pastors that arc not over you in the
Lord, though they command by vertue of á gift,nce by vcrtae
of an office or calling: these be loose consequences.
6. All reciprocation of mutuall duties amongit sister Chur-
ches, whereby they exhort, rebuke,comfort one another, mult
be unlawful), for theie be Church atts^ and this Author faith,
The office extendetb no further then the callingjout there is no calling
of Cburcb-memberfhip betwixt sister-Churches, and therefore all
these duties are not acts of the Communion of Churches, as
they are such Churches or incorporations in a Church-state, but
onely duties of Churches as they are Saints, but communion
of Churches as Churches in the aft of Cburch-dïspensing of the
Word and Seales reciprocally one to another, is not in the
Word of God^ as this opinion will inferre, which is a weigh-
ty absurd.
7. The Authors of this opinion hold, That if the Congregati Answer r$
on, for no faults reje£t the Pastor, whom they once called and elected qUtst 25 of old
to be their Pastor, though in so doing they firme, and reject God in England.
rejecting him, ytt they take nomen & este, the name and nature of a
pastor from him, yet (fay they) hee still remaineth a Minister of
Christ, till he aecept a call from another Congregation.
name & nature
Hence 1. such a one is a PastorS and yet the people have ta- If .he Congre-
ken name and nature of a Pastor from him, as they gave him ga ion take
name and nature: Ergo, he is either a Pastor without a calling, frQm any called
which is absurd, or heremaineth a person in relation to ano- Paftor, and thar
ther flocke, who never choosed him, nor gave him any calling. Hichour any ill
2. To adde by the way, if he be capable of a calling to another deserv,ng in
Church, Ergo, for the time he is no Minister, else they must fure worketh
fay, he may be a Minister capable of tWQ callings, to two sim- clave errante, et
dry Ministeries* which yet maketh him a Pastor not in relation ex opere operator
to one single congregation onely.
him, their cen-
the Lord muft
make valid in.
Earth,
It is true, they object that the Apostles, Matth. 18. were com- heaven, an un-
manded to preach to all Nations, but Pastors are not so now, just censure in-
but are commanded to feed the flocke over which God hath flifed by his
appointed them, A&t. 20. 28. but it is as true the Apostles £hnrch on.
were commanded to preach to all Nations, in opposition to
the charge that the Prophets of old were to fpeake to the peo-
ple of Ifraçl onely, and :he Apostles Maith* 10. forbidden to
preach to the Samaritans and Gentiles^ and it is as true that
Gods Spirit limited the Apostles to Preach to Macedonia,
not
208
+
The Seales ef the Covenant not to be.
}
CHAP.4.
notto Bithynia^ now because this particular direction for pla-
ces is wanting in the Church, it is certaine that a man is yet-
a Pastor in office in relation to as many as Gods hand of pro-
vidence (hall fend him unto, though he be choíèn by a people
to feed ordinarily one determinate flocke, and though he >e not
an extraordinary and immediatly inspired planter of Churches^
or the first planter,as were the Apostles, yet is he a Pastor in re-
lation to all. And if this be not irid, 1. It were simply unlaw-
full for Pastors now to plant Churches, and spread the Go/pell
to those nations, who have not heard it, because all Palters
now are ordinary, and none are immediatly inspired Apostles;
but it is certaine what the Apostles did, by an extraordinary
gift, as such immediatly called pastors, it is unlawfull for or-
dinary Pastors to attempt to doe, as to attempt to ipeake
with tongues,and to plant Churches by speaking with tongues
and confirming it with miracles, is unlawfull. Papists, as Bel-
larmine^ ííarez, Acofla,afcribt this to the Pope and his Apostles,
Our Divines answer that the Apostles that way have no suc-
cessors; But what the Apostles did by an ordinary pastorall
gift, as to preach the word, administrate the Sacraments^ to
erect and plant Churches by ordinary gifts, where the Pastors
can ipeake to the Churches by an ordinary gift in their owns
language, they are oblieged both within and without the Con-
gregation, to preach as Pastors, because where God giveth
gifts pastorall to pastors^ he commandeth them to exercise these
gifts, else they diggz their Lords talent in tbv earth: but God gi-
veth to Pastors pastorall gifts to preach to others then their
owne Congregation, and to administrate the seales to them
also, and to plant Churches. Ergo^ it is presumed that the
Church doth give authoritie and an exterhall ministerial! cal-
ling to the exercise of these gifts. 2. It is an unwarrantable
point of Divinitie that the Apoftles and the Pastors succeeding to
them doe differ essentially in this^ that Apostles might preach
as Pastors to more Congregations then one, and might plant
Churches, byt pastors succeeding to them may not as Pastors
preach to more Congregations then their owne, and may not
planf Churches, for then planting of Churches now were ut-
terly unlawfull, because it is certaine there be no Apostles oa
earth,and it is not lawfull for a Pastor, yea nor it is lawfull
for any other gifted person to doe that which is essentiall to an
Apostfe
SECT.5. denied to Approved Professors.
209
**
Apostle and agreeth to an Apostle as to an Apostle* It is then
imlawfull tor our brethren,sceing they be not Aportles,to plant
Churches in India.
Nor is that comparison to be regarded much; A Magistrate
or an Alderman of a Citie mzy not lawfully exercise hii office of Magi~
strasie in another Citie whereof he is not a Maior, and therefore a Fa-
fler cannot preachy ex officio^ as a Pastor in another Congregation,
whereof he is not a Pastor, nor can he exercise discipline in another
Congregation then his owne, feeing another Congregation bath not by
voluntary agreement, oath or paílion submitted themselves to hit mini~
stry^nor choftn him for their Pastor.
For I aniwer, the comparison halteth and doth not prove
the point, for by one and the fame act the citie hath chosen
such a man both for to be a Magistrate, and to be their Magi-
ftrate, and have given him theieby authority over themselves
onely, so he cannot exercise the office of a Magistrate over ano-
ther Citie who hath not chosen him to be their Maior or ruler,
But the fiocke doth not both call such a man, in one and the
fame a& to be a pastor, and to be their pastor, but hee is made
by the laying on of the hands of the Elders,a Pastor, and a Pa-
ftor in relation to all to whom God in his providence (hall fend
him to speake, the Congregation by election doth give him
no authority pastorall, but onely appropriate his pastoral!
authoritie to themselves in particular; and when they refuse him
againe and cast him off, they take not pastorall authoritie from
him, for they cannot take away that which they cannot give;
he remaineth a Pastor though they cast him off, as a Colledgc
of Phylitians do promote a man to be a Doctor of Physicke to
cure diseases, a towne calleth him to be their Physitian^he may
yet exercise acts of his calling, andex officio, as a Doctor,upon
other cities and inhabitants of the countrey^ and when the
city who choosed himfor their physitian doth cast him off,they
take not from him the office of doctorihip which the Colledge
of Physitians conferred upon him, for they cannot take from
him that which they cannot give to him. Yea if any of ano-
ther flocke liall come and heare the wordj the Pastor offereth
all in one pastorall sacrifice to God in prayer, though there be
many of another Congregation in the Church hearing; yea
strangers belee vers communicate with him at the fame Ta-
ble, yet is he not their Pastor. If a Pastor of a Congregation
Dd
:
210
CHAP.4.
Children received into the
(a) Apologie
1
die or be sicke, (hall the children of belèevers, yea shall con-
verted Pagans being desirous to be baptized be defrauded of the
comfort of Baptifme,and of the Lords Supper, for no fault hi
them, but onely because their Tastor is dead5 may not the
Congregation by their desires and requests appropriate the of
fice of Paftors of another Congregation in some particular
acts to their neceffitie? yea is not their receiving of his ministry
in that act (when their Pastor is dead) a calling warranting
him to officiate, hie & nunc? even as the desires and choife of
his owne flocke electing him to be their constant Pastor, gave
him a calling ro be their Pastor constantly, and in all the ordi-
nary acts of his calling? yea and it is fure as the holy Ghost set
him over his owne floeke in ordinary, because they chooscd
him to be their Pastor, so that fame holy Ghost set him over.
this other Congregation, in this act, to preach and admini-
strate the sacraments to them, in this exigence of the death of
their Pastor; for God who ruleth officers and difposeth of them
in his house, difposeth of particular Acts of his owne officers,
and he is sent as a pastor from God to fpeake to the stanger hie
& nunc^ and to worke his heart to the Jove of Christy and that
as a Pastor no lesse then to his owne flocke, except we destroy
communion of gifts, and of Pastoral! gifts, Paul by the holy
Ghost was made the Apostle of the Gentiles^ Teler of the Jewes,
Gal.2.8. yet Peter as an Apostle preached to, and baptized the
uncircumciscd Gentiles, ^AB. oAï. and Paul exercised his office
of an Apostle upon the Jewes also, both by preaching and bap-
tizing, as the history of the Act, chap.i6. chap. 17. and other
places may cleare, Rom. T. so that the contrary doctrine is a new
conceite, not of God, and against the pastorall care of bringing
in foules to Christ.
Quest. II. Whether or no children be received into the visible
Churcb by Baptifme.
In this Chapter the Author will not have persons of appro-
for the Chur- ved pietie and baptized to be within the viiible Church, and
ches of New (a) the Author of the Apologie íàith, We doe uot beheéne tbat chil-
England against dren-are received within the vistble Church by baftiſme^ for if they be
the exceptions not in Christs Churchy before they be baptized^ what hath a Minister
to doe to baptize them who are not of the Church? and if they be with-
of Ric:Bernard..
cap.8.
SECT.5.
211
Vifible Church by Baptifme.
in the Church before baptifme, how full they be received in the Church
by baptismeì if you fay,they may btre eived^ that isy declared by bap-
tiſme to have beene received into the Church by the Covenant of their fa-
thers: We demand into which Church? not into our owne Churchy for
their parents were never members of a Churchy and we cannot put the
feale of God upon a falsehood? not into the Church from whence their
fathers c*mey for we know not whether their fathers were casten out of
the Church,or not.
Some considerations are here to be set downe.
ï. Baptisme is not that whereby we are cntred into Cbrifls myfticall
and invisible body as such,for it is presupposed we be members of Chriss
body, and our finnes pardoned already^ before baptijme come to bee a
stale of fmnnes pardoned^ but baptijme is a stale of our entry hi Ch'ijls
visible body, as swearing to the Colours is that néich entreth a Soul-
dier to is a member of such an Armyy whereas before his oitb^ he was
onely a heart friend to the army and cause.
2.Baptifme as it is ſuch is a stale,and a stale as a scale addeth no new
lands or goods to the man to whom the Charter and fea!e is given, but
only doth legally confirme him in the right of fuch lands given to the man
by the ?rince or State, yet this binderetb not but baptisme is a reall,legall
feale, legally confirming the man in bis actuall a?i visible profession of
Chrijl) remission of finnes^ regeneration) fi as though before baptijme
he was a member of Cbrifls body, yet quoad nos^ be is not a member
of Cbrifls body vifibV, untill he be made such by baptijme.
3. This question toucheth the controverſie anent the efficien-
cies working and operation of the Sacraments, of which I give
a tail shortly.
Sacraments are considered as Sacraments^in abfíracío^bi génère fig-
norum^ the reprobate doe receive holy Seales and Sacraments,
else they could not be said to prophane the holy things of
God, and so th&y may be Sacraments and worke no grace ei-
ther by themselves or from God, all operation from, or aboue
the Sacrament then must be accidentall to a Sacrament.
2. Sacraments are considered in concreto, according to all
which they include in their use, to wit, as they consist of the
signe, the thing signified, the institution of God, and the pro-
mise of grace, and in this meaning (a) Altifidorenfis fas Í (a) Altifiodo-
c^nceive) makcth the Sacraments not efficient causes of grace, renf.lib.4. fim.
yet materiall causes containing grace, uti vas medicinam^ so the tract.3.in Prin
cip.
Scripture saith, Baptifme faveth,as the Physitians glasse cureth the
Dd *
diseases
212
CHAP.4.
The efficacy of the Sacraments.
in Gen. cap.1.
nwn miniſtri et
Ecclefia
(c) Durand.4.
d.1.art.a.c7.
(d) Occam. in
4.quaft. I.
(e) Gab. Biel.4.
(b) Gul. Parif. disease, and (b) Gxliel. Parisienf. said not ill, that the Sacra-
rall, de facram. mentS have a P°wer to obcaine grace by faith and prayer, that
Sacramenta h*- iS> being used in faith and sincere calling upon God, they ©b-
bent vim impe- taine grace; so to speake accurately this is all about the Sacra-
traioria gratis, ment, rather then from the Sacrament: to which sene (e)Du-
ratione oratio- randus, (d) Occam (e) Gabriel Biel (/) Aliaccnfis doe deny the
Sacraments to be Physicall instruments producing £race in a
Physicall way3(though Papists cry out against ©ur Divines for
teaching so) oncly they fay* God at the presence of the Sacra-
ment produceth grace of his meere free will, ad prœsentiam Sa-
cramenti operatur
operatur dcus gratìam ex folâ libera sua voluntate. And for
this cause (g)Gregorius de Valentia faith theíe Schooîemen nihil
(j) Aliaccnfis amplius tributre Sacramentps qnam hærttici tribuunt^ give no more
in 4.9.1. art.i. to the Sacraments then hereticks give;yet(^)Vasquez,and a Jesuit
concl. 3.
(g) Greg. de Pr°fefë>r at Rome (£) Joan, de Lugo teach that the Sacraments
Valent. de offi*. are morall causes of graccjbut not physicall. It is groflè that
(k) Henricuf iaith, that God createth grace, per tactum Sacra-
(h) Vasque^ in mentorum, by the touch of the Sacraments, as Christ cured the
3..Thom. tom.2. Leper by the touch of his hand: for Sacraments are not mira-
(i) Joan de Lu- c^cs> as Papists say,Phiiicke worketh upon a mans body when
go de Sacram. he flecpeth, so doe Sacraments justifie and worke grace, ex opere
dif.4. fell.4-& operate, though the faith of the Sacrament-Receiver doe Worke
felt.s.
nothing at all.
d: 1 47.2 0.7.
Sacr.ca.z.
dif. 132.c.4.
}
(k Henricus
quodli.4.9.37.
4. Sacraments are considered, 1. As holy signes. 2. As Re-
ligious scales. 3. As instruments by which faith worketh.
4. As meanes used by, us out of conscience of obedi-
(a) Remonft.in ence to Christs commandement who hath willed us to use
Apol ca..in them.
cana non obfig.
Hatur peccato
fed tantum con..
Séquenter una
cum Chrifti
morte, cujus ef-
fectus illa ob-
fignatio eft,il
lam olim obfig
natam fuiſſe
N.
Sacraments as signes are objective and morall causes, exci-
run remiffi, ting themind as the word doth in a morall way, they repre-
sent Ghriſt and him crucified, and this Sacraments have com-
mune with the word. The Sacrament is a visible word teach-
ingus. 2. Sacranients have the consideration of payides & non
onyển tantum, they be seales,and not teaching and representing
fignes oneîy: this way also they have no reall or physicall afti-
on in them or from them; for a scale of a Prince and State, as
it is fuch,conferreth not an acre or rigge of land3 but it is a
legall Declaration that those lands written in the body of the
Charter, doe duel? belong to the Person to whom the Char-
ter is givçn. But (a) Arminians do bcre errc, as (b) Epifcopius,
commemoratur.
ac prædicatur.
(b) Epifcop, dif.
39,theſ 8,
and
SECT.5.
213
The efficacy of the Sacraments.
and also, (c) Socinus, and (d) Smalciut) who teach that the Sa- (c) Socinus de
officio komi
craments be nothing but externall rites and declarative signes,
Chriſti cap 4.
fhadowing out Christ, and the benefits of his death to us, be- ià) Smalcius
cause they find a morall objective working in the Word of dijp.$. contra
God, but a substantiall and Physicall working betwixt us and Prautzium pag,
Christs bodie (they fay) is ridiculous, but they would re- l9v>f*bula
member that this is an insufficient enumeration, the scale of funt aliquam
effe internam
a Kings Charter hath besides a morall action on the mind, by effiraciam in
bringing to the mind such lands given to such a man, and so bâptifino.
the scales, woiketh upon the witnesses, or any who readeth
the Charter as well as upon the owner of the Charter: I iay
beside this the scale hath some reall action, I grant not in it,
but about it, and beside it; for it scaleth that such lands are
really and in effect given by the Prince and State, the action is
about the scale, not in or from the feale: When a Generall of an
Army delivereth the keyes of a Castle to a Keeper thereof, he
faith [7 deliver the house to you]whcn he delivereth the Keyes one-
ly Physically, and not the stones, walls or timber of the house,
by a Physicall action or Physicall touch, contattu Tbyflco^ yet in
delivering the keyes, he doth really deliver to him the Castle,
but in a legall and morall way,
Arminìatu and Socinia?u may see here that there is neither an
action by way of naked representation and teaching, for the
Sacrament is a teaching signe to the beholders who receive it
not, nor is it a Physicall action, as if Christs Physicall body in
a Physicall way were given; yet it is an action reall,and moral!;
so the Sacraments are signes exhibitive and not naked signes.
Our brethren doe side with Arminians and Socbiianj^ who so
often teach that Sacraments make nothing to be what they nxre noty
but onely declare things to be what they are. It is true, the formal!
effect of a Sacrament is to scale and confirme; to scale and con-
firme is but a legall strengthning of a rights and not the adding
of any new thing. Yet in this the Sacrament diifcreth from
a scale. 1. That to a civill scaleere is not required the bèlee-
ving and faith of the owner of the Charter, to make the scale
effectuall; for whether the Lord of the lands beleeve that his
scale doth confirme him in the Iands,or not, the scale of it seise
by the Law of the Prince & State maketh good his right to the
lands: but Sacraments doe not worke ex opere operato, as civill
fealcs doe worke, even as Physicke worieth upon the body,
Dd 3-
with-
214
CHAF.4.
The efficacy of the Sacraments.
without the faith of the mind, though the man bee sleeping*
Hence the third consideration of a Sacrament as an instrument,
Faithjin and through the Sacrament being wakened and stirred
up layeth hold upon Chriit his death and benefits, and for this
cause there is a reall exhibition of the thing signified, and the
Sacrament is an exhibitive seale.
4. The Sacrament in the use is considered as wee use it in
obedience to God, who faith in the Lords Supper, Do this in
remembrance of me, and in this it differeth from a civill seale al-
fo. The Prince doth not conferre a seale to confirme a man in
his land upon condition, that he will make use of it, other-
wayes it shall be to him as no seale. But God hath given the
scale ot grace upon condition that wee make use thereof in
Faith, else the Sacrament is blanke and null. Therefore if you
beleeve,and not otherwayes, the Sacrament of the Supper seal-
eth and confirmeth you in this, that Christ is given already^ and
it in the present given to be nourishment to your fonle to lift eternally
and fo oft as you eate9the certioration and aflurance groweth,
and the faith is increased, and a further degree of a communi-
on with Christ confirmed* but it is not so in civill scales,
though yee repeate and reiterate the fame scale of lands, tea
thouiand times, it never addeth one aker more to the inheri-
tance, because the repetition of a civill seale is not commanded
under the promise of addition of new lands, nor is it comman-
ded,as obedience to the owner of the Charter, that hee should
make use of the feale; but from the using in faith, the Sacra-
mentjwe receive increase of Grace, and a Sacramentall Grace.
Hence Baptifme is a scale of our incorporation in Christs
visible Churchy \ Cor. 12.13. For by one ſpirit we be all baptized into
one body, whether we be Jew or Gentile, or whether we be bound or
free, Act.2.41. Then they that received the word were baptized^ and
the fame day there were added unto them three thousand souks, so
Mattk.2%.i$. the taught Disciples are to bee baptized in his
name, Act. 8.38. Philip was is way received in the Christian
Church, and Cornelius, Act. 10, 47. and Lidia, Alt. 16. 15. and
the Jaylor, verf. 23. 2. That which distinguisheth by a visible
note the Church as visible from the invisible Churchy and from
other visible societies, and sealcth our visible union with Christs
body, that is, the scale of our entry in the visible Church, but
baptisin is fuck, Ergo* 3. What circumcision was to the
SECT.5.
215
Baptifme a Seale of our incorporation.
Church of the Jewes, that baptifme is to the Christian Churchy
because, in re stgnificatk, in the thing signified and inward fub-
ftance of the Sacrament, they were both one> W.2.ii.i2. Phis.
3.3. But circumcision was a feale of the Jewifo entry in the
visible Church,Gen.17.13. Itbeing the Covenant of God in the
fleih,& the uncircumcised being conimanded to be cut off from
Gods people,^. 14. 4. This is according to the Scriptures and (a) Calvin in-
the doctrine of the fathers, Augustine, Cyrill, BastUrn, Tertullian, ftrut. lib. 4 cap.
Hieronymus, Theopbylaff, Theodores, Ambrose, Cyprian who con-
ftantly so teach; so doe our Divines (a) Ca!vbz, (b) Beza>(c) Bu-
canus, (d) Pareus, (e) Pifcator, (f) Anton. Wallew, (g) Tilcnus,
(b) Kickgrmanus. So Zanchi'w,Polanus, Sibrandus, Rivetus, Fen-
nerut. Whittaherus. RaynoldnsJfrìHetus, and the professors of Leyden
tea:b.
entry
15 Set.13.
) Beza quest.
&resp quest.
100.Chriftia-
nos tuna reli-
quis hominibus
fejungit,tum in-
ier fe quasi tmtm
Our Brethren lay, it is the opinion ot the (ij Anabaptists, çub eocf( súpnc
that the Church is made by baptifme, and Papists have the fame con- corpus confo-
ceit, and therefore place their F\ml at the Church doore to figniste mens ciat.
into the Church by baptifme- but we beletve not that baptifme () Parem. Vr.
fin. Catech.que.
doth make men members of the Church, nor to be administrated to them o^. Art.2. Sym
who are without the Church, as the way to bring them in, but to them belum ingreffus
that are within the Church, as a stale to confirme the Covenant of Grace & yeceptionis
in Ecclefiam.
to them.
(d) Pifcator,
Loc. 25. Thes.
21.
Anſw. 1. Anabaptists deny that any ought to be baptized while
they come to age, and while they bcleeve and be regenerated: and they
fay not farre from your selves in this, who teach it to bee ab- (e) Walleus in
surd, to put a blanks scale upon a faljhooí^ and so you presuppone nop.purior.
Theel.dif.44.
all to be regenerated, and truly within the Covenant before
Thef. 34.
they can be sealed to be within the Covenant by baptifme^ and (ƒ) Tiien. Sjn-
yet you do not think all Infants of beleeving parents to be rege- tag. dis. 59.
nerated and truly within the Covenant, then is the feale blanck. Thef. 39.
Also you fay, baptifme is not to be administratfd to those who (8) System.
are without, but onely to those who are within the Church, you z Jymboìum,
meane not within the Church by profeision, for Infants have quo recipimur
no profession* and yo« iiy the Sacrament cannot be put on a blanke in c&ium filie-
or a falfhood, Ergo, you thinke all that are baptized Ought to
be within the Church really, and not in profession ouely. Ergo to 32 queft. of
(b)(i) Anſwer
they mult all come to age and beleeve berore they can be bap- Old England.
tized. 2.We fay not that baptifme maketh a Church mysticall,
and the true and lively body and Spouse of Christ, but that it
is a scale confirming us of our entry in the visible Chnrcb. 3. The
Theol. loc. 3.44.
Tum Dei.
:
placing
216
CHAP.4.
Baptiſme a Seale of our incorporation
C
(a) Quest. 4.
ibid.
placing of the Font at the Church dòore as a mysticall signe of our
entry in the Church is an Antichristian ceremony or mens de-
vising, which wee disclaime. 4. If Infants baptized mult bee
within the Churchybcfore they can be baptized, how deny you
to receive them to the Lords Supper when they come to age,
while they bee againe, by your Church-oath^ received within the
Church? then are they both within the Church, because they
are baptized, and without the Church, because they are not
received in by your Church-oath againe. 5, If baptisme be a
seale of grace to confirme the Covenant of grace to those who
are within the Church, that is, onely a single Congregation,
(for you deny that there be any visible Churches in the New
Testament save these onely^ then are persons baptized perfcn9,
and confirmed in the Covenant of grace onely within a single
Congregation. I would know if baptisme should not then be
repeated and reiterated in every ones person^ as they come to a
new Congregation;for they are confirmed in the Covenant of
grace, by baptisme onely in one single Congregation^ as you
teach.
Their second and third reason is, (a) Baptisme and all ordi-
ninces are priviledges given to the Churchy so it makçtb not the Churchy
but the Church is before baptisme and ail ordinances; the use also of
baptisme is to be & feale of the Covenant^ now a scale is not to mak^ a
thing which was noty but to confirme a thing which was.
Answ. I.
1. The Church is indeed the Church mystical!
and the invisible body of Christ before baptisme,but this prov-
eth not but baptiime is a scale of our entry in the visibTr Church,
for if this be a good argument, your Church-ccvenant^ which to
you is an ordinance of God,falleth to the grrund; for persons
are the true Churches of Christ befbre all the ordinances of
Christ; Ergo, by your Cburcb-ccvenant men doe not become
·Christs visible Church. 2. The argument hath no seet, for the
ordinance of preaching the Word is a priviledge of the Church
and ordinance of God, yet is not the Church before the preach-
ing of the Word] for birth is not before the seed, but the seed
before the birth; the preaching of the Word is the seed of the
Church,1 Pet. 1.23. and a meane of gathering the Churcby Rom.
10.14. and it is also a priviledge of the Churchy for hee dealeth
not so with every nation to send his Goipell to them, Psal. 147.
jfy 20. 3. When you fay that a Seal* doth not makg a thing that
W IS
SECT.5.
217
in Chrifts Visible Church.
(a) Socinus, Per baptifinn non confirmatur fi--
des(uti dicunt Evangelia) cun per baptifmum
non quidem obfignetur, fed tantum adumbretur
peccatorum remiffio: ad obfignationem enim re-
jufmodi nihil praftat ceremonia, & ritus ifte,
quiritur rei probatio & documentum aliquod,cu-
quantumuis facer, quod ad peccatorum remiffio-
nem attinet, fed tantum illam verbis jam expofita
ablutione fua adumbrat & quodammodo delineat.
də
(b) Smalcius dif.9.cont. Frantz.pag 289.
Palat.
was not, but confirme a thing that wa*• while you would feeme
to refute Papists, who vainely teach that Sacraments doe con-
ferre grace ex opère operato, by the deed done; yet doe you make
the Sacrament but a naked signe,and take ptrt with Arminians
and Socinians^ whose very arguments in expresse words
you use; for (a) Socinius goeth
before you in this argument, and
ſo doth (b) Smalciui follow him.
To obfignation and fealing there is requi-
red the trying of the thing, and some
teaching or document; but that ceremony
(of baptisme) and that rite, though it bee
boly, doth nothing to the remission of fins,
but it doth oneî) shadow out) and as it
were delineate and point firth remission of sinnes by the washing (c) Cateches.
of water exponed in the Word of God. You fay, Sacraments
(d) Confeff.art.
doe not m*k^ a thing that was not^ but confirme a thing that was before^ ^£34.
you can have no other meaning then to deny all caníàlitie and (e) Synod Dor*
all real! exhibition of grace in the Sacraments: for if a Sa- dra.art. i. fect.
crament make not a thing that was not before, or if God give 17.Deus ufu Sa-
cramenti polli-
not, aad really produce, conferrc and exhibite grace, and a citis feu pro-
fronger measure of faith, and assurance of remission of sinnes, mijjis opus gra-
at the due and right use of the Sacrament, the Sacrament is a tie producit ad:
naked figne,and not an exhibitive Seale. But if Christ give and finem et persicit.
in the present exhibit as sorely remission of sinnes, as the infant (f) Episcopius
is waſhen with water, as our Divines, and the (c) Palatinate Ûtnncm*
Catechise teachcth, yea and (d) the confession thereof, and Wtlfingius de
(e) the Synod of Dort teacheth, then by the Sacrament of cffic. b°m.
Christ pag. 12.
Baptisme5a thing is made that which it was not. It is true a
Remiffio pecca-
civill scale, as I íàid before, addeth no new lands to the owner torum non obfig-
of the Charter, but if Christ by his Seales rightly and in faith nntur>sed fignifi-
ufed, doe not ònely confirme grace and pardon, but also really catur*
exhibite and give grace and pardon in a further degree, and a
(b) Remenft.
Apol.ca.z3.
new measure of assurance to the conscience which there was not pag.249.
before, you goe not a streas breadth from Arminians and So- Tantum fignifi-
cinianS) especially seeing (f) E/tfcopius, (g) Henricus Welsingius cat prefrjsionem
faith that remission of firmes is not sealed by baptisme^ but signified dem cultus quo
unius & ejus-
onely, and (4) the Remonstrants in their Apologie while they chrifto cum
cxpone our Communion with Christ in the Lords Supper, and domino ldka-
will inject a Pbysiçall anion of op? foules with the Phyficall fub- rent, & folem
ſtance ·niter teftantur,
Ee
2
218
CHAP.4.
Baptifme a Seale of our incorporation
Anfw.to the
ftance of Christs body, which we álso fejeft, they íay that com-
munion signifieth únely a profession of one and the same worship,
whereby Christians solemnly tefiifie that they adhere to Christ as to bee
partaker of the Tabte of devils and of devils themselves, I Cor.10.18.
20. is a testimony of a communion with the Deyillsibut the Word of
God faith movtfiah3.17. As many of you as are baptised\have pit
on Cbrist, So Rom.6.3 therefore we are buried with him by baptifme
unto his deaths that like as Christ was raifed up from the dead, by the
glory of the Father, even so we also should wal^e in newneſe of life%
Epb*f.5.26. That he might fanatifie and cleanse his Church with the
wafting of water by the word,Tit.3.5.and 1 Pet. 3.2iéThe likg figure
wbereunto even baptifme doth also now save us,&c. all this is more
then a naked signification, otherwise Manna raved Israel, and
the water of the rocke did wash them from their sinnes, and
the sacrifice of bulls and goates did cleanse from sinne,and open
heaven to sinners. Therefore by baptifme and the Lords Sup-
per something is made what it was not before,as by partaking of
the Table of Devils, the partaker is really made a partaker with
the devill,and an Idolater; and his Idolatry that be committed
before was not onely confirmed and signified to be what it wot before.
And in this civill Seales and Sacranients differ, as I observed
before.
Argu. 4. God (ïày they) had a Church when there was neither
4,q.Arg. 3,4. baptifme nor circumcision, yea baptifme hath beent administrated and
no Church-members made thereby, and men have beent made memr
hers of Christ and not then baptized; and John and Christs Disciples
baptized,Matih.%. 6. John 4.1. but neither Christ,nor John made
new Churches, they all living and djing members of the Jewish Church
of which they were before, and if any of them after became members of
Christian Churches, they were not then baptized when they were so ad-
mittedjhaving beene baptised before.
Anjw. We teach not that baptifme constituteth the Church
simply, as the Church, but that it is a scale of a visible member-
fhip, and all baptised by John Baptist, and the Disciples of
Christ, were thereby entred in a visible profession that they be-
leeved in Christ already come, and so were made members and
citizens by that publieke iymbole and feale^ that they were
members of the Cbristian Church, though as yet it received not
ihát name of a Christian Church, and they were members both
sf tbe Jewish a^d Çhriſtian Church: Fo* thtíe are not con*
trary
SECT.5.
219
in Chriſts vífible Church.
trary incorporations, and they needed not to bec bapîfeed a-
gaine when they were added to the Christian Churchy for they
were never added to the visible Christian Church] nor needed
they to be added, feeing they were members of that Church
before.
Argu.5These inconveniences(fzy they) should follow* I. Baptis
me fhould fa administrate by such ^ are not ministers at all. fir who
fhould baptize them who are converted without the Churchi extraordi-
nary officers are ceased and ordinary are limited onely to their owne
flocks: also the Church is before the ministers, for tbe Church hath
prver to choose ministers; now if baptisme make the Churchy then must
men ht baptized before there he ministers to baptize thtm.
Anfw. Yon fee to what absurdities your owne grounds drive
you, for if none can baptize but these of a fixed Congregation,
and if they can baptize none but their owne Congregation,
none as a fent Paſtor whose feet is pleasant on the mountaines, can
preach and beget faith in a company of unbeleevers, not in a
Churcl^statty which is a limiting of the wife God, who by Pa-
flors as Pastors can beget faith in men without a parifhionall
Church, which is contrary to Gods Word, Rom. 10. 14, 2.It is
false that the Church ministeriall, which only can baptize,is be-
fore the officers,for they should then be before themfclves,which
is absurd, nor is there such neceffitie of baptisine, as that those
who are no ministers should baptize.
2# Inconvenient. It should follow that Papists ftould be mem-
bers of the Churchy for they have baptisme so farre rights as that it
cannot he repeated*
Anfw. If your Church-covenant bee that which eíîèntially con-
ſtituteth a Church-member, then Papists, Atheists, and Hypo-
crites may be Church-members also by this reason, because they
may iwcare yeur Church-oath. Hypocrites doubtlcsse doe it.
And this argument is as much for the Anabaptists as against us,
for it should pro ve that none should be baptized but members
of the true Church and sound belecvers; now by baptifme none
are made members of the true Church except where baptiſme is
received by true faith, which is more, nor can bee done by a
Papist; nor is it inconvenient to fay that Papists as baptized
& under that reduplication are members of the visible Church,
though as baptized thus and thus, they be not members of the
true vifible Church,profeffing the sound faith.
Ee 2
Alfo
220.
CHAP.4.
Baptifme a Seale of Church-memberſhip.
Alſo (ſay they) baptisme may remaine whereas Church-members.
jhìp is dissolved^ as in the cafe of excommunication, Mattb. 18. 17. or
ôf voluntary and unjufl departure, Job.2.19. Jude 9. Hei.lO*
(*) Amef caf. 25. in which cafe Juch Schismaticks are no members es the visible
C<nfc.1.5.c. 12. Churchy as Qa) Amefius faith: and if the Church bee dissolved^ the
Church membership ceafetb,for, Relata fe mutuo ponunt & tollunt.
4.4
(a) Merton
Apologia de no-
ais Eccl.ca.2.
rat. 1.pag 7.
(b) Do&. Glori-
anus lib.de ſchif
mat. pag.1 81.
Anfr, This is against your selves, and doth as well prove
that baptisme is not a scale of the covenant of grace, for
an excommunicate person may remaine externally without the
covenant t# the visible Church, when baptisme remaineth a
seale, and may be a feale of a grace or priviledge, which is in-
terrupted or Femoved in act, but remaineth in habite: as to bee
the eldest sonne of a King, may be a scale of the sonnes heire-
ſhip, and yet he may for a fouit be disherited and cast out of his
place. The Church and Church-membersoip are Relata secundum efje,
not secundum dici onely,or relata valà rée: but baptisme and
Church-membersjip are not so perfect relatives, but baptisme
doth remaine and the Church-membership m^y bee dissolved: as
the Burgeíïê ticket whereby a man hath right to all the citie
priviledges may remaine, when the man for some crime com-
mitted against the citie hath lost all his citie priviledges and is
not now a free citizen, in which cafe his Burgeíìè ticket íèaleth
nothing to him: fo baptisme íèaleth not actuall membership.
in case of excommunication, jet remaineth baptisme valid in
the acts of sealiag other things. As for Schifmatickes who
onely for Schisme are out of the Church, and doe hold no er-
roneous point of do&rine, and are not yet convinced^ they are
yet members of the visible Church, as (a) Morton faith from
Gerfon, as also (h) Gtorianus ;but he who is casten out as a Schif-
matickc, is in the fame cafe with an excommunicate per-
fon.
Laſtly, baptisme is not a priviledge of a particular visible Church.
onelj\ nor doth the place of I Cor. I2. verf. 13. meane of the visible.
pariſhionall Church of Cérintb^ but of the whole visible Church of Jew
and Gentjle^bond and free, as the words doe beare
Quest. III. In whkt cafe? it is lawful to separate from a
Church.
ïn ibis diícourfe three thingï must bee discasiêd, 1. With
what
SECT.5.
221
Of matters fundamentall.
what Church retaining the doctrine of fundamentalls, we are
to remaine. 2. Whether our separation from Rome bee Roc
Warrantable, 3. Whether wee may lawfully separate from
true Churches,for the finnes of the Churches.
1 Cor. 3. 11. An)-
ibzel.
ther foundation can ?w man lay, tK?i that which is laid, Jejus Christ.
Hence Jesta Christ is the foundation of faith reaJI or personally
and the ksowledge of Christ is the dogmaticall foundation of
faith. Upon this foundation some build gold,that is, good do-
Arine; some hay and ſtubble, that is, as (Y) Calvin iaith, curious () Calvin com.
doctrine, (d) Pareus,vaine and frivolous doctrine. We are to distin- ibid.
guiQi betwixt articles of faith, or res fidei, matters of faith, and (d Parens com.
fundamental! points of faith. Matters of faith I reduce to three.
1. Fundamental! points. 2. Supra-fundamentalia^ supersructions
huilded upon fundamentalls. g„ Cirea-fundamentality things about
matters ef Faith • for præter fundamentalia, things indifferent and
besides the foundation in matters of Religion, and morall car-
riage, I acknowledge none; fundamentalls are the vitall and
noble parts or the soule of Divinitie. The ignorance of funda-
mentalls condemneth, which is to be understood two wayes.
ï. The ignorance of fundamentalls, such as are supernaturatl
fundamenta]l$,condemneth all within the visible Church as a
finne* but it doth not formally condemne those who are
without the visible Church, Joh.15.22. It onely maketh those
who are without the Church incurable^ but doth not formal-
ly condemne them: as medicine not knowne, and so not re-
fufed3maketh sicke men incurable, as a losse, but doth not kill
them as a finne. 2. Superstructures, which by consequence,
arise from fundamentalls, are fundamentalls by consequent and
secondarily; as the second ranke of stones that are immédiat-
ly laid upon the foundation, are a foundation in respect of the
higher parts of the wall, and therefore are materially funda-
mental!: and the ignorance of these virtually condemne, and
the denying of such,by consequence is a denying of the foun-
dation.
Things about the foundation, circa fundamentalia, are all
things revealed in the word of God, as all Hiflories, Miracles,
Cbronologie,things anent Orion* the Pleiades^ the North fiarresô Job
38.31.32. That Paul left his eha^c\ at Troas. The knowledge of
these is considered three wayes. 1. As neceffàry, by neceflitie of
á mçane5 neceffitate mtdii^ and the knowledge; so is not necef-
Ee 3
fary/
4
222
CHAP.4.
Of matters fundamentall,
&
*
1
fary to salvation, many arc in glory (I doubt not) who lived
in the visible Churchy and yet knew never that Sampson killed-
a Lion; but the knowledge of all theft is necefl&ry, necejfitatc
prœcïpti) because all in the visible Church are obliegcd to know
these things, therefore the ignorance of these onely doth not
actually eondemne, but virtually and by demerit lead to con-
demnation. 2. This knowledge is considered as commanded
iu the excellency thereof, and so error and bad opinions about
these are sinfully ill, though in the regenerate, by accident,
inch errors eondemne not, where the foundation is holden.
3. The knowledge of thefe is considered as commanded and
enjoyned to us with the submission of faith; fer the authority
of God the Speaker, and the malicious opposing of these is a
fundamental! error, not formally,but by evident consequent,
for though the matter of these errors be not fundamental!, yet
the malicious opposing of these is a fundamental! error against
this principle \What ever God faith is true;] but God faith there
were eight soûles in the Arke of Noah. Hence because the hi-
ftoriaJl things of Scripture and things about the foundation,
as that Paul purified himfelfe with the Jewes^ A&t. 21. that Paul
rebuked Peter Gai. 2. is no lefse true, because God hath so spo-
ken in his Word, then this fundamental! point [Jefus Christ
came into the world to save Jinners^ it is cleare that the ipecifice and
cflêntiall forme of a fundamental! article is not taken from the
authôritie of God speaking in the Word,(seeing Gods autho-
ritie is one and the fame in all that he fpeaketh) but from the
influence that the knowledge of an article hath to unite us to
God in Christ, and bring us to selvation. And secondly, it
will follow that this [Thou fhalt not by the use of things in-
different kill him for whom Christ died] and the like be no
leffe fundamentall, by evident consequent, in respect it is spo-
ken by Gods own authority,then articles of our faith.Thirdly,
it folioweth that sormalists ignorantly divide matters of Gods
worship, into matters of Faith, or points fundamental!, and
things indissernt, as if many Scriptural! truthes were not to
be found in Gods Word, such as the miracles of Mofes^ and
E!ias, thejourneyes of Paul, which are neither matters funda-
mentall, nor yet things indifferent. Fourthly, many things
may be fundamentall, by consequent, to o»e who can reade
the Wordj aed heareth it read> which is not by consequent
fuida-
SECT.?.
223
and not Fundamentall.
sundamentall to a rude and ignorant man,
216.
The knowledge of points sundamentall is neceflàry. 1.To
obtaine íàlvation. 2.T0 keépe communion with a true Church;
for we are to separate from a Church subverting the founda-
tion and laying another foundation. Fundamentalls are rç- (a) Symb.A-
ſtricted by many to the Creed of Athanafius, and (b) Grtgorius thanaf.
Nazianzcn^ znA Çc) CyriUus of Jerusalem, to the Apostles Creeds (b)Na^ian.cra.
(as it is called) others reduce all fundamentalls to the famous $2.
Creeds of Nice, of Confiantinople^ of Ephefííf of Chalcedon; (d) Efti- (c) Cyrill Hie-
rofol. Catech.4.
us restri&eth fundamentalls to things neceflàry for the well or- jymb.
dering of our life- (e) Vavtnantius iaith better, That such are (d) Estjv* /. 3.
fundamentally the knowledge whereof if fimply necejsary to salvation^ difl.x$. fi.
the ignorance whereof doth condemne. VoStor Potter calleth them ad vitam recte
inftituendam.
Prime and capitaQ dettrines of our Religion^ or of that faith which (e) Davenant
efjentially confiituteth a true Churchy and a true Christian; which de pace Eccl.
is good, but that he contradivideth from these things not a pag.28.
fundamentall, which may be disputed on either side, and can- (f) Doct. Poz-
ter, Charity
not be determined by the Word of God, and must lie under a mistaken,cap.
non liquet] is his error. Yet he may know that (g) Bellarmine 8,9.fe&.7. pag.
faith right many things are of faith,
(and cleare in Scripture, as histori-
call relations) which are not funda-
mental!, [h) Camero, and a greater
Divine then Camero (i) Vom. Beza re-
duceth all fundamentalls to things
which neceſſarily belongth to faith and
obediencei and (kj great Calvin re-
trincheth fimdamentalls within the Apostles Creed: (/) Occam will
have the militant (CatholickeJ Church alwayes explicitely or ex-
prejfely beleevings things necejjary to salvation: and our Divines
teach that the Catholike Church cannot erre in fundamen-
talls; they meane with pertjgacie and abstinacie. 2. In all
fundamentalls. 3. Totally and finally. But wee are not to be-
leeve Papists, who fay things are sundamentall, materially in
themſelves, as all points neceflàry to bee beleeved, but things
are not formally sundamentall, but such things onely as the
Church defineth to be fundamental!. But 1. the foundation of pur
Faith is Gods Word^ and Gods Word is neceflàry to be beleef
ted to salvation, whether the Church define it or no: to ab-
ftaine from Idelatry is neceflàry to be beleeved* though Aaron
(8) Bell, de Eccle. l. 3.c. 14 f. 5. Multa ſunt de
fide que non funt neceffaria ad falutem. (b) Ca
mero. de Eccl.pag. 272,273. (i) Beza volu.
opufc. 2. de notis Eccl.pag. 141. (k) Calvin.
inftit. lib.2.cap.16.18. (1) Occam dial. pag.
1. lib. 5. cap. 28. Semper erunt aliqui Ca-
tholici qui in vera fide (de neceſſariis ad falutem)
explicite permanebunt.
and
224
เ
Gf matters Fundamentall,
CHAF.4.
$
and the Church of Israel say the contrary* neither doth Gods
Word borrow authority from men. 2. If the Church may
make points to be fundamental! by their definition, whereas
before they were not fundamental!, then may the Church
make articles of faith; Sure I am Paipsts, as Gerfonficcam^ Al-
maine, SujreZ) yea and a very Bellarmine is against this. Yea and
by that fame reason they may make fundamentall points to bee
no fundamental! points, and they may turne the Apofiles
Creed into no faith at all, for ejufdem efl poteflas creare & annihi-
lare. $. There cannot be a greater power in the Churchy to de-
fine Articles of faith, then is in God hímíeife- but the very au-
thority as God doth not define a matter to bee an article of
faith, except the neceííìtiç of the matter so require, for God
hath determined in hig woxA^ that Paul left is cloaks at Troas,
but that Paul left his cloake at Troas, is not (I hopeJ an article
of faith, or a fundamental! point of ialvation. 4. What can
a) Vîncentius the Church doe, (faith Ça) Vincentius Lyrinenf.) but declare that
Lyrinenf.adverf, that is to be beleevedy which before in it felfe was to bee beleeved: and
baref ca. 32.
(b) Bellarmine faith,Councells makeîh nothing to be of infallible verity,
Denique quid
nquam conci- and fo dûth (c) Scotm fay, Verity before heresies Çerat de fide) was
lioìum decretis a matter of faith, though it was not declared to be so by the Church:
enifa est (Eccle- Veterminatio non facit vertatem, faith Occam^ The Churches deter-
fi) nisi ut qurd mination maketh no truth, 3. The evidence of knowledge of fun-
antea fimplici- damentais is gravely to bee considered. Hence these distin-
&tions.
ter crederetur,
hoc idem poftea
diligentius cre-
deretur.
(b) Bellar. de
conc.autorit.
4.2.c.12 Con-
*
cilia cum defi.
niunt,non faci-
ut aliquid cffe
infallibilis ve-
ritatis,fed de-
clarant.
(c) Scotus in
Id 1 691
•
1. One may beleeve that Christ is the Sonne of God by a
Divine faith, as Feter doth, Mattk.16.17. and yet doubt of the
neceffary conſequences fundamentall. Ergo, Cbrift mufi bee de-
Jivered into the hands of sinners, and bee crucified, as the
fame Peter doubted of this: for as one-may fall in a grievous.
finne, though regenerated, and faile in act, and yet remaine
in grace, in habitu^ the feed of God remaining in him; so may
Peter and the Apostles doubt of a fundamental! point of
Chrifts rifing from the dead, John 20. v.8,9. in an act oi weake-
nefle, and yet have saving faith in Christ, as it is like many of
of the Saints at Corinth denyed án article óf their Faith, the ri-
fing againe of the dead:one act of unbeleefe maketh not an in-
fidell.
i
2» Vijl. A simple Papist and a Lutheran not wel! edúca-
ted doth beleeve upon the fame former grounds that Christ is
true
SECT.5.
225
and not fundamentall.
true man,& hath an habitual faith of this article,tbat Jefus Cbrijí
is truly the Son of Davids & yet holdeth transubstantiation^or con-
fubitantiati°,that Chriils body is in many sundry places in hea-
ven, and earth,on this side of the Sea,& beyond Sea, yet the eon-
nexion betwixt Christ* humanitie and this monster of traniub-
stantiation not being possible, all the error may be meerely phi-
losophick, that the extention of quantitative parts without
or beyond part, is not the eflence of a quantitative body;
while as the rude man beleeveth firmcly that Christ is true man,
and ſo beleeveth contradictory things by good consequence;
therefore the qualitie of the conscience of the beleever is to be
looked into3 since fundamentall herefie is efléntially in the
mind, and pcrtinacy and selfe-conviction doth inseparably
follow it. 1. There is a conscience simply doubting of funda-
mentall points, this may be with a habit of found faith. 2. A
scrupulous conscience which from light grounds is brangled
about fome fundamentall points, and this is often in sound
beleevers, who may and doe bcleeve, but with a scruple. 3. A
conscience beleeving opinions and conjecturing and gueffing^ as
in Atheists, this is damnable; but where obstinacy is, as de-
fending with pertinacie tranfobstantiation, and that it is law-
full to adore breads this pertinacious defending of Idolatry
doth inferre necessarily, that the faith of the article of Ghrists
humanitie is but false and counterfeit?and not saving.
3. Uijl. There is a certitude of adherence formall,and a cer-
titude of adherence virtual!, A certitude of adherence formal!
is, when one doth adhere firmly to the faith of fundamen-
talls. A certitude of adherence virtual! is, when with the for-
mall adherence to some fundamentall points, there is an igno-
rance of other fundamentall points, and yet withall a gracious
disposition and habit to beleeve other fundamentalis, when
they (hall bee clcarely revealed out of the word, so Luke 24*
Christ exponed the resurrection,and the articles of Christs suf-
ferings and glorification, vers. 25,26,27; to the Disciples who
doubted of these before, and yet had saving faith of other fun*
damentall po\nts: Mattb.i6A'j.iS.
4, Hence there be two sorts of fundamentalls, some prin-
cipally and chicseiy so called, even the elements and beginning
of the doctrine of C&rijî, 3L Credenda> things to be beleeved in
the Creed} the object of our faith; and petenda, things that
Ff
we
2i6
CHAP.4.
Of matters Fundamentall.
t
ว
comment.in
we aske of God, expreflçd in the Lords Prayer, the object of
our hope specially. 2. Agenda, things to be done, contained
in the decalogue, the object of our leve to God and our bre-
thren; Others are so fecundarily fundamentall, or léíïc funda-
mentalls,as deduced from these- yeà there be some articles of
the Creed principally fundamentall, these all are explicitely to
(a) Vígilius
be beleeved, noted by (a) Vigilius Martyr, and (b) Parens: as
Martyr.l.2.e.4 that Chrifl died and rase againe,&c* Other Articles are but modi ·
(b) Parcus in articulorum fundamentalium^ and expositions and evident deter-
Prolegomen.in minations of cleare articles: As Chrits incarnation, and tak-
ing on our flesh is explained by this3 conceived as the holy Ghofty
and borne of the Virgin Mary^ the death and suffering of Christ
is exponed by subordinate articles, as that be fufsered under Pon-
tius Pilate^ rpm crucified^&c. and these lesser fundámentalls are
to be beleeved, necessitate pr£cepti> because God commandeth
them, but happily non nectffitate medii. It is possible many bee
in glory who beleeve not explicitely, but oneîy in the dispo-
fition of the mind,(as some are baptized,in voto^ in thcir desire
onely) these leíïêr fundamentalls, it is enough they have the
faith of non-repugnancy, or negative adherence to these, so as
they would not deny them, if they had beene proponed to
them in a distinct and cleare way.
Hof.4.
1
"
5. The faith of fundámentalls is implicit three wayes*
1. In respect of the degree of beleeving, 2. In respect of the ob-
ject. 3. In relpect of the subject, or our adherence to things
beleeved. In respect of degrees the faith is implicite and weake
three wayes, as Calvin may teach, i. Because we are igno-
rant of some Jesse fundámentalls. 2. Because we see in a mirror
and imperfectly* 3. In respect of beleeving upon a false ground,
as for miracles. In respect of the object, the certaintie is most
sure, as sure as that God cannot lie.
In respect of our adherence of understanding and affections.
in this respect thç knowledge of fundámentalls must bee cer-
taine. 1. By a negative certitude which excludeth doubting,
and so Pastor and people must have a certitude of fundamen-
tals,as Rom.14.5. Col. 1.9. Hc£. 5.12. but for a positive certitude
there is not that measure required in a teacher that is in a schoI~
îer, for all the body cannot be an eye,i Cor.\2.17. yet is a Chri-
ftian certitude and fulneise of perswasion required even of all
Christiania Colof. 2.2. Colof. 3.16. highest and greatest in its
?
kind,
SECT.5.
227
and not Fundamentall,
kind; though many may bee saved with lesse, yet a distinct
knowledge of fundamentalls in all is not necessary by a necef-
fitie of the meanes, nectjjitate medii, as Beza and Doctor Ames Beza Vol 1.
opul. p. 141
teach,
Àmefius de
Becanus 2.part
There is a faith of fundamentalls implicite in respect or the coufti.1.^.c.2.
will and aifestions which Papists make a wide faith, as the 93.
Jésuite Becanus thinke to beleeve these two fundamentalls, de Virtuti. Tbeo-
ì. That there is a God. 2. That thit God hath a providence con- iog.c2.9.3.
cerning mens salvation, though other particulars be not knowne. Eftius l.3.d.25
Or implicite fairh is3 faith Eflins, when any is ready to beleeve 9.2.
what the Church fiali teab^ which faith (Siurez faith) though ^Harez de
it include ignorance, yet keepetb men from t'e danger of errors, be-
vjrs/ hefsò
cafe it doth submit the mind to the nearefl rule of teachings to wit, to 13.felt.8.
the Church; tlx knowledge of fundamentalls in this fenje doth not save, Tborus 22.q 2,
but condemn*. Thomas faith better then he.
virt. Theolo.
art.5.
Occam dialog. p.
7.1.4.c.3.trac.g
6. Difl> They are not alike who beleeve fundamental! here-
fies. 2. And who defend them. 3. And who teach them, and
obtrude them upon the consciences of others. For the first, ma-
ny beleeve fundamcntall errors who are ignorant of them, and
doe thinke that they firmely adhere to Christian Religion,
Occam tcvmtth fuchybœrcticos nefcientej, ignorant heretickes, as
the Marcionites, and the Manicbeans, and these the Church Moratius de
should tolerate while they bee instructed. It is true the Je- fide dift.24.
suite Meratita iaich, When many things are proposed to the under- fi&>4 n. 7,8.
Standing for one and the fame formall reafonJo wit,for divine authori
ites the undersanding cannot imbrace one but it mufl imbrace all^ nor
rcjett one, but it must reject all, which is true of a formall maliti-
ous rejecting; the Manichean beleereth nothing bfcanse God
faith it, and hath faith sound and laving in nothing, but it is
not true of an actuall or virtuall contempt, in one or two fun-
damentalls, because belecvers out of weakeneise, ignorance, and
through strength of tentation may doubt of one fundament-
all, as th* Disciples doubted of the resurrection. Job. 20.ptand ·
yet in habite beleeve all other fundamentalls, but the Church is
to correct such as profeflè fundamental! herefies3 and to cast out
of the Church seducers and deceivers.
7. Vist. It is one thing to hate a fundamental! point,as that
[Christ Ps confubftanttall pitb the Father] as the Asians doe, and
another thing, by consequence to subvert a fundameatall
point, as Papists by consequence de~y Christ to bee true man,
F f 2
while
228
CHAP.4.
Of matters fundamentall,
Doctor Potter
Charitie mila
ken, c.8.f.7.
pag. 235.
while they hold the wonder of Transubstantiation, yet doe
not they hate this conclusion formally [that Christ is true
man.]
gner
8, Difl. Though it were true which Doctor Ckrisio. Potter
faith, If we put by the FointS wherein C^riftians differ one from ano-
ther5 and gather into one body the reft of the articles^wherein they all
ullaly agree, we stould stnde in these propositions^ which without
all controversie are universally received in the whole Christian worlds
so much truth is contained^ as being joyned with holy obedience may
be sufficient io bring a man to everlasting salvation. I iay3 though
this were true, yet will it not follow that these few fundamen-
talls received by all Chrìïïìans,Papìsts^Lutheransy Arians^ Vcrsti-
ans,Sabeiïianj' Macedonians,Nestorians, Eutychanes^ Socinians, Ána-
baptists^ Treithite, Antitrinitarii (for all these be Christians and
validely baptized) doe essentially constitute a true Church, and
a true Religion. Because all Christians agree that the old and
New Testament is the truth and Word of God, and the whole
faith of Christian Religion is to bee found in the Old Testa-
ments acknowledged both by Jew?e and Christians; for that
is not the Word of God indeed in the Old Testament, which
the Jewes fay is the Word of God in the Old Testament»
Yea the old and new Testament, and these few uncentraverted
points received universally by all Cbristians are not Gôds Word, as
all these Christians expone them, but the dreames and fan-
cies of the Jewes faying, that the old Testament teacheth that
Christ th« MeiTiah is not yet come in the flesh, the Treithit£ siy
there be three Gods, yet are the Treithit£ Christians in the sense
of Doctor Potter: so that one principall as that There is one
God0 and Christ is God and man^ and God is noely to be adored^
not one of these are uncontraverted, in respect every society of
Sectaries have contrary expositions upon these common funda-
mentalls, and so contrary Religions. Who doubteth but all
Christians will subscribe and sweare with us Protestâhts the Apo-
ftolicke Cretdibnt will it follow that all Christians are of one true
Religion, and doe beleeve the fame fundamentalls? now these
fundamentalls are the object of faith according as they signifie
things. To us and to the Treìthitœ this first Article (I beleeve
in God) as I conceive doth not signifie bne and the fame thing;
Bow joyne this (I beleeve in God) with holy obedience as wee
cxponc it^ and as the Treithite expone it, it could never bee a
ben
SECT.5.
229
and not Fundamentall.
ſtep to everlasting salvation; for it should have this meanihg,(I
beleeve there is one only true God, and that there be also three
Gods) and what kind of obedience joyncd with a faith made
up of contradictions, can bee availeable to salvations 3. One
generall Catechise and confession of faith made up of the com-
monly received and agreed upon fundamentalls, would not
make us nearer peace, though all Christians ihould sweare and
subscribe this common Christian Catechise^ no more then if
they should sweare and subscribe the old and new Testament,
as all Christians will doe, and this day doth.
9. Vijl. Though the knowledge of fundamentalls be necef
fary to salvation, yet it cannot easily be defined, what measure
of knowledge of fundamentalls, and what determinate num-
ber of fundamentalls doth constitute a true visible Churchy and Voctius des?;
a sound beleever, as the learned Voetius faith.
CÁnf- PiJ/w*.
Hence 1. They are saved, who soundly beleeve all funda-
mentalls materially, though they cannot distinctly know
them, under the reduplication of fundamentalls, nor define
what are fundamentalls, what not.
2. Though a Church retaine the fundamentalls, yet if wee
be forced to avow and beleeve as truth, doctrines everting the
foundation of faith, against the article of one God^ if we must
worship as many Gods as there bee hosties, if Cbrijls Kingly^
Prieftly, and Propbetical office be overturned, as we were forced
in Popery to do, we are to separate from the Church in that calee
It is not true that Master Robinson íaith, This distinction
of fundamentalls and non-fundamentals is injurious to growing in
grace9 whereas we should be led on to perfe£fiony as if it were fafft-
cient for a houfe^ that the foundation were laid.
Anfw. It followeth not, for the knowledge of fundamen-
talls is onely, that wee may know what is a necessary meane
offalvation, without which none can be saved, notwithstan-
ding,he who groweth not,and is not ltd on to perfection^ntvtv laid
hold on the foundation Chrifl^nor are we hence taught to seeke
no more,but so much knowledge of fundamentals,as may bring
us to heaven, that is an abase of this Do&rine. 2. Robinson
faithì itndamentall truthes are bolden and profeffed by as vile here-
ticker as ever were since Gbrifls dayes, a company of excommunicates
may boldy teach and defend fundamentall truths^ yet are they not a
true Church of Ggdi
Ff3
Anſw.
Robinſon Iuftifi.
pag.362.
230
CHAF.4.
of points of Faith,
A%fw. Papists hold fundamentalls, and so doe Jewes hold
all the old Testament, and Papists hold both new and old, bat
we know they so hold fundamentalls, that by their doctrine
they overturne them- and though there bee fundamentalls
taught in the Popish Church, which may save if they were be-
leeved, yet they are not a true and ministeriall Chinch simply,
because, though they teach, that there is one God, they teach also
there is a thousand Gods whom they adore, and though they
teach, there is one Mediator, yet doe they substitute infinite
Mediators with and besides Christ, so that the truth is,
aot a fbrmall ministerial! and visible active exter-
nall calling is in the Church of Rome, as it is a visible Churchy
in the which wee can safely remaîne, though funda-
mentalls be safe in Rome, and the bnoket of the old and mvr Te-
ftament be there, yet are they not there ministerially as in a
mother whoie breasts we can sucke^ for fundamental! points
falsely exponed,ceafe to be fundamental! points, yea as they
be ministerially in Rome, they be destructive of the foundation,
though there bee some ministeriall acts valid in that Church,
for the which the Church of Rome is called a true Church^
xalà tì, in fime rejpect, according to something eflentiall to the
true Cburcbj yet never fine adjecto, as if it were a true Church,
where we can worship God. Fundamentalls are safe in Rome.
materially in themselves, so as some may be saved who beleeve
these fundamentalls; but fundamentalls are not safe in Rome,
Ecclefiaftice, M'mifieraliter, Fafloraliter, in a Church way, so as by
bcleeving these from their chaires so exponed, they can be fa-
ved who doe beleeve them. 2. Out of which We may have the
doctrine of faith and salvation as from a visible mother, whose
daughters we arc. Some fay the fundamentalls amongst Lu-
therans are exponed in such a way as the foundation is everted?
Ianwer,There is a twofold eversion of the foundation. i.One
Theological!, Morall and Ecclesiastick, as the doctrine of the
Counceti of Trent, which is in a ministerial! way, with professed
obtinacy against the fundamental! truths rightly exponed, and
such an eversion of the foundation maketh the Popish Church no
Church truely visible, whose breasts we can sucke. But for Lu-
theranes, their subversion of the foundation by philosophick
consequences with&uc profeíîêd hatred to the fundamentalist
and that not in an Ecclesiasticke and Ministerial! way, doth
not
SEcr
5.
and not Fundamentall.
C.
not so evert the fundamentalls, as that they bee no visible
Church. The learned Parens iheweth that there be no difference *areH* 2n Jere.
betwixt us and Lutherans in heads absolutely necefïâry to salva- 1,13,14,
tion^the diflèntion is in one point onely anent the Lords Sup-
per, not in the whole doctrine thereof,but in a part thereof,
not necessary for salvation. There were divisions betweene Paul
and Barnabas, betwixt Cyprian an African Bishops and Stepbanus
Bijbop of Romey anent baptifme of hereticks, which Cyprian re-
jected as no baptifme; betwixt Bastlius Magnus and Eufebiuf
Ctjarienfij) because Bafilim stood for the Emperour Valens his
power in Church matters^so was there distention betwixt Augu-1
jline and Hkruriimus anent the ceremonies of the Jewes, which
Hyeronymus thought might be retained to gaine the Jewes- so
there was also betwixt Epipbanius and Cbryfostome anent the
bookes of Oagtfz. The Orthodox beleevers agreed with the
Novatians against the Arrians anent the ^«<7Í*. the cenfubstan-
tialitie of Christ; and though excommunicate persons defend
and hold all fundamental!s founds and so may bee materially
a true Church, yet because their profession is no profession, but
a denying of the power of godlineffe, they cannot be formally
visible Churchy but are for ſcandalls caften out of the visible
Church.
a
But (faith Robinson) most of Engla?i are ignorant of the first rie
diments and foundation of Religion- and therefore cannot bee a
Church.
Anf. Such are materially not the visible Church and have
not a profession, and are to be taught, and if they wilfully re*
maine in that darknesse are to be cast out.
·Robinson Justifi
Pag. 362.
But (faith he) the bare profession of fundamentalls makçth not a Pag.363,364.
Church; they must be a company of faithfull people^ and if they must
not be truely faithfully then they must be falsely faithfull; for God re-
quireth true and ready obedience in bis word^ according tv which wee
must define Churches, and not according to casual! things.
Anfo* This is a speciall ground that deceiveth the Separatists,
their ignorance (I meane) of the visible Church, for the visi-
ble Church confisteth essentially neither of such as be truely faith-
full, nor of such as must be falsely faithfully for the ignorant man
fetth not that the Visible Church includeth neither faith, nor
unbeliefe in its essence or definition. It is true, to the end that
professors may be members of the invisible Churchy they must-
be:
232
CHAP.4.
Mr.Robinsons reafon for feparation.
(a) Bellarmine
de verbo Dei
lib.3.cap 6.
(by Bennius
tom..concil.
fol. 133.
Fuſtific.pag.
264,265.
be beleevers, & must beleeve,cxcept they would be condemned
eternally;buc to make them members of the visible Church nei-
ther beleeving nor unbeleeving is eflentiall, but onély a profeffi-
on ecclesiastically intear, that is not scandalous & visibly & appa-
rently lewd and flagitious, fnch as was the profession of Si-
mon Magus, when he was baptised with the rest of the visible
Churchy AB.8. And God indeed requireth of us true worfojp
and ready obedience, as he íàith, but not that a visible Church
should be defined by true and sincere obedience; for eflentials
onely are taken in a definition, and casuall corruptions are on-
ly accidentall to Churches, and fall out through mens faults,
and therefore should not be in the definition either of a visible
or an invisible Churchy nor should ready and sincere obedience
which is a thing invisible to mens eyes, be put in the definition
of a visible Church, for it is accidentall to a visible Churchy and
nothing invisible can be eflentiall to that which cflentially is vi-
fible- the visible Church is eflèntially visible. Anent separation
from Rome we hold these Propafitions.
r. Profession consisteth nót onely in a publike ministerial!
avowing of the truths but also in writing, suffering for the
truth, and death-bed-confessions of the truth; These worthy
men in their owne boweîls, zs Occam,Petrarcha, Gerfon, Miran-
dula, these who in their deathbed renued confidence in merits,
Saints, Images, were the true Church, and the other side the false
Churchy all the Churches of Asia excommunicated by Victor^ as
Ça) Bellarm'me faith and Binnius; (b) Pope Stephen then and his
Councell denying communion to Cyprian and fourefcore of Bi-
shopJ mu't bee the Separatists, and Cyprians and his adherents
the true Church. 2. In this diviiion we are uuited to the true
Apostolick, to the ancient Church, to the true ancient Church
of Rome, which opposed the Apostate Church of Rome, but an
immediate and personall adherence to, and union with the an-
cient Church is not essentiall to a visible Church.
The separation from a true Church, where the Word of
God Orthodox is preached, and the Sacraments duely admi-
nistred, wee thinke unlawfull; and the place for separation
maincly I would have vindicated, 2 Cor.6.14- Be ye not unequal-
ly yoaked together with unbelievers, &c. Robinson will have this
strong for their separation^ and faith. 1. It i* true, he findeth
fault with the btleeving Corinthianscommunicating with the unbelee-
vers
SECT.5. Mr. Robinfons reafons for feparation.
233
vers in the Idol feasts, but with ail it must be confidered,that the Apo-
ftle upon ibis particular occasion deliveretb a generall doctrine^ as from
fornication, I Cor. 5. to forbid commingling with fornicators^ with
covetous persons, with Idolaters}&c. and as be forbiddetb partaking
with the wicked in their evills, yet then therein did he forbid all reli-
gious communion with them, since their very prayers, and other Sa-
crifices are their evills, wherein whilst the godly doth communicate with
them, what doe they else but acknowledge their common right and inte-
rest in the holy things with them?
Anfw* 1. It is good that Robinson with the interpreters doth
acknowledge, that Paul forbiddetb communicating with unbeleevers
at Idol feasts; as the place will command us to separate from
the Maje Service, and therein let it be that hee inferrcth a
generall; Ergo, you are to separate from all the worship of the
Genti/es Idols, and are not to be mixed with them in their ser-
vicej which they give to their false gods: but this is not the
generall which includeth separation from a Church, in the
service of a true God, the service being law fully and onely evill
to some worshippers and by accident, because they eate to them-
felves damnation^ but not damnation to others.
2. But he forbiddetb (faith he) all partaking with the wicked in
their evills. I distinguish their evills in their evills, of their per-
fonall sins in not worshipping the true God in faith, sincerity &
holy zeale,that I deny,and it is to be proved,C£ri/? himselfe and
the Apostles cated the Pasleover, and worshipped God with
one whom Christ had said had a devill, and ihould betray the
Sonne of man, and was an uncle^ne man, Joh.13.11,12,18. He
forbiddetb all partaking with the wicked in their evills, that is, in
the unlawfnll and Idol-worship, or in their superstitions and
wiïï-worfììp; that is trne, but nothing against us, or for your
separation. If it be faid, Judas was neither convitted of his Trai*
tory to Christ, nor ww he knowne to the Apostles by name to be the man,
for some of them fufpected themselves, and not Judas to bee Traytor:
communicate with such a* fa professed and avowed Traytors^
and persons knówne to be jcandalous, and so you acknowledge you have
a common right in these holy things,with these persons.
but
you
Anfw. i. Christ (hewed to the Disciples that they were an un-
cleane societie, and that one had a devill, and therefore though
they knew not the man by name who had the devill, they knew
the societic to have a devill, and to be uncleane, for that one
xx
Gg
man
}
1
ས
J
234
CHAP.4.
Reaſons of Mr.Robinſon
Robert Coach
man, The cry
of the Stone,
fect. 4. pag. 10.
IL.
man his cause, and so neither C£rift nor his Disciples should
have taken part with the evills5 and the Prayers and sacrifices of
the wicked, for in so doing they acknowledge that they have commune
right and interes in the hely things of God^ with seme who have
devill} and with an uncleane societies but you cannot con-
demne Christ and the Disciples communicating at that
Supper.
2. Though the fcandalous person bee not convicted of the
scandall, that doth make the seandall more grievous and hay-
nous to the scandalous person^ in chat he dare remaine in a fin,
though he be convicted of his guiltinesse by the Churchy but It
doth not make the persons seandall to be no scandals, and no
uncîeanneflè at all$ for magis & minus non variant fpeciem, more
or leffe of finne doth not vary the nature of sin:now if Paul will
the Corinihians to meet together to eate the Lords body, as hee dotb3
h Cor.11, and know that there bee amongst them carnall men,
such as goe to Law with their brethren before Infidels,such as
deny the resurrection, such as come drunke to the Lords Sup-
per, though they bee not convicted of these fimnes by the
Churchy yet if they be knowne to others, as Paul doth declare
them in that Epistle, they must pollute the Lords Table before
the Cbnrch convict them, no leflè then after the Church hath con-
victed them, though the pollution may bee more and greater
after Churcb-conviction then before, yet Paul willeth all the Co-
rinibians to acknowledge their communion with the íìnnes
of the non-convicted, and with their abominable and
wicked sacrifices and prayers, which none can teach or be-
leeve of the Apostle led by an infallible spirit, and therefore
to communicate with them, is not to take part of their
svills.
3. He faith at last5 They r bo communicate at the fame Table with
fcandalous persons} what doe they else hut acknowledge their commune
right and interest in the holy things of God0 with such scandalous per-
fins? And this is that which Master Coachman faith, This ban-
quet of the Lords Supper, is the nearefl fellowjhip that the Saints have
in this world; what lying signes and deceavable demonstrations doe
theft make who communicate they care not where0 nor with whom, hut
thinke if they examine themselves^ it is well enoughs forgetting that it
in an act of communion? for if we fever the word Sacrament from com-
munion, we put out Gods tearme and put in our owne.
But
SECT.S.
235
for feparation, difcuffed
But I answer. ï. These who are baptized by one spirit unto one
hody, as all the visible Churc/;e are, 1 Cor.12.13.& profeflêdly hearc
one Word preached, doe thereby acknowledge they bave one
communionyright and interest in these holy tbingsò to wit* in a com-
munion with Chriit in remission of sinnes, and regeneration
sealed in baptisme, and in one common Saviour, and common
faith preached in the Gospell; and is this communion unlaw-
fall, and this felîowíhip a lying signe, because all baptized,
and all hearing one Gospell, and that in an avowed profession,
are not knowne to be regenerated? Then fhould no Infants be
baptized, except they know all in the visible Congregation bap-
tizedwith them to bee regenerated alio, for rt is certaine that
we have a communion moil intcare and visible with all who
are baptized,
2. It is no inconvenient to professe that we are all one visible
body in the Lords Supper, 1 Cor.10.17. though wee be not one
invisible, true,and mysticall, and redeemed body of Christ, as it
is said, 1 C&r. 10.2. That all were baptized unto A1oses in the cloud
and in the Sejyv.%. and that ail did eate the fame spiritual! meat, v. 4.
and that all did drinke the Jame spirituail drinks, the rocke Christ,
yet did they not sinnc in this and partake with the wicked in their
evills, to wit in their wicked prayers and sacrifices, because ic
Ì6 said, v. %. Jod wot not pleased with many of them in the Wilder-
neffijbecause, v. 6. They lusted aster evill things, and many of them
were Idolaters, Epicures, fornicators, tempters of Christy and mu-
murers, and there fell of them in one day twenty three thousands v.j9
8,9, 10, 11. And upon the same ground Paul faith in the same
piace,^. 16,17,that we many (speaking of the Corinthians) are ail
one bread and one body, and yet v. 21. many of these were parta-
kers of the Table and cup of the devills: and in the next Chapter,
many came drunkç to the Lords Table, many did eate and drinks their
owne damnation,znd were fricken therefore of God with sicknes
and de 1th, v. 18,19,20.29,30, &c. and yet v. 33, Vaul charge
eth them to come together to the Lords Supper, so farre is hee
from a shadow of separation. The Sacrament is a scale of their
unitie of one body, and is a Seale of their communion with
Christ,v.16. but all who receive the signe,have not a comma*
nior with Chrift, nor are they all scaled, as one body mysticall
of Christ, onely they are in profession by eating one bread,
declared to be one body, and doc become one body visible> and
Gg 2
236
CHAP.4.
Reaſons of Mr.Robinſon
Maſter Coach-
mans cry of the
fone. Sect. 4
pag. 1 I.
no question many make the Sacrament to themselves a lying
figne, and a blancke ordinance. But first, this is not the finne of
such as doe communicate With those, who receive the blanche
feate, and makç the Sacrament to themselves a lying fiale and dam-
nation^ for thëy arc commanded to exaamine themselves, and
so to eate, but they are not commanded to examine their fel-
low-communicants, and they are to judge themselves, but not
to judge their fellow-communicants.
Master Coachman.How can any godly man consent, or fay Amen
(faith be) to fuch an holy action, when it is joyntly done, by fuch,
as for the moft part, are the enemies of Godi
Answer. This maketh against the man, and the Clmrches
ef New England, for they admit constantly to the hearing bf the
word, and so to the prayers of the Church, those who are not
received members of the visible Church: how can any godly
man fay Amen to the action of bearing the word, when it is joyntly
done by Gods enemies? I prove the Antecedent, the unity of faith
hearing one word of faith preached, Eph. 4. 5. maketh a visi-
ble body in profession, even as the joynt partaking of one bread,
and one cup in the Lords Supper, maketh one body, by obsig-
nation or sealing, 1 Cor. 10. 16, 17.
2. Division of hearts in hearing, while some follow Paul,
iome Apollo, some Cephas, maketh a schifine and division in
Chriss body, 1 Cor. 13. Ergo, in hearing one and the same
word preached, there is a visible Church-union, fox all division
of that kind presupposeth a union, and unity in a visible in-
corporation.
3. I Cor. 14. ïé.Wbcn yee come together (as one Church body)
every one of you hath a Ffalme, bath a Doctrine, verf. 4. He that pro-
phecieth edifieth the Churchy vers. 31. jo yee may ail prophecy one by
one, that all may learne, and all may be comforted, 3/, it is shame
for a woman to ipeake in the Church. Therefore the Saints meet
together in one Church to be edified, and comforted by doctrine
and hearing of the word, doe all joyntly performe an action
of hearing and learning of the word of God, and are in that
one Church0and òne visible body, and called one Church, verse
4.5. that the Cburcb may receive êdifying, verse 12. Seeke that yee
may excell (by prophecying) to the edifying of the Church, vers.23.
If therefore the whole Church come together, unto some place, &c. verf.
38.if there be not an interpreter0 Jet him hçepe silence in the Church,
verfe
SECT.5.
237
for separation, discussed.
veríè 34, £5. And these who understands are all to say. Anien,
to that which is prophecied, verse 16, 17. And yet that action
of hearing and saying Amen to the word preached, and to the
prayers of the Churchy is done by many unregenerated, who
are yet in the state of enmity with God, as our Brethren grant,
in that they doe admit all to be a Church, and one Church hea-
ring the word preached.
2. But how can they fay Amen, (faith he) to a holy action done
by Gods enemies?
་
I answer, 1. This objection is no leſſe against Paul and the
word of Gody then against us; for many enemies to God, whose
hearts are rockie, thorny and stony ground, doe heare the
word of God, and that by Gods commandement, Matth. i^.zer(\
2.3, 4,5. &c. The deafe and the blind are commanded to heare,
Efai. 42. 18, E/ii. 28. 9, 10. and these whom God hath cove-
red with a spirit of (lumber, are to hearc the words of the sea-
led booke, Ifai. 29. 9.10, 11. even those who stumble at the
wordy and fall, and are broken, Efai. 8.14,15, 16. 1 Pet. 2. v.8.
What godly man can fay. Amen, to such a holy action^ as is performed
by Gods enemies?
2. The godly fay Amen to actions of Gods worship two
wayes, 1; As it is the ordinance of God injoyned, and com-
manded, to the wicked and hypocrites,no leílè then to the god-
ly, and we are to countenance their communicating, as we doe
their hearing of the word, and to joyne with them both, in
our reall and perfonall presence,and say Amen with them,as the
Disciples gave their perfonall Amen, and their countenance
and presence to a holy action at the last Supper, with one of
their number, whom they knew to have a Devill, and to be a
after
traitor, and dipped their hand in the dish with this man,
Christ had warned them,that there was such an one.but this is
but to fay Amen to the externall worship, which is lawfull, ac-
cording to the fubstance of the act.
2. The godly may be thought to sty Amen to the aViions of wor~
Ship performed by the enemies of God, by approving, allowing,and
commending the manner of their performing the holy actions
of Gods worihip, that is, they may be thought to approve the
manner of their hearing and receiving the Sacraments, that is3
when they approve their performing of those ho!y actions
without faiths and with wicked hearts and hands, and when
G8 3
they
258
CHAP.4.
Reaſons #f Mr. Robinson
Juſtif.pag. 265.
they allow that they eate their owne damnation, thus, no godly man
canfay Amen to holy actions performed by Gods /iemies, nor
is our externall communicating with them, a faying Amen to
the wicked manner of receiving the scales, this is most unrea-
fonable, and cannot be proved by Gods word.
But Hobinfon will prove that in this place, 2 Cor.6. the Lord
forbiddeth communion not ònely with evill workes of wickcd
men, but with their persons, and that he commandeth a sepa-
ration, not onely rcall, but personal!.
I. Becaufe (faith he) the Scripture bath reference to the yoak^ng
of the wibeleevers in marriage, as the occasion of spiritual! idolatrous
mixture^ which he reproveth; now this joyning wot not in an evilly
or unlawful! things but with the wickgd and unlaw full persons.
Answer^ If the man had formed a syllogisme it should be a
crooked proportion, if Taul allude to the marriage with tnfideJSy
then as we are not to joyne with Pagans in lawful! marriage, ſo nei-
ther with fandalous Chrifiians in lawjuli worship. This connex-
ion is gratis íàid,and we deny it; But as we are not to marry
with Pagans, so not to sit in their ldoll-Temple,and to be pre-
fent in their Idoll-worship, else we were not to admit them^or
their personall presence to the hearing of the word, contrary
to your selves and to 1 Cor. 14. 24, 25. So if because we are
not to marry with them, we are not to be personally present
with them, at the receiving of the Sacrament, neither at the
hearing of the word, nor are we to be haptized, because Simon
Magus, and many Hypocrites are baptized. 3. Locall separa^
tion from Tdoll-worship, in the ldoll-Temple, we teach as
well as Robinson, but what then? he commandeth locall and
personal! scparation from all the professors of the truth, in the
lawful! worship of God, this we deny.
Y
2, The very termes [faith Robinson) belcevers, unbeleevers,
light, darkneffè, Chrifly Belial, doe import opposition not of things mly
ly, but of perfons also, for things Jake, so the faithfull are called
(a)! Cor.5.21 [a) righteoujnej)e9 (b) light, and the ungodly (J) darkgefje5 and fi
(£)Marr. 5.14. not onely their workes* but their perfans are called,
(c) Ephef.5.8.
Answer, i. We deny not opposition of persons^ and scpa-
ration loral! from persons in Idoll-wmrfhip, at an Idol-Table,
but hence is not concluded personal! separation from wicked
men in the lawsull worship ofGod, 2. This is for us, we are
to feparate from the perfons, because the worship is unlawful!,
and
SECT.5.
239
for Separation difcuffed.
and Idoll-worjhifa and therefore the contrary rather followeth^
if the worship were lawfull, we would not separate,for remove
the causc and the effect (hall cease*
3. Tb$ Apoftle (iaith he) forbiddeth, all unlawfull communion in
this plaee, bnt there vs an unlawfull communion of the faithfull with
the wickei in things lawfully as with the excommunicated, idolatrous,
hereticks, or any other flagitious person in the Sacraments, prayers,
and other religious exercises, and the fewes were to separate themselves,
not onely from the mannen of the Heathen^ but even from their per~
(ons, Ezra 9. 1. 2. and 10. 2,3, Nebem. 9. 10. 28.30. And Paul
reproveth the Corinthians, I Cor. 5. for having fellowship, not onely in
the persons inceft, but with tht incejluous person, whom therefore they
were to purçe out, and to put away from amongfl themselves, verse 5/
7.15. Answer, It is true, there is an unlawful! communion of
the faithfull that is overseers and guides of the Churcb,to whom
God hath committed the keyes of the Kingdome of Heaven,
with excommunicated persons in that they retaine one wor-
thy to be excommunicated in the bosome of the Church: but
communion with the Church in the holy things of God, is not.
hence concluded to be unlawfull, because the guides of the
people communicate with that Chreb where the excommu-.
nicated person is suffered, it is the iinne of the Church-guides
that an excommunicated person is not cast out, aad that he is
suffered to communicate at the Lords Table, and to profane
it in not difcerning the Lords body* but it is not the sinne of ei-
ther guides or the people, to communicate at one Table with
rhe excommunicated person, or him that deferveth to be ex-
communicated; for not casting out is one thing, and to com-
municate with the excommunicated in the true vifible Church is
another thing; the former is a finne, not to use the power that
Chrif hath given, but to communicate with the excommuni-
sated person, is not a iinne, but a remembring of the Lords
dean at Ch ifi commandement; for one finne maketh not an»
other iinne to be lawfull, or to be no iinne5 to deliver one un--
Satan is to debarre one from the Lords Supper, and to repute
him as a Publican, and to judge him not worthy of the com-
munion in the hòly things of God with the Church; but this
is not to repute the Church or guides or members as Publicans
and Heathens, and as not worthy of Church-communion
with the man who is cast out; we see the Church of Corinth
rebukedia
:
240
CHAP.4.
Reaſons of Mr. Robinſon
}
rebuked, for not excommunicating the incestuous man, but
not forbidden to come and eate the Lords Supper with him,
and these who cams and did eate their owne condemnation*
i Cor. 1i. yea they are commanded to come to the publike
meeting: Ergo^ it is one thing not to excommunicate the scan-
dalous, a sinne, and another thing to communicate with the
scandalous, which is not a sinne directly, nor forbidden at
all. Though Vaul have an allusion to the Lords separating
of the Jewes from all other people, yet it followeth not that we
are to separate from the wicked men and unrenewed, profeſ-
fing the truth that way; first, because there was a typical! fe-
paration in marriage with Canaanites; if the Jewes should
marry with the Canaanites,the marriage was null, and the
Moabites and Ammonites ought not to enter in the Temple,
2. The [ewes are to separate from the manners of Hea-
then, and from the persons of frange wives, yea and to
put their wives of the Canaanites after they had married
them, away from them, in token of their repentanee, be-
cause the marriage was not onely unlawfully but null, as is
cleare, Ezra. 9. J, 2, 3. Ntbem. 9. i, 2. And this was a 'pe-
culiar Law binding the holy feed, but doth not inferre the
like separation of Christians^ for 1 Cor. 7. 11, 12, it is not
lawfull for a Christian to put away a Pagan wife, or for the
belceving wife to forseke the Pagan husband, and therefore
that Jewish separation cannot inferre a separation from the
persons and worship of unbeleevcrs; and it is true that Paul
commandeth, to call out the incestuous person, and to separate
him from the Churchy but it followeth not, therefore the
Church was to separate from the publike worship because he was
not cast out.
4. Saith Kobinfon; tbe Apostle in) yreth such a separatism^ M upon
which a people is to be ejteemed Gods people, ibe Temple of íÍm living
Gnd} and may challenge bis promise to be their God^ and to dwell a-
mongſt them, and to walke there; and as for the Temple^ the stones
mid timber thereof, were separated from ail the trees of the Forests
and set together in comely order, and he hath reference to the separating
of the e\VQS from all other people^ as appeareth, Lcvit.23,24520. 11,
12. And this must be tlx condition of the Israel of Gody to the worlds
end.
Anfw. There is a separation from Idol-worship here3 such
S
cT.5%
241
for separation, difcuffed
comment.
2 Cor.6.14.
as is proper tQ the people in Covenant with Gid, de jure, the
visible Church should separate from Idols and the prophane
world in their Idol-worships and finfull conversation. Ergo
they ihoald separate from the worship of God; What sewing
is here? this is nothing for separation from the true Churchy
or true worship, for the sinnes of worshippers. Heare what in-
terpreters fay, as (a) Non debet hoc simpliciter, de solo discejsu, (a) Gaaltktr
aut migrâtione, qu£ corpore fit^ accipi, quasi mox migrandum fit com.in loc.
ex omnibus locis, in quibus vel fuperfiitiones exercentur, vel fiagiti- (b) Calvin com.
(c)
ose et inhonefle vivitur,fic ex hoc mundo migrandum effet, (b) Calvin, Bullingir
de fugienda idulolatria bic concionatur* Item3 Nihil non fibi lice- par^erus de po-
re putabant in externis, promìscue fe impivs fuperftltionibus poiluebant, lit. ecclef lib. 1.
fiquidem infidelium couvivia frequcntandoy communicabant propbanos cap,i^ N. 2.
et impuros ritus cum illis,atqui cum gravijsime peccarent, fibi iamen At loquitur de
videbantur innoxil, ergobic invebifur Paulus in externam idololatri- insidelibus Pau-
am. (V) Bullinger, Ego quam fimpliciffime intelligo de contagione ut, apud ques
morumy voluptstum^ sacrorum adeoque idoíotbjtorum et rerum pro* Inec legis cutruf-
phanarum omnium commnnione, putant quidam protí?im migrandum 9uj deiynec vera
fidei nec evange-
ex quibujlibet urbibufy fi non omnes^ in bis, per omnia deo obtdiant, lii vel funda-
(d) Meyer, Objurgat ne majorem, quam dedeceret Cbrifiianos^ menti rudera e
cum Ethnicis baberent consuetudinem, vel idolothytiì vescendoy vel rant,
con)ugium contrahendo, vel ludos theatrales fpectando. (e) Marlorat, (d) Seb. Meyer*
Hortatur ut caveant ab omni contagione tot sordium. Ita Théo (e)Mar^orat.
phylactus, Ambrosias, et Augustinus. Paraphraftes, non in
loco (inquit) fed in affectibu* eft fuga, quam suadet: so Beza,
and PapifiJ are not againft this* Estius, neque Corintbii vocabantur
habitare cum infidelibus, neque negotiari, neque cibum fumtre.
Chap. 8. v. 10. Signis vocat vos ad mensam &c* Vetat ar&tam ſo-
cietatemy et neceffitudinem ex qua oriebatur peficulosa quœdam necef-
fitas communicandi in moribus et religione. Salmeron docet non
licere Cbriſtianvs jungi cum idololatris, non relinquendo patriam aut
Jocum, fed culium illorum; All which Divines accord in this,
that separation from Idolatry and the Idoll-tables of the Gen-
tiles is Were commanded, and that because the Church of God in
the New Testament, is no leíïe a people in covenant with God,
to whom the promises doe belong, and the presence of God
working in them, then the people of the Jewes were of old:
But it followeth not hence that one part of the Israel of God
Hh
under
4
j
242
CHAP.4.
Reasons of Mr. Robinfon
}
(m) Robinson
Iuftific.pag.
266,267.
Pag. 271.
1
under the New Testament should separate from the other. What
weaknesse is this? he alludeth to Israels separation from the
Nations, which was personall; therefore we are in person
to separate from the true Church for their personall finnes,
when the worship is right.
But (m) Robinson íàith, Papists, Atheists, Idolaters, Ana-
baptists, and many more, doe worship Jesus, from whose societies not-
withstanding you professe separation. 2. The Ismaélites and Edomites
doe worship the true God, though net aster a true manner, and yet the
Israelites were a people separated from them, an Edomite might nor
leare any publike office among the fewes to the third generation:yea If
rael was commanded to separate from Israels sor a usurpation of the mi-
nisteryj^iim iô. and upon Jeroboam his defection in the ministery9
worstnp and new devised holy dayes, 2 Chron. II. 13, 14, 15.
1 King, 12. 28, 29, 30, 31, 32.
Anfw. 1. Papists, Anabaptists, Idolaters; are disavowed by
us,and from them we separate, because though they profesle
the true God as Edom did, yet they closely doe evert the fun-
damentals; neither we, nor the reformed Churches, in words
or by consequence doe evert the fundamentals, and necelîàry
points of salvation, and if the Church of Corinth was not to
be scparaced from, nor Thyatira, where the resurrection was
denyéd, and false doctrine maintained, you have no reason to
parallell us with Papists, Atheists, Anabaptists.
2. No Covenant is made with the one true God, and the
Edomites and Ismaélites, but the promises are made to ns, and to
our children,and to as many as the Lord shall call, by the true Gof-
pell preached, Act.2.39,
Robinson. The Apostles (faith he) disjoyneth righteousness* and
unrigbteouſneſſe, light and darh^tsse, as farre asunder, as beleevers.
and unbeleevers3 as the Temple of God and Idols, in which former
also the union betwixt Christ and Belial, is as monstrous as in the lat-
ter; also éll unbeleevers are led by the devill, and cannot bee marier
of the true Church, and that some persons led by the devill and some
not should be the marier of the true Church is unknowne to Scripture.
Anfw. 1. In the Text, 2 Cor. 6m Righteoufnesfe and unrighteouf-
nesse, light and darkeneſſe are as farte asunder as the temple of God àn%
Idols,ánd as Israel and Edom. I answer in respect of the object
materiall
SEcT
.5.
for scfArationjíifcnfftd.
{
materiall of false worship, they cannot morally be united, that
is true,be]eevers at Corinth worshipping the true God in Christy
cannot be united with such, as in Idols temples are at one and
the fame Idol worship: and as to marry Christ and Bellal, light
and darkenejfe^ is a monster, so it is no leffe morallj monstrous,
that the true worshippers of God in Corinth, who give them-
felves out for the servants of God, should be joyned in any So-
cietie vith the service of dumbe Idols; and thus farre Israel
and Edom> a servant of God and an Idolater,muct separate and
part companies, but in respect of the persons they may be uni-
ted in one visible corporation and Church; else you may fay by
this argument, because faith in the eleven Apostles and unbe-
leefe in Judas, are as contrary as light and dark^neffe^ Christ and
Belial, and as Israels true worship and Edoms false worfhip,and
because the righteouíheflè, light and faith of the Apostoliek
Cburch, A&t. 8. and the unrighteousnesse, darkencfle and unbe-
leefe of Simon Magus are contrary to others (as they are as con*
trary as light and darknesse) that therefore the eleven Disci-
ples and Judas made not one visible Church and the Apostoliek
Churchy gnd Simm Magus and others in the gall of bitterneſſe with
him^ though baptized and joyned to the Chunh, did not make
up one visible Churchy now since you acknowledge no visible
Churchy but there be in it beside unbeleevers, though not scene,
there is no visible Church of your owne,wherein this monstru-
ous combination of light and darkeneffë is not. And so all
your Churches are false in their constitution, if there may not
be a Union of the persons of men led by God, and regenerated,
and of Hypocrites led by Satan, and unregenerated; and
these meeting to one and the fame true worship, as Judas and
the eleven did eate one and the fame paflêover.
The Scripture (faith Robinson) denounceth the fame judgement Pag. 272.
of God, Ezecb. 18. upon him that defileth his neighbours wife as to
him who lifteth his tyes te the meuntainef and the Idols thereof^ and
murtherers are excluded out of the heavenly Jerusalem as well as Ide-
laters, and Mattb. 2%. We are to esteeme every obstinate offender as
* heaihrn and a JubÌ\cah^and Paul chargeth the Corinthians te avoyd
Fèrnicators^ &'c. 1 Cor. 5. as well as Idolaters, so all carnall men are
Idolatersi mak}ng tfair belly their God; and the Apostle to Titus cal-
Hh 2
leth
بامد
CHAP.4.
-L
Reasons of Mr.Robinson
}
1
leth propbane persons unheleevers or inside's; Ergo0 wee should walfy
toward the one9 as toward the other, that is, feparate from them
both.
Anfi. i. It is true,God denounccth judgement against Ieud
and unknowne hypocrites, as against worshippers of the Çeds
of the ZidonianS} as your places prove, Ez&k. 18. Rev. 22. but
your Logick is poore and blinds that you will íèparate from
the true Church) in which there bee secret hypocrites, and so
from your owne Churches^ as you would separate from the
Church of the Zidoniansr who worship professedly Baa!, and
deny Jehovah to be God9 you make arguments without head
or foote.
2. Murtherers are excluded out of heaven,and haters of their
brethren^ who are murthercrs from life eternal!, 1 Job. 3.15.as
IdolaterSjwhat then? Ergo> yes will exclude çhem out of the vi-
sible Churchy and separate from them. It is good that you
«ome out with Anabaptists to make thefe onely of your visible
Churchy who shall reigne in glory with Christ, and these onely,
and all without your visible Church to be firebrands of Hell,
as Revel.22.i5.
3. We are 1 Cor.5.to avoyd Fornicators5no leíïè then Idola-
ters^ true. Ergo^ we are to separate from the Churchy where there
be Fornicators, feeing they make the Church to bee false in its
constitution^ as wc arc to separate from a societie of heathen
Idolaters who worship a false God: doe you love such conse-
quences? men not forsaken of mother wit would (ay, I must
separate from Aarony and the whole Church of Israels in the
act of adoring the golden Calse, whi^h is indeed a separation
from the false worship of the Churchy but not separate from
the Church; but would you hence inferre3 because God pu»
nisheth fornication no leíïè then Idolatry, that I am to separate
from the Churchy and all their persons and soeietie in the ve-
ry true worihip of God, because some few persons there bee
fornicators and carnall? Surely then Paul did not his dutie,
who commanded communion with the Church of Corinth,
1 Cor.5. wherein there were earnall men, and deniers of the
çesurreétíon^and fuch as for gaine went to the Law, with their
brethren, and that before Infidels^ yea because all finne in the
demerit
SECT.5.
245
for feparation difcuffed.
demerit thereof (excejt you devise venials) exclude mea out of
the new Hierufàlem, we muſt separate from all Churches on
earths for there be none so cleane, but there bee so^e finne in
it, which excludeth out of the new Hierusalem? as Idolatry
doth, though there bee degrees of sinne. But some ignorant
ones fay the place,1 Cor.5. 11. is to be expounded of eating at
the Communion Table, or if it bee of familiar eating and
drinking, of civill conversing, then much more are wee not to
communicate with them at the Lords Table, But not to eate
with soch a one, is not to keepe intire fellowship with him, as
the phrase noteth, Pfal.4.9. He that eat of mj bread hath lift up his
beele against me. Joh. 13. 18. Pfal.55.13. So doth Chryfostome^
TheopfylaÛtus, Oecumeniuj expound thi6 place, Bullinger, contu-
btrnium & interiorem convictum prohibet; So Calvin^ Peter Martyr^
Beza^ Pifcator^ Parens; So Erasmus and Aquinas, Haym$^ Gag-
neius. Nor is all eating whatsoever with Heathen persons for-
bidden, Paul practised the contrary, A&t. 13.14.5.6. A&t. 14, 8,
9. A&t.17.16,17. A&t. 27. 34, 35, 36. A&t.28.11312.1 Cor. 10.27,
2. The wife is not to separate, a toro & menfa^ from the ex-
communicated husband, nor the sonne from the excommuni-
cated father, no positive Law can cancell the Law of nature,nor
can hence bee concluded that it is unlawful to keepe any
Church communion with these, or to separate from the com-
munion, though they be at the Table. 1. Because soch eate
damnation to themselves, not to others. 2. Because no pri-
vate person can separate, for the Churches sinne, if the man
be not convicted- And lastly, here is to bee observed, that if
the Church be not in its right constitution, that is, as Mr. R*- Pag.273-
binfon teacheth us, if it be not a people in whose hearts the Lord
bath written his covenants wee are to separate from it; so as if
one be found to be ^a non-converted, though not scandalous,
he must be excommunicated for non-conversion, never break-
ing out in seandalls9a thing contrary to the Word of God? as
Ï have proved already.
Mr. Robinſon object eth, A&t. 2.40, Save your felfe from this un- Faº 267.
toward generation. Anf. That is, from the malicious Jewes who de-
ny Chrift to be the Meffiah. But what is this to separate from
the true Churah,profeffing Christ?
Hh 3
But
246
CHAP.4.
Reasons of Mr.Robinfon
4
Iuftific. offe-
paration..
pag.269.
But Robinson iaith. Ton deny visibly God, and bis Sonne Christ.
Jnsw.irSuch as are thus scandalous are to be cast out,
2. If the Church neglect to cast them out, we are not to cast
out and excommunicate the Church by separating from them/
no more then the godly foriboke the Church of the Jewes,
Where there were many scandalous persons.
3. There be great oddes betwixt a froward generation pro-
feífèdly denying Christ to bee come in the fiefh, as the
Jewes,Act.2. (and from such a Church wee are to separate to-
tally-) and betwixt a Church where there bee many wicked
persons, who in their life and conversation deny Christ, and
yet doe beleeve soundly or orthodoxly the fundamental!
points of ialvation, and hold in profession the orthodox faith:
for though wee are to separate from the bad conversation of
soch a generation, yet are we not to separate from the Church-
worship, and Church-societie of fuch a generation: therefore
Paul might well break off communion with the Church of the
Jewes, whereof he was once a member, because after Christs
death,ascension5and the Goipell was preached, it now became
a fundamentall point of ialvation, simply necessary to bee be-
leeved by all (That the Sonne of Mary was the Meffiah) which be-
cause the Jewes maliciously denyed,they left off to bé a Church;
but a fcandalous life in many of the profeíïòrs, is not for that
any ground to separate from the visible Church, professing
such fundamental! points.
Robinson faith from Job. 17.6.7.9. Where the Church is said to
be given tQ Christ, and chosen out of the worlds it is cleare that the true
visible Church is gathered, by separation from the world*
But I answer, to be given to Christ and chosen out of the
world is meant onely of the elect and invisible Church. But
ArminianS) Pelagians, and old Anabaptists expound it of the vi-
(*) Vetrus Ber- sible Church, that they may make Judas, whom they alledge
mus dc apostafia was chofen out 0f the world, no Iesse then Peter, an example of
San& run,pag. their universall eiecti0n5 and of the ſmall apostasie, of tkc tru-
(b) Collecut. ly elected and regenerated. And you have to side with you
Haiienfi j&g. in this the Apostatc (a) Peter Bertius, (b) the Arminions at Hage^
-414. Orthodoxi
21.22.
citant ìllud loan. 17. gu»r dedifti miki ego custodivi. Respondent refutari confecutione (de im
possibilitate apistasix) verbis iïïis fequentibus^nìfi filius perditionis.
}
(c) Armi-
SECt.5.
247
for separation, discussed.
pag.225.
(c) Armìniuò himsclfe, the Socìnians, as (d) Socinus,(e) Tbeoph. (c) Armìn.
Nicolaides; and yòu may fee your selves refuted by Amefius Antiperli.
(/) refuting the Arminians in the conference at Huge; and this
(d) Socinus
you expreíìêly fay with Arminians and Socinians* 1. Because^ pralect. Tkeo-
(as you íày) Judas was one of them, whom the Father had given to log.cap.12 pag.
Chrifl out of the world, whom alone of all them so given to him, he 46 55,56. cap*
hath lofed. Ergo, Chriſt ſptaketh of a visible donation.
13 pag.61.
(e) Theopl* Ni-
Answ. The Antecedent is false, Joh.6.37. Ail that the Father colaid. rtfur.
had given me, commeih unto me, and him that commeth unto me I waft.de ecclef.
will in no wayes cast out, v. 39. And this is the Fathers will which cap.3. pag. 26.
& cap. 4 pag.
hath sent me, that ef all which he hath given me> I should lose nothing, 67,68.
hut fhould raise it up at the lajl day. Bus Judas was cast out and (f) Amefius in
lofed, and is not raised up at the last day, as one which com- coronide art. 5.
cap.5. fuse pag.
meth, that is, beleeveth in Chrifi.
2. This is the very exception of the Arminians^ znd Amesius 45^>457.
answerethj que Scriptura manifefio est judicio ludam non ita Chri-
fio datum & commendatum fuijjè â Patre ut c£teros.
Christ (faith Robinson) speaketb of such persons as the world battd,
because they were not of the world, Joh.15.14. But the wicked world
doth not hate men, as they are elected before God, and invisibly or in-
wardly separated7but of they are outwardly feparated, whether they bee
inwardly fo or not.
Answ, i. Invisible election and the contrary spirit that the
children of God are led by, which is most unlike to the spirit
that leadeth the world, is the true ground and cause why the
world doth hate them; and this choosing gut of the world, is
scene and made visible by the fruits of the spirit to the wicked
world, but the consequence is nothing, he speaketh of election,
that is visible or nude visible, yet not as visible for often Paul
tearmeth the visible Churches, Saints5 Temples, of the holy
Spirit, the sonnes and daughters of the living God, and when
he tearmeth them such, he fpeaketh to, and of a visible Churchy
yet not as visible, because to be the temple of the holy Spirit,
and a sonne and daughter of the living God, is a thing for-
mally, and properly invisible: for faith and the spirit of adop-
tion are not things visible or obvious to the scnses,but Separa-
tists are often deceived with this, hee fpeaketh to the visible
Saints, Ergo9he fpeaketh to chem as visible Saints, this is the
V
vaine
248
CHAP.4.
Reafons of Mr. Robinfon
}
vaine collection of ignorant Anabaptists^ Paul writeth to the
visible Church, but every priviledge that hec doth ascribe to
them doth not agree to them, as they are visible. He faikh to
the visible Church of Colojjiahs^cb. 3. v. 1* your life is hid with
Christ in God> an unvisible life cannot agree to the Coloffians^ as
they are a visible Church, so separation from the world made
manifest and viable is the cause why the world hateth the chil-
dren of God, yet that separation is formally invisible and not
scene to the eye of men, for it is an action of God to choose
men out of the world, and no eye mortall can fee his actions,
as they be such, And therefore except Robinson prove that this
choosing out of the world is common to elect and reprobate,
and to be scene in Peser and Judas, he bringeth nothing against
us to prove his point, but hee plainly contradicteth his owne
tenents. for in his first reason, he will have the true Church
separated from the world, as Judas the traytor was scparated
from the world, which we grant that is separation in (how,
and in profession, and so maketh his visible Church to be made
up of traytors and hypocrites, who cannot bee the Spouse of
Christ, nor a parr of Christ his mysticall body, and his redee~
med flocke. Now hee still harpeth on this, that the visible
Church rightly constitute if the Spouse of Christ3tbe redeemed of
God> the mysticall body of Christy and so hee contradicteth him-
felfe, and faith with us that there bee no visible separation
from the world, eslentiall to soch a Church as they dreame of,
to wit, of called Saints$TempkJ of the holy Spirit^&c. and therefore
never one of that fjde understood to this day the nature of a
true visible Church, though they talke and write much of it5
for the truth is, the essence and definition of a Church agree-
eth not equally to a true Church and a visible Church, yea a
visible Church as it is visible is not formally a true Church,
but the redeemed Church onely is the true Church.
Lastly, He speakçtb (faith he) of such a choosing out of the world
as he doth of fending unto tbi world, v.18. Which finding as it was
vifible and externally f& was the selection and feparation spoken of.
Anfw. Tbe choostng out of the world is not opposed to fending
unto tin worlds for fending unto the world is an Apostôlick
fénding common to Judas with the rest, whereby they were
sent
SECT.5.
249
for separation^discuffed.
sent to preach the Gospell to the world, of chosen and un-
chosen, of ele& and reprobate, but to bee chosen out of the
world, and given to Christ, is proper to the elect onely, who
are chosen out of the loosed and reprobate world.
2, It is also false that tht fending of the Apostles is altogether vifi-
ble> for the gifting of them with the holy Spirit is a great part
of {ending the Apostles, as our brethren fay, a gifted man it
a sent Prophets but the Lord his gifting of the ApoiUe is not
visible*
You cannot (faith Robinson) he partaker of the Lordj Table and
of devills. Ergo, we muft separate from the ungodly*
Answ* The Table of Idols is that Table of devils and of
false worship kindly in respect of the object that wee must se pa-
rate from, but afcandalous person at the Lords Supper parta-
keth of the Table of devils by accident,in respect the person be
ing out of Christ eateth damnation to himselfe, bu€ it is not ^er ft
and kindly, the Table of devils to others, and therefore I must
not separate from it* The Supper was to Judas the devils Ta-
ble, because Satan entered in him with a sop, to cause him
to betray the Lord; and Christ told besore, one of them twelve
had a devill, and so to one of the twelve the Supper was the
devils Table, yet could not the Disciples separate therefrom.
Further he objecteth, Paul condemned the Church of Corinth as
Jeavened lumpe, and ai contrary to the right constitution, finding so
many aberrations and defections from that ftate, wherein they were
gathered unto a Churchy who dare open fo prophane a mouth as to of-
firme, that this faithfuil labourer would plant the Lords vineyard with
fuch impes, or gather unto the Church flagitious per'Jms0 drunkards^
incestuous persons, or such as denied the reftirrcUion?
Anfw.1.Paul never insinuateth in one letter,that these wicked
persons, marred the confiitntion and matter of the visible Churchy
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 (aid, Le* us
eate and drinke for tomorrow we shall die- but there is nothing to
insinuate separation from the Churchy as false in the constitu-
tion.
Ii
2. Paul
Pag-7726
250
CHAP.4.
Reafons of Mr.Robinſon
Coachman Cry
of the ftone.
pag. 5.
2. Paul doth not plant wicked men as impes in the Lords
Vineyard, they plant themselves in the roome of true mem-
bers of the Ghurch invisible, and as the redeemed of God,
when they are not so indeedj and this sort of planting is given
improperly to the pastors. But if you undei stand by planting,
the casting out of the draw-net of the word of the kingdoms
preached, and the inviting of as miny to come in as the Pa-
itors doe finde,Matf^.22,9.10. even good and bad* this way it
is the mouth oftruth^and not a prophane mouths that Pastors
invite professors to come in, and bee members of the visible
Churchy though their act of inviting have no kindly influ-
ence in the hypocrisie of their profession who are invited. Ta
profeíïè the truth is good, and laudable, and to deny it before
men, damnable, and to invite men to this profession of the
truthss good and laudable also. And wïsedome sendeth out her
maidens, and by them inviteth simple ones and fooles to pro-
fesse the truth, and to come to the visible Churchy Trcv. 9.4.
Prov. 1.20,21. but Pastors doe not plant drunkards, and flagi-
tious persons in the visible Church, but the Apostolike Church
calling to her communion Simon Magus^ AEt. 8. but doth not
plant them as hypocrites, but as externall professors.
Mr.Coacbman faith, Ji is no wrong to leave the carnal multitude,as
it was no hurt to Jthofaphat^ when Elisha in his presence protested a-
gainst Joram^ as rae, betwixt whom and God bee would not inter*
cede.
3
Anfw. Put case Jebosapbat be a Church visible worshipping
God aright, you wrong his societie, if you leave the ihepheards
tents where Christ feedth amongst the Lilies till the daj brea^e,
because there bee foxes in these tents and wicked persons. 7/ it
not (faith he)sweeter to converse with the Godly,then with the ungod
ly? Is not the presence of faithful! Christians sweeter^ when one com-
metb to powre out hit prayers} and offer his oblation^ then the focietj
vf carnall men?
Ahjw. 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 (faith Coachman) the honorable name of Chri-
frians
SECT.5.
251
for separation, discussed.
tians or godly men given to liars, swearers, &c* no comforts no pri-
viledges belong to them in that state, it belongeth not unto tbem, 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, Mattb. 22.9. Luk: 14.17,18,19.
2* The place of E&r# is corrupted, for those were the open
adversaries of Judah and Benjamin, v. i. and were not the
Church at all.
3. Onely Pastors are publicke and authoritative builders of
the Church, not private Christians.
The wicked (faith he) have the things of this lift above the godly,
Ergo they should not be invested in the highest prerogatives above the
godly: also it is a presumption to fay to any carnall man, This is the bs~
dy of the Lord, that was given for thee*
AnJwer. It is the cry of a stone to reason thus, this argument
is as much against Gods providence as against us, for God send-
eth to Capernaum and Bethfiida, the priviledge of Christs pre-
fence, in preaching the Gospel, and working miracles, yet they
are an unworthy people.
2. Pastors of the separation give the body of Christ to lurk*
îng Hypocrites, are they not herein presumptuous also?
They object, To live in the want of any of Gods ordinances if
not lawfully as Matth. 2%. 20, 2 Chron. 30.8. Cant. 1.7.8. so
faith Robinson, Â man is not onely bonnd in his place to admonish luſtif* p. 201.
his neighbour, but also to fee his place be fuch, as he may admonish
his brother^ a calling absolutely tying a man to the breach of any of
Gods Commandements\is unlawfuli and to be forsaken.
Anfwn Seeing affirmative precepts tye not ad semper, and
Christian prudence is to direct us here; there be some in Church
tommunion whom we cannot without palpable inconveniences
rebuke: The Ministers of New-England in their answer to the
n. question, ſay, such as are not free {servants or sonnes) may
stay in paroch Assemblies in Old England, so as they partakg of no
corruptions, and live not in the want of any ordinances fthey meane
wanting the Lords Supper) through their defaults now to sepa-
rate from the Lords Supper, because of the wickedneffe of the
fellow-worshippers is teeir default, wtóeà is against Robinson,
Ii
li 2
yea
252
CHAP.4.
Caveats anent Separation.
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 cafes, is not a breach of a
Commandements nor living besides scandalous persons in a
Church,or for any to abstaine from the féales because such be in
the Churchy except we would goe out of the world, for Robins
son preffeth alwayes personal! separation, no leife then Church
separation.
Robinson. There is the fame proportion of one member finningy
´of a few, of many, of a whole Church: now if one brother finne 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 dif-
jerenl order, the multitude of sinners doe no wayes extenuate the
fimie.
Anfo.i.Then may a whole Church by this reason be excom
municated^ which our brethren deny.
2. There is the fame proportion to be kept when one fin-
neth, and when a whole Church sinneth, but by observing due
order5 one may admoniíh 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,
în respect they are still inferiour to à whole. Church: sister
Churches and Synods are to keepe this order with one particu-
lar Churchy that is incorrigible, for private persons have rela-
tion 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 excommuni
cated, while God first remove the Candlesticke, as we fee in
Kome^ and the seven Churches in Afia.
2. It is considerable, 1. If the whole Church be obstinate
and incorrigible^ or some few5 or the most part.
2. If the finnes be against the worship of God, as idolatry*
or sinnes of a wicked conversation,the worship of God remain*
íng pure* and sound, at least in professed fundamentals.
3. li the idolatry be effentiall idolatry^ as the adoring of the
worke of mens hands, or onely-idolatry by participation^ as
Popiíh ceremonieSj thé Surplice, and Crofle, being as meanes
of worihip, but not adored; and so being Idols by participa-
i
tion :
SECT.5.
253
Caveats anent Separation.
tîon; as (a) Amtfiu* and (h) M. Ball doe well distinguish, and CO~ Amefius
before them, so doth the learned (c) Reynold, and (d) Bilfon his fresh suite a-
gainst Ceremo
make use of the distinction,
njes.
4. All lenity must be used against a Church, if not more (b) Io. Ball his
lenity, then we use in proceeding against single persons. Answer to M.
23.
5. Divers degrees of separation are to be considered; hence Cann.par.z.pag.
these considerations,
(c) Keynold. de
je&t. part 4.pag.
1. There is a separation Negative, or a non-union, and a fepa- Idoiolatria lib.
ration Positive. Though a Church of Schiimaticks retaining i.cap.2.
the found faith, yet separating from other, be deserted by any? (d) Billon of
it is a Negative separation from a true Church, and laudable:
as the faithful!, in Augustins time, did well in separating from
The Donatifts, for with them they were never one, in that facti-
on, though they separated not from the true faith holden by
Vonatists, but kept a Pofitivc union with them; fo doe all the
faithfull well to separate from the Churches of the Separatists.
321,322.
2. If the whole and most part of the Church turne idola-
trous, and worship Idols,(which is essentiall idolatryj we are
to separate from that Church: the Lévites and the two Tribes
did well, as (e) Mr. Ball faith, to make a separation from Jero- (²) BalkLoc cif^
boams Calves* and the godly laudably, 2 King, 16. 11. did not
separate from the Israel, and Church of God, because the
Altar of Damascus was set up, and because of the high places.
Things dedicated unto idols, as Lutheran Images,may be called^
and ate called 1 Cor. 10. 34. idolatry, yet are they idolatry by
participation, and so the Cup of Devils, 1 Cor. 10. Paul doth
not command separation from the Church of Corinth, and
the Table of the Lord there.
3. Considération. There is a separation from the Church
in the most part, or from the Church in the least and best part.
In Achabs time Israel, and the Church thereof, for the most
part, worshipped Baal; Elias, Micajah, Obadiah, and other
godly separated from the Ghurch of Ifiael in tht most part:
Jeremiah wished to have a Cottage in the Wildernefle (no
doubt a godly wish) that he might separate from the Church
all then for the most part corrupted, yet remained they a part
of the visible Church and a part in the visible Church, and
therefore did he not separate from the Church according to
I i 3
the
%
154
CHAP.4°
Caveats anent Separation.
the least and best part thereof; The godly in England who re-
fufed the Popish ceremonies^ and Antichrifiian Bijbops^ did well
not to separate from the visible Church in England, and yet
they separated from the mainest and worst part^ which canno*
be denied to be a ministerial! Church.
4, Considerate If a Church be incorrigible in a wicked con-
versation^and yet retaine the true faith of Christy it is presumed
God hath there some to be saved, and that where Christs or-
dinances be, there also where Christs ordinances be^ there also
Christs Church presence is; And therefore 1 doubt much if the
Church should be separated from, for the case Is not here as
with one simple person, for it is cleare, all are not involved in
that incorrigible obstinacy, & that is yet a true visible commu-
nion, in which we are to remaine, for there is some union with
the head Christ, where the faith is kept sound, and that visibly*
though a private brother remaining found in the faith, yèt be-
ing scandalous and obstinately flagitious be to be cast ois, as
an Heathen, yet are we not to deale so with an orthodox
Church, where most part are scandalous.
}
5. Considérât. I fee not, x?t we may separate from the Lords
Supper, where bread is adored? and from baptisme where the
figne of the Crofíe iá added to Christs ordinances3 and yet are
We not separated from the Churchy for we professedly heare the
word, and visibly allow truth of the doctrine maintained by
that Church, which doe pollute the Sacraments, and we are
ready to ieale it with our bloud, and it is an act of visible pro-
session of a Church, to suffer for the doctrine mentioned by
that Church.
(f) Ambrose
6. We may Well hold that (f) Ambrose faith well, that
€9mmen. in Luc. a Church wanting the foundation of the Apostles, is to be for*
Lib. t. cap. 1. saken.
Signa eft eccle-
fia qua fidem
7- There is a forced separation through Tyranny from perso-
resprnt^nec Apo- nall communion, and a voluntary separation; David was
fiolkdt prœdica- forced to leave Israels and was case out of the Inheritance sf the
tionis fundamen' Lord; the former is hot our sinne, and our separation from
za puffideal, ne
gualabe perfidia Rome hath ſomething of the former, the latter would be wisely
soffit ajbergcre, considered.
defirend* est.
8. There may be causes of aon-uaioE with a Churchy which
arc
SECT.6.
255
Caveats anent Sep4ration.
K
are not sufficient causes of separation: Paul would not separate
from the Church of the Jewes, though they rejected Christ,
till they openly blasphemed. Act. 13. 44, 45, 46. A&t. it.ié.
And when they opposed themselves and blasphemed^ Paul boote his
rayment and said unto them0 Tour blood be upon your owne headsy I
am cleans from henceforth 1 will goe to the Gentiles. There is a
law full separation, and yet before the Jewes came to this,
there was no just cause, why any should have joyned to the
Church of the Jewes, who denyed the Messiah, and persecu-
ted his Servants, AEl. 4. A&t. 5. feeing there was a cleaner
Church, to which Converts might joyne themselves, A&t. 2;
40, 41, 42.
9, There is no just cause to leave a lefle cleane Church (ifit
be a true Church) and to goe to a purer and cleaner, though
one who is a Member of no Church, have liberty of election,
to joyne to that Church, which he conceiveth to be purest and
cleanest.
9.
10. When the greatest part of a Church maketh defection
from the Truth, the leíïêr part remaining found, the greatest
part is the Church of Separatists, though the manieft and grea-
test part in the actuall exercise of Discipline be tha Church
yet in the case of right Discipline3the best though sewest,is the
Churchy for truth is like lire, that retireth from the mani-
eft members unto the heart, and there remaineth in its foun-
taine, in case of danger.
CHAP.4. Sect. 6.
The way of the Churches of Christ in New England.
N this Section the Reverend Author difputeth against the Bap- The way of the
tizing <$ Infants of tmbeleeving, or excommunicated nea- ChurThes of
reft Parents, of which I have spoken in my Former Treatise: Christ in New
Onely here I vindicate, our Doctrine. And first the Âuthour England,
is pressed with this, the excommunicated persons want indeed chaP«4-Se&.6*
the frçe passage of life, and vertue of the Spirit of Jefus, till.
they be tuitched with repentance, yet they are not wholly
Cut
256
CHAP.4.
Infants &f Professors are to be Baptised.
cut off from the society of the faithfully because the seed of
fcdth remaineth in them, and that knitteth them in a bond of
conjunction with Christ. The Authour answereth, It is true^
such excommunicates^ as are truely faithfully remaine in Covenant
with God^ because the feed of faith remaineth in them^ yet to the ſocie-
iy of the saithfull joyned in a particular visible Church) they are not
knit} but wholly cut ojf from their communion) for it is not the feed
of faiths nor faith it selfe, that knitteth a man to this, or that parti-
cular Churchy but a holy profession of the Faith) which when a man
hath violated by a grievous finnC) and is delivered to Satany he is
now, not as a dead palfie-member) cut off from the body) though hee
may remaine a member of the invisible Church of the firfl borne, yet bz
hath neither part, nor portion^ no? fellowship in the particular visible
Church of Christ Jefuf) but is as an heathen and a publican: ?mv
Sacraments are not given to the invisible Church,nor the members there-
of) as such) but to the visible particular Churches of Jesus Chriſt,
and therefore we dare no more baptize his childe) than the childe of an
heathen.
I Answer) Firsts if Faith remaine in some excommunica-
ted person, (as you grants it must be feene in a profession, for
though fof some particular scandal!, the man be excommuni-
cated, yet is he not cut off (as we now fuppone) for univerfall
apostasie from the truth to GentilifmC) Or Judaisme, for then he
should be curíèd with the great excommunication, i Cor. 16. v.
22. and so though he be to the Church as a heathen) in that act,
yet is he not to the visible Church an heathen,but a brother,and
to be admonished as a brother,2 Tbeff.3.15.and the Church is to use
excommunication as a medicine, with intention to save his
Spirit in the day of the Lord, 1 Cor. 5*4, 5« 1 Tim. 1.20. an ex-
communicated apostate is not so: now if hee retaine faith to
the Churches decerning, he retaineth the profession of Faith,
and in so farre a visible membership, with the Church in the
Covenant; ErgO) for that profefïèd Faith, by our brethrens
grant,his childe hould be baptized, and fo is not wholly cut off)
hut is 04 a dead palfie member of the Church) and so as a member^
though in a deliquie, and Léthargie.
2. Yon fay to the faithfull of a particular Church) the çxcommu-
nicate is wholly cut off; What dpe y°l wane? if his sines be
bound
Sect.6.
257
Infants of Professors to be b&yti&ed.
bound in heaven5 as they are, ^if he justly be excommunica-
ted) Is he not also cut off, to all the viable Churches on earth?
are not all the Churches to repute him as a publican and a hea-
then? I beleeve they are, but you deny in this all vhible com-
munion of Churches.
3. You fay, it is not the feede of Faith that knitteth a man to a
particular viſible Church, but an holy profeffion. But in the excom-
municate perfon, (if the feede of faith remaine as you grant)
this faith muſt be ſeene, by you, in a holy profession, else to
you, he hath no feed of faith; and if his profession of faith
remaine inîire, though it bee violated in this particular
obstinate remaining in an scandall, for the which he is
excommunicated, you have no reason to iayt that to the par-
ticular Church, hee wholly cut off, fince his profession re-
mainçth.
4. You íày, It if not the feed of faith, nor faith it (else that knit*
teth a man to this or that particular visible Churchy but a holy profession
of faith. Then I fay, one may be knit to a particular visible
Church, and a true member thereof, though he want both
the feed of Faith, and Faith it filfe. I prove the connexion. A
man is a perfect and true member of a Church,though he want
that which doth not kuit him to the Church, this is undeny-
able: But without the seed of Faith or Faith it filfe,(as you fay)
hee is knit to the true Church: Ergo. But this is contrary to
your Doctrine, who require* chap. 3. self. 3. that none must
bee admitted members of a visible Churchy but those who are
Christ his body, the habitation of God by the Spirits the Temples
vf the Holy Ghost, &c. And that not onely by external! profession,but
in some measure of fin:eritj and Tfuth. Now consider my Reve
rend Brethren,if there bee a measure of fincerity and Truths where
there is neither the feed of Faith, nor Faith it filfe: and surely by
this you cast downe and marre the constitution of your visible
Church, when you exclude from the members thereof, the
feed of Faith, and Faith it filfe* and you come to our hand,and
teach, that the feed of Faiih, and Faith it filfe, is accidentall to
a visible Church as visible, which wee also teach: and so there
is no measure of truth and fincerity required to the essential! con-
ftitution of a visible Church.
Kk
5. But
!
258
Infans of Professors to be bupti^eá. Chap.4.
1
5. But Í would gladly lcarne how you contra-dislinguiih
these two, faiths and a hofy profession of Faith? Doe you imagin
that there can be a holy profession knitting a man to the visible
Church, where there be neither the feed of Faith, nor Faith it
filfi? It is Arminian holinesse, which is destitute of Faith, but
if you meane by a holy profession, a profession conceived to be
holy, though it be not fo indeed, then you doe yet badly con-
tradivide a holy profession from faith, for before any can
be knit as a member to the visible Church, you are to conceive
him to be a Saint, a Beleever, and so to have both the feed of
Faith, and Faith it felfe, though indeed he have neither of the
two, and so Faith is as wtl that which knitteth a man as a
member to the visible Church,as holinçfïè.
6. If he remaine a member of the univerfall Church of the jzrjî
borne, is hee therefore so as a heathen, and so that you dare no
mort receive him to the Supper, nor his feed to baptifme, nor you dare
receive a heathen, and his feed to the Stales of the Covenant* is a
heathen a member of the invisible Church of the first borne?
but the excommunicated you presume is soch a one.
74
What warrant have you for this Doctrine, That the Sa-
craments are not given to the invisible Church, as it is such, but to the
vifiblet Certainely, God ordaineth the Sacraments to the be-
leevers as beleevers, and because they are within the Covenant,
and their interest in the Covenant* is the onely true right of
interest to the Seales of the Covenant, profession doth but
declare who beleeve and who beleeve not, and consequently^
who have right to the Seales of the Covenant, and who not,
but profession doth not make right, but declareth who have
right.
The Author iubjoyneth, Cbrifl giveth no due right unto bap-
tifme to the child) but by the Fathers right unto the Covenant and com-
munion of the Churchy so by taking away right unto the Covenant and
Communion of the Church from the Father, he taketh away the evil
drens right also, the perfonall finne of the parent in this cafe is not a
metre private personal! finne, but the finne of a puhlik^ person of hié
family: for as his profession of hi* faith at his receiving unto the Church,
was as the profeſſion of ' publike perfim receiving him and rts children,
who could make no profession buj by his mouth unto the Churchy so his
violation
SEC*.6. Infants ef Professors to be baptised.
259
violation of his prosession by a scandalous crime, wat âf a publifa vio-
lation thereof for himself and hi* feed,who stand or fall before the Church
in his name and hvs person.
Anfa\ i. îc is true, Christ giveth right to baptifme to the
child,by the Fathers right: I distinguiſh that, by the nearest fa-
ther onely I deny, by the right of fathers in general!, true;
but then it will follow, that no infant is to be debarred from
baptifme for the finnes of his nearest parents, for if these who
are descended of Abraham and David, many generations Hp-
ward from them,were within the Covenant, and so had right
to circumcision, for the Covenant made with David and Abra-
bam, and the nearest fathers sinne is not the cause of taking
away the right to the Covenant from the child, and right to (a) Oecolampa-
dius in Epift.
the Church Communion.
lib.2.pag.301,
302.
2. I much doubt if the child have right to the scales of the (6) Zuinglius
Covenant, for the faith of the father^ and so I deny that hee
lofeth right to the scales of the Covenant for the fathers scan-
(c) Beza qu&fi.
dalous crime^ which is a violation of the Covenant. I doe re- &refp.lib. 126.
verence grave and learned divkres, who speake fo;(4) Oeco^am- Nequaquam ta-
padiuf, and (b} Zuinglius ſay that Infants are sanffified by their pa- men facile dix-
rents faith- but 1 conceive they take the word faith objective- aliena side fer-
erim, quempiam
17, for the doctrine of faith professed by the father, and not vari, nequis hoc
fubjectively. But I think that great Divine (c) Beza faith well, perinde accipiat,
tkat no man is saved by another mans faith, nor can the parents faith ac fi dixerimrf*.
be imputed to the children,which is no lefje absurd, nor to fay that one rentum fidem
man liv^th by the foule and life of another man, and that ht is wife by tibus, quafi ali-
imputari infan-
the wifedome ef another man: how then are Infants within the
Covenant for their parents?
I answer, for the faith of their fathers, that is, for the Co-
venant of their fathers they have right to baptifme, for that furdum fuerit,
I will be thy God,and the God of thy fied, Galat. 3. 8. comprehend* quam fi dixe-
eth all the beleeving Gentiles. And for this causc the children r?m9 quempiam
of Papists and excommunicate protestants which are borne Poſſe atiena ani-
within our visible Church are baptized, if their forefathers alterius fipien-
have beene found in the faith. and I thinke the reason is given tia fapere.
by (£) Doctor Morton, who faith,The children of all Papifts, Ana- (d) DotlMor-
baptifis, or other Hereticks, are to be diftinguified from the children on his appeale,
rf Turkes and Pagans^ because the Parents ef Papifts and Anabap- fect.1.pag.464.
lib. 4. cap. 6.
Kk 2
tifts
ena fide creden-
tibus;quod qui-
dem non minus
falfum & ab-
ma vivere, aut
260
CHAP.4.
Infants of Professors to he baptized.
tists bave once beene dedicated to Christ in baptifme, and the child
faith he) bath onely interest in that part of the Covenants which is
found and Catholike, while as the parents themselves stand guiltie of
herefie,which by their owne prefer and actuail consents they have added
unto the Church.
And I thinke the Scripture faith here with us> that the nea-
rest parents be not the onely conveyers and propagators of fe-
derall holineflè to the posteritie, Pfal. 106.35. They were mingled
with the heathen and learned their workes^ 36. and they served their
IdoU',&c* 44. Nevertbelejfe he regarded their afflictions 45. and he
remembred, for tbem, his covenant. What Covenant? His Cove-
nant made with Abraham^ and yet their nearest fathers sinned^
y.óJVe have stnned and our fathers, v.7. Our fathers understood not
thy wonders in Egypt9 they remembred not the multitude of thy mercies^
but provoked him at the Seay even at the red Sea, v. 8. Nevertheleſſe
he saved them for his names fahç. His name Was the glory of the
Covenant made with Abraham^ by which his name and truth,
by promise was ingaged5 Efa. 63. io. But they rebelled and vexed
his holy Spirjt) therefore hee was turned to bee their enemy, and hee
fought against them,v.11. Then he remembred the dayes of old0 Moses
and bis feople,faying, Wbere is he that led them3 and brought them
out of the red Seaì So alio Efay 51. 1, 23 3. and most evidently^
E^ek, 20.8. They rebelled against me^&c. But I wrought for my
names fake> that it should not be polluted before the heathen^ among
whom they werey in whoji fight I made my seise kgowne unto them0 in
hringing tbem forth out of tbe land af Epypt.
Now this name is to be expounéed iis Covenant, Jerem.^i^
32. which he made with them, when hee brought them out
of the land of Egypt^ which Covenant is extended unto the
Christian Church3Heb. 8.8.9,10. Now if God gave right unto
the sonnes of the Jewes^ I meane federall rights to temporall
deliverance^ and the meanes of grace: for the Covenant made
With Abraham, though their nearest parents rebelled against
the Lord, that fame Covenant in all the priviledges thereof in-
dureth yetd yea and is made to all the Gentiles^ Gal.3.S. Heb.8.
8,9,10. for it is the covenant national! made with the whole
raçe, not with the fornes upon the condition of the nearesl pa-
rents faith* as is cleare after Christs ascension unto heaven,
A&t.
と
​SECT.6.
261
Infants of Profeffors to be baptized.
Act.2.39. for the promise is to you and to yeur children, and to all tb*t
are afarre off, even to of many as the Lord our God shall call. Now it
is cleare that their father's killed the Prophets, Matth. 23.30, 31^32^
33?3+^3> 'lcy were a wick&d generation under blood5 f.37.
2. It is cleare that these externally, and in a federal!
and Church profession have right ecclesiastick to the Covenantj to
whom the external! calling of the preached Goipell doth be-
long, while he faith, be promise (of the Covenant) is made to at
many as the Lord our God fhall call$ so the called nation, though
the nearest parents have killed the Prophets, and rejected the
calling of God, Matth. 23. 33. 34. 37. is the nation which have
external! and Church-right to the promises and Covenants and
Rom. 11.28. As concerning the Gofpell they are enemies for your fake,
but as touching the eleffion they are beloved for the fathers fake: now
their nearest fathers maliciously opposed the Goipe!l3 there-
fore it must be for the election of the holy nation,in which re-
fpect5the nation of the Jewessv.16. was a holy feed, and a holy root,
and the children were also the holy branches, holy with the ho-
lineíïè of the Covenant; and Joshua had no reason to circum-
cise the people at Gilgal, for the holinefle of their nearest parents^
whose carcafles fell in the wilderneflè, yet he circumcised them^
to take away the reproach of his people^ now this reproach was
uncircumcision in the fie!h5 the reproach of the fhilistims,(ù>
Goliah is called an uncircumcised Philistim) and of all the nati-
ons without the Covenant of God: yea by this there were no
reason to circumcise the sonnes of Achab and Jezabel, whole
Bearest parents were flaves to Idolatry, and who were bloody
persecutors of the Prophets; nor was there reason to circum-
cise Jeroboams sonne, in whom there was some good, for both fa-
ther and mother were wicked Apostates: and very often^ by
this doctrine3(hould the people of the Jewes leave off to be the
visible Churchy and so the promise of the Covenant should faije
in the line from Abraham to David, and from David to Christ
even so oft as the nearest parents did evill in the sight of the Lord*
and many times should God have cast off his people whom he fore*
knew* contrary to that which Paul faith, Rom. 11. I92.j. Ta
these ĺ adde5 if the infants of the Christian Church have onely
right to baptifme, through the faith of the nearest parents
Kk 5
one!y,
1
262
CHAP 4
Infants of Professors to be baptised.
onely, then is this to be conceived either to bee true and saving
faith, in the nearest parents, or onely faith in profession: if you
fay the former, then 1. The fecd of the excommunicated
pa-
rents,in whom is faith,or the feed thereof is to be baptized, the
contrary of which you affirme,
2. Then the feed and Infants of no Parents,but of ſuch only
as are members of the invisible Church of the first borne, are to be
baptized, the contrary whereof you teach, while you fay,Tie
Sacraments art not given to the invifible Churchy and the members
thereof^ but to the visible particular Churches.
3. The Infants of the unbeleeving parents, though menv
bers of the visible Church, have no right to baptifme, and the
Covenant, though they be the elect of God, and borne with-
in the visible Church, which is admirable to us, now it is
knowne that Hypocrites and unbeleeving parents have oftea
Tuch a luster of a greene and fairelike profession, as that they
goe for visible members of the Church, so as their children
are by Christs warrant ánd right baptized. I come to the other
point, if the faith of nearest parents, onely true in profession
aud (how before men, give right to their Infants to bee sealed
with th& scales of the Covenant: Then 1. apparent and hy-
pocritieall faith conferreth true right to the scales to Infants,
aqd there is not required (as the author iaith Chap. 3. Sect.3.)
Chap. 3.Sec.3. that the members of the visible Church be the called of God, the
sonnes and daughters of the Lord God Almighty, not onely in externall
profession, but also in some measure of finceritie and truth.
2. God hath warranted his Church to put his scale upon a
falsehood, and to conferre the scales upon Infants, for the ex-
ternal! profession of faith, where there is no faith at all^ this
your writers thinke inconvenient and absurd.
Also it is objected by us, that excommunicates children are
in no better cafe by this doctrine, then the children of Turkçs
and Infidels*
The Author anfwereth. We willingly (faith he) put a diffe
rence; excommunicates are nearer to helpesy and meanes of salvation
and conversionjhzn Tnrkes, 1 Cor. 5.5. because excommunication it
filfe is a meane that the spirit may be saved: and Turves are nearer
ihen Apostatesjvho turne enemies to the truth, for better never have
knowne
SECT.6. Infdnts of Prûfeffors to le baptised.
%6%
:
knowne tbe way of truth, then to turne backe* But in this they agree,
they are all of them as Heathen^ Mattb. 18. and therefore neither pa*
rents nor children have right to the féales.
Anfw. This is not an answer, for the infants of exconimu-
nicates, though they be the feed of ancestors, as grandfathers,
who were true beleevers, yet as infants and dying in infancy,
are no leíïc without the Covenants and excluded from the
féales thereof, by you then the Infants of Turkes.
2. The Infants of nearest parents in the Jewish Çhurch^
tKough wicked, were not excluded from circumcision, nor
Were they in the case of the Infants of the prophane heathen;and
the fame covenant made to the Tewes and their feed, is made to
us, and to oUr feed, Gal.3. 8. Heb.%. 9. 10, Rom. 11, 27. 28. AÏÏ*
2.38,39. We also affirme, that the Lord extendeth the mercy
of the Covenant to a thousand generations^ and therefore the line
of the covenant-mercy is not broken off, for the unbeleefe of 20.
the nearest parents. Our Author anfwereth.
2.Commande-
ment, Exod.
If the extension of Gods mercy to a thousand generations be a suffici
ent ground to extend baptifme to the Children of excommunicates in the
right of their ancestors^ it may suffice as well to the children of Turkes
and Infidels^ and Apostates^ for it it not above sixty and fix genera-
tions from Noah to Christ, of is plaine in the Généalogie^ Lu\.^t 13.
and there have not passed as many more generations from Chriss time Answers to the
to the Tur^eSy and Insdels of the present age. And all will not amount 32. quessions
(fay they in their answers) to the fumme of two hundred generati- fent from Old
ons. The true meaning tf, that God out of bps abundant and rich merry New England.
England to
may and doth extend thoughts of redeeming and converting mercy
and grace unto thousand generatims^ but he never allowes hps Church
any warrant to receive unto their Covenant and communion the chil-
dren ef godly parents} who lived a thousand ytares agoe, much lejfe a ^a\% qam 1.8.
thousand generations^ nay rather the Text is plaine,1 Cor. 7, 14. that RcweVi.4.
the holineffe of the children depends upon the next immédiat parents^ to Pfal.12.6.
wit^upon fuch faith as denominatetb them beleevers in opposition to Fa- Prov* 2f16.
gans and Infidels, and that holineſe to the children is called federall, Efay 4. 1.
which receivesb them unto the Covenant and feales thereof.
25.
Cant 5.10.
Anfw. 1. We stand not on the number of a thousand precise- 1 Cor/i4.í9<
ly, nor doth the holy Ghost intend that5 for as it is ufuall in Deut.33.17.
Scripture,a (a) definite number is put for an indefinite: Wrath
followeth
Pfal.3.6.
Micah 6.7.
264.
CHAP.4
Infants of Professorsto be bàpti&ed.
!
✔
folioweth the Ammonite and Moabite to the tenth generation^ Veut.
23,253. and the Edqmite and Etyptiany though cursed, enterech
into the Congregation of the Lord^ the third generation^.7.8. The
Lord here walketh in a latitude, yet so as the mercy of the Co-
venant is extended to more generations, a thousand for foure,
beyond the anger of God to the generation of the wicked; nor
doth the Authors conséquence stand good, that then wee had
right and warrant to baptize the children of Turkes, Pagans and
Indians,(as for one single Apostate,! account him as one single
excommunicate Christian in this point) because the Lords
comparison of proportion holdeth in generations of the fame
kind, and is restricted to the generations within the visible
Churchy Jbeweth mercy unte thousands of them that love me and kgepe
my Commandements, which must be extended to profefled love of
a nation that is federally holy. Now T»ri^/ and Indians are
neither lovers of Gody nor in profession, through federall holi-
neffe fuch. and it is mcst pregnant against fuch as confine and,
imprison the mercy of the Covenant towards poore infants,
to their next immediate parents, and by the Authors inter-
pretation, the thousand generations to which God extendeth
mercy, is confined to one, because if the wicked two, the fa-
ther and mother bee violaters of the Covenant, though nine
hnndreth foregoing generations have beene lovers of God, yet
the Covenant mercy is interrupted to the innocent Infants, (in
this innocent) and they are translated over to the clafle and
roll of the children of Turves and Pagans under the curse and
wrath of God for hundreths oi generations. The Lord in this
having a respect to that people whom hee brought out of the
Land of Egypt, in whom hee fulfilled this promise of (hewing
mercy to many generations, though their nearest parents were
grievers of his holy Spirit, and rebellers against him: for Abra-
bam, Isaac and Jacobs fake, cannot bee so narrow and pinched
in mercy to the posieritie, as to reduce a thousand generations
to one,as this Author would have him to doe.
2. It is a hungry extension of mercy, as the Author expo-
neth it, to Gods extending of thoughtsy>/ redeeming and converting to
a thousand generations^ which hee hath to Turkes* for these
thoughts of redeeming are from the free and absolute decree of
election
SECT.6.
205
Infants of Professors io be baftized^
election to glory, bat this is ah expresse promise of extending
the mercy of the Covenant to a thousand generations, and
such as the Lord by necessitie of his veracitie and faithfulnesse
of covenant, cannot contraveene.
3, The place 1 Cor.y. is corrupted contrary to the Apostles
intent, which is to resolve a case of conscience, whether the
beleeving wise married on a Pagan husband, or a beleeving
husband married on a Pagan wife should divorce and separate,
because the feed would sceme by Gods Law to bee uncleane,
Ezra 9.2. Paul answereth, if one be holy and professe the jaith^ the
feed is boijjy, 14. whereas if both father and mother were Pagans
and heathen, the seed ibould be unholy, and voyde of federall
hplinefle,then were the children uncleane. But the consequence
is frivolous, if both be Pagans, and Heathen, and unbeleevers
(for so the Author doth well expound the unbeleeving hufc
band) then the seed is uncleane and voyde of federall holineise.
But it followeth not: Erg*, if both the Christian Parents be ex-
communicated, and be scandalous and wicked, they are not
members of a parochianall visible Church, then are the children
uncleaoe and voyd of all federal! hólineíse, and have no right
to the scales of the covenant. We deny this connexion,for there
be great odds betwixt the children of Turkes, and children of
excommunicated and scandalous parents. The children of
Turkçs and Heathen are not to be baptized, but the children of
excommunicates, are as Turkes and Heathen; Erg*, the children
of excommunicates are not to bee baptized. The Syllogisme
is vitious in its forme; 2; It faileth in its matter, for children
of excommunicates, because of the Covenant made with their
ancestors,are in Covenant with God, and the children of Turkes
are not so.
The Author addeth. The wickednejfe of the parents doth nèt
prejudice the election or redemption^ or the Faith of the child :
Jeçbtak a Bastard is reckoned in the Catalogue of beleeversy He-
brewes 11. 32. Tet a bajlard Was not admitted to come uni®
the Congregation of the Lord to the tenth generation} Veuteronom*
23.2.
Anfw. It is true, the want of baptisme is no hazzard to the
lalvation of the childe3 nor doe we urge that the infants of ex-
LI
Communicates
267
CHAR.4.
Infants of Proftffors to be Bapti^td.
temporarium ex
communicates, íhould be bapti2ed,becaufc we thinkc baptifme
nccefary, necejfitate mtdii, as Papists doe, buc neither we
nor Papists, nor any except Anabaptifts, and the late Belgicke
<V) Episixphtt Arminians and Socinîans^ as (a) Epifcopius, (b) Henricus Sfa-
difp.priv.t$, fim, (c) Somneru*, (^) Socinus deny baptiime to be necestary
Collcr-i. ritum jn refpect of Gods Gommandement; and indeed if you urge
fuiſſe tantum the constitution of a visible Church, as you doe of members
nullo pracepto called of God, and Saints,»?* onely in externall profession^ but al-
Itfu cbristiusxr- so in some measure of fincerity and truth, as you doe expressely fay
patum.
Henricus (e) in this Treatise, we fee not how you can hold that Infants
(b)
Slatius declar. can bc baPtÌ2ed at al1 whilc the? come to a§e> and can gîvc to-
kens to the Church of their faith, and conversion to God, for
Somne'rm if they beleeve not, you put Gods feale upon a blanke, which
Trac.de baptis. yml thinkc absurd.
(i) Socinus de
aper.pag. 53.
In the closing of this Section, the Author reafoneth against
Baptif. c. 5. par. God-fathers^ which are to us of civill use, and no part of bap-
$3.55.57.
The way of the tifme: Be alledgeth, he knoweth not any grotmd at all to allow a
Churches of faithfull man liberty to entitle another man his cbilde> to baptisms^
Christ in New onely upon a pretence 0f a promise^ t$ have an eye to his education, un-
leffe the childe be either borne in hi* house or resigned to him0 to be
brought up in his house as his owne.
Ingland, Chap.
3.Scα.3.
I Answer, 1. The Infants of beleeving Fathers absent in o-
ther Lands, upon their lawfull callings, are by this holden
from the Seale of the Covenant, as if they were the Ghildren
of Pagans, for no fault in the Parents.
a. A promise of education in the Christian faith is here
made a sufficient ground for baptizing an Infant, whereas
alwayes before the Author contendeth for an holy profession
of faith in both, or at the least in one of the nearest parents,
but we know that a friend may undertake the Christianeduca
tion of the childe of an excommunicate person, who is to you
as the childe of a Pagan, we think,upon such a promise, you
could not baptize the childe of a Turke: Ergo, excommunia
çated persons and Turkes are not alike, as you fay.
*
CHAP
SECt.x52.
266
Converston of Sottks to chrift,
CHAP. 5. Sbct. I* and 2»
Touching the dispensation os the censure/ os the Church*
Authour.
Author of tfi
E procecde not unto censure, hut in esse of fome kgomic Treatise of the
offence,
way of the
5. Sect. I
Answ. What if a member of your Church doc Churches of
(how himsclsc in private, to Tome brethren, to be S£rist in £ew
Engand, Chap,
a non-regenerated person, and so indeede not a
member of the visible Church, by your doctrine, he should be
excommunicated for non-regeneration, which is against
Christs way, Matth. 18. who will have such sinnes as, if de-
nyed, may be proved by two witnesses, onely to be ceniurable by
the Church, else you shall retaine soch an one, and admit
him to prophane the Table of the Lord.
Id this first and second Section I have nothing to examine
but what hath beene handled already, especially the Peoples
power in Church-affaires hath beene fully diicussed. onely the
Author will have the preaching of the word, a worship not pe~
culiar to the Church, but commune to those who are not in the
Ghurch-ftatc at all, and that ordinarily in respect that Indians
and Heathens may come and heare the Word, 1 Cor. 14. but
this proveth not but that preaching of the word is proper
and peculiar to the Church: but there is another mystery here,
as from the first chapter, second Section, then preaching of
the word is to be performed by gifted persons, yea ordinary
preaching for the conversion of Soules, before there be any
Pastors in the Church to Preach. Hence is that.
Quest, I. Whether conversion of foules to Christ,be ordinarily the.
proper fruité & effett of the word preached by a sent Pastor-or if it be the
fruite and effect of the word preached by Pastors not as Pastors^ but as
gifted ta prcach3 and so of all ptrfons not in office^ jet gifted te
preach?
LI a
The
268-
CHAP.5
Converfion of Soules to Chrift,
Quaft. 29.
IC
P
1
The Churches of New-England in their Answers to the thir-
ty two Questions, sent by the Mirustets of Old England, An-
fwer by certaine Thèses, which I set downe and examine.
1. The conversion of sinners foiloweth not alwayes the preaching of
every one that is in lawfull office of the Ministery.
2. When conversion doth follow, it doth not follow from the preach*
ing of a Tafior^ or by vertne of his office, but by the blejfing of
God.
Anf. 1.. The former reason is most weake* converfion fol-
loweth not alway upon Christs preachings and the Apostles
their preaehing did not alwayes produce conversion: but s
pray you because they were not éfficacious meanes of conver-
tion^doth it follow, Therefore they were not ordinary meanes?
Ithinke not.
2. The second is as weake. Conversion followeth not upon the
preaching of a Paftor by vertne of his office, but by the bleſſing of God,
What? Ergo, Pallorall preáçhing is not an ordinary meane of
conversion? neither doth conversion follow upon preachings
by vertue of the gift, no more then by vertue of the office, but
by the blestiRg of God: Ergo, neither is preaching of a gifted
man* the ordinary mean of conversion, as you teach, nor
are the Sacraments by this reason, ordinary meanes to íèale
up our communion with Christ, and the graces of the Cove-
nant, for Sacraments are efficacious meanes onely by the
bleffing of God, and not by vertue of the office; We doe not
hold that the office hath influence, either in the word preach-
ed, or in the Soules of people, but it folioweth not that the
Pastorail preaching of these who are sent, Rom.10.14. E/*,40.
9, and that with Pastorall authority, are not the [meanes
pointed of God for conversion, but here they confound
meanes, actu primo, lawfull and ordinary, with meanes effi-
cacious, and, in aStu secundo, bleífed with succeíîê from the
Lord.
ap-
This we acknowledge (fay they) that found conversion of fin-
nerS; argueth that the instruments of such converfion were sent of Gody
Rom. 10, 14, 15. Jer. 23.52, yet we dare not fay that Gods word
is not effectuall to converfion, unlejje the man that fpeaketh it be a Mi*
nijler^ that is,a Churcb-ojjictr3 the contrary being evident^ Job. 4.
29.
1
SECT.i52. an ordinary fruit of the puhlick Minifiery.
269
<
2/04
29. Act. 8.4. Matth. 11. 19, 21, 1 Cor. 7. 16. and to say fi^
were to limit the Spirit as Gody where be bath not limited bimfelfe.
I Cor. 12. 11. 1 Cor. 1. 27. 29.
.
Anfw. i. Sending Rom. 10. 14. is an officiall and authori-
tative fending, not onely a bare gifting and habilitating of
the man sent, for it is such a sending, as the sending of Pro-
phets, whose secte were p'easant Upon the mountaines, and tbe watch-
men who list up their voices sii. 52. 7, 8. Nah. 1. 15. and this
is not a naked gifting, but besides they were commanded by
God to fpeake, and so had authority: now though private
Christians be instruments of conversion, yet it followes no
wayes, that they are preachers sent of God^ in the sense that
the Scripture ipeaketh, Kom. 10. 14. 1^. and farre leffë in the
sense that is spoken, Jer. 23. 32. for it is said these who
pro-
pbecie lyes i? Gods name3 and were not fent^ ſhail profit the pevple no*
*fó?g; now th£ sending denyed to be in thefe false teachers, is
not onely want of gifts,but want of an authoritative command
of God to preach, as is cleare, ^. 21. I have not sent these Pro-
phets, yet they ranne^ 1 have not spoken unto them, yet they prophecyed.
When it is said, The word of the Lord came to Jeremiah, t; Ezeki-
el, &c. the meaning is not that Jeremiah was gifted ©nely^but
beside fraus, an hability to prophecy, the Lord gave him
xolav, authority by a speciall Commandement, faying, Ge
jpeake, Lot I have sent thee^ &c. Now this immediate Comman-
dement from God himselfe speaking from heaven, or in a vi-
fion, is not in the Churches of the New Testament, yet God
ipeaketh by the Elders and Presbytery to Pastors now, 1Tim.
4.14. 1 Tirn^.22. Tit.1.9.10. except you lay with Armini-
ans and Socinians^ there is no neede now of the Churches fen-
ding* all gifted may preach the Gospell, without any Church-
call.
3. This consequence is loose, conversion of sinners argueib
that the instruments were sent oj God; Ergo,the Preaching of Pastors
Pastors is not the ordinary meant of conversion.
{
Laftly, Wedeny not but private Christians may be instru-
ments of conversion, but the places which afterward shall be
examined, prove not the point, that Pastorall preaching, in
a constitute Churchy is not the ordinary meane, but your Do-
Arine:
L13
عهم
{
270
CHAP.4.
Conversion of Seules to Christ,
!
&rine is that Pastors as Pastors doc oncly confirme those in the
faith, who are already converted, but that they convert none
at all, as Pastors^ but that the onely ordinary meanes of con-
version, and of planting of men in formall state of Cburcb-mem*
berfhip ave men gifted to preach, and not Pastors by office;
Sending (Czy they) ſometimes importeth but an a£t of Gods provi-
dence^ whereby men are gifted^and permitted to do such a things though
they be not commanded of God, nor do in obedience to God, but for fini*
fterous ends, so God sent the King of Assyria, Esay 10,6. 2 King. 24.
2. So they thai preached of envy, Phil. 1. 15. are sent: So Balaam war
sent* 2. Some are sent who beside gifts and permission, have alfe a
sincere mind to imploy their gifts, God by his Spirit ſtirring them up9
I Job.7.18, 3. Those are sent of God, who have both gifts,permißi-
on, and a fincere mind to imploy their gifts^and withall a lawfull cal-
ling to the office: if men want a lawfull calling to that office of the mi*
***PerJi and are n9t stnt of God the third way, yet may thty preach
and convert foules, as sent of Godjthe firjl and fecond way.
a
Answ. i. There should have beene places of Scripture to
prove that Balaam and the enviers or Paul, Phil* 1.15. who
preached Christ of envy, were sent the first way: for Balaam
prophecied of the Starre of Iacob, as one lawfully sent and
called Prephet, as all other Prophets,(chough hee was not a
gracious nnn) for N&w£.24.2. Balaam saw the visions of Gody
and the Spirit of God came upon him. 4. He saw the visions of tlw
A&nighty, and fell in a trance: and Isaiah, Ieremiah, Ezekiel had
no other calling as Prophets, though in zeale and simplicitic
of prophecying, they differed from Balam: and Paul would
never have rejoyced that thefè teachers preached Christ, Phil
1.15. if they had without all calling of God preached Christ,
doubtlefle they had a calling of the Church to preach, except
you thinke that none have a calling, as called pastors, but those
who are converted.
3. By this distinction you hold that men may be ordinary
Preachers gifted, and so sent of God to preach, and may and
doe convert foules,though they have no calling of the Church;
which Unsound doctrine the Armìnians znà Socinians hold this,
day: for they teach,
1. That all gifted ptrfons may preaeb the Gospels and convert
Joules*
2, Tkat
1
SECT.1,2. an ordinary fruit of the publick Miniftery.
271
2. That all who are gifted to preach, are fent and lawfully called t$
preach, thougb the Church doe net call them.
3. That now since the Gofpell is sufficiently revealed, and the Ape-
files are dead) there is required no calling of the Church, to malt çnc
a LawfnH minister: And your Arguments they have, and yon
have their Arguments to evert all ministerie and order of
calling of pastors; so teach the Arminians, and so Epifcopius* ^p}rcopius.
difp.26. tbef^.<y. Neceffitatem mijfionis jam effart dicendnm est, ac
proinde fa* licitumve esse homini Christian?, non tantum in magno ne-
ceffitatis cask, aut in enormi ecclefiæ defectione, fed qnovis etiam tem-
pore verbum divinum docerey fi ad docendum fit idoneus, & qui do-
ceri volunt, id ferio & obnixi postulant. So doe the Socinians.
Andr. Rvddeccius in notit in lib. Smiglecii pag.3. Confittmur & olïm
teelefie miniftros vocari potuiste, imo vocatos fuisse, & nunc etiam vo-
cari poffe^an vero id quod olim factum est, & hodie fieri potest, ad
munus minifirorum requiratur, hoc vere & perpetno quæritur; Ca-
techefis Haccovienfis,cap. 11. 305. 306.Cum per hujufmodi, cx pre-
feript0 Apostolice doctrint conftituuntur, &in bis duahhs rebus præ-
stant, vite innocentia & ad docendum aptitudine9 propter tjufmodi
constitutionem apud omnes autboritatem fuam merit0 in venire debent.
Smalcius in rejut, tbef. D.Frantzii parte 2. difp.4.pag.377.Hoc enim
in questione eft, an hujufmodi constitntio fit prarfus neceffaria ad con-
fiituendum verbi dei ministrum : hoc dutem nes negamus, nihil enim
tale, (quod caput rei eft) in dzferiptione eorum, que ad epifcopnm con*
fiituendum requiritur, nec ufpiam judicatum vtl levijfime videmus,
vum qui talis fit, postea vocari, & mittiab aliquo debere, imo pojji
aliqucm per fe munus tale eoncupifcere vel affectarc maniftfie fcriptum
legimus. Theoph. Nicolaid. in refut. tract. de miff, ministrorum cap.
10. pag. 80,87.88. Munus docendi non tam est honos, quam labor, l2-
borem autem semper fumere licet, honorej non item:& pag. çì &ocet
taulur recte id fieri posse, unumquemque munus docendi aggredi,
modo ad id aptus fit^quod aggredi c*gitat,vel cupit.
Quest. II. Whether or not all gifted persons may preach the Word
if God publihçly, and ordinarily, for the gathering in of soules to Christ,
though they be destitute of ati officiall authoritie, or Church calling to
that miniftery?
Our brethren hold all gifted persons not in office may ordinarily
freack*
272
Publikt freaching in ^conftitute Chwcb}, GHap.
*
preach publikely; So teach Mr. Robinson in a Treatise intituled
The peopies plea for prophecying, the Arguments of which bookc
I fhaìl íhortly discuíïè- Hence these considerations.
1. Vistìnct. There is one power of publike preaching in a Church
not constitute,and another in a Church consiitute^ gifted persons in ex-
traordinary cafes where a Church is not planted^ may publikely preachy
but the cafe is otherwise in a Church constituted.
2. Vistinct. Pastors not onely as gifted men, but as Pastors
are called of God, for the conversion of foules, and the visible Church
it Christs visible \ingdome, and visible focitty, to nuke pgrfons mem*
hers of the invisible Church of the first borne.
3. Dift* PubMike preaching, as it is the ordinary meane of saving
such as beleeve, is proper and peculiar to the Churchy both fubjectively^
as being onzly in the Churchy and objectively as being onely exercised
on the Church members, per fe, but upon Pagans by accident.
4. Dist. There is a call to an habituall and ordinary prophecying^
here is required not onely a calling by gifts, but also a collation of au-
thoritie to the office, either immediately by God, or mediately by the
Church, ^md there is a call te Jome particular or occasional! acts of ex-
borting, as the Martyrs and Stephen are called to give confession of their
faiths and a King in battell, to exhort his army, or a Prince his Sub-
jects to piety, and to this latter there is no other call required, but the
place and profession of the exhorter, though bee bee not by office a
Pastor.
5. Pi/î. There is a formall calling of the Church, as the laying on
of the hands of tbe Elders, and a virtual! and interpretative calling v.
tacite approbation of the Church, when learned men of eminent gifts,
not in office, do write Commentaries, Sermons on Canonimk Scripturesy
and traitâtes refuting.hérésies; to this the tacite approbation of the
Church if required, but these have not ordinary pastorall care, nor are
they the ordinary converters of fouies to Christ, as the pretended Pro-
phets of Separatists are.
6. Vtst. Gifted Christians may occasionally admonish, warne, re-
buke and exhort one another; 1. privately^ 2. without any Taflorall
care 0s soules as they are a Church, but onely as they occasionally con-
verse with them; 3. Ex communi officiocbaritztis, by the Law of na*
ture, charitie tying one member to belpe another; 4. Not authorita*
tively by fpeciall office; but all authoritie here is from the word occasion
nally
1
1
1
SECT..I,2.
273
peculiar onely to Prophets in Offce.
nally fpokyi. The Paftor is to preach, I. Vublikely; 2. To the
Cbtrch as the Church. 3. Witb a paft&rall obligation to all alike, whe-
ther he couverſe daily with them or not. 4. Not onely by the tic of com-
mon Chxritie, but by a verme of a fpeciall office* 5. With authority
both obyective from the word, and officiall from bis charge. 6. And is
oblieged to feparate himselfe for this charge allanerly, as a watchman
who must give an account in a fpeciall manner to Jesus Christ:
any
Our brethren hold that the ordinary and eſtabliſhed way in the
Church of Cbrifi to the end oj the world, is that all that are converted
are made fit materialis for the visbit Church by private Christians, as
qifted of God to preach pnblihçjy, and to gather a true Church tè
Chriſt. 2. That none unconverted, as they art such, are under
pajtorall care of Christs officers. 3. That Pastors as Paflors, doe con*
vert none, but onely confirme those who are already converted^ and that
if Paftors pall convert any to Christ, it is by accident, as we fay, with
Ariftotle, Mufteus curat œgrotum, a Musician enretb a fick man,
which he doth ns wayes as s musician : for Pajiorj doe convert as gifìeâ
persons, and not as Vaftors, and conversion of foules is no proper
Church-worke,but accidentall to Paflors.
But that none can take on him lawfully to preach the Word
publikely, in the established and ordinarily approved way of
Christ for the coaveriion of foules, but he who is not only gif~
ted?but also called thereunto by God and his Church, t prove.
1. Argum, IF faith come ordinarily by hearing a Pastor sent
of God, and such Pastors as are called messengers with good
newes, and watchmen Hoc onely gifted, but also instruftcd with
authority of office, then are not gifted perfons^bêcaùíe gifted*
called of God to be ordinary converters of foules. But the for*
mer is trucj Kom.10.14. for they are vahyexiCquoi, and of these
the Prophet faith, Jfa.52.8. Thy watchmen fhall lift up the voyce.
And it is thus confirined, That Gojpel which is the power of
God and the wifedome of God to thoíè who âfé íaved? is the Gospel
preached by such às are sent both to preach and baptise: but
the Gospel preached by gifted men^only out of office^is not th#
Gospel preached by those who are sent both to preach and to
baptise: Ergo, the Gospel preached by onely gifted persons
vçyd of all office,is not the power and wisdom of God tò thofë
who are faved, The aflumption is granted? fbr gifted aíc oùt
Mm
of
קוֹל צַפִיךְ
ip N
274
Publick preaching in a constitute Church, CHAP.5.
Robinson, the
peoples pea
for the exer
cife of prophe-
cying against
Mr. Yates, Arg.
2.pag.6.
of office may not lawfully baptise. I prove the propositions
I Cor. 1.23. but wie preach Cbrist^&c. That this [wee] is to bee
understood of those who are sent both to preach and baptise,is
cleare,verf.17. But Christ fent mee not to baptise,but to preacb>that isy
he sent mee not to baptise principally, Ergo, in one and the
same Patent from heaven, Paul was warranted to preach, and
to baptise5as one coMmiffion is given, Matth.28,i9. to teach all
Nations, and to baptise, yea ic is unTEUTATE BATTICOUTES then
it is such a preaching as must bee backed with the íèalingby
baptifme^ alio if he had meant that preaching was not peculiar
to Apostles and other successors, hee should have said. But yee
preach Christ crucisted^&c* for Separatists do teach,with Socinians^
that there was a multitude of unofficed Prophets at Corinth.
&cbïnson,as if he had learned in Socinns his fchoole, faith to
this, But for tbe word finding which he fa much urgetby it must bee
knowne> that all who teach lawfully are sent by Christy in respect of
their persondll gifts and graces% so ordinary officers are not sent by those
who appoint them to minister^ as was the extraordinary Apostles fint
by Chrifi who appointed them. Sending importeth a pastesb of the sent
from the finder to another^ and so the Apostles were sent by Christ to
preach the Gospel to the Jewes and Gentiles, and so are not Pastors
sent by the Church (which calletb them) unto others, but to minister
unto her felfe^ after the exercise of publikg ministery is endedy the
Church doe publikçly exhort and require^ as the Rulers doe Paul and
Barnabas, Act 13.14. that if they have any word of exhortation, thej
would fay on,
Anfw. Surely Mr. Yatesx and wee both have much for us to
urge the neceffitie of fending, except men would runne unsent,
and so be guilty of intrusion, for so doth the Scripture, Exod*
28.1.Take to thee Aaron thy brother5&c, Numb.1.49. Thou jhalt apI
point the Levits over the Tabernacle of the Testimony^ and over all the
vejfels, and all that belongetb thereunto: so íaith Hezz^iab to the
Lévites^ The Lord bath cbofin you to stand befort bim, and to minister
unio him: Efay 6.8. And 1 heard the voyct of the Lord sayings Whom
foall I fend^and who fhall goe or mti 9. and bee faidj goe and fay t®
this people, Jerem.1,4. And the Word of the Lord came unto mtyfay*
ingiV.$. Hof.1.1. and tbt Word of the Lord came to me, Heb.1.1.
Job.1.6. There was a man fent of God,Luk.3.2.Matth. 10.5. Thefe
twelve
A
SECT.6. peculiar onely to Prophets in office.
2/5
twelve Jesus fent forth, Isa. 48. 16. Isa. 61.1. Heb.5.4. Job.20.
zi.ManhaS.iy.Ad arl^ ó.35. Rom. 11. 1. Rom. 1,1. Gal. 1. 1.
Act. 14. 13. Paul and Barnabas ordained Elders in every Churcb9
I Tiw.4.14. 1 Tim.%,22.2Tim.2.2,3. TzY.1,9,10, If you urge
not sending, you goe from the Scriptures.
2. He faith all who lawfully teach are sent of God in respect of per-
fonall gifts. But 1. where doth the holy Ghost speake fo in
the Scripture? All then who have gists to be Kings and Magi-
ftrates are sent of God to the throne and bench? what bloody
confusions would hence fellow? Yea if they have gifts to bee
Kings and do not al! flie to the throne,they resist the calling of
God, and sinne in fo doing, as y<?W: did,and hide their Lords
Talent. 2. Women in whose lipps is the Law of grace, Prov. 0?) Episcop.
difp.26.4.5.
31.26. and who arc to teach the younger women, TzV. 2.3.4. (b) Theophil.
are so sent of God to preach; 0 but (say they) they are forbidden Nicolaides
to preach. I answer,true, then (to be gifted to preach:) is not all one tract.demiffione
With this (to bee ſent to preach) for to bee sent to preach of God, minist.cap.10.
cap.88.
is to be commanded to preach. If then women bee sent in re-
(d) Remonftr.
fpect of gists, they are commanded to preach, and that by in confeff. cap.
God, and yet Gods Word forbiddeth them to preach; Ergo, 21 fect.2.4.
that fame will of God revealed doth command and forbid one (e) Socinus
and the seme thing, which is absurd. Ergo, to be gifted is not tract.de ecclesta
to be ſent to preach. 3. You here clearely side with Arminians cap. I. pag. 14°%
and So:inians, for Epifcopius (a) requireth no more to preach- inst.cip 42.
ing, but that the man bee idoneous and apt to teach. And Kaddecius in
(b) Tbeopb.NocolaideS, that there be in him an holy life and aptitudo not.Smiglecii
ad docendum alios, aptitude to teach others. 4, Arminians and So- pag.5.ipfi
cinians teach that the sending,Rom. 10. 14, and other places are Te folis apoftolis
meant of extraordinary sending which is now ceased, since the fe/monem effe.
Apostles are dead. So (c) Epifcopius (V) and Arminians in their (g) Prosef
confefllon.(e) Socinus (f) Oflorodius expound the pIace, R<w* ia. Leyd, cenf.con*
14. Paulum de fuo duntaxat tempore loqui, and so there is no need feff.cap. 2. fect.
offending Qow: and Robinson sympathizing with them, faith, () Calvinus
Ordinary officers are not sent now by the Church, as the Apostles CommentJn
were tben fent of Christ; but the profefïòrs of Leyden Qr) refuting Kom. 1o.
the Arminians, fay there is a necestìtie of íènding now as there (i) Beza annot.
de minifterio
was then, and (T) Calvin,(i) Beza, (k) Partus accord to this, vel ordinariovel
extraordinario, debit intelligi. (k) Parens de ordinaria etiam vocatione debet intelligi,
1
Mm 2
that
textus docet
2.3.
}
276
Publick preaching in a Conftitute Church, CHAP.5.
that Patt speal^th of ordinary calling, 4. The Word of God dif-
ferenceth the giving of gifts to the miniííery5 and the giving of
authorities and Cending authoritative by a lawfnll calling, the
one being collatio δυνάμεως, the other callatioἐξεσίας, as Matth.
10 1. Than he called the twelve, and gave them pom. r, and v, 5. their
sending and gifting by anthoritie is clcare,theje twelve be ſent out:
So Fer. 1.5. I have feparated thee^&c.this is calling and sending, &
v.9. Then the Lord pit forth his band and touched my mentis this is
a giving of gifts, and Isa* 1.1. Isaiah is gifted when he saw the
visions of God, but Chap.6.y. he is sent and receiveth authori-
ty to go, beside that v.8,9. and Job. 20. when Chrift breathed
uponthe DiscipleSy hee giveth them the gifts of the holy Spirit,
bat when he faith. Go and teachy ?id as my father sent me, fo fend I
you, he giveth them authoritie and iendeth them: yea though
Prophets did prophecie true things that should come to paste,
yet were they false Prophets, Dent.13.1,2. because the Lord sent
thct not. And for the place, Rom.10, 14. cited from Ifa. 52.
though Prophets hearing Isaiah and Jeremiah prophecie of the
peoples returne from Babylon^ should prophecy the same that
Isaiah and Jeremiah had prophecied, yet not being sent of God,
they should have beene false Prophetstand after the Spirit is en-
tered unto Ezechielycb.2.2. and so he is gifted, yet is there ano-
ther sending,v.3. then faid the Lord unto me, &c. And might (I
pray you) Barnch have preached all his Master Jeremiahs Pro-
phecies? But I thinke that should not have made hima Prophet:
yea and C£ri/ï in whom was all fulmeffe of gifts and grace, Joh*
l.lé.Col.2.ç. yet tooke not on him to be a Trieft of the New Te-
ftament till he Vpm called of God0 as Aaron> Heb. 5, 4,5. Joh.i.1%.
and Calvin^Musculus,Gualter^ expone the Prophets and Paftors,
propheeying peace, Ifa.5 2. to be the Prophets, who not onely
were gifted to preach, but sent with speciall authority, to pro-
phecie the peoples deliverance out of Babylon. And lastly,by
this alio have the gifted Prophets a calling of God, to admini-
ftrate the Sacraments, because, if to be gifted, be to be sent of
(fiAmiani God0 certainly they are gifted to administrate the Sacraments
jn Apolog.cap. no Ieíîè then to preach, and fo (/) faith the Arminians^ with
25. fol.246.
}
Quid obstit cur in cafu n'cetfmtatis non potest a fideli cdiquo, infans aqua tingi, aut inter fidèles
cana Domini non celebrari pojfst*
their
SECT.1,2.
277
peculiar rtely to Progress in office.
+
Be pag 15.
their SociniansyXì (m) Socinus and (n) Smaldíu^ IF they say, (m) Socinus
trac.de ccclef.
Chritt requireth a particular Minister to the Sacraments, but
not so to the word: I anfwer,to pastoraïl preaching he requi- (n) Smalciu*
reth also a peculiar minister, as oti l^ethxeì teach, fròi ^í?. difp.de miniſt.
20,28. t Pe/.5 4.5. but to teaching by vertue of a gift any gifted fett.7.
man is sufficient: the same distinction may as Well hold
that chere is a pasterall administration of the SacrçmeAfs and
a common administration of them by yertue of a gift, yea and,
(0) Gerardus observeth wcllj that *0 the calling of thé mîqtfséry èe~l(o) Gerardus
longerb the adminisiration of the Sacraments* as a fpeciall part thereof,
1 Cor. 12. 29. Ephef. 4. 11. Jam.3.1.7. yea and ii mimputers bee fterio ecclefia-
Stewards^ Cor.4.12. are they not dijftnfators of the Sacraments, ftico.c.3. fe&t. I.
by their office,as of the Word?
*~ 67.p4g. 74,
5. Robinson giveth for shame a sort of cafling to the unoffi
ced Prophets, to wit, that the Church rcqnireih them^ is they have
a word of exbortation,to fpeake on, as Act.13. Bat 1* not his
Church, but the rulers required Taul and tarnabm Q. fy&k(?
2, The Rulers knew them to be Apotles and Pastors by office^
for there were Prophets there. Chap. 14. 1. but the Apoltles
would have none to preach, as Pastors by office, but such as
are proved,and authorized by the Elders, 1 Tim. 3. 10. ch. 4, 14,
1 Tim. 5.22. 2 Tim. 2.2,3. 3- This calling of the Church if
onely for orders cause in the conftitute ChurphJbwc $ thing nor
necefïâry by divine institution,and so the Sociniansí So Smaìc&tt.
(p) teach us that the Churches
sending and calling in the Apo-
ftolick Church was a cuſtome,
¿ valde decorum arbitramur (faith
Smalcius) ut id obfervaretur; and
and fo faith (9) Andr. Raddecius,
and the (r) `Arminians have allo
the fame diftinction: But this
place approveth not that every
lay perfon (lo to fpeake) might
preach in the Jewes Synagogues.
tom.6. Loco
comm, de mini-
(P) Smalcius in refut. thes. Franzii par. 2. difp.
tiva ecclefia Apoftolica confequii illud etiam nunc
4.pag. 377. Non negamus ex ifta confuetudine primi--
fieri poffe - Sed, bac aft an quastione, an ejufmodi
conftitutio fit prorfus neceffaria ad conftituendum-
verbi dei minifterium.
pag. 3.
(9) Andr. Raddecius in notis ad lib. Smiglecii.
() Remont, in Apolog. cap. 21. fol.227. miſſio
nem effe neceffariam concedimus neceffitate ordinis
decori.
&
2. Argum. If Christ ascending on high ïf^ captivitie captive,
and gave giic$ unto men, fome to be Apostles and fome Paltars
and tbctors^ ánd that sot the gathering of Chrifts body, and
Mm 3.
if
278
Publick preaching in a constitme Church, CHAP.5..
31.
{
!!
ap-
iffome,not all are Prophets, 1 Cor. 12. 29. then hath God
pointed Pastors in office to bee the ordinary gatherers of
foules in to Jefus Chrift, and if thià bee not said, when hee
asCendbd on high^ hee made all private Christians de jure,
preachers to édifié publíkely the whole Church, and if any bee
noî giftedj it is their ówne fault, for they are obliged £0 bee
such.
3. Argum. He who Matth. io, 42. contradistinguifheth the
prophët and thë righteôù6 manias different persons,and having
different rewards, he doth not acknowledge a righteous man
to be a Prophet, hoc ipso, because he is a righteous man. But
Christ dùth COntradistinguish them,v.41. He that receiveth a Pro-
phet in the name of a Prophet, shall receive a Prophets reward, and
be that receiveth a righteous man> in tif name of a righteous man, fhal
receive a righteous mans rewards Ergo, Christ acknowledgeth
them to differ. Now if a righteous man, hoc ipso, because hee is
a righteous man, and a member of the Church, ihould exercise
dièse famé ſpécifíçe acts with a Prophet, that is, if hee should
publike|y preach tò Convert foules, he ihould by this place bee
á Prophet, and the reward of a Prophet should be given to the
receíver of the righteous man, yea and more then the reward
of à Prophets in reipect he is both a righteous man,and a Pro-
phet.
4. Tp áll PròphetS a ipcciall promise of Gods assistance and
presence is made in the word, as Jerem.i.iS, 19. Matth. 28.20
Luk. 2i. Verse 14. 15. Act. 9* Verfe l7* But to these who are
not prophets by office, there is no such promise in the word;
Ergo,
5. All that are sent of God as ordinary converters of foules
from the kingdome of darkeneiTe to the kingdoms of Jesus
Christ, must feeke out fit words, as the Preacher did9EccIes.i2.11.
12. hee must convince and judge the hearer, and make manifest the
fecrets òf the heart, as 1 Cor.14,24, 25. he must cut the word aright,
as a Tîmothj3 2 Tim,2.15. he must give every one of the houſe meate in
due season, Matth.24.46. he must kgow and try the wayes of the peo*
ple, Jerem,il.%$*When he fietb the (word cemmingjoe must warne the
wictyd to turni from his evill way, Lzecb. 3,18,19, Hee must watch
for foules^ as one who is to give an account, Heb.13, 17. Hes must ex-
1.
bort
ܕ܂
SECT.1,2. peculiar entty to Prophets in Office.
279
A
hort the people to bee reconciled to God^ and this hee must pray and re-
•quest in Christs téâd, 2 Cor, 5. 20. And bee must give himselfe phol
ly to readings 1 Tim.4.15,16. And not intangle himselse with any
other calling,2 Tim. 2,4. All these cannot be done by Prophets
not in office, And all these are duties of Pastors in office, and
to ty private Christians3who are commanded to attend their
owne callings were unreasonable, and repugnant to the Word
of God. The proposition is cleare; no man can preach, but
hee who must give himselfe to heading, and must watch and
speake to the prefent case of the hearers; but especially soch
Preachers as are the onely ordinary converters of soules to
Christy must giye warning that the unrighteous die not in his
finne: now to fay that all thçse ^ere duties incumbent to mer
chants^ artificers, faſhioners^ carpenters, cloaihiers^ were to mocke
the word of God, and to fay, these and these onely werè the ga-
therers of a Churchy and Kingdome to Christy werë unknowne
Divinity.
6. All Prophets are set downe in Chrifts ró^H of lawfull
officers. 2. The rules and canons for the right exercise of their
ministery is set downe, especially seeing these pretended pro-
phets are presumed to be the greatest part of the visible Çhurch.
3. The onely ordinary gainers òf soules to Ghrtstt kingdome
únd visible CBfrch, evet to the second comming of JejtM Christ.
4. Seeing the Lord doth so often complaine of idle Páftorey of
dumbe dogges, by whose fleepingjsoules are losed. Now this
Argument for the proposition íèemeth most reasonable. In the
old Testament Priests^ Lévites, Prophets; ana all the edifying
officers are set downe there, and so are the òfffcëfs and canons
anent their government set downe in the New Testament^ Ëph.
4.11. 1 Cor.ii. 28. I Tiw.3.2 Tim. 2. A&t. 2.17, 18. Ivel 2. 28.
Act.20.28But no íuch things are written in thf old or new Te-
ftament of gïftèd Prophets not in office.
7. All láwfull officers have power authoritatrvefy from
lefus Christ to remit àhd tú retain* finnts, by the preaching
of the Word. But Preachers out of ôffice havé nd Çuth
power, Ergo, Preachers dut of offices are not lawfull Prea-
-chers.
The propofition is, Iob. 20, 21. The affumption is evident,
for
{
280
CHAP.5.
Preaching peculiar to Prophets in Office.
(a) Robinson
Peoples plea,
Arg. 1. pag.2,3.
for where are they fent as the Father sent his Sonne Christ? and that
promise is made oneìy to the Apostles, and to their successors,
Prophets withput office are not the fbcccíîôrs of the A-
poftles.
(b) Chemnitius loc. com. part.3.cap.
de Ecclef.pag.3 14.
(c) Oftorodius in Inftit. cap. 42. pag.
(d) Nicolaides in defenf. trad. Socini
de ecclefia & minifterio, cap. 1. pag.
43%.
146.
(a) Rebînfon ùìth, the commission tfare given is peculiar to the A-
poftles onely, and confirmed by the miraculous inbreathing of the holy
Ghost, and by them to be dispensed prin ially to unbeleevers, of all which
nothing is commón to ordinary offiçersJ?ut else where, this power is gi^
ven to th' whole Church, Màttb. lô.lj. 1 Cor.%. 2 Cor.6.6. Tea to
every saithfull brother, Matth. 16.18. Ch. 18. 15. Luk^ j..3. This
is that which Anabaptists teachech (as
(b) Chemnitius faith) ana the very doctxin
of (c) Oftorodius, (d) Niooîaidès, (e) Socinus,
but except the miraculous inbreathing of
the holy Ghost, there is nothing here pe-
culiar to the Apostle? onely: for the loo-
sing and retaining of sinne3 is nothing but
binding and loosing of the finnes, and this
Is nothing bus the forgiving 4nd retaining of sinne by the
preaching of the word? ami censures of the Church, and that
binding and loosing, Matth. 16. is not given to the whole
Church of beieevers, for the Text faith no inch things but
power of the keyes is giv^n to Peter, that is* to the Church-
guides th^ fucceffors of Peter. 2. Authoritative power of for-
giving of sinne, is not Matth.18, faid to bee ratified in heaven,
but onely when the Church doth bind and loofe; and forgiving5
Luk. 17. is betwixt sister and sister* who have not power to bind
and loose in heaven.
(e) Socinus tract.de ecclef pag 14.
8. All Prophetr ^re either ordinary or extraordinary* as is
^eare in Gods Word; extraordinary now are aot in the
Churchy and thé ordinary Prophets now are not gifted to
preach the Word, except a$ Timothy, from th*|r yoith théy
^aye beene trained up iu the Scripturls* and have learning,
fciences* knowledge of the tongues, if he would bee a man able
$® teach others, 2 Tim.2:3. 1 Tim. 3. hee must meditate^feade^
act giVc himfelfe whQlly to these things* 1 Tim. 3. î$>i6< and
io must leave his calling contrary to the Apostle his conman-
dement, 1 Cor. 7.20,21,12. 1 Theffi4. 11. Ephef.4.28. but if hee
have
1
کار
SECT..1,2. Preaching of perſons not in office.
Have a gift for publicke preaching* he is ts fèpkrate himselse
for it, feeing a gift is a token of Gods ftparation.
281
Quest. III. Whetker tbe Arguments of Mr.Robinson for the pro- Peoples pica
phecying of private persons,not in office>doe flronglj conclude?
I fhall fet them downe in order and difcuffe them. If a Bishop
muſt be apt to teach, then be muſt be tryed before he lee admitted to the
office. Ergo, while be out of office fa mvft propbecie.
Anfw. This Argument cqncludeth not the Qpestion, for by
Os good reason the son$e$ pf the Propbcts of y&nng Prophets,
whò behoved to exercise their gift, as r Sam. 10. j. i King. 2.7,
2 King. 4.t. I King.70.35. before they Bee fully received as
Prophets,muit be prophets and officers not in office differing
from Prophets in office, even as their lay Prophets are differ
rent from Pastors, but an apptentisc :o a trade is not à diffd^frt
tradesman from the master to whom hee serves as apprentice,
but he is ónely different from him in degree. But their Lay*
Prophets are tradesmen, not sonnes of the Prophets, not àym-
ing at the paftorall charge, but ordinary officers for conver-
ting of soules, and doe differ from Pàstors/ as thoſe who are
non-PVstors^ differ from Pastors.
Robinson. If the Lords gifting of Eldad and Medad, Numb. 11.
2p. with the spirit of prophecying, inabling them to prophéçy^ and
maie them extraordinary Prophetjy wby fbouíd &ot $y die proportion
an ordinary gift inabling a man to an ordinary prophecy, 3-J^e àÌsi
to make bim an ordinary Prophet? Now Mes in wishing that all the
pzopte were Tropfats^m/hetb as well the use, as possession of the gift.
Anfœ. The Jewes ſay that Eldad and Medad werç pf ihe 70.
Elders, upon whom Was powred part of that spirit Wf prophé-
cy, that was on Mofess and they fcy they were Written in the
70. papers, but not eiefted, because they drew the papers
pa part and not iT Senas, but it is not like Joshua
would &ave envied if they bâd beène now judges, or that Moses
would ha^e likened them unto the people. Ho$eVçr, prpw
phèts they were. But both thê Antecedent is falil, and the
consequence nulle, for if you meane by the Lords gifting of El-
חלק
Nn
for prophecy-
ing, pag.34.
dad
i
#
282
CHAP.5.
Arguments for preaching of
39.
dad and Medad, a maked and a bare revealing to them of the
visions of God* --tirii q WAíÇtìlí^ commandement from
God, fitting them on action to prophecies (this impulsion is
- an authoritative fending and callings) the antecedent is
false, for that gifting of them ònely made them áble5 but hot
formally authorized Prophets: but if the gifting, of them did
include bqth the gtst and the command df 5od0 id use tía gifc,
as certainty it did, now the consequence is null, for the na-
ked giving of an ordinary gift, except God by himselfe, and
now by the authority of his Church, command the uſe of the
gift, no gifted man,becauſe giftedzis by and by a Prophet, but,
he must have a commandement ecclefiafticke now to preach, as
Eldad and Medad had impulfive commandement to prophecy;
and if any be gifted by an ordinary way as Eldad and Medad
was extraordinarily, then they are to be thruſted out to the
forall calling and none but a fleshly man will envie them.
pa
Robinson, 2 Chron. 17.7 Febofhapbat fent his Princes to preach
or teach in the cities of Indab, and with them the Levites, fo the 70.
Interpreters, fo Pagnine, foIerom, and the English tranflation: Ergo,
Princes are Prophets not in office,who may teach.
is
Anfw1.Dactor Alexander Cotveill my reverent colleague,and
as learned, fo well experienced in the Hebrew,faith that
Plea pag.39. here taken for N and noteth the accufative cafe, and is to bee
read; And be ſent the Princes, as Buxtorfius noteth, Thefaur. l. t.
c.12. and this Chaldaifme is to be feene in thefe bookes of the
Chronicles written after the Captivitie, as 2 Chron. 5.13.
nimb Sbaz
ninh Shani ibat they might praiſe Jehovah,and Chap. 32:17.
V
}
man he writ letters alfo, to raile on the Lord, and ſo
Arte ME: 1.):
110
2
H
the parallell place, ₺ King. 19.4. —98 An9 and the
place, as the Doctor citeth,is well exponed by R.Salomon larchi
לחרף אלהים
כו עלהכהנים והלוים ללמד in bis Commentary
ולהודות כדכתיב ככל אשר יורו אתכם הכהבום
והלוים והשרום חלבו עמה לפי שלא ימרו
that is,ii mmds proper to the Priefts and את פיהם ולהכרוחם
ras
Levites 1033 On yan to teach & inftruct,as it is writ-
ten,
SECT. 1,2.
#283
perfons not in office,diffolved.
3
ten, Deut. 24.28.according to al that the Priests and Levites fhal
teach you, do yee, but the Princes went with them left they
fhould have rebelled againſt their words, that they might com-
pell them to obey, &c. the word 7 in pibel fignifieth this,
in kall, didicit, in pibel he caufed him to learne, Dan.
1,3,4. Nebuchadnezzar commanded alfo Penaz: 7bb to
teach them 'learning and the language of Chaldea, that honorable
Courtier was not a Schoolemafter to teach the children of the
captivitie himfelfe, but he did it by others. The King of Syria
faith to the King of Ifrael any
1 thou shall cure
Naaman of his leprofie, the Maide exponed it, thou fhalt cure
him by another, Elifba fhall cure him: Pilat fcourged Jelus,
but Livius faith,the Judge faid to a burrio, i. Lictor, colliga ma-
nús : ſo Deut. 31. 22. Mofes therefore writ this fong the fame
day, and caught it,~ 19. myW NW), Jan Masi
XX
' teach them this fong, and put it in their mouth. It was
impoffible that Mofes in his owne perfon, could teach the peo-
ple, and put this fongin their mouth, therefore he behooved
to teach them by the Priests and Levites, as 24.25.
The Hebrewes may read ſo, but he fent to bis princes, for
the letter is a note of the accufative cafe, of the dative
of the genitive,or of the accufative cafe with a certaine motion
as 1277 to David, or of David. Valet Hebræis (inquit Schindle
rus) ad, in, vel fuper, and it noteth a motion to a thing,
Gen.2.22. &'edificavit, he made the rib in a woman MONT
..
Ind.™
700
8.27. and Gideon made it in an Ephod. TEN 2 Sam. 4. They
annointed David
5
to bee King. Then it must bee read, bee
Sent to the Princes, Benchail,&c. to teach in the Cities of Iudah¸v.8.
and with them be fent Levites, v.9. and they taught in Indah: there
is not the leaſt ſignification in the Text that the Princes
taught.
J
21:
Robinfon. Princes and Indges are to open and expone the Law
Nn 2
by
.
284
Arguments for preaching of CHAP.5.
४
by which thiy g&verne, elfe they govern* with tyranny*
Answ. Judges arc to convince the theefe and the murtherer,,
i. In a coaftive way, not in an eeclcfiastick way. 2. As these
finnes are troublefonie and lmrt&il to the State and Common
wealth. 3 That others may feare to hurt the State by the like
sinnes,not tfaa the malefactors may be converted to God, and
ttoek fouies may be iaved; but your lay-Prophecs simpliciter,
nòt in ordine td ptnamj are the pnely ordinary converters of
ibules.
Robinson. There if an excellent Sermon (faith he) of Iel ojhapbats
to the Judges, 2 Cbren. 19.6. and to the Levitts, 9. JO. and a divine
prsyerfi* 20. and Htëekiak both an excellen Sermon to the Priest*
*nd Levites, in the very Temple, * Chrsn. 29. 4, 5* And Nebemiah
taught the people the Law of the Lord: Kings are Sbepheards and
fttders, not ontly by government, but also by infyruction.
Anfw. 1. These Sermons of Iebojbapbat and Hezikfah were
fîclt in time of extraordinary detections, when the Priests
(whose it were to teacb the people) were corrupted and turned
dumbe dpgs.
2» They were Sermons of Propheticall instinct and divine
impulsions, as the very stile of them cleareth. and therefore
cannot warrant Christian Princes to bee orc&nary Prophet£%
except ypu ma^e tbe Kiw^a nationall Pastor oVer Paííprs, $nd
two thousand Congregations; for if, a£ Prinqe, hee bee their
Pastor^ he is equally Pastor and teacher to all these Congre-
gations^ and he must be as Prince, pbliged to bee a Pxophet to
çohvert all: How exclude they a Pastor of Pastors and a dioce-
Gan prelate, who introduce a nationall PaWoiS Yea how de-
ny we a pppe,if t&ç King carry both the swords, both of the
ípirit as a Prophet, and that ordinarily, by his calling to feed
foules, and the civilj sword to take vengeance upon evill docrs?
for whosoever preacheth the word of Go4 a$ a Prophet, hath
the keyis of the Kingdome of heaven committed unto him, to
bigd ^nd {oofç> to remit and retaine sinner on e#rthr and
in heaven* for the preached Gospel] is the keyes of the king-
dome* as is the power of Church censures.. Then muft the Kings
bave both keyes of Church and State, and what hindereth but
they admiç the King as Kiiag and í mtìaslall Pastor5to be the
•
head
SECT.i,2.
285.1
persons not in tffice^diffotved.
head of the Charch under Christ, 3. Consider the King as a
Christian and gifted with learning, hee is parens patrie, and
publick nurse father of the Church, and may occasionally up-
on some extraordinary exigent, at the meeting of the States,
or when his armies are going out to battell, make use of the
Word of God, to exhort them to generall duties of Religion,
and Justice, and to be prepared for meeting with eternitie and
judgement* and this he doth as a Christian father, his sub-
jects being his children: but what is this to inferre that the
King as King is a Prophet, and an ordinary feeder of foules
ex officio^ by office, and that by knowledge and tnftructiony as
Rtóç/à/í faith,and an ordinary converter of foules, and such a
Prophet as doth preach in the Church ordinarily, to the edify-
ing ofthe Churchy and conviction and conversion of Infidels,
and gathering of a people to God, as they fay of their Pro-
phets out of office, 1 Car, 14. 4,5.12.23324,25.31, And upon the
íàme ground a King who hath the spirit of adoption, may pub*
likely pray,as Jehofbaphat did for the Lorc of hosts his prescnce>
to goe out with his Armies against the enemies of the G*spe-y
but à ſpeciei pojitìone ad generis pojitionem male fequituty hee may
be the peoples mouth to God in such an exigence, and hee may
give a word of exhortation anent duties generall of good fub-
jects; Efgo9 hee is an ordinary Prophet, for the ordinary
preaching of the Goipel to all his Subjects- it is a loose and
vaine collection.
>
Lastly, Nebemìah a Prince taught th? peoplefaith he.
I anſwer, Nebemiab was a Prophet and Author of Ganonick
Scripture, as was Salomon^ and therefore his teaching pro--
veth not the point>Neiw;.i.v.i. Nor can I finde where Nebe—
niah preached or prophecied to the people at alli but that
Ezra the Scribe, Nebem.%. and the Lévites, Chap, 8. and 9.
(which Robinson cittth without warrant) did instruct and
te$ch the people.
Robinson. And if it were not (faith he) the received order in Pag.38,39,
Israel of old for men out of office to speaks and teach in publicke, hor
did Scribes^ Pharisee* and Lawyer< teacb publickly among tht Jewess
of whom yet msny were not Lzvitei± or Ctwrchmen, bnt indifferently
of any tribe? Phil. 3,5, and how was Iefus admitted to difyuie in
Nn 3.
the
+
286
CHAP.5.
Arguments for preaching of
}
}
the Temple with the Doctors^Luh^ 2, 46. and to preach in thé Syna-
gogues,Matth.9, 35. Luk.4.16,17. and how were Paul and Barna-
bas defired, if they had any word of exhortation^ to fay on ? A&t.13.14.
15. For the rulers acknowledged Chrifl a&d Paul for no extraordinary
·Prophets^but onely admitted them to tbe use of their gifts.
Anfw. 1. it is great ignorance, if you thinke Scribes, Pha-
risees and expounders of ííe Law were not Prophets, because
they were not of the Tribe of Levi, for Priests behooved
onely tò bée ofthe. Tribe of Levi, but Pr$pfôe^ as Ieremiah
ând others, were extraordinarily raised up of God out of any
tribe, is Calvin well obscrvèth* and all Versed in Scripture^
.Cdvin pr&lect, ahd that they were teachers in office is cleare, Matth.23.2. They
in Ierem,!-!. fit in Moses bis châire v0 fy '^&ç. and *he office of teaching,
thoúgh abufed, ís also gícribe^ by Çhrist, to the expoynder's
of the Law, Luk 11.46, and what is laid of Pharisees in taking
away the key of knowledge, is said of themyz>. 52.
Pag.39.
2; Ghriſts asking of questions^ and that when he was 12*
yeáfes of age, all wondering at his l0arning, Luk.2. 43. wa$ no
aft of prophecyìng: and granting it had beene the practise of
the lewish Church to admit a child of twelve yeares to preach in
the Temple^ and to admit hand over head, trademen, apd all
to prophecy in the Temples it is an Argument from their cor-
rupt practise, à facto ad jrn, and no more a rule for the preach-
ing of fashioners, clóathiërs, mariners, in the Temple, then the
Jewes their taking up stones in the Temple to stone Christ:
and it is knowne that Christ did not publiçkly prophesie in the
Synagogues till he was baptized(as all the learned thinke) and
while his name and fanie spread abroad, that a great Prophet
was arisen,Luk.3.21,22,23. Luk.4.14,15,16. Yea and the Pha-
rifees hgew him to be a teacher sent of Godjioh.3.2. And all the peo-
ple tooh^ him to be a Vropbet, and therefore the rulers feared to
apprehend him, and his doctrine and miracles got Jim the
name of a Prophet sent of God^ and Pdul ani Barnabas were kno^n
to be teachers in office^ else the rulers would pqt have desired a
word of exhortation, for they did not invite strangers promiscu
ously to prophesie, and this you onely say3 but doe not prdve5
and is more for us noragainst us.
Robinfon alleadgçth a place out of Ieremiah,50, 3. 4. where it
الله
is
SECT.1,2.
287.
perfons net in office,diftolved.
Są
is faid,That Ifrarf and ludah in a spiritual! eonference shall incourage
òne another (s Calvin faith) to repentance^ and to joyne themselves to
the true Church; which is nothing for publicke prophecying^ for thus
much private Christians} yea all that Jeare God, women not excepted^
may doe in Christian conferencej as it cleare^ Xach, 8. 21. Mal. 3. 16.
Pfal.42.4. Efa.2.1,2,3. Heb. 3.13. Heb. 10.23,24,25.
The fourth place which he bringeth is, Matth. I©# v.i. Robinson, fagi
$.6. Christ sent out the twelve Disciples to preach the Kingdom* of 39.40,
heaven to the lost Jheepe of the house of IfraJ^ but they were not Apo-
files or Preachers in ojjicer till his refurrection^ hut onelj Apostles
elect as yot faj^ the major elect; For l* they received not commission
till after Christs refurrecticny lob. 20. 22. 23. Matth. 28, 19, 20.
2. The least in the kingdome of God is greater then lobn Baptists for
the Christian Church began not properly till his resurrection^ and the
Apostles being members of the Ghurch of the New Testaments they
could net be Apostles in office^ before Christs deaths except an adjuñƐt
he before the fubje£t} and an officer before the incorporation^ whereof
he is an officer* 5. They were ignorant of many mysteries of Christy
his deaths résurrection^ nature of his Kingdowe, Mattb.2Q.&c. which
was unbeseeming Apostolick dignitie^ to thé which the highest degree
of infallible revelation was requistte. 4. How did they resurne^ as
non-refidents to remaine with Christ till his death? 5. Ephef. 4. 11.
Christ till he ascended on high,and not till theny gave some to be Apo-
files^&c. Hence it must follow tbat the VifcipJes were Prophets not in·
effet), and so did preach all this time.
Answer.
1. I answer these frivolous reasons. 2* I prove they were
ApostIes, or at least Prophets in office^ before Christs death and
résurrection.
And 1. They received not ample and largest commission to
go and preach to all nations, before Christs refurrection, Matîh*
28*19. that is true, but what then? Therefore they received no
commiſſion as Pastors in office to preach to Israels not to the
Gentiles or SamaritanS) it no wayes followeth^ yea the con-
trary? a calling to a Paftovall charge they had, Matth. 10,5,
These twelve did Iefus fend òuì0 and commanded them faying,Goe^&c^
And these directions and canons which concerne watchmen^
i-Tim.3. are fully set downe, Matth. 10,when they receive both-
嗑
​1
gifts
288
CHAP.5.
Arguments for preaching cf
gifts,v.i. and authoritie and a calling,v.5. and special! instru-
tionSj^.y^^pjio.liow they should discharge and acquit them-
felves in their ministery, the like whereof is never given to lay-
Propbets (I must crave leave to use this word.) To the 2.
I
answer, That it is false that Christ died and lived a member of
the Iewijb Church onely, he received the Sacrament of baptisme
as a member of the Christian Church, as hee was circumcised
and keeped the Law of Moses, to testifie hce was a member of
Jewish Church; and it became him to bee a member of both
Churches, who was to make of two one people, Ephef.2.15. And
it is false that the Apostles were adjuncts of the Christian
Church; as Apostles invested in their full Apostolike dignity,
to preach to all the world, they were parts and members, not
£a) Remonst.in adjuncts of the Catholick visible Church of Christians: when
£ojfeff.cap.22. pal-ors are called adjuncts of the vifible Church,it is c!c^re that
Jed.1.
they are made but accidents of the visible Church, & so that the
(b) Epifcop.
difp.26.Theft. Ministery is not simplv necefsiry to the visible Church,which is
the wicked doctrin of a) Armìnians0 J?)Efiscopìus,(c^Socinus,Ni-
colaides, (d` & the Anabaptists taught the fame,as faith(e)Gaftim,
trait. de ecclefi. But though the Apostles, as invested with full Apostoiick au
per totum &
thority, be members or the Christian Church, and the New
(i) Nicolaides Ierufalem bcc founded upon their doctrine, Epbes.2. 2o. Revel,
in defens. Socini 2\44. yet this hindereth not, but as called Apostles and offi-
tratt.de ecclef.
cap.1. pag. 118. Cers> limited to preach to losed Israel oneíy, Matth. 10.5,6,7.
(e) Gaftf»f de ihcj were members of the Jewish Church,and called Apostles*
iata Baptijia To the 3. I answer- ignorance of fundamental! points not ful-
Tum trroribus ]y proposed and revealed, if there bee a gratious diiposition of
lib.\.pag.35. saving faith, to beleeve these when they (hall be revealed, such
4,5.
(c) Socinus
pag. 14, 15.
was as in the Lords Disciples, Matth. 16 16, 17. L*4. 12.32.
Luk.22.28,29. may well stand with the dignitie of young, and
as yet limited kyoftles, Matth.10.5,6,7. who had not yet recei-
ved the holy Ghost, in that measure, Act. 1.8.9, that was re-
quisite 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-resi-
dents, because they returned to reside with Christ after they
had casten out devils, Iob.4.1,2. (which your lay-Prophets by
yourowne confession cannot lawfully doe) not to bee idle, but
to
t
SECT..I,2.
289
perſons not in Office,diffolve d.
is, Paftors not
to learne more, and to be eye and eare witnefles of the doctrine,
life, death, resurrection and ascension to glory of Christ, It is a vaine
2 Pet. 1.16,17,18. 1 Job. I.i32,3* Matth. 26.37, 38, 39. Luke that teachers
thing to fay
24.50,51,52. Feb. 20. 19, 20. Att. 4.20. which was necessary, 0f all Ifraes, res
that they might preach these things to the world. Nor is a maining in If.
Pastor in his studie attending, reading, as 1 Tim. 3. 15,16. rael were nong
though he be not, then teachiHg,a non-resident. To the 5. I reſidents,that
fay, when Christ ascended unto heaven, Epbes.4.11. He gave some attending *heis
to bee Apostles^&c* but thac gifting of Apostles is not to restrict charge,
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. Job.
20.23. but the full sending of the holy Spirit to Apostles,Evan-
gelists. Pastors and Teachers, is aicribed to his ascension as a
Speciall fruite of his ascension, fif. 1. 8,9, Jo&.16.^.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 Apo-
ftles 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 Churchy else where Were Scribes^ Tbarijees, Lanyersy
Dotters, all sitters in Mofes his chaire? They were not Apo-
ftles 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 plenîtude thereof they were not) til! 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. Juda was chosen one of the twelve and an Apo-
ftle, Erga, farre more were the rest. I prove the Antecedents
I. Act.20. Let another takg bis mononny, his charge,2.v.ij. He took
fart with us (fay they) in this axovía,in this minijierj. ^.Matthias
v. 25. was chosen in that place and Apoftleship from which Judas
fell. Now Lay-Prophets have no officiall Episcopacie? no
Miniftery,nor can any chosen in their place said to bee chofen te
in ApóJiîeJhip, Iob, 6.7. Have not I chosen you twelvti this chopping
Oo
was
290
CHAP.5.
Arguments for preaching of
+
11
you do
}
was to an Embassage; faith Cyrill, Augustine, Euthymius, and all
our Divines with them.
2. Matih. 10. 2. These are the names of the twelve Apojlles, v. 5.
he fend then, What power he giveth to them in respect of al the
world to remit and retaine sinnes, Ioh.20. that hee giveth to them
toward the house of Ifraelìv.11,12,13. under the name of offered
peace, (Magis & minus non variant fpeciem) Mark.13.14. Mark^
5. 14. hee ordained twelve,minor, bee made twelve to he with him^
which he might send to preachy Lukt P* I. and he called the twelve,
and &TÉSHED CUTès, be sent them, hee tooke them from their fi
fhing, and made them fishers of men; and Matth. 10. 10. hee cal-
leth them workmen worthy of their hire: private Prophets are not
gifted, nor senr,nor £aken from their callings, nor afe they
workmen desirving stipend, for that is due to Prophets by
office, 1 Cvr.9.13.14. Gal.6.6.i Tim.5.17.
3. Those who have power to dispense the scales of grace,and
to baptize, are not private or unofficed Prophets, but sent of
(a) Inftific.pag. God and in office, as Matth.2S.19. 1 Cor. 1.17. and (a) Ro~
&) Confell of Vinson granteth this, and so doe Separatists teach (&). But the
Difciples of Christy before his resurrection, baptized,
Separatifs,
Art.21.
(c) Bellarmin.
de facr. ord.lib.
1.cap.9.
(d) Concil.
Trident.Sef
23.cap.4.
(e) Hofius in
confef. Polonica
tit.50.
(f) Martinus
Ledefima in 4.
Job.4.2.
4. Those who were witneflès of the life, miracles, doctrine
of Christ, and preached the same? and confirmed it by mira-
cles,were pastors*
5. Those Who were twelve selected men choscn, Luk. 6. 13.
named Apostles, Mark 9435. Marke o. 32. Luk. 8f 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 Pópedome, will have him no Apostle,
whiJe after the resurrection, for (c) Bellarmine faith, Imposition
of bands is effentiall to holy orders, and that the Apostle ordained
no Presbyters while Christ was risen, and made the Apostles
and gave them the holy Spirit: (d) The Councell of Trent hint-
queft. 36.art.4. eth at the fame opinion; Bellarmine frith the Apostles were
made Priests,at the last Supper, to sacrifice Chrïsis body, but not
de facram.ordi- Presbyters till after that, when thëy received the holy Ghoft,
and (e) Cardinall Hofius, (ƒ) Martinus Ledesma, (g) Petrus a
ad. I
(g) Pet. a Soto
wis Lest.S.
}
Soto
SECT.I,2.
291
perſons not in osfice,dissolved.
ar
(h) Tolerus com. in Ioan. 21. an. 31:
(Cajetanus comment, in loan. 21. ideo hoc
loco inftituitur & promulgatur Sacramentum
pænitentia.
Soto lay the Difciples are made Apostles, I<rf 2i. (b) Toletus faith
they had power before this time to preach,
but not to forgive jinnes, in the bacra-
ment of pennanct while now. And (i) Car-
dinall Cajetan faith here was first the Sa-
crament of pernance ordained: and it is (k) Cyrillus lib. 112. cap. 56.
true (k) Cyrillus and (1) Chryfoftome (1) Chrjfostome in Ioan. hemil. 88.
fay that lohn 21. Soli facerdotes, onely Pastors by this place
have power to forgive firmes, but not by this place onely, for
they fay that Mattfo 16. power is givers (m) Joannes de
Lugo tbe Popes Profeffor at Rome, teach, that Joh% 21. the Apo-
ftles first received this power. And
ioyne with him (2) Suarexfo)Thomas (m) Joan. de Lugo, como de Saram. pasie
Sanchez, (p) Ægidius Coniuk (q) and difp. 18. fect.1. (n) Suarez difp. 7. de cen
fura fett.6.not. 6. (0) Sanchez in decalog.li
Vasquez, though as good as they fay 2.c. 13.n.13. (f) Egidius Coniuh de >ácr.
the contrary, as (r) Panormitanus, difp. 2*.n.*i6. (q) Vasque^ Tom.de €xl
a late Schooleman, (/) Avila, and com. dub. 18. n. 9. (r) Pancrmit. in dtfc
(t) Sylvester, and (*0 John Bishop of a nobis, &c. n. 10. (5) Avila de cenfuris
Rochester writing against Papists, and verbo fubfolvo 1. n. 8. (u) loan. Epifcop
part. 2.cap. 7. difp 1. Dub. 9. (1) Sylvester
their Popes power of dethroning Roffens, de pôtesi. Tapa-in temporibus lib. 2*
King*) faith,bon could the Apostles who c*P- 3.
are examples of good order preach and
baptize, if they were meere Layicks, and not Pastors wbile,after Christ
was arisen from the dead?
43·
(x) Robinson citeth Luk^.^p.Christ biddeth the dispossessed man (x) People*
goe fhew what great things the Lord had done for himy aii hee went PIe3>PaS-42,
and preached it; now miracles are a part of the Gospels and written
that we stomld beleeve^ Job.20.30. and they prove that Jesus is the
Sonne oj God. Ergo, This man being no Prophets preached the
G&fpel.
Anfw. I, This will not conclude the Question, i. One
man published one single miracle wrought upon himsclfe,which
is a part of the Goipel onely. 2. And upon a particular occa-
fion did show what things the Lord had done for him* 3. He is com-
manded to publish it to his friends, and domesticks onely,
Matth. y.lç. Go to thy houfe, weis Toss to thine owne friends, and
shew them what the Lord hath done for thee. Hence from this nar-
row antecedent a vaste and broad conclusion is drawne; Ergo,
it is lawful], because this man published one particular of the
Goſpel
00 2
*
!
292
CHAP.5.
Arguments for preaching of
*
718.44.
Gospel, for any gifted man to preach the whole Gospell, be-
cause one man did it upon a miraculous occasion to his friends;
Erg*, all gifted men may prophesie the whole Gospel to all the
Churches ordinarily^ic is a vaine consequen ce.2. Eecausc hee
published one particular, upon a particular exigence, there
fore any gifted man may ©rdinarily, and weekly and daily
Preach for the conversion of foules. 3. Because hee published
one miracle to his friends in a private way,therefore any gifted
man may preach the whole Goipell in publick, to all the
Churchjtruly 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 Jefm-> and bee made a Disciple to preach the Gospell, as
Calvin, M*rlorat,Bullinger expone it- but Jesus suffered him not»
Now if Christ had commanded him to be a Prophet, as Robin*
fin will have him, he should have granted what he fought.
Lastly, the man did more then Christ commanded, for
Mark. 9.20* Hee published it in Vecapolis 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 ytt
they wtre men out of office.
Ianíwer. 1. The Seventie Disciples were Pastors in office.
X. Satan by their ministery fell from heaven as lightning,v.19. Christ
iaith, Behold 1 give you power to tread upon serpents, Luk. 10. I, Af-
ter these things the Lord apponted other Seventies and sent ibem out';
here is a cleare calling, they confirme their doctrine by mira-
cles, and easting put of devills,as the twelve Apostles. 2.Christ
sent out, y érépus ißunxova, also other Seventies Ergo, as hee gave
a calling to the Twelve, so hee did to these Seventie, and the
fame pastorall commission is given to them. Beholds 1 send you
c. LukIO.3,4,5,6.
3. The Seventie are called w&rkmen^ sent out to the Lords
harvest, Luk 10.2. and the fame 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, Hi that beareth you
htareth me, be that despiseth you defpiseth me. Ergo, they were Am-
bafladors in ChristJ Read, as Pastors in office axe, 2 Cor.
5,20.
The
SECt. I,2. fersons not in office,di(folved.
293
The Samaritœne woman (faith Robinfin) Job. 4. 28. Preached, #*£-44>45,46.
and many of the Samaritans beletied because os ber, v. $9. and with"
out preaching as the word of God, none can beleeve, Rom. 10. 14, 15.
Jf a woman may teach without the Church, then may a man teach in
the Church.
Answ. 1. Awoman may teach. 2. In a non-constituted
Church, where there is no salvation, and they worship they kgow
not what, Job.^.2%. 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 Churchy
3 may ordinarily preach the whole Gospell to the Church in
publick: a weake sparre for so vast a roofe.
2. He abuscth the place, Rom.10,14. and would hence prove
that a woman or any gifted teacheiys a sent Preacher by whom
faith ordinarily commeth; for otherwayes who dare deny
but faith commeth by reading? and just as the Catechise $f Ract
oráí* exponeth the place, Rom.10.14. to evert the neceffitie of
a fènt ministery, so doth Robinfin expone the place.
Robinson, A£f. 8. 1, 2, 3, 4. A&t. 11.205 2i. All the Churches Prf£4*>47>48,
were scattered abroad, except the Apostles, and those who were scatte* *9«
red,preacbed every where the Gojpell, Ergo, Disciples out of office
may lawfully preach the Gospel.
Anjw* Whether these of the scattered Churchy who preached,
Were the Seventie Discipies, as learned Divines thinke, I dispute
not; But that they were Prophets out of office5 the Text faith
not. But that they were extraordinarily gifted Prophets who
preached, I conceive the text doth insinuate, for it is said> AS..
II.21. The hand of the Lord was with them, the very word which
is, Ezel^ 3*24* The hand of the Lord was strong with me.
2- In a scattered and dissolved Churchy gifted persons may
prophesie, Ergo, in a constituted Church gifted persons are the
ordinary and onely Ministers of conversion, though they bee
never called tò the office3it doth no Wayes follow.
Robinfin faith,/* is not reafinable to think that they were ail extraor
dinary Prophets,and that if they were immediately inspired, there had
heene no need of so speedy sending $f Barnabas from Hierufaltm to
Antioch with supply, thoqqh he were a man full of the holy Ghosts for
fo were such trophets as well as bee, Èpfaf. 2. 2Gv and 3.5.
Afw. Wee doe not affirms, that all and every one of the
Church,
00.3.
294
CHAP.S
Arguments for preaching $f
A&.11.21.
Ghurch,even women and children were extraordinarily gifted,
bat whether their gift was ordinary or extraordinary^ the
Text doth not fay that they were Prophets out of office, and
the Law òf disputing faith, Affirmant! incumbit probation the
hand of God was with them^ as it useth to bee with Prophets.
2. They travelled as farre as Pbenicey Cjprus and Antiocb, preach-
ing the word of the Lord, this is that which the Apòstolick
Balvin Com.in planters of Churches did, as Master builders, laying the foun-
dation oí Churches^ and Calvin called* them Ministers, planters
of tbe Gofpel. Nor is it like that Prophets not in office, would
so travell and preach the Goipel to the Gentile sand Calvin íàith^
singulari Dei impulju hoc factum^ and that many were turned unto
the Lord. 2. Barnabas saw the grace of God in them. 3. And exhor*
ted them that with purpose of heart they would cleave unto the Lard^
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 Apestles sought
helpe, and Paul tooke Titus and Timothy with him often, for
helping the worke of the Lord.
Pag.49·1
f
I
The next Scripture (íàith Robinson) is 1 Tet. 4* toy 11. As every
man bath received the gift, fi let him minifter as good stewards of.
ibe manifold graces of God; if any man ſpeqke, let him speaks as the
orachs of God.
Anfw. This faith with us, for private Christians are not
stewards; who gave them the keyès? Yea 1 Cor.4.1. it is a word
of oífice^and it is not given to Ministers not in office, as Beza
observeth well- he sctteth downe one generall, that the Mini-
fters be ready to distribute, and then two species. 1 Preaching
Ministers, that they fpeake the Oracles of God, 2. Serving
Ministçrs, Elders and Deacons, that they minister out of the
habìlitie that God giveth them; and the place is against pri-
vate Prophets.
Robinson allcdgeth, Revel, 11.3. 1 will give power to my two
witnesses^ and they Jhall prophecy a thousand two hundreth and fixtie
dayes
SECt.i52.
295
persons net in offee,dissolved.
Revel.10.
dayes, clothed in sackcloth. The Clergie men are not onely witnesses
againft the Antichrift. In the Antichrists raigne, no Church officer,
as an officer, witne fleth against him, hut all fer him, as both saving
their auth rìty from him, and binding themselves to submit their do-
&rine to his censure. The persons indeed that were officers, even Maſſe-
·Priests, Monkes, and Friers, witnessed fome of them against him, but
so did not their office,smtthing was extraordinary,! acknowledge,in re-
Speli of the then prevailing order, and in respett of their degree of gifts
and graces, but no extraordinary and miraculous gift of prophecying:
and irightman exponetb the two witneíîès to bee the holy Scrip-
ra) Iunius an
tures and assemblies of the faithfull.
not.in loeum
Anfw. The two witnesses (faith (a) Junh\s) are the Ministers, Apocalyff.
for numher, few, and for place, contemptible, so faith Couper- (^) and Ceoper on
Qc)?arsus înduceth many paires of witnefles5as in Bohemia, John () Pareus com
Hus, and Jerome of Prague, An. I4T~5 1416. in Saxonie, Luther ment in Apoca
and Melan&bon^ in Argentine, Bucer and Carlton; in Helvetia, lypf.cap.iQ*
Zwinglius and Oecolampadtus; in France, Farell, and Calvin,
and these were Pastprs in office. We need not stand upon the
number of two, but because two is the least and fewest number,
the witnefles were twof But first there is no reason to fetter
and restrict the Text, to witnesses aqd Martyrs out of oJ(Kcer
excluding the Ministers and Prophets in office, and to
inserre thence that gifted persons in a constitute Church
are the ordinary Ministers of conversion, i* These two wit-
nesses did prophecie in nhe 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 wit-
nefle 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 faiths
to the persecutors,as Stephen did. Therefore a gifted person not
in office,may ordinarily preach in the Church. I would not
buy iuch logick with a rotten nutf 3. Many women were wit-
nefles and Martyrs, and gave a testimony against Antichrist;
Ergo wòmen may preach in the Church: what vanitié Is
this?
2. Also if those witneffès had an extraordinary mekfôre of
gifts and graces to beare witneffe to the truth, it followeth not;
Érg>9 Christians gifted with an ordinary measure of the Spirit
arê
296
CHAP.5.
Arguments for preaching of
Pag. 52, 53.
(d) Iunius an-
not.in cap.14.
(e) Paraus in
Locum.
(f) Napper
Comment. on
the Revel,ch.
34.
}
are ordinary Prophecs for the conversion of foules.
a. Though these witnesses were only unofficed Prophets, yet
the prophecying ascribed to them3 after they arose from the
dead, will not inferre that unofficed Prophets arc ordinarily
to preachy for the rising againe of flaine Prophets is not
to be exponed of the raising againe of the persons of anofficed
Prophets to preach, but it is to be exponed of the rising a-
gaine 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 Mar-
tyrs, and that buried truth, that was in former times persecu-
ted by Antichrist did now revive againe to the wondering of
Babylon- forthe intent of the Spirit is to how that the Goipel,
^nd true Cburch, flainc and buried, ſhall arise againe within a ihort
time,as three dayes and a halfe.
4. It is vaine that he faith none of the Clergy witnessed and
prophecied against Antichrists he is not versed in the Churches
history who teacheth so, for Monkes and Fryars were Mini-
fterSjfthough their office unlawfull) and as Ministers of Christ.
Luther,Melanthon,aná thousands other gave testimony against
Antichrist.
Robinson *&à&ùi, tevel.14.6. Where an Angell flyeth in the midst
of heavtn, that is, in the visible Church, having the everlasting Gof-
pell to preach to them that dwell on the earths and to every nation and
hgired. That is,God raised men in the midst of popery, not miracu-
lou fly inspired (for you can fhow me no such) who preached the GoJpef$
not by vertùe of an office^ The office os a Friar, Mmh^, or Maſſe-
Priests is no ministery of Christs appointments 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 ef
God, in respett of their ojstce,they were Angels of Antichrifl.
Anjw. 1. There is no reason to reject the interpretation of
(d) Junius, that this Angell was a type of the servants of G*d,
who oppesid Popery after the times oj Bonifacins the eight, :* Cajstodo-
rus the Italian, Arnoldus de villa nova, Occam, Dantes^ Petrarcha,
loannes de Rupe the Franciscans Wickliff- knà Pareus (e) refers
the type to Wickliffe, Marfilius Tatavinus, Fetrarcha\ Our coun-
try man (/) Napper expoheth it of Luther, Melanthon, and Cal-
vin in the ſeventh agt, Anno 1541, aud it is false that they were
all
SECT.I,2.
297
persons not in Osfice^diffofoed.
all excommunicated, and though the accident of their officeyto
be a Monke, a Fryar, was Anticbrifiian, yet the ministery it
seise was of Cbrifi, and by it they did preach against Anti-
cbrifly as they did validely baptize, for I hope they did not
baptize as unofficed Prophets. Lastly, this Angel did not preach
in the visible Churchy but in the midst of Popery, and there-
foye doth not prove it is lawfull in a true visible constituted
Church, for gifted Prophets out of office, to bee ordinary
Preachers.
I
Robinson much urgeth the place, 1 Cor. 14. 1 Because tbe Apt* p4r< y4.555
sile speaketh of the manifestation of the gists and graces common to aìl,
as well brethren as mi?ûfiers, ordinary as extraordinary. 2. Hee
speaketh of the fruits common to all, edification, exhortation, and com*
forty compared with, I Tbefi^.ï1.14. and of that which at ail times
rewá netb amongst the ChristiansJo wit,love.
Anfw. The cohesion of this Chapter with the former is cleare,
charitie ihould be followed, because so excellent. Therefore
covet 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 Robinfins Argument is this, if it stand good, As mans
as may love one another, and may édifie, exhort and comfort one ano-
ther, may expresse their love by publick prophecymg, for edification in
love: but all Christians, even such as are not \n Churcb-fiate, nor offi-
cers^ are to love one another, to edifie, exhort and comfort one another.
Ergo.
The proposition is most false- women are obliged to love one
another, and to exhort and édifie one another, Prov.
31.26.
Tit. 2.3. yet can they not prophesie in the Church, 1 Cor*
14.
34,35. yea excommunicated persons are not loosed from the
duties of love and mutuall rebuking in private, if they may bee
exhorted as brethren, 1 Tbejf. 3. 15« They may exhort and re-
buke others, Le^zV, 19.17. which the law of nature requircthf
yea Peter as a Pastor out of love to Christ is to preach, Job. 21.15.
16,17/ But therefore private Christians are not bbliged to £a«
storalí prçaching, and administration of the Seales, which ace
expressions of the love of Christ, yet to administer Saaraments
Pp
is
298
CHAP.5.
Arguments for freaching of
L
Į
P48.$7.
is an act of edification, is therefore every act of edification and
love commón to all, because to love, and in some private way,
to édifie all, is incumbent as a dutte to all? nay a King out of
Jove of Christ^ should governe Gods people, a Captaine sight
Gods batte!ls,a Sea man iaile,&a Professor teach in the Schooles;
will it follow, because to love one another is common, that
all private men may bée Kings> may kill men in battell, and
that the Plowman should (aile and invade the Mariners calling?
this were Anabaptifiicall confusion of places and callings, and
fhould evert states^ places, charges and callings, and overturne
Cburdh tid State, and make the Churcè an old Chaos; the God
of order hath not so ordered callings and places. But (íàith
the man') is the end, which is edification and comfort,continueth,
therefore the gift of prophecying continueth.
Anfw. i. Prophecying continueth, who taketh it out of the
World? It continueth in such, as-God hath set in the Church
for that end and use, \ Cor. 12. 79. but not in all, and every
Plowman,who in his place is obliged to édifie.
2. The Argument is also weake, that contimteth,the end where-
of continueth, fovfô circumcision, pafseovcr, sacrificing, the end
of all which was editying,fhould continue in the Church:
Mr, totes answered to him, extraordinary gifts^as ſtrange tongues,
mitacleS) are for edification^ yet they C9n%tnue not. Mr» Robinsn
aniwereth to him, firange tongues and the office of the Mìnìtyery doe
not properly édifie,but the uft of firange tongues.
I apfwer, th*re doth much weaknefle here appeare, love in
Mr. Robinsons breast doth not édifie, nor his habit of prophe-
cying, but the acts of expressions oflove* and the use of pro-
phesying, edifieth, and for that cause wee may well íây thas
the office doth édifie
There being ^iaith Robinson) no ether meanes to édifie, exhorts and
comfort, less in the Churchy but prophecying^ Taul argueth from the
common grace of love^ as n>eH upon brethren ai officers, to ordinary, as
to extraordinary, and at all times prophecying, that all out of office may
frópbèfie tv the worlds enduis they have gifts.
Anf. Is there no meanés tp édifie, exhort, and comfort, but
prophecying? and that prophecying publick in the Church
Snd gastorall ihat iS ienyed^what fay you of private and do*
mestick
SicTÏi^. persons not in Office,difîolvcd.
299
}
me tìck exhorting, praying, praysing, readings and Christian
conference,Coloff. 3.16. Malf$. i6. Zach. 8.21. are not they sin-
gular meanes of edifying? hath Christ left no mcanes of edify-
ing, exhorting, and comforting, but the publick prophecying
of Clothiers, Mariners^ Fashioners? 2. Faith commeth by
hearing of a sent miuifter, Rom.ío.i4. It pleased God bj preach-
ing, of fent Pastors, 1 Car.i.ij.21. to save those who beleeve.
Robinson, 2 Argu. v. 31. Ton may all prophefie, that all may
learne, that all mjy be comforted^ he speakes of prophecying of all^ Of
largely as of learning of ally according to the received rule of exponing
%he notes of universalitie,
Answ, Women, ungifted brethren^ infidels in the Churchy
by his owne grant, may learne, but they may not prophesie in
the Church, Ergo, many more are to learne thtn may prophe-
fie: and the one QAÏÏ) is narrower then the other, for all arc
n)t Prophets^ 1 Cor 12*29. therefore all may not prophesie in one
and the fame verse, 1 Cor.11.v.32. and Isa. 53.v*6. the nptes £f
universalitic, zares and (wee all) are taken divers
wayes* yea one and the fame word applyed to divers iubjects
is taken divers wayes3 as i Sam. 12. 18. And the people grtattf
fiared the Lord and Samuels and my sonne (íaith the Wìfeman)
stare the Lord and the King.Prov.24.21.
}
Mr. Tates faid well, all ought to have the gift of bearing} but not
of propbteying. Robinson aniwereth, every particular person is hot
hound to hwe the gist of prophecying^ but if he speake to purpose, he musk
Jiy, that no ordinary brethren out of office ought to have the gist of pro*
phefie, which if it be truey then ought none to strive for fitnefje to be-
come offi:ers,neither were thai reproofe juft, Heb.5.11.
Anfw. He speaketh to purpose, to destroy your Arguments
which you destroy your selfe^ while as you grant, many may
Itarne pho may not prophecie. 2. Hee may lay truely5 no ordi-
nary brethren out of office, but purposed to remaine artificers,
are to strive for fitneíïê to the office of mi«istery;but many out of
office may have the gift of prophecying, who are not Prophets;
and you grant, I thinke, many are gifted to be Kings^ who
neither are Kingsjxox may lawfully exercise acts of royall ma-
jestie, without treason both to God and their King: For thé
place, He£.j\ ii, the Apostle rebukes the Hebrewes^ both offi-
Pp 2
cers
3000CHAP.5.
རྣལ པ་ ད
.
Arguments ffr frèdchtng of
cers and people as dull of hearing; whereas ihey ought to bee teachers
of otbers,dactoi that is3(as you '&$one ii)?rophetj cut of office^
who ought to prophejre publickly to the edifying of the Church* But
t&ke home this Argument thus. Those whom the Apostle re-
buketh as dull of hearings who ought to bee teachers an^ un-
officed Prophets, are obliged to be indeed fuch Prophets; for
rebuke is for the omission of a moratl dutie which wee are ob-
liegèd to doe, or for the committing the contrary, but he re-
buketh teachers in office, women, children, and ungifted
brethren as dull as hearing,for that they ought to be Prophets
& were not,£Vg0,all5even teachers in office,women5chiIdren and
ungifted brethren ought to be Prophets not in office. Now the
conclusion is absurd and against your felfe,for you fay, Pag. 58.
every particular person in the Church is not bound to have the gift of
frophecying) women are not bound I am sure, yet are women,
rebuked for being dull of hearings and for that they ought to be teachers.
of others,and were not.
N
2. Hence it is cleare that you corrupt the word of God, and
to be teachers^ in that place, is to be soch, as so aboundeth in
the knowledge of God, as to teach, rebuke, admonish^ aad
comfort mutually one another in a private way, not to preach
publikely in the Churchy for the ordinary conversion of foules^
for which sort of Prophets you do çontendí
Kobinfcn addeth. The Apoftle cannot meane extraordinary Tro*
phets, 1 Cor.14.there could not bet such a number of extraordinary
TrophetS; new when extraordinary Urophets were beginning to ceafe in
tht Chnrck*
Anf. J. When the Church of Corinth abounded in every
thingyin all knowledge, and utterance, and came behind in nogiftl i Cor.
1.5.7. and so much grace wo* given them in Jejus Chrifi^v.^. It
i} cleane therc Were abundance of Prophets even then in Çorinth.
Í.2. It is not to purpose for lay-lropfats whether they were
ordinary or extraordinary Prophets. They were Prophets as
the Spirit of God calíeth them, 1 Cor.12.2gXe. in the Church as
officer/,even as ApoJilejyand GovernorJ$ anà Teachersb who are of
ficers. And there is no reason that you should impose signifr
cationè on w^rds, at your owne pleaſure, without Warrant of
the Word. Now shew u$ in all the old, or ncw. Testament,when
the
SECT. 1,2. perſons not in Office, diffolved.
301
the word Propbet figniftcth a nákéd gifted man out of office, îo
the lords houses for you have as good Warrant for you to sky
there were lay-Àpoflles, Iay-Téáchers, lay-ôòvernprs, who
were gifted persons not in office, as you have for lay-Pro-
phets.
3. Multitude of Prophets may consist with the time, when
Seers and foretellers of things revealed in Visions were begin-
nings to ceafe, even as the gifts of the holy Gnost given abùnr
dantly at the Pentecost, A.2.17.18.Ioel 2. 28. did consist with
the time when things concerning Christ must now have an end9
Luk. 22,37. Luk. 24.44.
缓
​✔
Robinsons 3. Argument is. The Apostle in forbidding women
to propheste in the Churchy licenceth men* 1. The Àpostte in> and sot
the works} oppofith tbe men to the women^ Sexe to Sexe^ and in fir-
bidding women, hee must license men, when the holj Ghofi opposeth faith
and workes in the cause of justification and drnjeth that we are justifi-
ed hy worlds] is not then the confequence good^ we are justified by sxiiB*
2. Ifin prohibiting women be gave net lihertie to men* wlxre were
"the prerogative of men above women^ which is the onelj ground upon
which hee buildeth the prohibition* 3. Ver. 34. 35. Women are not
permitted to Speake in the Churchy jet may they fpealg to their lms
bands at homè^ now if the husbands might not Jpeake in the Church
mere then the women^ what reason can be rendred of the Apostle bhs fo
fpeakyigl 4, The Apostle in the whole Chapter3 taketh order that
some ]hon!d prepbefie in the Church^ and debarring women therefrom^
hi must either admit men^ of then we have a third Jort of [ersonj to
prophesttywho are neither men,nof women.
*
Ahf. Here is a great noysc of Arguments for just nothings
and a faire sophiime, concluding that secundum quid, which
ihould be concluded it; for we deny not but some men in
office are permitted,yeà and commandèd to prophefie in pub-
lick; and we grant that Sèx and Sex are opposed, but the bp
position made by Robinson is creeple and throwne-backed, for
alland every one of mankind are not permitted to prophesie^
as all and evéry woman is forbidden to propkesie or teach in
thè Church, by the Lawes of France â woman may nQt sit on
the Throne and sway the Scëptêr; but frïend3 can you lay thèp
the Lawes of France doth license any Frenchman whatsoever
he be to sit on the throne and be Ring* Mr. Robinson proveth
Pp 3:
素
​men:
p48.59, and 630
302
CHAP.5.
Argaments for preaching of
Pag:59:
men are licenſed ta preach, £p/ indefinite propositio in materia
contingente œquipóìltt particulari^ but he knoweth all men are
hot ltèenccd to prophelie in publick, for ungifted men are
not fent of God, and we saj? neither all gifted tradefnien, never
called by the Cbnrch9nov educated in Schooles^or sent of God to
preach in the Church. This he covereth and proveth never,
onely he fetteth downe foure armies of Arguments tp prove, I
Ynow not whit, to prove forsooth that men may prophesic
in publike3 and not women, but who denyeth that? And the
fimilitudê of faith and workes crooketh here, for saving faith
is opposed to all good workes whatsoever, both in kind and
individualls, for wee are neither justified by good workes in
specie? nor by any one good worke in individuo, but though all
women be debarred from teaching in the C/mrch9 yet are not
all men licensed to teach in the Church? but onely those (fay
We) who are called of God? as wot Aaron, a. I would bandy the
Argument thus* It is no| permitted to women so administer
the Sacraments, Ergo, It is permitted for any man, though not
a Prophet by office,to administer the Sacraments. The Antece
dent is Pauls, the confequence is yours; and so all these foure
Arguments prove not what is in question, to wit that- Ergo%
a gifted person not in office may preach publickly.
Mr. Robinson addèth, In rejlrayning women be fhewetk his mea~
ning to he of ordinary? not of extraordinary Prophets, because women
immediatly and extraordinarily infpired?might ſpeak without rejtraint$
Exod. 15.20. Jud. 4. 24. Luk. 2. 36. A&.2,iy§i%.
Anfo. Robinfin cannot show that the fame kind of prophe
eying in women,v. 34. is taxed by Paul, which is regulated in
men,v.26,27,28. and therefore that connexion is denied^ hee
íestrainéth women from ordinary prophecying in the temple,
Ergo he speaketh of the prdin^gy prophecying of men; for, 1.hc
compâreth prophecying with tongueSj extraorHinary with ex-
traordinary, and he deiireth them to covet tp probhesie, or-
dinary he cannot meane, for in all the Word you find not pri-
vate pûofeflòrs are commanded to desire to bçe ordinary Pro*
phets, for sò God fhouid command them to pray, that they
might leave their callings and stitions,contrary to i Cor. 7.20.
and gívè themselves to study sciences and tongues: for if the
holy Ghost command the meanes, he must command the end,
and
SEст.1,2.
303
perfons not in office^diffofàed.
ánd if hee command the end, hee must command the meanes.
But v. 34. he setteth downe a new canoh about women whò
tooke on tbem tb prophesie pubííckly, and heç ínhibiteth fo
much as ordinary prophecying, yea so mach as (peaking in the
Church- and I deny not but (*) Irenæus, (h) H^febtus^ yea and
Tertullian, Cyrill, Cbryfiftome, Ibeephylactus, with warrant (a) Irenaus
teach, that alwayes women extraordinarily inſpired may prc- adverfus Heress
lib.2.cap. 57.
phefie, for in that God immediately exalteth them above men.
(b) Eusebius,
But for ordinary prophecy ing in publick, it is of morall equi- bistoria eccles.le
tie, and perpétuall, that the women should not teach, îor ï.cap.7.
Adam was first formed- this Paul bringeth as a morall argu- Tertullian.
ment against womens preaching.
His fourth Argument is from 29 and 32. verfes. Let the Pro- Chryfoftom.
plets fpëakg two or tbreey and let tbe rest judge.. The Apostle cannot Robrnson, pafr
(Taith Robinson) Jpeake of extraordinary Prophetsy for tbej cannot 66,67.
erre9 but are infallible- but tbe Prophets here spoken vf are not infalli-
ble, because tbey are to it censured^ and their doctrine judged by iht
Prophets: now if such could erre^ our faitb were not immediately buil-
ded upon tbe doctrine of tbe Prophets and Apoftles.
Cyrill.
Theophylact.
Anfa. This is before examined by me, the consequence is null,
fer the holy Spirit (faith Pareus) did not dite all things which ?araus con.ibh
the Prophets spake, they might have mixed in some thing
of their owne.
Pauls prcsby-
Rebinfon faith, tbat Paul could not have said} (if any tbinkt him* tery, chap. 16.
filfe t* be a Prophet,&ct let fuch an one acknowledge îhat tbe thing I Pag.251, 2$2i>
wrote are tbe commandements of tbe Lord} if these bad beent 'extravŕ- P¹g 69. 70.
dinary Prophets, they should have knon ne Pauls writings undoubtedly
te have beene the Canonick word of God^ and could not have beine ig-
norant thereof.
Anfw. This presupponeth that these extraordinary Pro-
phets might have beene ignorant, that the Apostles comman-
dements was the commandements of thé Lord^which is not ab~
surd, for Nathan and Samuel were ignorant of Gods will in some
points, for Prophets see and know sometimes as men, and
sometimes as Prophets, in the former they may erre, in the
latter they are infallible.
He sob)oynetb« The word of God came it to you> or came it from:
you? if tbe word of God came after a fort to tit Corinthiansx and not
from:
}
3
340
Y
CHAP.5.
Arguments fer preaching of
-
ftom them, then were ihty not Imwcdiatly and extraordinarily inspired,
whereas indeed the Word of God came from the Apostles.
*
•
Anm. This.proveth not tKe póint, fer Kçe çondemneth the
arrogancie of .some immediately inspired Prophets, Came the
word of God from yoH? that is?are yee above thé Apostle to whom
the wprd qf pod was conmikted, that it may tee preached to
all the world3 that it bight come from the Apostles to
others? Oc came it to you onely, as td che only Apostdlick
teachers, that you neede no admonitionï but hence it follow-
eth not, but they were extraordinarily inspired Prophets, for
Pettr might bç rebuked^hough an Apoſtle & a chief one. Neither
is it any imputation to Paul, or to any who hath received the
Spirit in meaſure, to be cenfured/ It is tfue, Cahonick doctrine,
as it is fuch^cannot be censured3but the teachers thereof,though
infallible, èyen PaHl, Act.17.10,11. and every spirit is to bee triedy
whether they be of God or no, 1 Joh. 3.1. yea to iay that the
Church cannot be buiided upon the foundation of the Prophets and A~
poftles (as Mr. Robinson faith,pag. 68.) // these Prophets exìraordi
nary can erre, or can bee fkbjett to the censure and judgement of the
Churchy is the very argument of Papists; for they fay, that the
Word of God borroweth authoritie quoad nos, in respect of u$$
from the Church,ard is to be SpleeVed, because Peter$ Paul, the
Prophets and Apostles, the then prescnt Church, say it is the
(a) Stapleton Word of God. So (a) Stapleton (as Wbittakerne tèaòhcth) thar
apud Whittaker.
de fac. Script. Chrift was the Sonne of G^d,dependech to our faith upon the
Authorit.l.3. teftimony Of John Baptift. See Bellarmìhe, Gre^orius de ValenA
c.3.arg.3. feiï. Gretfer, So three famous commentators fay, (b) Janfèhiws, (c) Car-
dinalit Ca)ztan, and (d) Cardinalis Toletus. But our Divines
anfoers that the Word of God is true in it seise, and the ku
thentick ground of our faith, not because the Prophets and
Apostles fay it is the worá of God, not because P.wl or an
Angel from heaven faith it is fo, Gal.i.8.for èven the Prophets and
Apostles were but men, and fo their testimori not infallible,
but because Gn^ himselfe faifh so. See for this (e) Rivetus,
accipio.
(ƒ) Whitiakerus, (g) Bucerus, (U) Calvinus, yea apd the Fathers
(d) Toletut t* most expressely fay,that the Prophets aKd Apoíïtóf are pot the
Iob.5.tom. I.
(e) Rivetus tom^ i. eonirav4 trac.1. q.&. (f) Whittakerus to. 2. de fac. Serip.authorit. lib.3.c.
ar. í. (g) Bucer in lean, 5.de testimonio Bapsista* (h) Calvinus in art.17.0.10,11.
Bellarmine,
Valentinian
Gretferus.
(b) Tranfenius
harmon. c. 35.
(c) Cajetan
com. in Loan.
in hoc
ab homine non
5.
foundation
SECT. 1,2.
t
persons not in office,diffolved.
505
7
foundation of our faith, nor their word, because they were
infallible, but Gods "word, by their mouths aod penne. So
(i) Thdophylact, (k) Chryfistome, (I) Bedasjn) Ambrofius,(n)Oc- (i) Thecphyl.
cam> and (*J Ge?r/^ doe roundly acknowledge that tbeir Popes TM *rt ibid.
word is not the foundation of faith, quia Papa potest hereticari, (k) Chryfoft in
Ioan.hom.39.
because the Pope may erre. What? because Samuel was de (i) Beda in
eeived in calling Eliab the Lords annointed, are not his bookes lean.cap $.
a part of canonick do&rine, whereupon our faith is builded? (m) Ambrofius
Lastly faith C^J Kobinfin, Pastors must preach and pray before (n)Occam,drale.
they bee put in ojji e> otherwise they cannot bee tryed, is they bee apt to /.^,ca.2. par.r*
ttach^as they must be, I Tim. 3. 2. Tita. <y h is decreed that all &c.
c.$. proba-
mty preachy (q) Ministers> Teachers, Elders, Deaeons, and if there tar quod papi
ïe any, ex ipsa plebe, any es the common people, who would implay their Canonice eJectus
gist for the good of tbe Churcb) and it is practised in the Colledges^ potest errare A
where all must preach, though they were never Priests.
in 1.Tim.
manens papa
fide do bæreti-
Anfw. i. It is lawfull, that these ayming at the office^ cari, quindecem
2. Brought up in humane sciences- 3. Called by the Church rationis,
preach, by way of tryail, before they be admitted to the office: (0) Gerfon de
infallibilitat
but hence it cannot be concluded^ that tradesmen and artifi- Pap*,confid. 1 2
cers voyd of learning and ignorant of the Scriptures should (p) Robinſon.
preach, not for tryall, or as ayming at the office of the Mini- Pag 70.71.
stery, but as ordinary ministers of the conversion of foules to (9) Synod of
England.
the faiths and that without any calling of the Church either
to the office, or to the degree préparatorie to the office.
2, All gifted should pneach, yea and in England ought to bee
put in office, where there is a reading ministery which Christ
never ordained to bee in his house, and this the harmony of
confession and Synods teach, and no more. It is a fault that
in Coliedges ail doe preach, whether C&ri/î hath called them5 or
not; such unsent runners Mr. Robinson cannot approve,(r) Am (r) Ambroſiti
brofi faith at the beginning it was granted that all fiould preach, com. in 4 Eph.
and baptize, that the Church might grow; and (s) Origen said the ** cresceret plebs
íàme. But otherwise (t) Hieronymus saith,it is prœjumptio temeri- & multiplica-
tatis, a rash presumption for any to preach, who are not sent, inter initia
and (u) Theophylact callech them false Prophets;(x) Augustine ceffui est &
will have them all to come before Christ, and so to bee theeves Evangelizare,
& Baptizare.
(s) Origen in Num, hom.ll'Cap. 8, (t) Hier$n}mus comment in Matth. in Prcxmio. (u) Theophy
lact. in art.20. x) Augustin. c9ntr.Patfium, lib. 16.c.12.
Qq
and
retur, omnibus
306
CHAP.5.
Arguments fer preathing of
and robbers who commeth not sent, Sicut Mofis & Prophet*9
fy) Coachman. as Moses and the Prophets were fent. (y) Coachman faiths if preach-
ing be tjed to the miniftery, and that order,there fhall neither bee faith
nor grace in a Church where there is no miniftery.
}
Answ. It followeth not, for faith may come by reading,
by conference, and you expone, Rom. 10. 14. As Arminians
and Socinians doe. 2. We as Embassadors pray you in Chrifts ftead
to be reconciled^ 2 Cor, f. 20. Epbef.4.1. 1 Cor. 12.29, Are all Pro~
phets? Ergo, would you say no reconciliation in a land with-
out apostolick Ambassadors? It followeth not, ex negatione
unius mediiy for then there should be no grace, nor salvation,
where there be none of your lay-Preachers.
i
Coachman* Knowledge, judgements utterance, with gravitit, autho-
ritie, power, maketh a man a Miniser, whither he be in office or not
Preaching is accidentall to the office, aud no part of the office, but onelf
an ornament or appendix of it, a Minifter if in full office of the order
of triesthood, though he never preachy an office maketh not a Prea-
cher, it maketh him onely fuch a peoples Preacher, when they bave
chosen him, bee preachetb by vertue of his gifty not by vertue of his
office.
i^) Gerard, Joe.
Anfw. i. Here are Socinian mysteries revealed, (z) Gerardus
tom.tom.6. de faith, by this meant the Heretickes called Pepuziani permitted, in the
Minister.erclef primitive Church,to women,the Miniftery of the Sacraments. And
c.3.fect.1.1.70. upon this ground the Socinians and Anabaptists proceeded, that
pag. 78, X9> except a man would digge his Talent in the earth* hee may
preach, though he have not a calling of the Church; so doth
Mv.Coachman make talents^as judgement and uttcrance,cnough
to constitute one a Minister^ whether he be caíled to the office,
(a) Lutherus or not. And Gerardus fetteth downe a good answer of (a) Lu-
tom.xxCam.in ther to the Argument. God giveth talents, but to ihofe whom hee
Pf.8.fol 96 lat. calleth, thertfore gifted men should in the use of their calling attend
S&mDomit qui- an^ *ccept the calling of God» It may be the Church perverjly set, de-
salenza firvis,fed njetb a cailing to one who is gifted. Then Ifay, let him use his talent
tìç .mfi voffitU, in private. God reapeth not n here he doth not sow.
dem Dominus
expella igitur
&iu donec vo-
cefis, interea-
ne ambias.
2. This is a wild ſaying, A man is a Mhnifter whether he bê
in office or not. A miniftery is essentially an office, or a place that
the Lord hath called a man unto, else define what an officer
is5 and how can he e&pone that,Rom.10.14. honi can they preaçh
except
SECT.i,2.
307
persons not in Office,dì(folved.
except they be 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
Svcinians fay, all gifted men are sent of God to preachy then
gists essentially copítitutcth a sent man, and what is a sent man,
but a man called to the office?
3. Preaching is accidentall to the office of a man that mak-
eth court and the world his conscience, it is true indeed, but
that preaching is accidentall to the office of a Pallor, is Popish
and Prelaticall; for what is eslentiali to the office? to admi-
nister the Sacrament and consecrate the body of Chrifi? Well
said for the Popish cause, (A) Tope Eugenius in his decree and
the councell ot florentine teach us, that the effehtial forme of the
office of the Priests is in these words, receive power to offer a fa* (I) Eugtnit dy
csifice in the Churchi for the living and the dead; for faith (c) Scotus cretum,
frma
and the Councell of(d)Trent teach us,that all the essentials of the facerdotii talis
Priesthood be in two. 1. In a power to consecrate Christs bo- eft, Accipe pote-
dy, and this is given in the last Supper. 2. In a power to ab- ftatem offeren di
1.4.d 24 9.1.
tius tom.3.trac.
folve a sinner, so faith (e) Mtratius the Jefuite, where the rea- ecclefia pro vi-
facrificium in
der tiall observe silence of preaching the word, and (f) Belìar- vis et mortuis.
mine faith the fame- (g) Gulielmus Estius faith, the effentiall (c) Scorus in
and most princip ill worke of the Priest is to offer Christs body, and then (d) Conailii
to abfolve from sinnes, and this they have from their (b} Master tri. dentini.
Aquinas,and further warrant for a Priest effëntially dumbe, fiff.4.cap.1.
yOû may find in Snarez, And Vafqnez doth collect from st) tht Ce) Lodo Merâ^
fainzed Canons of the Apostles from (k) Clemens bis Epistles, de ordi.difp.7.
fuch a Priest. I desire (if preaching be accidental! to the office .1.
of a Pastor)to know if feeding of the people, ^£f. 20.2%. and Bishops preada
feeding the flock, Ezekiel, 34.2.be all in administring of the Sacra- notions it it
It is strange, if a watchman as as a watchman, their office,
and by office, should not preach and give warning, Ez*k. 3. and ther
17,18, ifan Ambasiàdour, as an Ambafladour, in Christs stead fore Papifts by
fljmld not pray the people to be reconciled to God, 2 Cor. 5. 20. if a conrempt call
Paltor, as a Paítor, fhould not feed the flocke with knowledge, Fer.3. our Ministers,
7.15. if as a workeman and a Mínifter he (houle not divide the preacher^
word aright,2 Tim. 2.15. if as a fifhes he should not catch men- sairh Gerard,
preachers,
but of this enough. Lastly,1 Cer. 1.v. 17. Christ sent mte not to tom.6.q.i. n.
(f) Bellarm.tom. 3. de ficr.ordin.l.ï. 0,4. {g) Guliel. Eflius 1-4.dist.Zq.f.3.(h) Aquinas fupplem
294 pag. 336%
9.34.411.4.5. (1) Canon. Apofto. Lic. 2.9.17,18,25.42.43. (k) Clemens in Epift.3.ad Iacob.
Qq 2
bap
ment.
effential to
308
CHAP.5.
The way of Church judging.
baptize^ hit to preachy Job.^.2. Christ baptized none, but was sent t&
preach, Luk.4.43.
Manufcript.
The way of the
Churches of
Chrift in New
England..
In the Anfw.
ᏙᏙ
CHAP. 5. SECT. 3.
The way of Church judging in New England*
E doe not (faith the Author) carry matters either by an-
over-ruling pow(% of the presbytery, nor by the consent of
the major part of the Churchy but by the gentrali and joynt consent of all
the members of the Churchy and we are of one accord as the Church of
Christ should be0 A&t. 2; If any disajsent out of ignonancey we labous
to bring him to our mind^ by found information. 2. If by pride bee
dif affent,the libertie of his voyco is taken from htm. If9 J; the mat
ter be difficiB^ we seeks advice of fifier Churches..
Ahfwi Unitie is much to be desired in the Qhurch with veri-
tie, but your way wc understand not.
Nòr doe we in our Synods carry matters by the major and
manîest voices^because they are maniest, nor because they are the
the voice of men5 but because the thing concluded il agreea?
ble to the word of God: but whatif the Church bc 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 mìflákçsy either to thinks that
to 32, quest, the people or Elders mufi ne^ds difassent, or that except they all consent,
there can be no rule?
9. 15.
Anfw, to the
1.5.quest
I answerj it is a miscrablé neceiTitie^through the corruption of
our nature^not a mistake; for Simon Magm0 and sortie like to
him5\n a Church consisting of thrçescoreynust diflênt from twen-
ties whose hearts are streight in the truth: You have no refuge
here, but let the maniést carry the matter to a misehiefe^ and
the other twentie must separate, and make a new Church çxe?
sentty.
L
That
Againe iay I5 what if the Church differ? They answer,
ought not to bee^ nor will it bee^ if the Church will lay aside corrupt
judgement and affections^ #ml if they attend the ruleò and depend upon
Christ,
SECT.3.
309
in Churches independents discussed.
་
Christy considering the promises made to the Church, fer. 32: 39.
Zech, 3. 9. Matth. 1.10. But if such a thing fall cut, as not often
it doik) if the EldërJ and major part consents and one difafsent; it is
either of corrupt ajfe£tion? and pridey and so he lofith his voycey or of
weaknejfcj and then ht is to submit his judgement to the Church*
Anw. But to beginne at your lat3 if one out of weaknesse
difaffent, he is to submit his judgement to the Chutch. Bue I
iay, what if forty out of wcakneffe disaflent from twenty, may
not that whole Church as well submit to a Synods as AUt. 15. as
one muít 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 commande-
ment, when the Apostles gave no such commandement, should
you not take Gods remedy to appeale to a Synods as the Apo--
ftolike Church doth? Act, 15.c
>
They answer, in our Churches hitherto, the major part, yea
all mind one thing, as Rcw. 15. 16. 1 Cor. 1. 10. A&t. 1. 14* I
áníwer, 1. that is because they are in Church-government all one,
and a conspiracy in error, 4b but seeming unity. But 2. Ifay,
good men as Paul and Barnabas wHI differ. But 3. what if all
be wrong of three parts, as I Cor. 1.\2. Some faid, I am of Paul,
fome, I am of Apollo, some^ I am of Christ* all the three were
wrong, in that cafe, doth not a Synod by the word of God.
determine the matter best? certainly, though Synods may
crre, yet are they of themselves Christs law ful! way to preserve
veritie and charity and unity. But our brethren answer us,divir
fions ought not to bey and they will not but all agree in the truths if the
Ghurch will lay afiJe corrupt judgements and depend on Christy Answ;to.qqest<
considering the promises made to the Cbiwchy Jer. %%< lpbeſ. 3.9.
Matth* 18,20. Let me answer, there is much more charity in
this answer, then verity. 1. They ought not to disàffent from
truth: true, but what then? the remedy is not given exçept you
returne to a Synod; the division, AÏÏ. 15* ought not to be*
the house should not be fired: true,but the question is how ſhall
Q93
water
I S..
310
CHAP.5.
The way of Church judging.
!
amor Dei in ip-
dant a De..
(c)-Remonſt›an,
water be ied to quench it, for many things arc, which o»ght
not to be. 2. (Neither will divisions be,) that is faífi> i Cor, 1.12.
3.As heresies must be so scandals mult be, our author faith (they
will not be they wil not be )(fay the brethren )// the Church lay aside
corrupt judgements and ajse£liony and attend upon the rule^ and depend
on Christ. I answer. There is but vanity, and no solidity (T
crave pardon) in this answer,!t is the vaine answer of Armìnius
in the case of the Saints perseverance. The regenerate (fay
they) cannot fall away if they be not inlawing to Gods grace^ and
(a) Arinin. in if they in holy fiare takg heed to their mayes} so íàith (a) Arminius
declar fen.p.%7 in his Declaration; and in his (&) answer to Perkjns: fo also
(b) Armin. an- (c) say the Armenians in their confession, and (d) Epifcopiut.
tiptrkjnf. pag. But what is this, but regenerate persons (hall persevere, upon
224. quamdiu condition that they shall persevere? for not to be inlaking to
forum cordibus the grace of God, is to cooperate to the grace at <jw, or with
Dlgtbit, hnpe- the grace of God, and to cooperate with the grace of God is ve-
dienur ne rece- ry perseverance it selfe, for faith the (e) the wicked Socinus,
and (f) Smalcim* and so say our brethren, all fall agree in the
confeff. c. 18. truth, if they lay aside corrupt judgement. And what is that, if
they lay aside corrupt judgement? that is, if they agree with the
id) Epifcopius truth, and aíïènt to the Word of God. But so it is, that the best
d1sp.17.ck.9.
(C) Socinus de regenerate, even Barnabas, a man full of the holy Ghoft, A&t. 11.
juftif. fol. 10. doth not lay aside corrupt judgement. But our brethren proveth
quod fi ah bat o- they will law aside corrupt judgements but how? you alleadge
OeJientia drfi- the Papists abused Scriptures, fer. 32, God promifith to put his
ciamu6,&c.
Spirit and scare in his Church, that they fhall not depart from the
Lord- True (fay) they ihall not depart ss0m G°d, Providing
they lay aside corrupt judgement, as you teach us. But doe
you not teach us by your answer to elude these pregnant pla-
ces, which unanswerably prove the necessity of the perfeve-
ranee of the regenerated? But 2. what though God promise
to put his seare Ui the heart of the regenerate? this promise is not
^ade to tfe viííbJe Churb conveened in a Synod, as it is fucb,
nor will it prove that a Synod shall all agree in the truth,& that
the whole Church shall lay aside corrupt judgements except you
serve your selves with these and thé like places, as Papists^and
by name as Bellírmine, Greiserus, Suarez^ Bucanus, StapletonP
Gregorius de Volenti* doe serve themselves with tkem, and the
Sect. 6.7.
(f) Sinalcius
bomil 7 in Jo-
an. fol. 78.
like
***
<
SBCT.I,2.
The auttthmty in the Elderſhip.
like,to prove that Councels are infallible. What is said in the
fourth Section ançnt the power of the people in Church-govern-
ment is already examined, onely in the closure thereof, they
seeme to give something peculiar to the Elders, which the peo-
ple have not, which I discuslê in the insuing question.
Quest. VIII. What peculiar authority is in the Elderfhip% for
the which they are over the people^in tbe Lord^ according to the doctrine
of our brethren!
We hold that Christ hath given a superiority to Pastors and
Overseers in his Housc, whereby they are, by office, govern-
ment, and power of the keyes, above the people. But i. this
authority is limited, and conditionally not absolute, as if
they may doe what they please. 2. It is a power ministerially
not a Dominion5 for as meere Servants and Ambassadours
of Christ, they doe but declare the will and commandement
of the King of Kings. 3. When this authority is not exercised by
the precise rule and prescript of the Law of God, it is not va--
lid,but null, and of no force, 4. They are so above the peo-
ple, as i. they are their Servants, for Chrifts fake, 2 Cor. 4. 5.
yea we are their servants servants: not as if the people had a do-
minion over the Pastors, or as if they had their authority from
the people, they have it immediately from Christ, but because
all their service is for the good, and the salvation of the
people. 5. They have so iiperiority, as they are subject to the
Prophets to be judged, and censured by the Church representa-
tive of Pastors,Do&ors and Elderr.
It wiíl be found that our brethren give no authority or su-..
periority to the Eldership above the people, in their answers to
311
the 32. questions. Wç acknowledge (fay they) a Fresbytery, Auſw to 32.
whose worke it it, to teach and rule, and whom the people ougbt to obey, queft.q.15.
and condemn* a nrnrt popular governments such as our writers con--
demne in Morellius.
Answ. So fay our brethren in their Doctrine, we acknow--
ledge that the peoplé^rad gifted men not in office, should teach,
and all the faithfull is the governing Churchy to which Christ
hath committed ihe keyes,and power of ordination3 and high-
eft
31'2
CHAP.5
The authority in the Eldership.
elt Church ceníures,even excmmunication,and that the Elders
ihould obey the Church df beleevers. Ergoy in teaching and ru-
ling you acknowledge no Presbytery, z. Seeing you ordaine the
Elders co be ordained by the imposition of the peoples hands,
to be elected, called, censured, excommunicated, exauthorited,
shew us why the people are not the Rulers, estes, and the
Elders ruled. 3. The key of knowledge is a chiese part of the,
keyes, and these keyes by which sinnes arc remitted and retained^
and men bound or loosed on earth and heaven: and íèeing Morellius^
Anabaptists, and your selves teach that these keyes were given
to the whole Church of beleevers, how doe you thinke that peo-
ple are not in teaching, Overseers as properly as the Elders,and
that your government is meerely popular, %$ Mereilius taught?
to fay nothing that when you deny your government to be
meerely popular, you doe not deny, but it is popular; fer a go-
vernment meerely popular admitteth of publike men to rule
for the people^ and we never read of a government in Athens^
Lacedemonia^ or any where, in the which all the people did actu-
ally jndge, rule, and command3and so was meerely popular.
But the Word of God giveth a reall superiority to the Pa-
ſtors and Church guides over th« people in the Lord, as Jer. 1.10.
So I have set thee this day over the Nationsyand over the Kingdomesy
to roete outy and to pull downe, and to destroy, and to throw down9
to build and to p'ant, here is a reall authority given to Jeremiahs
onely by his office of his prophecying, without any power of
the féales or sacrificing, or judging, or governing, which was
the part of the Tiibe of Levi, of which Tribe Jeremiah was
not, Matth. 10. v. 40. He who receiveth youy receizeth mey Luke 10.
16. He that hearetb youy heareth me, he that defpifeth youy defpifeth
me^ and he that dejpifetb mc9 defpifeth him that ftnt me, John 13.20.
2 Car. 10, S. For though 1 foould boast something of the authority
which the Lord hath given us for edification, and not for your de-
ftructiony J should not be afhamed, 1 Cor. 4.1. Let a man so ac-
I
count of us, as of the Ministers of Christ^ and of the Stewards of
the mysteries of Gody John 20.23. Whose ſoever Jinnes yee remit,
they are remitted^ and whose finnes yea retainey they are retained^
2 Cor. 5.18. And he hath given to us the word of reconciliation^
20* Now then wet art Ambajjadours for Christ, 1 Cor. 12. 28.
And
SECT.3.
313
The authority it the Èlierjkíf.
And Çod bath set some in the Courch, first Apostles^ secondly Pro-
pbetf} &c. Eph. 4. 11. And he gave some Apostles, &c9 I Theſ,
5. Î2. And we beseech you brethren to know them which labour among
you^ and are over you in tbe Lord? and admonish you^ Heb, 13. 17.
Obey them that have the rule over you} and submit your selves$ for
they watch for your fiu!es, af they that must give an accounts A&s
20.28. Take heed therefore unto your filvesy and to all the fibeke
over which the Lord hath made you Overseers, to feed the Church of
Cod, which he hath purchased with his owne btoudy I Pet» 5. 2. Feed
the fioc/ &f Gody which is among you^ taking the over-fight thereof9
not by constraint} &c. 1 Tim, 3. 2. A Bishop then must be hlameleffty
c. 4. One that ruleth well his ownè house, &c. í Tim. 5. *7. Let
the Elders that rule well, be counted worthy of double honour, v. 21.22?
2 Tim.ïy v. 1, 2, 3, 4, 5, 69j. Tit. 1.9^ 10, 11. 2. The Lordin
his house, putteth a difference betwixt the Feeders,and the
flocke, the Governours, and the governed; those who are over
the people in the Lord, and those whb are under them in the
Lord- the Overfeers and Watchmen, and the City over which
they watch; the Stewards,and the family; therefore there muit
be a peculiar authority in those who are Elders. 3. The flock
is to obey3 hekre, follow, in the Lord,to have the Elders in high
estimation, tó submit to their doctrine^to receive them as Christy
Erg0, some authority they must have. 4. The Lord hath given
to them an over-sight, Act. 20. 28. and hath committed to
them?a ministery, 2 Cor. 5.15. hath put them in his worke and
miniltery, I Tim. 1. 12. 5. God will seekè an account of the
bloud of the lost at their hand, E&ech. 3. 20; Heb. 13.17. and
God giveth a reward for the discharge of their office^ 1 Pef.5,4.
2 Tim. 4. 8. Matth. 24, v. 45. 46. Ergoy they must have a place
of authority oyer the people, which the people have not*
6.The proportion betwixt the priéíthood in theOîdTéstament*
and the ministery of reconciliation whiéh îs more excellent
and glorious, 2 Cor. 3. 7, 8. requireth the fame. Now the
Lard in a peculiar manner choofid th* Tribe of Levi9 Veut. 33.
g,9. Esay 52. 11. Num. 3. 12. v. 45, ch. 8. v. 6. Separate thé
Lévites to me, ch. 18. 2,. Joſb. 3. 3, 1 Chron. 15.2. Jef. 14, 3.8;
But let our Author ipeake what peculiar authority, or what
singular acts of authority are due to the Elders above the
Rr
peo-
ple.
314
CHAP.5.
The authority in the Eldcrfyip.
ย
1
pic. The CburcbÇùiiùi he) exercifith fiverall alls of authoritie over
the Elders, x. In calling and eleEtin^ them to office, and ordaining
tkem in defect of the Presbytery.
I ànswer. i. Calling and electing are not to be confounded*
electing Ì6 no act of authority- but that the people calleth
and ordaineth the Elders, wanteth example in the word of
God, and therefore the Author addeth, that the people prdai-
neth the Elders in defect of their Presbytery, that is, where there
is no Presbytery; then in cafe of extraordinary neccssitie, and
where the Church is not constituted, they are to ordaine the
Elders, but in a Constitute Church, the power of ordination
is in the Presbytery; Erge,ordinarily the people doe not exer-
cise this authoritie over the Elders,
2. The Church of beleevers, faith the Author, ſendetb forth the
lldirs for the publics service vf the Church; as the whole Church of
Jerusalem sent forth chosen Ministers, with letters of inflruttion
to Antioch, and to other Churches, A3. 15. 22. Now the Ambaffa*
dour is not greater then he that jènt hiw, but usually inferiour, Job.
13.16.
Anfw.i. I deny not,but a Church of beleevers in the least Con-
gregation is greater then any Pastor, or number of Pastors, as
they are fuch; for the Pastors are servants for the Church, and
meanes for the end, and leflê and inferior in respect of Christi-
an dignity, but this is not the point, wee doe not now dispute
of Christian dignitic, one redeemed foule in that respect is of
more worth then a thousand Pastors as they are but meere Pa-
#ors, but because the Church sendeth the Elders, the Elders arc
apart, ánd a great part of the visible Church, which also fend
themftlves^but it proveth not the Peoples Church authority^ as
îbey are contradistinguished from Elders to be superior and
above the authority of Elders; for here the comparison must
not be betwixt one or two Elders, and the Church including
all the people and the rest of the Elders, but the comparison
is betwixt fpece and fpece, the office and dignitie and authori-
tie of the Elders as Elders, and the people as people; and the
Çhurch of Jerusalem was not a Parifhionall, but a Presbytcri-
all Çhurch^ consisting of many Elders, and Congregations:
Now we deny n©t two Elders to be inferior in authoritie to the
whole
SicT
.3.
The anthority in the ElderJbip.
f
}
whole Colledgc of Elders and people, and so there is no au-
thoritic of the people above the Elders, from this proved.
2. (a) Morton aniwereth Papists in the like arguments that
finding proveth onely that those who are sent, are not superiors to these (n) Morton
who sent them, for the Father sent hig Sonne into the world.
the
3. fSaith the Author) is an Elder or a wbtle Eldership erre,
Church may call him, or them to account, and in cafe os obfìinacìe ex-
communicate them: for it is not reason that Elders should want the
medicine os excommunication to save their soules, if the? stand in need
thereof, more then other. As Peter gave an account, A&t. 11. to the
Church êf Jerusalem of bis going in t& the uncircumoifed.
Anf. I. If a warrant ot example from the wowi, that one
single company of sole beleevers wanting Elders, did in a
Church way censore any one Pastor, or a whole Eldcrſhip,aná
that the Church of Jerusalem consisting onely of beleevers
without Elders, called Peter before them Judicially to give a*
account of going in to the uncircumciíèd, is a dreame: and
though Peter should have given satisfaction to a number of sole
beleevers, to remove the fcandall, it proveth not that they had
authoritie over Peter, for one private offender is obliged to
give an account,and a satisfaction to another private brother^
whom he hath offended, Matth.1S.15. yet hath not a brother
Church authoritic over one another, to excommunicate him,
as our brethren fay, that a company of ©nely private beleever*
may excommunicate all the Elders of the Congregation, 2. It
followeth not that Elders should want the medicine of ex-.
communication, when they stand in need thereof, because the
people may not excommunicate them, for there be others who
of office should excommunicate; and also the want of a meane-
offalvation, as the want of baptisme, where such are want*
ing, as have the onely Church power, to administer such means,
doth not condemn men.
I
On the other fide, (faith the Author) the Elders have rule over.
the Church, and that in sundry Acts, as i. in calling together the
Church upon any weighty occasion, Act.6.2.
Anfw. I. This power of conveehing the multitude, cannot
bee the power of governing Gods house ipoken of, 2 Tim.3,4,5.
Tit. 1.5.to obey those who watch for our soûles, Bth» 13.17:
Rr 2
caanot
Grand Impo.
Aure. Sell 5.
Pag.47.
316
CHAP.5.
The authority in the Eldership.
1
31547.9
Seff. of Trent.
April.21. An
1548.
1.
(a) Bellar.l.
de concil. c.12.
(b) Harding
4. Article of,
Peters fuprema-
fie as Jewell
jaib.
cannot bee to conveene to a Qfjur^ meeting at their comman-
cteient. 2. To conveën the Church meeting or Synods, is an
action of the whole Churchy for Christ hath given power to
his ówti Churcb an ecclesiastick power to conveen her owne
Courts, and this can no more be a peculiar aft of authoritie,
agreeing onely to the Elders, or to a Pastor, then the aft G£
excommunication, for it is given to all the faithfuls by your
owne grounds, 1 Car. 54. i Cor. 11# 18. i Cor. 14. 23. how then
is it a peculiar aft of auhoritie in the Elders? 1, The Elders/
if they bze to be accused and censured, are they to conveen the
Judicatory, as the Consoll did conveen the Senate, and to fum-
mon themselves? also if they have any power to conveen the
Churchy it is but delegated, for orders sake, to them, by the
Church- Srgo, this authoritie is principally and first in the
Churchy and so it is no authoritie peculiar to the Elders; also^
if it be but a thing of meere order, it is not an aft of jurifdicti-
on over the Church;a Moderator who conveeneth the Synod, or
4 Consul who conveenth the Senat,have not in that, jurifdicti*
on or authoritie over the Synod or Senat, and may the Elders
hinder, I pray you, the conveening of the Church? I thinks
not.
3. This is but a Popish argument. Pope Julius the third, in
his Bull taketh this upon him, to conveene Councells. The
Cardina11 de Monte Psesident for the Pope gave leave by a spei
+s.21 **" ^ron ^e ^°Pe to the Councell of Trent to advife
about the translating of the Councell from Trent to Bonony.
And {a) úaod Bellarmine and (h) Harding,as Jewell teacheth us,
make ibis a part of the transcendent power and authoritie of the Pose
over the Ckurebyto conveen the Church Catholick; and if it bee an a£t
of authoritie over the Church to conveene the Church, farre mpre muft
it bee in the Pope to conveene the Catholick Church.
Lastly^ this power in Elders should bee made goed by the
Word of God.
Secondly, ((aith hee) their authority over the Church it in opening
the doores of speech and silence 4o any of the Assembly, AG[. 13, 13,
ànleſſe it be mbere the Elders tbemselves lie under offence or Jufpition^
then the offended party may legin with them, Alt. 11.2. Jet with
Hue reverence observed^ as to their ytares^ so to their placey 1 Tim.
5.3.
Answ.
SECT.3.
317
The authority in the Elderſhip.
Anfo. If to speakc first in a Church meetings prove that the
Elders have authority over the Church; then one Elder hath
authority over all the rest of the Elders, and must be a little
Pope, or a great Prelate, for two or foure Elders cannot all
fpeake first. We seeke now an act of authority due to Elders
or Pastors, as they are such, and above the people; if you make
this an act of authority, you then givaus in every Church-mee-
ting and Synod a Pastor of Pastors, and an Elder of Elders,and
a Pope. 2. If this be an act of authority over the Church, then
have Papists well proven that Peser hath an authority and
power over all the Church, for (c) Snares* and (d) Bellarmine,
and (e) Harding prove Tettr to be
a Popea because he speaketh first in
the councell, A&t.13.13. and the
text that you cite, they cite also:
But (f) Whittakerus, and (g)
Gerfon faith, as also (b) tyran,
and Ci) Carthusian, It is like that
James fpake first as Prefident of
the Gouncelî. 3. The Author
leaveth this act of authçrity, as
weake, and ïaith, that the offtndid
party may ſpeake firfl. Ergo (say I) to speaks first is net an autho-
ritative act of Pastors as Pastors agreeing to them> by yertue
of their office, seeing this act is communicated to jhose who
are out of office. Ergo, they have not fhewen as yet any Pastorall
act of office due to the Elders as Elders; and if it were most con-
venient that Elders ihould first speake, our brethren will not fay
that it is due to them by their office, but for their age and gifts,
and ſo they fay nothing.
(e) Suarez to,detriplic.virt. difp, 10. de fum. Pont.
Sect. 1. Num. 22. (d) Bellarm. de Pontif Rom.
1.1.c.22. Petrus in concilie prime primus loqui-
tur. (e) Harding loco citato. (f) VVhina-
kerus tom. 2. controu 4 y 2 c.14. Refpondeo non
poffe colligi ex hoc loco Petrum effe locutum in con-
cilio primum: nam conftat ante hac mody ou
Cúrnoia, quis primus lecutus fuerit evangelifta
acuit. (g) Gerfon to.4. in propes utilit. ad ex-
er. fchifina. (b) Lyranus in loc. () Carihu
fian in locum.
Thirdly,(saith the Authors Elders baye rule ever the Church in
preaching the word, and they have power t& teach and exhort, to charge
and command, to reprove and rehuk^ with all anthorìtie, 1 Timf 5.7.
and 6.17. 2 Tbes.%.6.
Anfw. It cannot be denied, but Elders, that is, preaching
Elders or Pastors,have authoritie over the people in preaching
and rebuking with ali authoritie; but 1. I aske at our bre
thren, by what authoritie of the Scripture is pastorall bind-
Rr 3
ing
318
CHAP.5.
The authority in the Elderjbip.
.
}
ing and loosing an authoritative act of the preaching Elder
onclyì for the concionall or preaching power of remitting and
retaining sinnes, Job.20.21. is all one with the power of the
keyes, M*tth. 16. and that is given (faith our brethren) to the
whole Churchy and by these texts are not restricted to Pastors
as they expone them; 2. Our brethren allcdge there is a two-
fold power of preaching in Pastors, one by vertHe of their gift,
another by vertuc of their office. By the first Pastors doe preach
to Infidels, Turkes9 and unconverted ones; now this preaching
is not proper to Pastors as Pastors, nor is it any authority pe-
culiar to Pastors over all the flocke, for all gifted persons (as our
brethren teach)*may prcach,and fothe gifted ones amongst the
people have authority over the Pastors in this meaning, as well
as the Pastors have over them, and so the difference of ru-
lers and ruled, of feeders and the fed, is taken away. Now
for the power of Pastorall teaching, the Pastors have authori-
ty over the Churchy but that is over the invisible Church of be-
feevers, and regenerated persons, for Pastors as Pastors doe not
convert Soulcs, and so they preach to the unconverted not as
Pastors, or with any Pastorall care:for they teach that Pastors,
Doctors, and Churdkrofficers are %ìvcnjïpbes. 4. 1 1. onely for
confirming of those who are already converted, not for con-
verting of Soules, and by this mcancs, 1. Pastors doe not
preach the Law, for the humbling of unconverted sinners, they
doe not as Pastors, or by vertue of the office
vertue of the office open the eyes of the
blinde^ nor are they Ministers by whom men beleeve^ I Cjr.%.f. nor
are they Fathers who begot men in Christ Jeius, through the
Gospell, as 1 Cor.4.25. Nor doe they pray men in Christs
stead to be reconciled unto God,as 2 Cor. 5. 20. Which is strange
and uncouth Doctrine of our brethren, for all these acts mi-
nisteriall are performed upon non-converts, who are not pro-
perly members of Christs mystical! body, nor of the spouse of
Christ, nor members of the visible Church, nor the Sonnes and
Daughters of the Lord God Almighty, nór have some measure of fin-
cerity and truths as this author Chap. 3. Sect. g. requircth of
members of the visible Church, and these are not under any pa-
ftorall care, really and in very deed, who are yet unconverted
to the faith, therefore the Pastor, if hec convert any by his
preach-
:
*
SECt.3.
319
The authority in the Eldership.
preaching, he doth ic by vertue of his gift,not as a Pastor or by
vertue of his office,as they tcach in their answer to the3 2.questi#
ons,& so as Pastors they have no authoritie over the unconver-
ted within thc visible Church^and this authoritative a& of El-
ders over the pcoplc, fallcth to the ground3by their principles.
3. This authoritative preaching doth not yet make over to
the Elders authoritative power above, or over the people, such
as wee now ieeke. For 1. By this ruling Elders who do not
preach and labour not in the Word and dottrine, 1 Tim. 7. 17. by
office, have not this power; Erg*, yet you give no peculiar au-
thoritie to the whole Eldership over the people* 2. The Spi-
rit of God requirech an authority of overseeing and govern-
ing to bee in Pastors beside the authoritative power of preach-
ing; for besides that a Bifiop should bee >apt to teacb> I Tim. 3. 2,
hee must also,v.4,5,6. bee one, who can both govern his own
house, and also the Church of God, and not onely must hee
not neglect the gift of prophecying, 1 Tim.4.14. but also hee
must know, I Tim. 3. 13. how to behave himselfe in the
Church of God, and must bee circumspect in receiving accu-
fations against an Elder, and lay hands jnddcnlj on no man,
and not ht partaker of other mens finnes^ 1 Tim. 5. 19. 22% he must
not onely bec an àpproven workman, to divide the Word
aright, 1 Timethej 2. 15. and preach in season and out of
season^ 2 Tim. 4. 2. but also must commit the Word to faiths
full men who are able to teach others^ 2 Tim. 2. 2. All which
are singular points of authoritative power of government diffe-
reat from authoritative power of teaching. And so Titus must
»ot onely have the oversight by sound doctrine to exhort and
convince the gainesaycrs^ TiM.1.9. bat hee hath power in go-
verning to order the things of difcipline,and to appoint Elders
in every citic, Tit.x.9* Act.4.23. yea there is an oversight in
watching for foules, in governing no leflc then in teaching,
Heb.13.17. Now this Author fheweth us nothing, that is a
peculiar authoritative power in ruling, governing and a di-
fciplinary overseeing of soules, Which the Word giveth to El-
ders, as they are Elders, and called Governors of Gods peo-
ple, as yet, yea all the people are governors, rulers and over-
seers in government by thcm,no lefle then the Elders.
+
4.The
320
CHAP.5
The authority in the Eldership.
4. The Author faith, Elders have rule over the Church in dispen-
fing all the censures of the Churchy (unleffe it bee in their owne causey,
fer though they take the conjent of the Church in dispensing a censure^
yet they set on the censures with great authorities in the name oj the
Lord; ye* it is no fmall power^ that they put forth in directing the
Churchy whit censures are due according to the word: as, though the
Judge dispense no sentence^ hut accârding to the verdict of the Jury,
yet his authority is great both in directing the Jury to give their verdiÉt
according to the Law, and in pronouncing the sentence with power and
terreur; the like dee the Elders in difpenfing Church censures.
Anfw. This dispensing of Church censures hath two bran-
ches. 1. A directing ot the Church in the qualitie as the cen-
fures- 2. A binding of the censures upon them, or in execu-
ting the censures of the Church. For the former,if it bee a pa-
ftorall direction, it is all one with preaching of the Word, and
is not an act of authority by way of governing, but by way
of pastorall teaching* But, 1. Wee would have a word from
God) giving this power of the keyes peculiarly to the Pastors,
for if you give the keyes to al! the Church of beleever?, as belee-
vers, and because they arc Christs Spouse, his myjlicdll body, the
habitation of his Spirit by faithy then with your good leave, there
bee neither keyes, nor any power of the keyes given to the Pa-
ftors as Pastors, and in respect of their office, but onely
as they are, a part of Chrifis body; now as Pastors or
Elders, they are neither beleevers, nor the bride, nor a
part of the bride, but at best the friends of the Bridegroome, Joh*
3.29. especially seeing the Church as the Churchy and as using
actually the keyes, doth censure and judicially prescribe the
qualitie and quantifie of the censure, as they are directed,
Matth. 18. l Cor. 5.2,3,4,5. yea and the Church judicially,
and authoritatively pronounceth the sentence, and maner of
the censure on the sentence: for example, of ten collateral! and
coequall Judges, if two of these ten bee skilled Juristes, and
shall direct the rest in the qualitie of the punishment to bee in-
Alicted upon a malefactor, that direction commeth from them,
not as Judges ovor the reft* nor by any peculiar power that
they have above the rest* seeing all the ten are equally and
joyntly Judges of a like powcr3 but that direction commeth
from
SECT.I,2.
321
The authority in the Eddeffhif.
from them as skilled Jurists: So here, though the Elders di-
ret the Church anent,the qu^ìitie of the censure, they doe not
this by an authority above the Church, seeing the Church
with then have received the Keyes* yea they principally as
the Spouie of Christy and his mysticall body, have received the
keyes, and the Pastoes and Eiders as such have the keyeSj not
but as they are beleevers and a part of the myfticall body, but
as they are Pastors and Eiders they have not received the keyes
at all, by our brethrens doctrine^ yea as Eiders or officers they
are not parts of the Church, but onely adjuncts and orna-
ments thereof. For the fecond> to wit, the execution of the
tentures of the Church, ifthey doe it as Pastòrs, xnd by ver-
tue of their office execute the fcntence of the Church as Paftors,
they are meere servants of the Churchy not collateral! judges,
with the Church, and are not as the Judge who doth direct
the Jury for the Jury doth only cognosce of the fact, but
tuçí n ^udiciall power to pronounce the íèníenqe or discerne
the qualitie of the punilhment, nor canthe Jury at ail difcerne
any punithment. But the Judge cognasceth both of the Law^
and the fact, and authoritatively pronounceth sentence; but
tfv Êjders have no authoritative power In directing tht people
tOjpronounce,or not pronounce the ïèftence; or what fen*
tence to pronounce,or what censure to iaflict; for if they have
this authoritative power, then we feeke Scripture to warrant
this power. 2, The Elders mutt then have the keyes in a more
emminent manner then the people or Church of beléevers; so
all bee but bîanke and emptie titles given to ilders hitherto.
Fiftly, faith the Àuìhêt^ The Elâerj have fewer to difmifse the
people or Churchy and that with a bîeffing, Numb. 6. 23. to 26» which
is an act of feperioritie^ Heb. 7. 7.
A. This is but an emptie title also.For, 1. Thè Pastoronly,&
one diimiílèth Doctor, Elders^Veacons^vid the whole Congrega-
tion; and so one is a Pastor of Pastors,and an Arch-Elder of
Eiders hath authority^by this, over his fellow Eiders, and can-
disnussp them, therefore therc is nothing pecuIiar iu ân offi-
ciali pqw$r? herp to the whole presbytery3 above the ^©j>îc.
a. A majority or soperioritie is oae fiing, and a power of ju-
riídictios ií another. Blessing of the Church at their diſmiſſi-
SC
OF
}
$
C
I
CHAP.5.
322
The authority in the Eldership.
(a) Bellar. 1.1.
de conc.c.12.
(b) Suarez de
tripl.tra. Theo.
difp.fect.3.
(c) Pighius 1.6.
c.18.
(d) Cajetan, de
authorit. Pap.
e.16.
on is nothing, but a prayer of the Whole Church (the Mini-
fter being mouth) who bleflèth all, and is no act of fuperiori-
tie of jurisdiction, or power of the keyes5 of which wee now
diipute. And you cannot thinke that to obey those who are
over you in the Lordy and submit to them% as it is, Heb* 13. 17. is
nothing but to receive a difmiffory blessing from the Pastor.
And I much do^bt* if the Prielte blessing of the people3Numb.6.
was morally and ifit was not typically hëe not taking in him-
felfe5 but as a type of Christy pronouncing the whole visible
Church bleised, fo typifying Christ our Prieit, in whom all the
nations of the earth are bIejjed, Ga!> 3 8. Ï4. And do not the peo-
ple pay the Pastòr home in his owne coyne, for you make the
Church of beleevers to ordaine their owne Elders^ and to lay
hands upon them and bleíïè them^ so
you teach, 3, Nor is
difmiffing of the Church an act of authoritie, or of offi-
ciall power, for your preaching and tmofficed professors
may dismiíïe, as well as they may publikely pray and preach.
2. A dismission is agreed upon by the Churchy before hand, and
floweth from the nature of all publike meetings. 3. Ejufdem
eft potestatù congregare & dimittcre caætum congrëgatum; you know
to conveene dírifts Courts authoritatively is due to no man on
earth; the Church hath an intrinsecalP power of herselfe to
eonveene (being the Court of the Lord Jesus) and so also to
dissolve, and this is the usurped power that the Antichrist ta>
ket^ t0 himſelfe to eonveene the generall councells; as (a) Bel-
larmin, (b) Suarez,(c) Pighius,and (d) Cajetanus teach us
Sixtly^ our Author íàilh; In cafe of Apostafie of the Churchy or
other notorious scandals, or obstinack thereof, íheir Eldèrs have power
to denounce the judgement of God against the Churchy and withdraw
themfeiveS from it. As upon the Idolatry of the Israelites^ Moses tooke
the Tabernacle and pitched it without the campy Exod. 33. And Paul
with Barnabas rejected the Jemes far their blasphemy, and turned to
the Gentiles) &.\. ^yáfi.'.
Anfw* Here be two diverse things sewed together to make up
one thing; Itp den&unce die judgement of God is one thing>
2. to feparate from the Church is another things thé former
is an *â of authorities being rightly táken, the latter is an act
of no authorities lut for the firsts to denounce judgement
mm a visible Chuicha and that with a separations is 1. nothing
but
SECT.3.
323
The authority in she Eldership.
}
well denounce
mercy in the
but an act of Pastorall teachings and Co no act of officiall pow*
er of governing in the Elders above the Church, is brought in
all these fix, and so yet the difference betwixt the feeders and
the fed, the ihepheards and flocke, the watchman and the Also your un
citie, or the people who are to submit and obey these officed Pro-
who are over them in the Lord, who rule well,is close everted^ phets may as
and all the Churches are turned masters, feeders, governors, ru- judgement a--
lers; for Elders have no officiall authoritie by our brethrens gainst an Apo
doctrine, which is not in the Church of beleevers. 2. To de- stat Church, *
iounce judgement to an Idolatrous and obstinate Churchy who they may pub-
by their Apostasie do declare themselves, not to bee Christs bo- likely preach
dy, is a Pastorall act of Pastors exercised on those who now Gospel, and ſo
leave off to be CburchtSy and this is to play the Pastors to that this is no offi-
which is not a flocke, and as unlawful! as for a husband to c,all act of au^
exercise the actions of a husband to one who is not his wise.
thoritie
3. To separate from an obstinate Church is by you thought
lawfull to all private Christians, who would not defile them-
felves with the pollutions of the Church, how then do yon
make it an authoritative act of ruling Pastors? 4. For Pastors
to remove the Gofpell, and preach no more to an obstinate
Cburch, is not,nor can it,in reaíòn,be, that wherein wee are to
submit and obey those, who are over us in the Lord, My rea-
fon is, we are to be agents,at least, for most part, in submitting
and yeelding our selves to those who in teaching and govern-
îng arc over us in the Lord^ because they watch sof our soules* B^t in
their separating from us and removall of the Gospel, wee are
meere patients and cannot be agents. 5. Moses his removall of
the Tabernacle, and Paul his turning from the Jewes, was by
another spirits warrant, then Pastors now a dayes can dare
to remove themscly^s,and their Ministery from a visible Church,
for Taal turned from the Jewes for their univeríàll Apostafie,
blasphemy, and opposing of the maine and principall founda-
tion of the Christian faith, to wit, that Chrift Jesus came in
the world, died for sinners,rose againe, and ascended to hea-
ven,&c. The 4, case, to wit, of any particular scandall, or
scandals and of obstinacie therein, cannot bee the like ground
for Elders to separate from a Church and never preach the Go-
fpèl againe to them.
Sf 2
CHAP.
324
CHAP.6.
No communion of jifter Churches,
+
*-..
The way of the
Churches of
Chrift in New
England.
1
}
}
a
CHAP. 6. SECT. r..
Of communion of fifter Churches amongst themselves.
?
Here bee feven wayes,faith the Author, hy which wee Leepe
the communion of Saints in divers Churches, 1. By way of
participation. 2. Ofreeommtndation. 3. Of consultation.
4. Of Congregation. 5. Of contribution. 6. Of admoni~
tion. 7. Qf propagation^ or multiplication oj Churches. It is allowed
by the confe?t of our Churches^ that when the membtrs of any other
Çhurches are occasioned ta reft with us on the Lords, day^ when the
Supper commeth to be adminiftred, and neither the persons themselves7
nor the Church they came from^ wider any publick offence, they bee
by us admitted to the participation of the Lords Supper: for wee lookg
at the Lords Supper^ not onefy as & feale of our communion with the
Lord Jefus, but alfa of our communion with hi# members, and that
not onely with the members of our ownt Churches^ but of all the Chur-
ches of the Saints; and this is tbt first way as communion with other
ChurchesJo wit, by participation*
Anfw. 1. We h6artily embrace the doctrine of the çommu-
nion of Saints, but many things are here whith are incompa-
tible with your doctrine^ as firft communion of Churches^ which
you call a branei &f the communion of Saints, cannot consist
with your doctrine, for a Church by you is relative onely, to
the Eldership of a Church, a£ sonnes are relative to Fathers?but
a Sonne is not relative to a brother, so neither is a Pariihionajl
Church properly a Churchin relation *o a neighbour Church;
tos à Church hath no Church-state, no Church-priviledges,
no Church'Worftnpi in relation to a fister-Church; therefore
yon fhould íày, the Communion of Chriftia^s of fiftes-Churches^ not
ihç Communion of Churches, for no Ghqrch by your doctrine
hath any Church-state,, or Church-worihip in relation to any,
but to its ownemembers*
2. This enumeration is, defective, you make a Communi-
on of Churches in the members of fifter Churches, in the Lords
Supper, though the members of neighbour Churches bee not
incburched
SECT.I.
325
in independent Congregations.
inchurchcd in Ghurcb-state, by oath, as a member of chat
Church, where hee partaketh the Lords. Supper^ and why
should not the Child or beJeeving parents in the death or
absence of the Pastors of neighbour Churches have communi-
on with you in baptiime also? for this communion in bapti-
zing, you deny to any but those who are members of that
Church, wherein they receive baptifme.
j. if you admit communion of Churches in some things*
to wit, in the Lords Supper, how can you deny communion
of Churches in other holy things of God? for you admit no
communioR of Churches in the power of the keyes, as in mu-
tuall counselling^ warnings rebuking, binding and loosing,for
Christ hath lest no common power of the keyes in many visible
Churches, who are united together in an Iland or Nation, or
Continent, by which these acts of communioa should bee re-
gulated, and in case of neglect and abuscj censuned according
to Gods Word as you fay, for you deny all authoritative
power in Synods, let me bee resolved, deere brethren, in this,
how Christ hath put whole Churches and their foules in worse
case then members of your independent Congregations are,
for the keyes of the kingdome of heaven in binding and loo-
fing, in excommunicating, that the jpirit may bee saved in tfe
day of the Lord5 the removing of fcandalls out of sister pa-
riihionall kingdomes of Christ, the gaining of sister Churches
from heresies and icandalls, as brethren are to bee gained,
Matth.iS. 15. 1 Cor. 5.y. 1 Tim, 1. 20. by censures, the kee
ping of the holy things of God from profanation, authori-
tative rebuking, warning/ that others may feare, and that the
rebuked may bee ashamed, and all these meanes ©f salvation
are denied to your particular Congregations, as if they were
Angels and Popes, who cannot be lacking in duties, and yet all
these are granted to members of any one particular Church,
how hath the care & wisedome of Christ denied these meanes to
many united Churches, and yet you acknowledge that sister
Churches have communion amongst themselves,and that feven
wayes, in visible acts of extfcmall communion?
I beleeve this one argument, though there were no more,
doth strongly conclude tke lawfulnefle of Synods^ and by con-.
Sf 3
Lequent
}
*
326
CHAP.6
No communion of sister Ghurchers
7
sequent, the Law of nature would say, if Christs wiſdone
provide wayes to regulate the publike actions ©f the members
of a particular Churchy that they may be edified and buildzd up
hi the mofi holy faith, favre mote hath he taken care for many
Churches united in a visible communion íèven wayes; that
Lord that careth for the part, must farre rather care for the
whole body.
།
4. You fay members of other Churches are admitted to
the Lords Supper amongst you, by consent of your Churches^ but
what consent doe you meane> is the consent authoritative, by
power of the k^yes? i. This consent authoritative is either con-
cluded in a Synod of many Churches, and so you acknowledge
the authoritative power of Synods, if it be done and agreed
upon in every particular Church by them alone; then Iàske,
seeing to administer the Lords Supper to any, and so to make
in your Church meeting, that it (hall be administred to any, is
£as you teach) an act of minijleriall power over tboje,to whom you
adminifier the Stale, chap. 4. Se£l. 5. Now how doe you exercise
acts of ministeriall power,or conclude ecclesiastically to exercise
these acts in your parifhional meeting toward those over whom
you have no ministeriall power? for members of neighbour
Churches are under no minifteriall power in your particular
Churchy as you teach in the fame place, as you can exercise no
power of the keyes when some are, absent, that is tyran*
fa) Answorth ny uPon the conscience, faith (*) Anfworth^ who will have none
pag.42.43. in censured, or excommunicated, except the whole congregation
his Animadver. be present: also he who of another cterch communicateth with
you, 1. Hath no faith of the lawfull calling, and choosing
your Ministers, for he neither could nor ought to be present
thereat. 2. He knoweth not but he may be leavened by a scan-
dalous lumpe, which leaveneth the whole Church, and is e-
nough, as you fay (chap. 4. Sect.) to hold any from communica~
ting in the Seales with any Church. Now these and many other
things he must take in trust from you, which Anfworth thinketh
tyranny of conscience; neither can a letter of recommen-
dation make one of another congregation, capable of Seales
with you; for to dispone is to alienate and give away the mi-
nisteriaii power of the Seales to another Church. Now this
power
}
SECT.I.
327
in independent Congrtgations.
4
power (fay you, chap. 5« Se£?# 4.) is a part of the liberty there-
with Gbrift bath made you free, and so you cannot dispone it to
another Churc&,except you bring your seise in bondage, contra-
ry to Gal.5.1.
5» Mr. Best. (&) and jour (c) felfe, bold that a Faster can ex- (fy Best, the
ercise no pastorall a&t, hut over his owne fiockç^ and you fay that the Churches plea,
Scripture faith fo^ Act. 20. 28. 1 Pet* 5. 2. Ergo, either to admi- pag.
nister the Lords Supper, is no pastorall Aft, and may be done (c) Chap. 4* 1
Ser. 5.
by non-Pastors,(as Arminians and Sdcinians destroying the ne-
cessity of a ministery, doe averre) or then a Minister cannot ad-
minister the Lords Supper to any but his owne flocke: fee you
to this.
any
6. If the sister Church lie under any offence5 you will not admit
of their members to the Lords Supper, though these mem-
bers be of approven piety ;and why? What a separation is this?
What if these members do not consent to that offence, as some
of the godly in Corinth might be humbled and mourne, that the
Church did not cast out the incestuous persoh,ihal they be debar-
red by you from the scales, because they separate not from that
infected lump? the Apostle àlloweth communicating, (Co that
every one examine himfelfe, 1 Cor. 11.21.30.J with drunken
persons, and where many were stricken of God, with death^and
diverse diseases^ as eating and drinking their owne damnation.
(e) Chap. 1.
S'er.z.
7. You looke at the Lords Supper, as a fea'e of communion with
ail the Churches of the Saints. What communion meane you?
invisible? no. You deny that the scales are given to the invi-
fible Churchy and the members thereof, but to the visible Churchy
as you fay. (d) If you meane a visible communion of all the (d) Chaf. ]
visible Churches of the Saints, why then brother doe you call Sect.5.
the universall visible Church a Chimera, or a dreame0 as you íày?
fe) and if all the visible Churches have a visible communion, it
is to deny Christs wiidome and care of his Church, to deny
the lawfulneffe of a Oecumenick and generall councell of all
the Churches of the Saints, We recommend faith the Author)
Brethren for a time to other Churches, as Paul recommended Phoebe to
the Church of Rome, Rom. 16. i# 2. or we give letters difmifforie to
fuch as art for ever to reside in another congregation; but members
are na* to remove from their congregation^ but upon just and weighty
reafons
·
Manuscript.&.
*
328
CHAP.6.
No communion of fifter Churches
reaſons m%dt ^iìxme and allowed by tbe whole Churchy sot rve lookt
at our Church Covenants -m an tvtrlafting Cêvenanty Jerem. 5o.v.5.
And therefore though it may be refigned^ and translated from one
Church to another,(w Godj band shall direEt} yet it is not to be viola*
ted, and rej Fed by us; if members cut off themselves by excommu-
nication^ it is their ownt faults if any upon light reasons be importu
nitely dtfirous to remove^ the Church is to use indulgence, as not wil-
ling to mafy the Church of God a prifin, but often the hand of God in
poverty and fcandall follorvtth such, and driveth them to returne:
when a person recommended by letters commeth to another congregatio?^
tin Church by lifling up their bands, or by filence receive bim^ if ht
be altogether unknowne^ ?id doubted of] because tht Church may errey
he is not received tiiH due triail be tahçn of him.
Anfw. We ice not how letters of recommendation, moft
lawful!, as we judge, and neceflary, can resigne ministerialí
power, a liberty bought with Christs bloud, (as you fay) to
any other Church, for we think all the visible Churches are one
Catholike visible Churchy and should have a visible communion,
and so that there is no resignation of ministerial] power in
these letters, but they are declaratory of the Christian behavi→
our of the dismiífëd Christian. We aske if dimissory letters be
authoritative, and done by the Church as the Church, and how
can a Church usurp authority (by your way) over a sister Church
to recommend a sojourner to ^Church state and Church liberties^
and scales of the Covenant? one Church hath no authority
over another. If these letters be meerely private, and meerely
declaratory, to manifest and declare the sojourners Christian
behaviour only then he had power and right without these let-
ters, or any aft of resignation, or giving away ministerialí
power, to be a Church-member^ of the visible Cburch to the which
he goeth. Srgo9 he was a member of the visible Church,to which
he goeth before the dimissory letters were written; and the let-
ters doe résigne no right, but onely notifie and declare the so-
journers préexistent right, and so there is a visible Church and
a visible communion of all congregations on earth, and mast
be an externdll power and authority in all, for Synods. Let our
brethren fee to this.
3, The person to remove must be difmiffed and loosed by the
consent
4
SECT.x.
329
in tndèfendent Congregations.
It is true,
none ſhould remove from one
confent of the whole congregati-
on (it convenience permit) else ^ngreg.rion co anorher wirhont ^go ^or ,>/
Vt ~ , hem,nor ca th ychang cou trieswith utheISn te one ed Othl Cbu
cb-G ds arr ntin direc ionsl*. .chaM6t
Oath made to that Congregation; 4. bur that such removal! is a matrtr of Church-
What if conveniency doe not per- discipline, and must be done by a miniferial
mit? then IS heloosed from an power, is unwarranted by any word of God.
oath without consent of the Church, which did by oath re-
ceive him* I thinke ejuscUm p testatif ejl fas the Law faith) li-
gare & solvere, that Church power which bindcth must loose.
4. If the Church-Covenant be an everlasting Covenant,
as Jtr. yO. 5. tying the man to the membership of that particu-
lar congregation forever; I íèe not how the Church can use in*
dulgencej, and Pope-like dispensations againlt the oath ot God,
to breake it upon light and frivolous reasons; for 4f God punish
Covenant breaking, so also should the Churchy and can by no in-
dulgence be acceslbry to the breach of Gods oath, there is too
great a smell of Popery, Arminianiſme^ and Socinianifme in this
way, in my weake judgements But is the man be not íworne a
member of that particular Church by his oath, he is fworne a
member of the visi^bX Church univerfall, which our brethren
cannot Well lay. Neither is any Covenant called an everlaflihg
Covenant in the Scripture, bur the Covenant of grâce, Jeh 31.
33.c. 32. 40. Ifa. J4. 9, 10. and that is made with the invisible
Catholike Church of beleevers, as is the Covenant, Jer. 50.5.
and not a Covenant with one visible congregation, and what
warrant hath the Church to dispense with the breach of such an
everlasting Covenant?
3. The testimony of other Churches,if it be a warrant to you,
in faith, to receive into the Church such a one as a Saint, and a
Temple of the holy Spirit, how should it not also be a warrant
to you, to cast out and excommunicate also?
6. The person comming from another Church, if of appro-
ven piety,is received,by lifting up of the hands,or silence of the
Church, as yoa fay, 1. Have we a warrant from Gods word, for
such a new inchwrching>2.Why is he not received by a Church
oath? as a Minister transplanted t< another Church,must have
ordination and election of new, for to you there is alike rea-
fon. 3.If there be no need of a new Church oath to make him a
member
Tt
*
}
<
༢༡༠
CHAP.6.
Synods have divine Authority
1
member of that visible Congregation, seeing now he is loosed
from the former, yon insinuate his former Church-oath did
make him a member of a vifibta Churchy and so he that is a vi
fible member in a Church, is a visible member of all, and so
there must be a visible Church-Catholîké, if there be a Catho-
like visible membership in any one member, and so you destroy
what you build,
Manufcr. 16. A third way of Communion with other Churches
(faith the Author) is by ſeeking their helpe and presence, i. In ad*
mitting of members* 2. In case of differences of judgments* J. In
matters dark^ and doubtfome.
Anfw. Jz seeke a warrant from the word for this, for EldeJs
are present at the admission^ and choosing of officers, as prime
agents by authority, 'not by way of naked counsel! and advise,
Act.1.13.8.6.26.c.14.23.A&.13.3. 1 Tïm.î.13.
Manuscr. The fourth way^(fiith he) is by gathering many Church*
ts0 or their messengers in a Synods to examine and difcuffe either cot'
rupt opinions^or fujpiciott practises. Here the Magistrate is acquaint
with our Affembyjhe being a nourishing Father of the Church. 2.They
meete in Chrifis name* 3. T be Elders declare their judgement in ordery
and the reasons thereof. 4. All may speaks till the truth either be cleared^
and all either convinced er fatisfied,as A&.15.7.5.If things be not ful-
ly cleargd^ dnd if it feeme that the nature of them admit farther diſqui-
fition^ yea and difference of judgements, without disunion of affecti-
onS) or prejudice of salvation^ each man is left to his Chrijiian liber-
tyy and if any be itherwayes minded^ God shall reveale the fame thing
to him*
Anfw. This Section being closed, I have here two conside-
rable points to be difcufled; the one ancnt the power of Sy-
nods: the other anent the power of the civill Magistrates.
Quest. I* Whether or not Synods have authority^ by divine rights
to vbleige the Cburches to obedience, in things lawfull and expedi
ent ?
+
For thç fuller clearing of this grave question, Ï would have
çhese considérations weighed by the godly reader.
Consider. *. Canons of CounceeMj may be thought to tye as autho-
ritative
Sect.i.
331
over particular Churches.
ritative Commandements, or as advises and friendly counfells*
2. An advise or counsell doth obleige and tye both f§r the intrinfe-
call lawfulnejje of the counsell, it being for matter Gods wordy and
also for the authority of the friends counselling, because the firfi Com-
mandement enjoyneth obedience to all our betters, not onely in place, and
çfficiaïl relation, as to Kings, Fathers, Pastors, &c. but also to all a-
bove 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 fubject of the fifth Commandements and both
are considerable objects, in this Commandement.
4. Ail who as friends, equalls^ brethren, and hidutí with
more grace, experience and light, doe advise and counfell goody are
superiors in so farre, but it is a superiority of reverence, not of jurif-
diction: for by this they who are aged, and may eounfell what is law-
full, have not power to censure or eKcommunicate those who follow net
their counsell. Jet if David had rejected the counsell of Abigail,dif-
fwading h'm from passionate revenge, he had in that despised God,un-
lejfethe Trincd 9? the Higb-Prieft had given that counsell by way of com-
mand, 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 pow
er to judge a Presbyteriall Church may have right, jus, and ecclefi-
asticall Law to judgs of a point, to the judging whereof, they want-ba-
bility^ 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 pofitive
Law, yet upon the laid dawne ground, Christ hath given the kgyes and
power of Government to every visible Church, the Government of u-
nixed Churches by Synods, is a branch of the Law of nature.
7. Synod? %rc neceflâry for the well-being of the Churchy
and still are in the visible Church in more, or lefle degrees, for
the authority of Synods confisting of fix onely, differeth not
in nature and eslènce, from a generall coancell of the whole
Gatholikc visible Church. Magis et minus non variant fpedetn.
And therefore if Synods be warraated by the word of God} (as
no question they are) there is np necde to prove by particular
places of the word^ the lawfulneffe of every oac of these, a seffi-
Tt 2
anall
332
CHAP.6.
Synods hAve divine duthority
t
༨ ་རྗ་
C
25
onall meeting of the Eldership os a single Congregation. 2. A
Presbytery, or meeting of the Elders, or Pastors & Doctors of
more Congregations. 3. A Provincial! 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 Occu-
menick Councell of Pastors, Doctors, and Elders of the whofc
Catholick Church visible; for all these differ not in eflence, but
degrees, and what word oi God, as Matth.\%.\6,17. proveth
the lawfulneffe of one^ is for the lawfulnesse of all the five forts
of Synods.
8, Grant the consociation of authorities in sundry Churches^ and
you cannot deny the antherity of Synod* above particular Churches*
9# Consociation of Churches to give advise and counſell, is not Con"
fociation of Churches as Churches^ but onely consociation of Christian
professors^ who are obliged to teach) admonish, and rebuke one ano-
ther.
10. There is a right of dominion^ and a right of jurifds£tiony as
we shall heare anon.
•
Hence our first conclusion, a general! councell is a Congre-
gation of Pastors, Doctors, and Elders, or others,met in the
name and authority of Jesus Christ, out of ail Churches, to deter-
mine according to the word of God^ all controverfies in faiths Church*
governments or mannerv, no faithfull person^ who dtfiretb, heeing ex*
eluded from reasoning and speaking. Neither is the definition of
(a) Amin) and (b) Gerfon much dif-
ferent from this, save that they thinke
that councells are lawfully conveened, if
fuch and such onely, as are of the
Hierarchike order be members thereof,
which we thinke Antichrrstian. 2. As
alfo the Pope president here, we dif
claime. Yet doth Almajh confeffe that à
generall councell may be *onveened without the Pope in three
cafes. 1. when the Pope is dead^eicher departing this life, cr
civilly dead, being excommunicated for any crime of heresie:
for the Apostolike Sça hath vaiked often two yeares together.
Fac de Almain de potefta.ecclef.et lav.
c. 15. eft congregatio authoritate legitime
faila, ad aliquem locum ex omni flam Hie
rarchice, nulla perfona fideli perente au-
diri exclufa, ad tractandum ea que concer-
aunt publicam ccclefiæ utilitatem et ipfim
(b) Gerfen de poteft.ecclef.
mores.
:
2. When the Pope is averse and oppofeth reformation. 3,
When time and place hath bceae assigned for the next generalF,
cpqqcell
Sect.î.
333-
over particular Churches,
1
counce]]5 as was done in the councell of Basil; and the Papists
grant that,Mztth. 18. Tell thc Church is a warrant for a gene-
rall councell. 1. Because it is a meane for the saving of the spi-
rits of all men, even Pastors and Apostles in the day of the
Lord. 2. Because Apostles, though in prophecying ind wri-
ting canonick Scripture, when they were inipired5 could not
erre^ yet otherwise they might erre, and if Peter should have re-
mained obstinate in his Judafcing, Gal. 2. and refused to h<are
Vaul or the Church, hee was to bee excommunicatedi 3. By
the Church, Matth. 18. (faith (d) the Schoole of Paris)
cannot bee understood, the Prélats of the Church onely, be- (d) Srhola Pa-
cause Christ did speake to Peter- and faith Almain and Gcrfin, rifienf.de poreft.
Ecclef.pag. 7.
Peter cannot hee both an accufer^a witneste^and a Judge, 4. There
is a power of the keyes to bind and looie,given immediatly
by Christ to all the rulers of the Catholick or universall
Church visible; Ergo^ the exercise of this power, though it
bee sometimes (phyficè) impofllble, because of the corruption
of mans nature, there being bloody warres in Christendome,
yet it is morally lawful], for many things may bee inconveni-
ent, through mans wickednefíê, and so hie & nunc not expedi-
ent, which are morally lawful!.
2. Conclusion; Every particular Pastor hâth a power,
though improper, of dominion and authoritie, even out as
a Synod, about the Acts of preaching and determining truths
according to the word of God, as Jer, 1.10. 5ee, I have this day
Jet thee $ver the nations, and over the Iqngdomej^&c. 1 Tim. 6. 17;
Charge them that are rich that they hte not high minded}&c. 2 Tim*
4.1. J charge thee before Çod^ and the Lord Jejiw Christy who fail
judge the quick and the dead^ c. So any Pastor hath power of
dominion and authoritie over a Synod, and Tatd as a Pastor
might preach,even before the councell at Jerusalem passed their
Synodicall determination, A&. 15, that circumcision was not
necessary, and that to abstaine from things strangled) from blood
and fornication was necessary and lawfully yea and in preaching
truth the Pastor is subject to no Synod. But the Pastor hath
n@t full power of jurisdiction about his acts of preaching ne-
ceflâry truth. 1. Because the Church may for just causes de-
prive him from preaching. 2. Because hee cannot use the cen-
fure of excommunication against those who refuse to receive
Tt 3.
hiss
Į
334
CHAP.6.
Syned's have divine authority
A Paftor may propone James the Apostles mind,
anent fornication,blood, &c. A&t.15.per modum confi.
lii,as a counſel to fome other Paftor,but it hath the
power of a Synodicall decree not from laines,
though an Apoftle, but from the joynt voyces of
the Synod; and it is not like that lames as an Apo.
tle faid, Wherefore my fentence is,&c. as an Apostle
hee fhould have faid as Paul doth, what I received
of the Lord that I delivered unto you, &c.
his true and neceffary doctrine, without the Church joyne her
power of juriidiction with him. 3. He, his alone, cannot in a
Synod determine ecclesiastically, and in an authoritative
Church power, that fame truth which as a Pastor hee deter-
mined, and with the power of pastorall dominion hee preíïêd
upon the consciences of the Church, yea of the whole Sy-
nod,becau(e one man is not the Church,or Synod* and James
his alone, íí.iJ.^.15-could but fay, Wherefore my sentence it 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
Paftor might have pçeached in
the name of God; yet is it not
the decree es the Churchy which the
Churches it to keep, Act. 16. 4.
while it bee determined by the
Church* An example Wee may
have poffible not Unlike to this.
A man hath a power of domini-
on 'over his owne proper lands
and goods to use them in God, for his owne use, but the su-
preme magistrate and Parliament hath a dominion of jurisdicti-
on in a judiciall ientence over those fame lands to forfeit them
for crimes committed against King and State: or this may
clcare it, Samuel hath a power immediately from God, to an-
noint Vavid 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
ihall crowne David King at Hebron, Samuel as a part of the
Assembly of Israels his alone, without the suffrages of Israel*
could not make him King at Hebron. Hence wee may fee how
weake the assertion of our brethren is, who (e) ùty,That Synods
should have power to bind the Churches (fay they )wee feé not; (f) Bel-
larmine indeed boldeth fi. But orthodox writers hold that the sentence
of councels is hut a certaine inquisition of the truth, and a ministe-
riall and limited sentence, so that the decree es a counceìl is
ſo of as great
de concil. lib. i.c.18. ëst tantum (inquiunt) inquifitio quadam & di&ta fententia miniftratoria
et limitata, ita Ht tantuin valeat decrctwh concisii quantuin valeat ejus ratio.
(e) Anſwer to
32. questions
ad quæft. 18.
(f) Bellarmine
7
force
SECT.I.
335
over particular Churches.
*
1
forte as the reason thereof, so faith Amefeus and (g) Junius. But (g) Iunius ant-
certainly this is a mecr mistake of our brethren, as if they were madverf.in Bel-
larm. lib. I. de
not orthodox writers, but conspirers against the truth with c$ncifc..
Bellarmine, who hold the authoritie of Synods. The essential!
end (to speak ío) of Synods is unitie, and the eschewiBg of
schisme- and wee doubt not, but Fêter, Faut, James had in
their Sermons, and doctrine determined that fame veritic^ to
wit3 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 fake, and fuller authoritie binding the Churches to
observe these, as .^#.16.4. while it was determined in a Synod,
Act.5.24.25.
But true// wee hold nothing in this common with Je-
fuites and Papists, for wee condemne not that in Bellarminey
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 fay it, but because they fey it
authoritatively from Gods Word; authoritie of Synods no
orthodox writers deny,authoritie official! as the representative
Church of Christ they have, He that heareth you heareth mee, hee that
despiseth you despisetb me; Where two or three are gathered together (in.
a Synod, say our Divines) I will bee amongst tbem. But autho-
ritie objective they have not, so as what they fay, because they
fay it, therefore the very matter, object and thing iaid by
them, is no lesse the Word of God, then if the Prophets and
Apostles by divine inspiration had said it- at Ieart it is not in-
fallibly true, because they say it, for that wee discJaime, and
it is that authoritie of Synods, which Bellarmine and Papists (b) Bellarm.
hold, Councells (faith (b) Bellarmine) and Scripture are both in- de concil. autho
fallible, and si) the Jesuits of Rhemes, and (^J Lorinus the
Jefuite said councells arc infallible, the holy Spirit is there Concilia &
present-(/) Gratian said, all tht decretall Epist/es of Topes, and Scrifmr*'
(m) the Canons of the Cotmcells are of equall authoritie with the Scrip-Sunt utraque
tures: and their (0) Gregorius said hee received with the fame reve- ritatis.
infallibilis ve
rence and authoritie the soure generall Councells, & the foure Evange- (i) Rkemijis
lists; it is certaine (Taith (p) Suarez)that a Councell is an infallible in *rf.158.10.
(kj LoTinus
comment.in ASl. 'y. (I) Gratian.dif.19. in Canon, (m) dift.20 can decretales.(o)Gregorius i.Epiff^
24. (p) Suarez de tripl.virtut. difp.5.fe&.7. num. 6. certiffimum eft eoncilium generale, in quo
frafens adest pontïsex, effe infollibflem rtgulam fidei.
ruke
rit. lib. 2.
G. 12.
}
3
九
​336
CHAP.6.
Sinod* have divine authority
**
ru'e of faithy and (<f Tarrecremata faith the same: It is certaine
(q) Turrecren, fun, de Ecclefi. lib. 3.
(faith (r) Bailius) Councells are as
the Oracles of God to us in difficult
i r) Bailius Caiecbif. trac. 2.9. é. concilia nobis in ties,lo faith(s) Cajetanus,(†) Ca-
difficultatibus funt instar oraculorum.
(5) Cajetan.trac, de author. Pontif c. 9.
(1) Mtlc ior Canus de loc. com. 1. 5. c 5;
(u) Gregorius de Valent. tom. 1. difp q. i. de objecto
fidei punct. 7.
nus, and (u) Gregoriut de Pa-
lentia; wee hold the authori-
tie of Ccuncels* 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 wcake 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 I. Friends, brethren, equals3by 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; lawsull Pastors cannot command obedience in the Lord,
your independent Congregations cannot command that which
bindcth the Church to obedience, because the word or a comman-
dement of a Pastor, or your independent Church is onely a
commandement miniſteriall and limitedy and hath as much force
as there is reason in it, from the Word of God^ yea the Church of
Corinth hath not then the power of the Lord Jesus to excom-
municate the incestuous person, nor the Church of Thyatira,
to cast out and condemne Jezabell the false prophetésse; nor do
these commandements of the Synod,or Church ajjembly have
power to bind the Churches to obedience, because these commande-
ments and decrees of ceniure are but ministeriall and limited,
and in so jarre onely of force, at they have reason from the Word #/
God} & you fay.
any
3, Conclulîon: There is an authoritative power in Synoás,
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, A&t. ï. where with
common consent of a Synodicall meëting, Matthias is ordained
an Apostle; Ergo, all the Churches are to take him for an A-
postle. This argument cannot bee repelled, because the Apo-.
Hles by their extraordinary pçwer did choose Matthias. Be-
cause,
SECT.i.
337
over particular Churches.
cause, I. they themselves cite this place to prove the peoples
power ordinary,which is to induré to Christs fecond comming,
in calling and electing their owne officers and Elders. 2. AV
main (k) a Papist alleadgeth the place with good reason, to (x) Almoin de
prove that a generall couneell is above Peter or the Pope9 because piteft. ecclef
Peter would not choose Matthias without consent of the Apo- €t civ*
sties 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 Apoftolick Spirit, which is concluded òr done
by the spirit ordinary of the Church of beleevers. So also AÏÏ,
6. If the Apostles did not by the ordinary and Synodicall pow
er 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. A&t.15. A
Synod of moe Churches give decrees which obliege the Chur-
ches,v.28.ch.16.v.4.Ergo,Synods have authoritie over the Chur-
ches. Those who iay this Synod is not a patterne for after Sy-
nods,say farre aside; for their reason is, this was 1. An Apo-
ftolick Synod; 2. the holy Ghost was here; 3. the thing de-
termined was canonick Scripture. But this is a way to elude
all the promises made to Pastors in the word, when as they are
first made to Apostles: this promise, Behold 1 am with you to the
tnd of the worlds and this, I will ſend you the other Comforter, who
Shall lead you in all truth, cannqt bee made to faithfull Pastors,
and the Christian Church, that now is, for it is certaine
Christ is otherwise present with his Apofles, then with his Pa
stors after them.And that he gave them a tongue & a spirit when
they were before the cotmcels and rulers, as to Apostolick men,
as Act. 4. 8.9, To. Aft.5. 29. as Christ promised, Mattb* 10.
19. 2b. Luk. 2i. i3,14,15- for they where 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 becafc Christ
ascending to heaven ſent downe the Apostolat» foirit to his
Apostles
Uu
}
338
CHAP.6.
Synodt have Divine authority
}
2
Apostles to write and preach canonick Scripture, it fall follow
he fulfilleth that promise, John 16. 13. to none now adaycs, be
cause none have the Apoctoiike spirit in the manner and mea-
fure that the Apostles had. Yea further it is canonick Scripture
that the Apostles at the last supper did shew forth the Lords deaths
till he come againe; therefore it shall follow that we have no
warrant to shew forth the Lords death till he come againe.
%+ But that the Apostles in an ecclesiastick way did determine
in the Synod for our imitation, and not in an Apostoiike way,
is cleare by many evidences in the text, as A. 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 Goipel, Gal. i9
16. 17. Epbef. 3. 4, 5. Ergo, he was sent to the Synod as a Pastor^
and that as an ordinary Pastor. 2, They came together, v. 6t to
eonfider uf this hufineffe, but as Apostles they needed not the help
©f 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 firsts v,
7.8. then Barnabas and Taul^ v. 12. then James, v. 13. and to
James hi$ 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 chat Apostles^Elders,
and Brethren, and the whole Church resolveth after much di-
fpute* v 22, But all theft, especially brethren, and the whole
beleevers, as our Brethren fay, doe not joyne themselves with
the Apostles, either to write canonick Scripture, or to give their
cónsent to the writing of it, therefore they doe consent by a
iynodall authority, for the after imitation of the Churches.
Also there bee reasons of monient for Synods; and 1. if ac-
cording to the Law of nature, and nations, no man can bee a
Judge in his owne cause, then are appeajes from the Eldership
Qf onecongrcgation, when they are a party to the accused
gerfon, natural!, and from a Session to the Presbyteries and Sy~
nods of many *no Elders.. But the former is reason, nature,
Law
X
t
339
SECT.I.
over particular Churches.
-
甲
​Law of Nations. Ergo, so is the latter, i. It is best reason
which hath most of Scripture. Paul and Barnaba, Aff 15, 1.2.
had no small disputation with those who said circumcision was
neceslary; finding their parties could not be judges. They ap-
peale to a generall cou cell at Jérusalem, where were the Apo-
itles 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 ApostIes,and their
owne Churches meeting with them, and there is the matter de-
termined anent helping the poore by Deacons; if the judge doe
wrong, and one particular congregation íhall oppresse one sin-
cere and found beleever, what remedy hath the care of Cbrifl
provided for this? that the oppresseurs may be edified by
Church censures, and the oppressed freed, and delivered by re-
medy of discipline of Christ,whoCe it is to judge the poore of the
people, and to save the children of the needy, Pf.72, 4. Now it is
knowne that Viotrephes doth sometime excommunicate, (a) and (a) 3. Epist.
the evill servant ruleth all3 (&) Hieronymus faith Arrians ruled Joh.9. io. Mặt.
all in the dayes of Constantius and Valens : (c) Basil íàith, we 21. 41.
may fay in our time, that there is neither Prince, nor Prophet, nor Ru- (b) Hieronymus
con. Lucif. & in
ler, nor oblation, nor incense: (d) Athanafius and (e) Vinceniius Gal..
Lirinent complainVl that it was in the Arrians times,as with the (cj Bafilim Ì?
Church and Prophets in the dayes of Elias: and amongst Pa- Epift- nobis jam
pists 0s) Occam (g) the author of Onus ecclesia, and (*) Ficus Mi- dicere licefò
randula complaine, there Vpm in their time, no faith, no truthjio Ke- quod in het
tempore non fit*
ligion, no discipline, no modesty; but all fold offices, Churches, digni- neque ^rince^s,
ties, and benefices, and that ambitious Popes fpill all, the Clergy ente- neque propheta,
red by Simony, ruled by Simony% the holy place corrupted. At which neque preces ne-
que oblatio, ne-
times all the godly were crying for a free general! councell, as
que incenfuma
a remedy against the corruption of inferior judicatories. Sa- (d) Aéáixjsiui
vanorala reputed a Prophet, counselled Charles the eighth of lib. ad folituit.
France^ to reforme the Church, as he wouldreturne from Italy, agend
with honour, as faith (i) Philip âe Comines.(k) Gerfin pieadeth Lyrinens baref
(e) Vincentius
for the necessity of a generall Councell. (Í) Genebrard faiths for an ç.&..
hundred and fifty yeeres, Popes, to the number of fifty, had made de- (f) Occam.dial.
par.3.1.3.c.13.
-
* (g) Onus ecclefia,c. 42. (b) Franc Pic. Miran. crai.ad Leon- *©♦ (z) Vhilippus de Comin. /.8.
c. 2. (\) Gerfin dt concit. unius obedient. (/) Qenebrard^ Cbren. L. 8, an. 991. pag.
55.
Uu a
fection,
340
CHAP.6.
Synods have divine authority
227.
(m) Aventinu* fection, from tht faith and godlinejfe of their AncestorJ. (m) Avenr
annat. Boior.l.4 tìnus mak^íb the fame cemplaint, and (n) Almain also, thàt Prelats
pag.322.
(*) Almain, in werc more eaten up with the zeale °s money^ 1^e? ^e ^ea^e °f ^°^s
queftio^vefperri. bouse. Is there not need then of á generall Gouncell? Hence
came also appeales from the Tope, The Emperour Lodovicus Ba~
(e) German varus (faith (0) the German Chronicles appealed from Pope
Chr0n.1.4. pag. John 22. misinformed to a generall Councell,and the Pope bet-
ter informed, and the crime was, because he had taken the title
of Emperour before he was confirmed by the Pope, for which
he was excommunicated. Sigifmond Duke of Austria appealed
from Pope Pius the second, to the next succeeding Pope, and a
generall Councell under him, for the Pope excommunicated
Sigijmond, because he kept backe Cardinall Cnfah from the Bi~
fhoprick of Brixen within his Dominion; for the Bilhoprick
\f) Mneas Sil- was given to him by a commendamy by the Pope: See (f) Mneas
vius Epift. 14. Silvius. Philip the fourth appealed from wicked Boniface the
(q) Platina in
eighth' t0 c^e Sea Apoìlòlike then vacant, and to a future
Bonifac. 8.
(*) Fasciculus Councell; so (q) Platina relateth. The University of Paris ap-
rerum expeten- pealed from Lee the tenth, who wickedly condemned the
Councell of Basill,to a future Councell, as you finde it in the
(s) Sleidan treatise called (r) Fafciculus,&c. The Archbishop of Cullen ex-
communicated by Paul the third,appealed to a lawful Councel
(*) Com. 23.7. in Germany, because the Pope ftood accused of heresie and ido-
prid causa judi- latry, as(s)Sleidan saith. The (t) glofîè of the Canon Law faiths
eet, So also the Pope cannot be Judge in bis owne caufe; and we all know how
how great Ro jastly Luther appealed from Leo the tenth, to a generall Coun-
manifts have cell: all which faith that the like is warranted by the Law of
terrour nature, where a particular Eldership and congregation is accu-
10 wicked fed of scandals, that superiour Synods there must be to diicusse
JVpes and vi- fuch causes. And the good use of councels you may fee in one:
cious Prelats, The Councell of Confiance, Seff. 11.art.67. condenined John 23.
decretal.d. etec* because he taught there was no life eternal!, Neque aliam% post
figntf. Cu/ao* hanc, vitam; pertinaciter credidit animam heminis cum corpore moriy
g$ncord.l.2*c.3. & extinguiy ad instar animalium brntorumy dixitque mortunm ſe-
e.5.c.10.c. 13. mei gjji etiam in noviffimo die minime rtfurrecturum^ The necessity
Occam. dialog. of Assemblies when common enemies trouble the Churchy prove
par.3.b.3.c.13
Almain. vesp. that Christ hath instituted Synods. And 1. our present Au*
fwjjtion, thour reasoneth from the Churches necessity, Synods may con-
darwn.
com. 1. 18.
made Coun-
cels a
as Panormitan
veene
SECT.I.
341
over particular Churches,
1
veene to examine (faith he) either corrupt opinions or Jufpitious
practifes; and citeth for this the Councell of Jerusalem, Act. r$9
Now this councell did authoritatively command, A&t. 15. 28.
Act. 1£4. Act. 20. 19. and nft give advise or counfell onely.
2. If by the Law of nature, and by vertue of the communion
of Saints, Churches conveened? may give advise. then fay I,
as communion of counsels and advises is lawfull, so by the
Law of nature communion of authoritative power is lawfull.
As after the eye (faith (n) Almain) seetb the danger of the body, it (w\ Almain de
Should give warning to the refi of the members to use their power* And author?t ecclejl
this power (iaith he) dcnunciative, or by way of cbarityythough cap. ult. ?rot-z<
not authoritative* is in private persons for the conveening of a
Councell. As after (iaith Almain (x) in the fame place) ars is
injlructed by a s\illed Phyfitian of
that which is necessary, for the health
and ſafety of the whole body, he is
obliged to use that necessary meane,not
now by vertue of the precept, or rather
counfell and advise of the Phyfitian,
but by vertue of the precept and an-
thoritative power of the haw of na-
ture, jor the safety of his body: yea further (faith he) if the right
hand were fettered with chanizees, or should refuse pertinaciously at
the nodde of the imagination to defend the body, then the whole power
ef defending the body, should remaine in the left hand. And certain-
ly this is most naturall, if a forraine enemy should invade a
whole Land, or any part of a Land, the whole Land by the
Law of nature were obliged with joynt authority and power
to resist that common enemy. Now feeing a number of confo-
ciated sister Churches make one visible Church body, having visi-
ble communion together, as the Author granteth in the Sa-
crament of the Lords Supper, which is (iaith he) a feale of the
communion of all the Churches of the
Saints, and in other externall
acts of Church communion, as
hearing the Word, exhorting,
rebuking, comforting one ano-
ther, then are all thefe vifible Churches with united authority
(*) Almain ibid. propof. 4. Si enim ligata fore
citer nollet vacare defenfioni corporis, apud fini
dextera manus, aur ad nutum imaginationis pertina
stram tunc defendendi corpus tota refidebit antheri-
tas. Etfi una pars provincia, inimicis volentibus eam
deftruere, nollet fuccurrere, quis dubitat reliquam
partem, quamvis fit minor numero, pro tune habe
re authoritatem totam provinciam defendendi,&c.
chap. 6. Sec. 1. Bellarm. de Pontif. Rom. 1.2.
c. 27. faith the Councell of Chalcedon, is of no
force. Azorius inftit. moral. to. 2. 1.5.0.12. A
lawfull Councell going a naile breadth from the
inftruction of the Pope,may erre.
Uu3
and
+
342
CHAP.6.
Synods have divine authoritie
(a) Concilium
Conftant, feff.
39.
(b) Concilium
Bafil.feff. 1.
and feff. II.
(c) Gerfon de
ecclef.poteft.
confid 10.
(d) Fran. Za
and Church power, as Churches, and not as Christians onely, to
conveeo and condemne a common heretick infecting all or any
part of çhat visible Church body, and if any one Church or Con-
gregation under the pretence of plenitude of independencie of
government within themselves.^ould refuse to joyne with the
whole, yet the authoritative power of Synodicall judging
and condemning fuch a heretick^doth reside by the Law of na-
ture, in the rest of the body* If there bee a communion of
gifts, there is also a communion of authorities And if a nati-
on have intrinsecally authoritative power under a Prince to re-
pell a common enemy, for the íàfetie of the whole, then hath
a visible body of many Churches in joyning one external! com-
munion offisterly consociation, under one Christ5one Church,
power to repell a scandalous heretick, who is a common ene-
my to the whole Churches visible*
This Argument is grounded upon the nèceíïîtîe of Synods,
our brethren are forced to acknowledge their neceffitie, by
way of couníèlIing,and advising, but Synods as Synods to bee
necessary,they thínke popiih. The best popilh councell wee
read of, is that of Basils where it was ordained that Ça) a ge-
nerall councell should be holden within five yeers next follow-
ing, the next councell Within seven yeers, and alwayes af
ter that> eV€ry tcn ?ecrs* and in the (b) councell of Basil the
Pope is discharged to transgresse that time of convoCating a
councell. Now the councells as councells are no popish de-
viCes5 but rather hated by right downe, and well died Papists,
as is cleare by Gerfons complaint (c) who faith omiffion of ge-
barell traâi. de nerall councells is the Churches piague. a lover of resormati-
Schifm.
on (d) Franc. Zabarell íàith^ wickçd Poses neglecting generall
(e) Review of councetis^ have undone the Church. The learned (e) author of the re-
the counfell vìew 0f the councell of Trent faith gravely, It is but a cheating
6.6.by aFrench of Christendome above board, to leave the judgement of the mecejji
Papiil. tie of general councells to the Popes will* and no marvell
f Btliurmin. then Popes decline pouncells; for the councell of Tìfan ('as
´de cànçil.l.1. çfy Bellarmine granteth)was convocated againſt Fulim the fe-
(2) Concilium cond that wicked man, and therefore was rejected by Jvlthn
Lateran.feff. the fecond it thc councell of (g) Lateran, yet this councell and
a. & 3. all the decrees thereof wa$ approven and confirmed by Alexan-
of Trent, 1.5.
c.6.
|མ
"
der
SECT.I.
343
over farìîâ*lar Churches.
{
councells are
Gerardus pro.
pag.
der the first, who was accounted lawfull Pope- and (b) Pïatina (a) P/atina in
Gregorio. 12.
faith, this çotmcell wás approved, and that in it Gregory 17.
and Benet 13. were deprived of their papall dignitie, all nati-
ons aflencing, except neither Spaihe, rhe King of Scotlând, And because
and Earle of Arn xnac, who followed Pope Benet: and for ap-
probation of the councells of Pise, Confiance, and Basils which against Pop^1^"
censured Popes and deprived them, and subjected them to a gc- therefore they
nerall councell, let any man read the (i) Review of the Coimceïï have taken thc
of Trent, and Bellarmine is therein fully confuted. Also gene- ftimg out of
rail councells have condemned the doctrine of the Church of Councells, as
Rome, for which they thinke them not neceflary, as the coun- Ve:h,to 6.
cell of Frankford,fàit\ (k) Bellarmine, and Basil aqd Confiance 611.
are not approved in all, because they favour not the Ro- (i) Review of
man Churches doctrine and the Popes supremacy above Councells; gl. 4.0.7
yea and general! councells cannot bee simply neceffiry (faith) Bellarmin
hee (/) becauíe the Catholick Church remained fast, the first three de ccncil.lic^
pundretb yeerj after Christ, without generall councells, and might thi Be/larinin.
16,c.10. quèm²'
have remained ſafe other three hundreth jeersy and so a thousand jeers, admodum enim
and faults maj bee amended by the Lawes of Popes, and by provinciall annis illis 500.
councells (faith hee5) and their Cofleruf (m) faith, the Pope him ecclefia fine ccn-
felfe without councells hath condemned many heresies, and thfe is a ùlìis generalu
fhorter and more compendious way,then by councells, for it is hard bus incolumis
and laborious to conveene councells, therefore the Churches manfit, ficeriain
potuiffet aliis
falvation doth not depend upon them, faith (n) Bellarmine^ yea c cc. & mr-
it is in vaine (faith the Jesuit (0) Tererius)to doe that by many,which fin aliis DC.
my as conveniently bet dene by fewer,be meaneth couhcels may bc at9ue aliTM mille
wanted. Our brethren rejecting councells, and their necestitie at all, (m) Coferusin
in this fideth with Papists. Though (f) Calvin faith. Nullum esse '^ihiridde.
nec melius, ntc certius remedium, that there is no better, nor flrer V6mif pag 15.
remedy to find out the truth, then a Synod of true Pastars. And Ar- (Bellarmin.
minians and Socinians thinh^ that Synods arç neither necessary, nvr
^ en^fAm '
profitable; for as our brethren hçre give nó authoritle to Synods, (Q)pererim cam.
but to counsel! and advise: the very íàme is taught by a grand in Exo. 19.difp.
Arminian (q) Episcopius, who iaith. Synods are not profitable^ for 21.14
the establisting the truth, or rooting out of errors and heresies, but onely (p) Calvin,ins
to advife, fist, examine^ and by reafons aty arguments tc perfwade, sector 3.
Stith cig
and therefore are not profitable\ either for the beings or for the well be- (4) Efifcopius
ing of the Church. Synodipi conventus nec ad effe0 nec ad bene ejse difpi%i,tbef 4.
ecclefie
1. 1.,C. Qu
344
CHAP.6.
Synods have divine authority
点
​2
1
{
&
ecclefiæ absolute necefjarii sunt; ad vtritatis divine fiabilimentumy
& hereseon^errorumque averruneationem vel exstirpationeM,ei tantum
cafu utiles esse statuimus, si ad deliberandum, ventildndum, exami*
nandum, rationibus argumeniifque perfuadendum congregentur ;
litium finem facere, circa religionis capita, aliter quam perfuadendo^
est tyrannidem in ecclesiam invehere^ & libertatem confeientiarum, fi
non omnino tollere, faltem vehementer astringere & ligare. to end con*
iroverfies in the Church any otherwife, then hy perfwading, is to bring
in a tyranny in the Church of Christ, and to hurt, if not alto*
gether to evert the libertie of consciences of men. And the Arminians in
their Apologie (r) teach us that a decision or a determination »f a
Synod obligeth not those who were
not present at the making of that de*
cision. And so have I shown from
(s) An/worth, and our bre-
threns doctrine that they teach,
people cannot assent, without ty
ranny of consciences, to the decrees of
the Elders, at the making whereof
Cr) Remonft. in Apol.c.25. fol. 289. () Anfworth
Animadver.pag. 2o. Remon. 16. Decifionem factam
in Synodo non leviter habendain, quum & merito in-
clinare animos noftros ad acriorem decifionis fa&tæ con
fiderationem,fed ut ea cuiquam profcribat aut diffenti
entem cogat ad affenfum aut obfequium, ratio non per-
mittit,
they were not preſent, and prefent,confenters.2.A Synods decijion doth in*
clint the mind to consider of the decifton,but doth not compell authorita-
tively to consent and obey, 3. This if violence to the conscience. 4. T0
fitch expositions of the word from confessions of faith, or decrees of coun~
cells is dangerous; and this is the doctrine of Socinians: for
ft) Theopbil. Nicolaides faith, the Church in a Synod cannot
decide controversies, because Jhee may erre, neither can fhee take
them away, for that were to doe
violence to mens consciences: and
(u) Smalcius faith, this were
(tacite) quietly to leave the wri-
tings of the Apostles, and commend
humane traditions* So our bre-
thren give nothing,but a pow-
er of counſelling and morall
perfwading to Synods, and no
authoritie to command, be-
caufe (fay they (x) in their an-
fwers to the 32. queftions) Sy-
(t) Tkeoph.Nieolaid. in refu. trac.de eccl. c. 9.f.79.
Hac ratione Synodic* erreres aut centroverfias non
golli,fcd tantum vim inferri confcientiìs noftris.
$H) Smâlcius in rcfut. lib. de errorib* Arrian. i.e. 1.
fol. 5. (x) Answer to the 8. quest, so the Papists.
Pighius lib.6.etiO. de ecclef. Hierarch, calleth gene-
Fall councells, Conftantini Magnum inuentum, a de-
vife of Conftantine without any warrant of the word
of God; and John Wèemes of Craghton denyerh
councells to be necessary by any commandement of
Godyle regit pr:matu,l1.c.j. pig. 74. Clemens the
seventh said, Counsels are dangerous, if the Popes
ptwer be called in question.
neds
SECT.I.
345
over particular Churches.
{
nods may erre, and their decrees have no more force then they fetch
Yeajon from Gods Word; and truely our brethren with Socinians
and Arminians here do fall in many foule errors. For, 1. all
preaching of the Word, and all power of authoritie of Pastors
commanding in the name of the Lord, faith and obedience^
is onely morall and tô periwade, and nat authoritative to
command, because Pastors may as well erre in preachings as the
Church may erre in Synods, 2. Because what Pastors preach
hath no more force over the conscience, then they have war-
rant to speake from the Word of God, as is cleare, Ezek-^.j.
Gal. 1.9. 1 Thejf. 2, 13. 2. All confessions of faith that are
set downe by Iawfull Synods are null. 3, Libertie of prophe-
cying, and a Caſandrian licence of beleeving in things contro-
verted, any thing in this or on that side, is Iawfull. 4. A per-
petuall doubting of conscience, except in two or three points
tundamentall,that all Christians beleeve,yea and all hereticks is
brought in in the Church, ç. The Lords working with the
word preached, is but by way of morall perswasion. 6. But
our Divines hold the authoritie of Synods, and of Pastors
preaching the Word from the Scriptures: () but I find both
(2) Math. &tJ
our brethren and Arminians do misken the authority òf the
Church, and of Pastors in both Preaching and Synods, for Matth.2&. ip±
they thinke to fet up the authoritie of Synods,is to cast downe Joh.20*25.
thd authoritie of the Scriptures, because things to bee distin- 4.15.28.29.
guifhed are confounded- for wee deny that Synods or Pastors and 14.29.33,
have peremptory, absolute, and illimited authoritie, and 3$.
power to determine as they please in Sermons and Synods, their Gal.6.16.
PoWer is limited according to the Word of God, and their Coloff.2"7"î*
word is onely to bee beleeved, in so farre as it is agreeable to (b) Thes.5.
(a) Col. 3.16.
the Word of God; but hence it followeth not, that Pastors 11.12, Heb.3.
and Synods have no power and authoritie at all to dçtermiue, 15.
but onely to counsell, advise and perswade; for private Ghristi-
ans, our cqualls and inferiours, have power to counsell, per- (d) Mal.3.16..
(c) Levit.19.17.
fwade, and advisc in a private way by teaching, (4) admonish- (e) Naziergen
ing, (b) exhorting, c) rebuking, Qd) conference.
They build upon the reproving of events of cqjmcells. by
(e) Nazianzen, Which is not against their authoritie and true
ita ammo affectus fum, ut omni* epifcoporum cencilik figiam, quonium nullius
kemm fouflumque vidi.
Xx
∙17.
1 Cor.7.25.35
II:12.
ad Procopium
epift.55. alias
42. Ego,fi vera
fcribere, oporter,
concilii finem
fulneffe,
346
CHAP.6.
No communion of fifter Churches
Contra Donatift.
fulneflc, and he fpeaketh of the 'councells of his time, and it is
(f) Panormitan not to bee denyed but (f) Pahnrmitan faith well5 dictum unius
de electione, C. privatïest prgferendum diclo pape, fi ille moveretur melioribus ratio-
fignificafti.
nibuf veteris & novi Testamenti* and (j) Augustine íaith, latter
(g) Auguftine
councells may correff older councells; and Tetrus de Qj) Monte un-
1. 2. c. 3. priora der Eugenius complained that there was no godly and learned
concilia a pofte Bishops in his time, to determine truth in a Synod, when
Doctors5Profeíïbrs, Bishops, and all have fworne obedience to
the Pope, to their Oecumenick councells, and to the wicked
decrees of the councell of Treats as the Bull of Pius the fourth
reqnireth.
rioribus corrigi
(b) Petrus de
Monte in M-
narchia Concil.
tertio.nu.I.
But before I fay any thing of the second question anent the
magistrates power, I shall close the other wayes of communion
of sister Churches.
Manufcrip.
CHAP. 6. SECT.5.
Three other wayes if communion of sister Churches*
of
Fift way of communion (faith the author) is by helping an$
contributing to sister Churchesy Prophets, and Teachers0 when
they are in ſcarstie, as Act. 11.2c> Rom> 15.25.26.
Anf. This way of communion we acknowledg,but we fee not
how thïs communion can ttand3 without the authoritie of Sy-
nods; if Churches bee not united in one visible body3they can-
not authoritatively send helpe of teachers one to another; and
this is a direct acknowledgement of a visible union of more
Churches in one visible body; for the Chnrch of Jernfalem au-
thoritatively sent Pastors^ Paul and Barnabas, as Pastors to the
Gentiles, you will have them sent as gifted men, and thát they
are not Pastors while they bee ordained^ and chosen by these
Churches to which they goe*
A sixt way of communion (faith hee) is by admonitionsY% sister
Church or any membèr thereof bee scandalous, wee are then to fend El-
dkr's to warn them to call Archippus or any other Elder,to take heed to do
their dutie; if the Eiders ôr Church bee re&ifse in cenfuringy wee are
to
17
SECT.5.
347
in independant C0ngregations.
to take the helpe of two or three Churches n&e. if yet that Church
heare not) wee are to tell a Congrégation ûf Cburebeî together, or is
the offente bee weightie, wee are to withdraw the right háÂd of fel-
lowjbip from Juch a Churchy and to forbeare all such fist of exercise
of mutuall brotherly communion with tbem> which all the Churches
of Christ are to wàlke intone towards another.
Anfw. You acknowledge that same order which Christ
comm^ndeth, Matth. 18. to gaine a brother, is tò bee kept in
the gaining of scandalous Churches. But i. Wh^t warrant
have you of thé two first steps of Christs order against scan-
dalous Churches, and to omit the third Judicial! and authori-
tative way, when sister Churches turne obstinate? Christs bi>
der for gaining the scandalous is as necefïàry in the thirds as in
the former two. 2. Why doe you allow the third Jn a sortï
for if the sister Church will not bee admonished, you will
have her rebuked, before moe sister Churches, that are con-
veened, that is, before a Synod, is it becauſe you thinke there
is more authority in a Synod, then in one sifter Church? then
you thinke there is authoritie in a Synod; for by good Lò-
gick, wee may inferre the positive degree from the compara-
tive, and there is no other rekson why the matter should come
before a Synod, for all in á Synod wanteth authority and
pòwtr to cenfure, as you thinke, yet to complaine to a Synod
is an acknowledgement of the authoritie of a Synod, as
Christs order faith, Mattb. i&* 174 Ifbee neglect to heart them^ tell
it to the Church.
3. Wfet is the withdrawing of brotherly communion from
obstinate sister Churches, but as (a) Amesius foith well, excom- 1.4.c.iun.26.
(a) Amefius,
munication by proportion tnd analogies Etgoy íay I, in this a Sy- de conscient.
nòd hath a Syaodicall authoritie over the Churches within
the bounds of the Synod by proportion, for who can infiift
a pùniſhment of a Church censure^ by proportion answerable to
excommunication, but a Church, or a Synodicall meeting,
which hath the power of the Church by proportion? Amesius
would prove that a particular Church tannot bee excommunicated
beçauſe a Church cannot bee tast tut is communion with it ſelf?, for
then she should bee cast okt of her felfè. But this argument with re-
ference ôf Í® learned and gùèly a mz*ì proveth ònely that a
Xx 2
par-
5
348
No communion of sifter Churches CHAP.6.
Manufeript.
6-377
+
Manufcript.
particular Church cannot excommunicate hcrielfe, which I
grant, but it conchideth not,but a particular obstinate Church
may bee excommunicated out of the societie of all fifter
Churches, who meeting in a Synod in the name of Jesus
Christ iave power to save the spirits of sifter Churches in the day
of the Lord, and are to édifie them by çouníell nnd rebuking,
as the /ywhor granteth^ and why not by an authoritative de-
claring that they will have no communion with such an ob-
ftinate sister or rather daughter Church?
Wee have neyer, faith the Author^ been pat to the utmost ex-
tent pf this dutie^ the Lord hitherto preventing by his grace,
yet it is our datie. T£e Church,Cant: 8. tookç care not onely for ber
owne members} but also for her little sister, that had no brejlj^ and
would have takgn care, if having breasts they had been distempered
with corrupt milke: if the Apostles bad a care of all the Churches*
I Cor. 8.11. it that spirit of grace and love dead with tbemï might
not all the Churches to care for sister Churches, if not^ virtute
officii^ by vertue of an office, yet intuitu cbaritatis^ fir charities
safe?
Anfo. That you have never beene put to these duties to the
utmostjWill never prove that the government is of God, for Co-
rînth, Ephesus, Pergamusy Thyatiray which were glorious Chuf^
ches by your owne confession^ were put to a neceffitie oi the
utmost extent of these duties; yea it proteth your government
to béé rather so much the worses because Ghrists government
is opposed by secret enemies in the Church..
2. You make the spirit of love in a pastorall care over other
Churches to bee dead, becaufe none have any pastorall care
over any other Churches^ but the particular Congregation
over which they are Pastors^ and pastorall love to unconver
ted ones3as pastorall, you atterly deny.
The last way of commHnion (faith the Aithor) is by propagation
or multiplication^ which isr to the Apostles had immédiat calling from
God to travell through the worlds and to plant Churches, so have par-
titular Churches given to them imrmdiatly from Christy the suintât of
meafore of grace) which the inlargement and establishment of Christi
l^ngdome doth reqtarè} that is, whtn the Bit-hive a parifhional con*
gregation is furcharged9 they hjve power to find forth their members,
A
www.
to:
SECT.5.
in independent Congrtgátions.
349
:
(
Į
}
to enter)by Covenant9in Church-fiate amongfi themselves, and may com-
mand to tbem fi%b able gifted Ministers^ as tbey thinke may bee Minir
fiers ìn that young Chnrch.
Anfa. . This way of inlarglng Christs kingdome is de-
feíîLve, x. It íheweth the way of inlarging the number of in-
visible Churches, and multitudes of converts into new incer*
porations, but doth shew no way how to plant foules who were
non-converts, and branches of the wild olive ia Christ Jefus,
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 profeflbrs of the faiths
partly converted, partly not converted; but the pastors by
your doctrine have no power as Pastors, or by any Pastorall
authoritie,to plant the Goipell where it hath never beene, that
pastoral! spirit is dead with the Apostles; and in this, contra-
ry to all season and sense, and contrary to the Scriptures, you
make private Christians the successors of the Apostles to plant
Churches, and to convert foules, and to make them fit mate-
rialls so; the visible Church of regenerate persons; for Pastors
as Pastors, and visible Churches as visible Churches doe no-
thing at all to the multiplying of Churches, seeing Pastors
and visible Churches as they are fuch, by your doctrine, are
but nucses to give fuck to those who are already converted,
but not fathers to convert them; for private Christians, or
pastors as Christians gifted to prophiefie, not as Pastors, doe
multiply Churches, and convert men to Christ, as you teach,
now w^e 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
ministetuall breasts^ but to give fuck to babes who arc already
borne: but wee see by your doctrine no ministeriall power of
Pasters or Churches to fend forth members to enter ia a Church
covenant, or to enter in a new Church relation of a daughter*
or a fister visible Churchy if they send a number to bee a new
Churchj your Pastors or visible Church did not mulfiply
them, it is presumed they were converts, before they were
members of the visible Church, which now fèndeth them out;
Xxj
and
;
350
I
No communion of fifter Churches
CHAP.6.
and if they bee multiplied in the bofome of your visible Church
and tonverted| they were not tráely tembers of that visible
Church before their conversion, and also that they were not
converted by áhy publike ministery, but by private Christi#n$
gifted to prophesie, who are thé onely succesiors of the Apo-
ftles to plaèt vífible Chùtches: but what pastdrall authoritie
have you to fend them forth to bee a new vilible Church? none
at all? they baye as beleevers power to remove from you, and
because of multiplication, to make themselves a new Churchy
and this ministerial! power of making themselves a new
Church they have not from you, but from their fathers who
cénvertèd them, so that you make a visible Church within &
visible Church, but not a Church begotten or borne of a visi-
ble Church, as a child of the mother; and wee desire a word
of God, çjther precept, promise, or practise of such a Church
multiplication, mans word is not enough*
2. Wee hold that the lending of the Apostles tó all the world
was not in it seise, that which eflèntiaíly drstinguifheth the
Apostle from the now ordinary Pastor, who is fixed to a single
Congregation, but the gift of tongues to preach to all the
wótld upon the Lords intention to fend the Gospel to all nati-
ons* that as many as were chosen to life, might beleeve, was
that which eífëhtially differenceth the Apostle from the ordi-
nary pastor, together with a ipeciall revelation ofGod, to goe
to fuch and such people, to Macedonia,and not yet to Byibinia.
And now feeing these two are taken away, the ordinary Pa-
ftors which now are, have as Pastors a sufficient calling to
prcach the Gospel to all natiòns, 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 a*
a Pastor by Gods Word, to one onely Congregation, for then
it ſhould bee unlawfull for a Pastor âs a Pastor to piant a û€w
Church. but tell it bee lawful! for private Chriftians to plant
new Churches, who are not the Apostles fue^essors, and yet
it (hall bee unlawfull for Pastors,who are the undoubted suc-
ceffois of the Apostles, to plant new Churches? I would think
that admirable doctrine, for so you give to private Christy
ans that whfch you make èflêntiall to the Apoftìesj and you
deny
SECT.I.
351
in independent Congregations.
&
2.
deny it to the undoubted íucGessors of the Apostles, to wir, to
Pastors. Bat we hold a Jawfall Pastor is a Paííor in relàrion to
all the world, with this distinction, hee is by Cbrists appoint-
ment and the Churches a Pastor to all congregations^ tó 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, justas the Apostles jn gene^
rail Were made Pastors to all the world, Ma}th.28 19» Go t&ith
a\l nations, but by speciall revelation and Apostolick appoint
ment5 Peter was appointed the Apostle of the Jemes, Paul of the
Gtntiles, Gal. 2. 9. yet Paul was a Pastor in relation to the
Jemes, and Peier also in relation to the Gentiles: so by ípecialí
revelation, A&t. 16, they are forbidden to preach the word in
Bytbinia, and commanded to preach it elsewhere; and for this
cause, pious antiquity, as Morton (*) observeth, called fome
learned fathers Pastors of the World,
Cb) Athanastus is faluted Pontifèx maximus,
as Ruffinut saith,and Origen magister eccle-
fiarum, master of the Churches, fi (c) Hie-
ronymus,and Cyprian totius orbis prases, Cy-
prian the Bishop of all the world,yea and Pope,
fo(d) Nazianz. Hilarius is called by
(e) Augustine infignis ecclefiœ doctor^ a renowned teacher of the
Churchy and (s) Nazianzenuf calleth Bxsiiiuf the light of the
word^ and (g) Damascenus the light of tin whole morld,and (b) Tbe~
odoret faith Chryfostome is called totius orbis terrarum do£tory the
Doctor and teacher of the whole world: all which titles faith
evidently that antiquitie beleeved never a Pastor, or Biihop5not
to beca Pastor onely in relation to the one single Congregati-
on, 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 particuiar Church* Thus
it is cleare that our brethren deny all communion of Churches,
while they confine a visible Church to one onely sing|e and
iadependent CongV«gation,subfected in its visible government
to Christ Jesus immediatly, and to ìo universall visible Church
or Synod on earth.
?
(4) Morton Apek, par, 2, c. 14. pag. 422:
(b) Ruffinus 12 biff c. 26. (c). Hiero-
nymus de loc. helero. (d) Nazianz. Ser-
mon. de Cypriano. (e) Auguſtin l.x. contr
Julian. (f) Nazianz. Epiſt.10. ad Baſi-
m. (g) Damafc. de fid. orthod,l+4.0.570.
(b) Theodorer hift.l.5.c.32.
Pa
Queft.
›
352
CHAP.6.
The Magiſtrate hath power
+
(
Queft. II. Whether the Magistrate hath power to compel! persons
to a Church profession?
Aneht Magistrates sundry things are questioned to make prefc
byteriall government odious. And first our brethren com*
plaine that our Churches arç constitute by the authoritie of the
(J) Robinson Magistrate, (i$ Robinson íàith5 it was a presumptuous enterprise,
justifie, of sept- tkat people were htled against their will into covenant with God^ to
Fat.p&g f74» sweare obedience to the protestant Faiths being a profane multitude,li-
ving before in grosse, idolatry5 and that by ihe authority of the supreme
magistratey for the commandèment of the magistrate (iay they) can
mâke no members of the visible Churchy or of Cbrists body^ because it
is à Voluntary a£l of obedience to Christy that men adjoyne themselves
to the visible Church; Ergo^ none can be compelled thereunto by the au*
thoritie of the Magistrate^ faith may bee counselled^ it cannot bee côm~
petted. For the clearing of this question, these considerations
are îo bee weighed.
1. The Magistrate may compel! to the meanes, and externall acts
of worshipyand to desisting from externall false worship of the false
Gody or of the true God worshipped in a false wayy hee cannot compdll
to internall acts of faith, love^and fuch lihe^ as having no power ovtr
tin conscience.
2. There is one considération of a Heathen or Tagan nation which
never received Christianities and the true faiths and another conside
ration of a nation baptized and profeJftng Christ.
3. A Magistrate may compelL a htathen nation to the negative re*
perence of Christ in a indirect way9 and that with the fword^though he
cannot compell to the positive worshipping of him: if a Christian
Prince fubdue a Pagan nation^ hee cannot force them with the Sword
to a positive receiving of the doctrine of the Gafpzlly but if it bee a na-
tion expresses? blafpbeming Cbristj as the nation of the Jeres now d&9
hee may compell them to an abstinence from a professed blaspheming
of Christ^ because he is to use the fword against blasphemy.
A. the weapons of the Church as the Church are not carnally but
spiritual and mightie tbrough God..
5. The compelltng power of the Magistrate is terminated upon exter-
noll worjhip as abstraÏÏed from either hypocrisie or finceritie in wor-
Ship+
6* Though
SECT*5.
353
to enforce a Church-frofession.
"?
哼
​6. Though no man resist the Magistrate in a matter of religtony ex-
cept in a hypocritical! way, five onely be who tbinketh hee hath reason
to resist, and is led by the judgement and inditement of conscience to
resist, yet is not the inditement os conscience,but onelj the Word of God
tb* rule of mans obedience,or resisting in a£tions,purpofes& conversatiôn*
I. Conclusion» Fire and sword, or warre, or the coactive
power of a magistrate is not Gods way of planting the Gof-
pell in a heathen nation5whieh never heard of the Goipell be-
fore. I. Because the Apostles were commanded, by teaching
the Goipell to all nations, Mattk.28,19,20. Mark^ 16. 15. Alt.
7.8. and not by warre, to spread the Gospel. 2. Because
Christs Kingdome is not of this worlds Jhr then bis servants would
sight for bim, Job. l8, 36. nor are thé weapons of our warfare car-
nail; 2 C*r. 10.4. nor is Christs sword any other thing* then the
Ward of GodyRev.19.15.Gak6.17.And in this meaning>and with
relation to the internall acts of found beleeving5 have the lear-
ned taught us3thar5 religio fuaderi potest, cogi non potestx if theft (V) Cleihem x>
bee the constitutions of (a) Clemens, let it goe for a truth in cenftitut. To
this sense, that God hath given libertie of will to men, not punish- AUTO
τῶν ἀγρώπων
ing them with temporall death, but callctb them to give an account of ἀφῆκεν ελέυ
their doixgsj in the life to come: which yet cannot bee universally deeg & wes-
true, except that the Author with Anabaptists take away the alp Skvara
καίρω θανάτα
power of the civill magistrate; and Q>) Athanasius meaned d'
with uSj when hee citeth that, If any will come after me, let him ev Tear-
Shoes 2020 DEE
take up his croffe^ to prove that the will cannot bee compelled^ and
that of (c) Lactantius is approved by all, defendenda tamen reli- (b) Atbanafinti
gio est, non occidendo, fed moriendo, non fævitiÂ, fed fapientiâ, non (c) Lactantius
scelere, fed fide; illa enim mahmrff sunt, hœc bonorum- & neceffe eft Inſtit.1.5.c.19.
(d) Terml.
bonum in religione versari, non malum: Nam si sanguine, si tormen çej Procopius
tis, fi malo religionem defendere velis, jam non defendetur ilia, fed in Arcâ* hijiori
pollutturi & violabitur. Nihil est tam voluntarium quam religie,
+
K
in qua si animus facrisiedntis est everfus, jam fublata$ jam
nulla est: all which tendcth to this, that religion is like free-
will3and free-will like a Virgin which cannot bee ravished. Let
that of (d) TertpiHian stands Lex nostra non ſe vindicat ultore gla-
úios (i) Procepius faith that Justinian was blamed, because hee
compelled the Samaritans to imbrace the Christian faith.
2/ Gpnclusion, A Christian Prince fubduing a heathen
Y Y
nation
τῶν αυτό.
J
}
354
CHAP.6.
How the Magistrate bath power
}
ra funi.
Nation, may compel! them to desist from a negative dishonou-
ring of thrift, a«d from an cxternall false worship. Dan. 3. 29*
Therefore I mak^ a Decreey that every Peopley Nation, and Language,
(fy Tacitus in which fpeake any thing amifje againft the God of Sadrach and Abed-
Tiberio, DeoTum ntgp, shall he cut in peeces, and their houseJ ſhall be made a dung-
injuriæ Diiscu- bill. 2. The Magistrate beareth not the sword for nothing,or in vaine^
(g) L.i. Cod.de for he is the m^nister of God, a revenger to execute wrath on those who
eb, &ed. jurif. doe evill, Rom. 13.4. Therefore he should be Gods Minister to
jurandi contemn- execute wrath on those who dishonour Christ. Nor must we ap-
pia religio fatis pr°VC °f tbat °f Tiberim,(f) that Gods take care of wrongs done
Deum ultorem to themſelves: and that of the Emperour Alexander, (g) iff itffi-
(b) in Lege uc- cient that the breach of an oath hath God to be the revenger. Tet the
modice de Emperour (h) Conftantine commanded all the Churches of the
Pagan. Pagan Gods to be closed up, and (i) Ambrose and (k) Augustine
(i) Ambrofius both commended the fast, and Ferdinand King of Spaine, com-
Epist. 30.
(k) Augustin, manded all the Jewes% who would not turne Christians, t» re-
move Out of Spaine.
babet.
>
pift.48.
3. Conclnf. Where a Nation hath embraced the faiths and
iworne thereunto in Baptifme, it is lawfull for the Magistrate
to compell them to professe that truth to the which they have
iworne in Baptifme 1. Because the Magistrate is a keeper of
both Tables of the Law. Ergo, he may take care that these
who are baptized,and fwórne to be followers of Christ, fhould
professe what they have swornc to profefle. 2, Because the Ma-
gistrate may compell, ad actïm imperatos, non ad actus elicitosp
commanded and externall acts of worihip^though he have n©
power over the conscience to command the elicit acts of will
and mind* 3. He may command to use the meanes of Relîgi
on, though he cannot force Religion it seise: and this Jebôfha-
pbat) Ezechiab) Asa, and Jofiah, and other good Kings comman-
ded, and in that are set forth to all Princes as patterns of eeale.
4. The most pungent argument of oar brethren in the contrary
is of no weight, because (íày thcy)for one to adjoyn himself to
the visible Church în a profession of the faith, it is a fupernaturall
(1) Oreeorius Je ^orki of Graçe, and must be voluntary, else the Magistrate fhould
stifp. I. punc. 6. compell men to hypocrife, yea and he should, faith Gregorius
q. io. de infi* àt Valentia, following Cajetanus, indirectlj concurre t$ sacriledge,
deliate arg.4, t$ profane the holy things of Godv and feare §f punijhment maketh an
Valentia to. 3.
action
SECT.5.
355
to enforct a Chnrch professton.
:
!
n. 5.
action against the will, secundum quid, in some respects and for
the point of supernaturality of professing, (m) Durandus (m) Vurandus
4. fenten, d.4.
handleth it. Now (I say) that this is of no weight, because (as q.6.art.i.
(n) Suarez faith) one may be compelled to hearc the Word, (*) Sèarez, de
who yet canpot be compelled to beleeve- so (fay I) to make tripl.virt.theol.
fuch a profession, as may constitute any one a member of the vi- difp. 18.fe& 2*
sible Church is no fupernaturall act, though there be a morall
obligation tying the professours to the sopernaturaîl sincerity
of the aft, yet there is no cfsentiall obligation, as touching the
essence of a visible member tying him thereunto, and therefore
the Magistrate may compell thereunto, and so (o) Antonius (o) Antonius 2.
following (p) Gregorim doe teach that an indirect compulsion p.tit.13.c-2*
tò the faith is lâwfull, and the compelling power of the Magi-17.Epift.30.
(p) Gregorius
ftrate is terminated upon the profession, not upon the hypocri-
fie of the profession- clic it were as good an argument to prove
that the Magistrate by the iword cannot compell sobjefts to
abstaine from murther, sorcery, perjury; because many in an
hypocritieall and servile manner, for scare of the Magistrates
wrath, not for feare of God, doe abstaine from these ils, nor is
their abstinence from worshipping idols, a thing of it seise, ast
the Magistrate commandeth it, supernatural]. Neither would
men by the Covenant of the Lord, which King Asa did cause
the people to sweare, to wit, that they should fecke the Lord God
of their fsthers, 2 Chron. 15. 12. be compelled, so as their seek-
ing of God, (hould not be willingly performed. 5. This opi-
nion is the way to Arminian liberty of conscience, that men in
a Christian Common-wealth, may be of any Religion, and the
Magistrate is to behold men as an indifferent spectator, not ca-
ring what religion they bee of, whether they be Fapistj,
Jemes, Pag*nS) Anabaptists, Socinians^ M*ctd$nians, &c. which
jhQuld inferre, that the Magistrate were no nurse-father of die
true Churchy nor yet a preserver of Religion, if men might be
of any Religion* Neither is this the way (as íaith (q) Robin- Çq) Kcbinfin
fin) to the Tapists implicite faiths wbtn men beleevethp as the Church j*ftif. of sep*ra.
heleeveth, though they kgor not what it is: nor is it a compelling of ?ag.224.
men fas he seith) tb blasphemy, and apparent wickednesse, be-
cause the Magistrate is not to compell to profession of the truth
immediately, and without any foregoing information of the
Y y 2
mind;
है
356
CHAP.Ó.
How 4 Magistrate hath power
4
mind^ for the Ghnrch is to teach and instçuft in all the exterr
nall acts of worship, before the Magistrate doth comptìì to
these acts yea and the fame (r) Robinson acknowledged* that
(r)Robinson. Febofhaphat made compulsive lawes about Religion. Ergo, if he
juftif.pag.tfh ihould execute these Lawes, he should compell to some acts of
Religion, and should compel! to hypocrisie, as the fame Mr*
Robinfon argueth against us.
4- Conclus. It is one thing to command a&s of divine wor
ship, under the painc of civil! punishment, and another thing
to punish, or inflict civill punishment, when these commande-
ments are tranígreísed, Christian Princes may doe both. And
that they doe the latter by Gods commandement and warrant
is cleare, in that Jehu destroyed all the house of Ahah for Ido-
King. io. latry, and killed Baals Priests, Good Jofiab killed the Priests of
the high placesi and burnt their bones upon the Altar.. Elias, when
the Magistrate would not doc his duty, in ah extraordinary
way, killed Baals Priests; and if the Magistrate also in the New
Testament have the sword given to him of God, for the punish-
ing of evill doers, as Rom* 13. 4, J. that seme Law must now
also have force, though in the use of the sword sundry here-
ticks are here to be distinguished3as 1. seducing hereticks, drawing
others away, from the worship of the true God to idolatry, ſuch
are not to be pitied by the Magistrate, as Deut. 13. 5,6,7. Zach0
J3. 4, $, 6. whereas seduced, and drawne away foules, for sim-
ple heçesie,cannot be put to death. 2. Hereticks falling away
in many particulars from the faith to Popery, or other hereti-
call wayes, are more severely to be punished,then those who arc
hereticks in one or two fundamental! points onely. And those
who are universall Apostates, and fell from the Christian
faith to Judaisme and Paganisme, deserve no lefse then death,
3. Selse-condemned hereticks, after sufficient information,
and malitious opposers of the truth, deserve harder dealing
then simply seduced hereticks. 4* All who beleeve blasphe-
mies to be truth, and hold them, are not to be reckoned a:
mongft formall blasphemers, whose malice carrieth them on
to raise upon the unspotted wayes of God, 5. No hereticks
havíng false opinions of God,fuch as Antinòmians and Libertines^
who ihinke that the regenerate cannot sinne5 or that the wor
fhipping
A
SECT:5.
357
ta enforce a Church-profession
4
fhipping of a creature is not idolatry, can be innocent, as if
1.fimply acts of thè judgement and mind not conforme to Gods
will revealed in his worc were not firmes, (as Armìnîans teach)
whereas all the faculties of she foule are uhder Gods Law,
2, Hardly doth the mind conceive false thoughts of God, or his
worship, but there be wicked crookes in the will and affections
inclining thereunto the mind, and fmoaking the mind with
will-guiltineíïè.
L
6. Except God was too rigorous and crueií in the Old Te-
ftament (God avert fuch blasphemous thoughts) what ever pu
niſhmenr even to bloud and death was inflicted upon hereticks,
(educing Prophetj, Idolaters^ Apostates, thèse fame stande yet in
the plenitude of morall obligation agiinst soch as offend in the
New Testament* if the Magistrate beare the Lords sword,,as (s) Be^a de ha-
he doth in the New Testament, Rom. 13.4,5.
retic. a magist.
Monfortius the Anabaptist as (s) Beza saith5 had no Scripture putu p*ê* *58.
I$9.
to ſay, becauſe Christ is a mec^e Saviour, all corporall punishment (1) Remonft, in
injlicted upon hereticks in the Old Testament, is turned over i? spi- clifeff. c. 24-
rituall punishment; onely our brethren who deny that the Ma- set. 9. qui hi*
gistrate can compell any to an externall profession of the Go- reticìdio aut fi-
fpel, doe herein follow Armìnîans and Socinians. So the (/) Re- mili tyrannidi
aur perfecutioni
monftrants, and (w) Epifcopius deny that the Magistrate can use ullo modo pairo-
any bodily pxnifkment agiinst hcretit^s. The learned (x) Prosed cinentur,a mitif*
fors of Leiden observe that Armìnîans heïe teach that same fimo chrifii
with the Socinians^ and the sime is refuted well by (y) Vedelius^ Spi/itu prerfus
alieni funt.
yea and Gerardus, and () Merfnerus; and other pretended Dif (w)Epiſcopius,
ciples of Luther in this side with Armìnîans and Socinians and difp. 28. Thef.
Socinians teach in this, I. that Hereticks ſhould not be molested 25.
nor punistnd with the /word. So Ca) Sòcínus, (b) Theophilus (*) Vrofiffores
Leidenf. in fua
NicolaideS) (c) Ostorodins, because the tares are not to be rooted out cenf.16. id So-
till harvest, 2. (d) Episcopius, (e) Slatins amongt Armìnîans, ciniana doltri-
and (f) Oftorodiu, and (g) the Catechife of Raccovia teach far- n* confintaneum
ther, that the Magistrate may punish by fines and pecnniall mnlets0 qwdtn\est.
**
:
(y) Nicolaus
Vedelius area. Arminianif. par.r. d.*.c.9. (x) Foan. Gerard, to. 6< de Magifirat. politico, n-
7.2.n.AÏ+ pâi. 743.744- (a) Secitws de offic. hom. Christ, C.j. (b) Nicolaidet de'
•fénf. tract de écclêf. c 41 fol. 73.9$.94. (c) Ofiorcdiu* Christ, relig.c. i9. (d) Epifcopius
difp. 13. Theft 18.19. (e) Henr. Slatius apert. dot. f. 153. (f) Oftorodius inft.relig.c.2&i
(8) Catechef. Rascovienf. de proph. Mun, I. Chrifti c. x, f.136.
Xy 3.
:
Y'
but
1
358
CHAP.6.
How the Magiftrate hath power
A
(b) Smalcius contra Frantz. difp. 7. pag. 241.
acuta ejufmodi dilectio eft que interficere ali-
um permittit et jubet.(i) vid. Socin. in defenſ.
fent. Veref. pro Raccovienfi adverfus Jac. Paleol.
de mag. polit. pag. 1. fol. 13.
but he cannot Jhed blonds or punish to death any mnrthtrtr, because
the Commandement of »ur meeke Saviour, doth not permit to take
away any mans life; now it is certaine meekc Jefus, while hce was
on earth,did neither fine nor imprison,more thcn put to death.
3. Socinians teach that all warres under the new Testament are unr
lawfull; for faith Smalcius,(b) warres cannot consist with the love
of our enemiey commanded by Christ:
(i) Socinus and Oftorodius lay it is
an old precept not to shed blood, and
never retracted in the New Teftament,
and God licensed it to the fewes, be-
cauſe he promiſed to them an earth-
ly kingdome, which hee hath
not now promiſed inder the
New testament. Our Divines hold
ringleading and feducing hereticks
are to bee puniſhed to death, for fo
(k) Beza, (1) Junius,(m) Bucanus,
(n) Zanchius, (o)Perkinfius, (p) Da-
neus, (q) Bullingerus, (r) the Pro-
feffors of Leiden teach.
(k) Beza, tract. de hæreticis a magift. puniend.
atverf Martin. Belling, vol. i. opus pag. 85. &
feq. (1) Funius adverf. Samofat.edit. Heidelbur.
an. 1591.p. 40. (m) Bucanus loc. com. 49.
(n) Zanchius,to. 2. miſc, de magiftr. (0) Perkins.
in cathol. reformat, contro. »i. c. 2. pag. 3*7.
(P) Daneus in Ethic Chriftian.l 2.c.13.(q) Bul-
ling. concio. 18. fol. 8. (2) proseffo. Leydenfes
· cens*. Remon. c. 24 felt, 9. (s) Cyprian ad De-
metriun. Si quid diis tuis meninis & poteftatis
eft, ipfi in ultionem fuam furgent, ipfi fe majeftate
jud desendent;pudeat te eoj colère, ques ipse de
fendis, pudeat tutelam ab ipsts sparare, quos tu
tueris.
All that can be said commeth to
this, that Hareticki should not bee
puniſhed, 1. (/) Cyprian faith to Demztrius that hee was greater then
bis Gods^ because he revenged the wrongs done to his Gods3 and that it
was a shame for him to hope for helpe frvm the &$ds which hee behooved
to defend.
Anm. This proveth that the false Gods of Demetrius were
but false Gods, because they were not able to revenge the
wrongs done to themselves, as the true God, who made the hea
ven and theearth,can doe, but nothing against the punishing Òf
the Hereticks, for then it should follow? that blasphemy
against the holy Ghost, and no sinnes íhouíd beê punished, for
all sinnes are injuries done to God; and therefore neither Ma-
gistrates,nor parents^ nor doctors, yea nor the Church fhou'd
use any rod,eithcr corporall or spiritually against íubjects,chil-
dren^or scandalous persons, because God can revenge his owne
quarrell; yea excommunication is a revenging of a wrong donç
to
$.
SECT.5.
359
to enforce a Church-profeßion.
;
3
}
to God. 2, They object the Apostles way was to watch against He~
reticks, Act. 20.29.31. and Rom.i6.ij. to eschew them^ 2 Tim. 2.
25. the servant ®f the Lord must bee gentle.
pag 23 4.
com.
Anjw. This is objected by (t) Gerardusy as also because they (/) Gerardtui
may bee converted, Ergo, they are not to bee killed^ Christ Unx i6 de ma-
would not have fire comming downe from heaven te destroy the Sa- gist.pol.q.2.n.
maritans, for afterward they were converted; bat wee thinke 331.
not any ihould be put to death for simple heresie, as () Mufcu- loc.com p.1329
(u) Mufcul.in
lus and Whittaker teach, they are to bee instructed, censured, (x) Whitoaksr
rebuked, eschewed, but thôugh Ananias and Saphira might bee ad Campian.
converted, Teter strake them with death, and Taut did right in Augustine
striking Slymas the Sorcerer with blindneſſe, A&t.r3. because he tpifi.47.td
(y).
laboured to turne away Sergius Faulus from the faith, these Vincentium9
were extraordinary judgements, bur yet they doe well prove Epift.50 ad
that where the Magiltratc is armed with authority, hee ought Bonifaciun
to infli& bodily punishment upon the seducing hereticks, so it (z)Beza de ba-
bee done as () Augustine faith, Animo corrigendi^non vindicandi: retic. a Magisi.
See (2) Beza, (a) PrQfej)orf of Leyden, and what Elias did by an puniend. pag.
extraordinary power in killing Baals ?riests> that Achah the
161,162.
then supreme Magistrate ihould have done. J. They object of Leiden in
(a) Profeffors
that it is contrary to the meeke spirit of Christ in the New Te- cenfur.confeff.
flament, that any ihould bee punished for heresie, and that it is Remonft. c. 24.
proper to enemies of the truth, and Antichrift fo to doe, as their
Se&.9.
(b) practife declare. Neftorius being made Archbishop of Con- hiftori.l.2.c.4
ftantinople, faid to the Emperour, I will give thee heaven O. Em-
porourdis thou wilt free the earth of hereticks; Vioscorus compelled,
with armed fouldierj, the Bishops to subscribe to the hereste of Eutyches*
Eudoxius the Arrian obliged Valens the Arrion Empereur to root out
all the orthodox professors. The lurke in his Alcoran commanded!
io kill all who obey not his law.
Anfw. The word is expreflêly given by <SW, Rom. 13. to
Christian Magistrates, and this is not against the meeknefse
of Christ, no iore nor to deliver to Satan, or to curse and
excommunicate Apostats with that great curse called Anathema
Maranatba3 \ Cor.lé.22.And though Hereticks and Mahomet
teach that Hereticks^ as ^Jso they teach that manslayers, adul-
tercrs* paricides ihould die the death, it followeth not that we
are not to teach the fame. Fourthly, The parable of letting
(b) Tripart.
इ
the
380
CHAP.6.
How a Magiftrate hath power,&c.
A
c) Chryfoftom. the Tares grow, while the day of Judgement is aîìeaged. It is
bom.47.in
Matth.13.
true (c) Chryfoftome faith that many innocent persons are killed in
(d) Chrtfolog.
the e rooting out the tares by bloody warres. (J) Cbryfilogut faith,
Term. 79.
Neither Matthew the publican^ nor Paul fhould have beene converted^
(e) Augustine if the Swçrd had beene ufed^ and Augustine (e) scemeth to call the
in lib.quaft.ex tares bereticorum falfitates, and (f) Theopbyla£í, Zizania funt
(f) Tbeophylac. h£refes* But I answer5Ghrist exponeth the tares & God to ope
Syriace 2 (g) Beza, filii illius improbi, (b) Eraf-
Matth.12.
com. in loc.
Matth.13.
(8) Beza in
annet.Mar.
Matth. 13. 38.
(h) Erafmus
in locuin eun-
dem,
Deus non per
mittit hæretico
Bellis confumi
fimiliter neque
propter malas
Cogitationes vult
דְּבִישָׁא
mus diabolic the children of the devill, and Theophylatt addeth,
Zizania ftiM bœrefesjvel male cogitationes,and GerardTM perverteth
Theophylact, for he extendeth the tares not onely to Hereticks,
but alio to wîdked men, to Matthew who was a publican, but
not a Heretick properly. And first the field is the world of
the vifible Church, where the feed of the Word is sowne, and
it must bee meaned of all scandalous persons in Christs visible
kingdome,so all shall bee spared, and there shall neither bee use
of the Magistrates sword, nor òí the Church discipline in the
Church, as Anabaptists expone the place. 2. There should
not fo muck as rebukes and threatnings beene used, but wick-
ed men should bee permitted to grow, while the day of judge-
ment, that the Angels root them out; Now it is knowne íhat
the power of the word preached hath rooted out some tàíes,
Deus exfcindi
becauſe it hath converted them. 5. Hereticks are not all
hominem: fi
Mattheus exci- things which offend; the incestuous Corinthian offended al-
fus ejfet ex hac so. 2. Onely Hereticks are not soch as worke iniquities there
vita, cum effet kee otfeer also in the visible Church, as our brethren expone,
zizanium, fimul Revel 22, 15. nor are onely hereticks to be cast out in the fur-
nace of fire, where there shall bee weeping and gnashing of teeth.
3. Nor are onely the good wheat those who are orthodox and
opposite to hereticks, who shall shine as the Sunne in the king-
dome of their father, p. 42. 43. except wee would fay that all
sound in the faith and holding no hereticall doctrine shall
shine in the firmament as the Sun. 4»The casting out of Hereticks
out of the visible Church by excommunication is a rooting of
them out of the field of the visible Church; Let more of this be
feen and considered in those who have written thereof,as in Ge-
rardus,loc. cit.Beza de puniend.Hæret. Bellarm.de laicis,c.21.Costerus
Encbirid,de moribus bœrvticor. Pelr.Gregorius, lib.12. de repub. c. 4.
etiam excifum
effet frumentum
quod poftea ex
ipfo erat orim-
rum.
1
Suarez
爿
​SECT.5.
361:
to enforce a Church-frofession.
Suarez de tripl, virtut. theolog. diss. \& fe£í. l.Gregorius de Valent*
tom. 3. dispA.q*lo» punc. 6. Jus Canonickm C. Quid autem. difl.
49. Meifer. lib. 4. de ìegìbus, JèCÍ. I. q. 10, 115 12. Lipfius L4.
polific. c. 2. Corad Brunus, l. ^, de heretic, c. 13. Paulus Wìndack
lib.de exstirpandis hæretic.
APPENDIX.
J further confederation of compelling%or tolerating,
those of contrary Religions and SeEls
in the Church,
Ee still hold (as is already said) that Christian Magi-
strates cannot compell Pagans to embrace the Christian
faith. Nor can the Church in a Cburcb-way compell
Pagans or Jemes commhig to remaine amongst us
Christians, because Pagans are to bee gathered to a Church, by
the preaching of the Word3 and by that way that the Apostles
planted Churches^ which was by the sword of the Spirit only,
as Matth.28.19, 20. 1 Cor, 2.1,2. 2 Cor. 10. 4,5,6. But tfa argu-
ment which tht^a) Jesuit Tannerus,& other Papists bring for it, (a) Tannerus,
I judge most weake, for they will not have them compelled 22.7 10787.
to the faith, because, I. faith is a voluntary and free act, 2. be-
cause it 15 a supernaturall worke of God, and so they are not
under the stroake of the Magistrates swords for freewill in so-
pernaturall acts is alike uncogible and free from all externall
violence, in both those who are baptized professorswithin the
bosome of the visible Church,and in Pagans; and the truth is,
neither the Magistrate nor the Church can cenfure opinions,even
erronious in fundamental! points, as they are opinions^ for
no societié, no humane authoritie can either judge of, or pu
nish the iuternall acts of the mind, because as such they are in
Lz
deed
*
362
Divers non-fundamentalls to btt
deed offensive to God, but not offensive or scandalous to either
Church or Commonwealths and so without the Sphcare of all hu-
mane coercive power: noris Titus, Tit* I-To rebuke gainefajers^
v.y. that tbey may be found in the faitb,v.i$* but in fo farre as that
faith is visible* and as it commeth out of perverse mouthes,which
tnuf be jloppediV.il. Also puniihments either civill or eccleiiasti-
call do no other wayes worke upon the mind and heart5but by
a morall & íwasory influence, foi it is a palpable contradiction,
that freewil can physically be compelIed5& therefore here(faith
(b) Philip Gamachews) there is no need of an Umperouri sword, but
(a) Quicunque of a Vishers Angle. Let it goe then, which is taught as a truth,
Manickei Cod. ln t^is point, by (c) Covarruvias, (e) Gregori, de Valent.(é) Ga*
de haretic, as macbeus,(f)Tannerus,(g) Malderus, that Princes have neither
from the Law of nature, or from any divine Law, a coercive
power over thf feîth of Pagans- nor is (h) Scotus in this to bee
heard, that the fame divine law obliegetb alf Princes, and the Chur-
ches,that did lie upon Ifrael to deſtroy the Canaanites.
et 1. hæretici.et
Tertullian in
Scorpiac c.2.
hæretici compelli
debent, non alli
ci, el duritia
vineenda, non
fuadenda;
which faith,
braced the
Yet may it bee lawful! in some cafes indirectly to force them,
in their fajfe WOrihip,(as (i) Molin* faith against (^) Jlpbonfus
that hereticks * Cafiro) if they kil1 their innocent children to their false Gods,
are orherwise because it is lawfull to defend the innocent; neither is that to
io be dels with bee regarded^ as a sufficient reason that these Infants doe not
ihen thofe
consent, that they should bee defended, because as (1) Malde-
who never im- rus faith îc îs lawfill to hîIKkr a man, who is willing to kill-
Chriftiun faith, himselfe, from unjust violence against his owne lit. 2. It is
(b) rbil.ûama- law ful} as faith (m) Ægidius Conink, (n) Lorca,(0) Aquino*,
thâus com.in and (p) Cafttanus,xo compell Pagans to deiist from violent im-
peding of Pastors to preach the Gofpell to some amongst them,
gho are willing to heare, because in that they are injurious to
toris,fed himo the salvation of those, who are appointed to bee iayed, and
fisfttoris. doc manifestly hinder the Gospels progress, which tne Church
Covarris £fQ farrc as }s in her power/ to propagate, even as her
wias in regula prayer is,let thy kingdome come.
2. q. 10.6.3.
Non hic opus
gladio impera·
(c)
peccas. p.2.
Left.10
(d) Greg.de Valent, in 12. q.10 art.80. punf & (e) Gamacbeu* loc. cit. (s) Tanners in 12.
10. art. 8 Dub I. (g) Malderus de virtut. Iheolog- q. lo.art. 8r (b) Scotus in a. dist. 4.
(;) Molina de juft. et jure track. 2. disp. 116. (k) Alpbons a Cafìro de puniri. heretic. 1.2. c. 14.
(1) Malderus loc. cit. (m) Ceninck. de artîb. fupernatUr disp.ìB* de infidelit. dub. 14. n. 226.
(n) Lorca in 22. 9. 10. art,8, (*) Aquinas 22. q, 19. art. 8. (p) Cajetan, in Thfmam, ibid.
*
2. Nor
beleeved with certdintie of faith.
363
a. Nor doe we thinke that Princes may compel! Pagans^wh®
arc wider their dominions, to the faiths without foregoing
information of their conscience, or that simply they may com-
pell them to embrace the faith- except that here Princes have
greater liberties indirectly to force them, because they being
now living (as wee suppofe) in a visible Churchy they may in*
sect the Church, and therefore here should bee an indirect hin-
dering of the exercise of their falle religion, in fo farre as it i$
infectious to the Church of God, ne pars fincera trahatur : forto
this by a certaine proportion the power of excommunica-
tion given to the Church by Christ, may lead us, T Cor.%. 6. and
if wee must live by Lawes, and not by examples, (q) Paul the (q) Extravm.
fourth his suffering of the Jewes Synagogues at Rome, and Pauli IIII. de
their ancient feasts, which faith (r) Malderus) of themselves are <ret.l.7.tit.de
not eviilyis no law to us, yea but (/) to Christians it is a falling
from Chrifly and his grace; nor is (t) ^omi who tolerateth jn 129.10.de
Jewish religion^ nor the (u) edict of Honorius and Theodofius
our warrant.
de Judais.
(r) Malderu
infidel.cap. 31.
(s) Gal. 5.4.
(1) Cap, qui
fincera et cap.
3. Nor can wee beleeve,that no other sinnes, in opinion,con-
cerning God, his nature, attributes, worship and Church-disci- de Iudais dift.
pline, (except onely fuch as arc against those points, which are 4s.
called fundamentall, and the received principles of Christia- (u) Codi, de
nitie) should bee censurable by the Churchy or punishable by the lu**k*
Magistrate.
1. Because Jesus Christ, Mat. 18,ordaineth that every sin against
our brother,or a Churchy 1 Cor. 10.31,32. in which the delin-
quent fhall :ontinue,with obstinate refusall to bears the Chutch,
fhould hee censured with excommunication.
But there bee divers opinions concerning God, his nature,
attributes, worship and Churcb-dijcipline,which are not again
points fundamental!, which being profefïèd are finhes against
our brother and the Churches* Ergo, many opinions not against
points fundamentall,if profeíîcd, arc censurable by the Churchy
and punishable by the Magistrate. I prove the proposition^ be-
cause Christy Matth, 1$. maketh no distinction and exception
of amy sinne, but safeh universally, v. 15. éàv ♪ duaplhoy es vè
iddercósor, if thy brotker irefpajfe against thce^&c. and wee can
make no Exception agàïnst an indefinit and Gatkolkfc statute,
% z z
and
364
Divers non-fundamentalls to be
and ordinance of Jesus Christ. I prove the assumption:becauſe
there bee many scandalous póints of Arminianifme,Pelagtanisme^
of Poptrie anent Church^overnment, traditions,the power and
efficacie of grace, circumciíion,foibídding of marriages, and
of meates, which are doÏÏrines of devills^ comming from such, as
have consciences burnt with an bot Iron^ I Tim.^A>2,3.niany points
of AnabaptiJme^ ritinomianisme^ Socinianisme,and of divers other
sects are not points fundamentall, because many (no doubts are
glorified,who lived and beleeved in Christ and died ignorant of
cither op2nions,either on the one side or the other,& yet being
profeíïèd, preached and maintained,especially wilfully abd ob-
finately, do wonderfully scandalize our brethren and the
Churches. Nor can I say that such as beleeve tlut marriage of
Churchmen is unlawfull,and defend it, as many holy and lear
ned m£n in Popery did, and died in that error, if otherwise
they beleeve in Christ* and the like I fay of Chastising the body,
and abstaining from such and such meates, which yet are do-
Grines of dtvillsy and offensive to our brethren, i Tim. 4.1,2,3.
can bee points fundamentall, so as the hoìding of these must
bee inconsistent with saving faith* Some doe yet maintain that
circumcision is lawfull, and yet beleeve all points fundamentall;
thallwee íay, that fucb are damned? and wee read, Gal. 5. 2.
Behold I Paul fay unto you, thai if yee bee circumcistd, Christ full
profit you nothing*
2. Opinions in points not fundamental!, are either finnes
forbidden by God's Law, or they are not sineS; the latter can
by no reason bee aíîèrted, because God hath in his word de*
termìned alí controversies not fundaxnemall, as well aê iunda-
mentall, therefore it is neceffary, necessitate provesti^ hy vertue
©f a divide precept, that wee beleeve that to bee true, whht
God faith in his Word, therefore the oot beleeving of it must
bee ^ fínne and a t^rrfgreffion of a Divine Law. ^ If it iee no
finne^ ft muſt bee because the niind is ^nder no Law of Gúà0
except in fb far as the *mnde is ruled and led by the áominîon
of free-will^ hut this is Pelagianifme and Arminianiſme, and Pa-
piſts and Pelagians will need sexamine the inclinations, powers,
and motions of the foule, which goe before the wills confent,
or arife in us without the wills confent,from all iſubjection to a
Law
·
beleeved with certainty of fáith.
365
M
!
*
Law> that so original! firme may bee no finney because (as Pc-
lagi sùid) it is not voluntary, and concupiscence, when the
will joyncth noconfent to it,is no sinne; yea so the únbeleese
and ignorance of fundamental] points^ as they remaine in the
mind, fhall bee no íìnne. 3. If this bee no iinne3 we are not to
pray for illumination, to see either the truth on the one fide3
nor cn th£ other- and whaf actions wee doe according to these
opinions, in things not fundamentajJ^ wee doe them hot with
any certaintfe of faiths or ah^ plerophorie. but blindly5 or
doubtingly^ and so sinfully5which is expresty condemned,Rom.
14,13. and is expressely against that full affurance of faith? that
wee are to have in those very aftipn$5 whicb in their owne na-
ture are indiíFereut^ as is evident, Rom. 14.14. I know and am
perfoaded by ìhe Lord Jefut^ that there is nothing uncleane of it selfe,
v. 5. Let every one bee fully ferfwaded in his owne mind.^.Jf they be
not sinnes3 then are none to bee rebuked for theíe opinions3 no
more th^n they are to bee excommunicated for them, and
though afr ^rre in points not fundamentall, they are not to
bee rebuked, yea nor to beè convinced of them by the light of
the word., fa.). If they bee finnes^then when they are pubîick-
íy proftíTed, they must scandalize our bróther^ but there bee
no sinnes which ícandaiizè òur bràth&ry but they are fbftepti-
bl' and in capacitie to bee ïommitted wîth obftinacîe^ Every
finne, fub râtlone scandali, is the subject of Churd,~~enfure; Yea
Rom. 16. 17. Eveìy one if to bee avoyded, who caufifh divisions^ and
effènces côntrary to the daUtrine which the Churcb hash itarned of she
ApofiieSy and every one who walketh disordèrly^ 2 Thefs» '^iti ánd
êbey not tbe eomm indement of thc Apòftlcs, is to beè excommuni-
cated0till bee bee afhamed, v. 14. but opinions contrary to the
ApoiHes do&rine in nornfundamentalls^ are not fundamentalis,
and if they bee profeffed, caufe divifions and offences contrary
to the Apoftolik doctrine,for many nm-fundamentalls are the
Apostles doctrine..
4
3, Wbà^ ever tehdeth tQ thé fMyverfion of fundamental's,ter-
deth also to the fubversion of faxtbyznd so doth much truly scan-
dalize aíï ^ring on damnation, th&t Chrift hath ofdained to be
removed out of the Churdbsby Church-cenføres but erroneous opi-
nions^ in points not fundamentally and in fuperftructuresi being
profeffed
ZZ.3.
366
Diver$ non-fundamentalls to be
f
proíeíïed and instilled in the cares and ſimple mindes of others,
tend to the subversion of fundamentalls, as having connexion,
by just consequents with tundamentalls, and doe scandalize
and bring on doubtings about the foundation, and so bring
damnation. Ergoy erroneous opinion?, in points not funda-
mentall,muſt be removed out ot the Church by Church-censures.
The propofikion is cleare, he that falleth in a publicke scanda-
lous iinne is to be delivered to Satan, both for his owne fake, that
he be not damnod himselfe, but that I Cor. 5.5. to the destructi~
on of the fleft, the spirit may be saved in the day of the Lord^ and
so also for others, becaufè a little Leaven leaveneth the whaie
lump, v. 6. The asiumption is proved by dayly experience, for
corruption in Discipline anc Government in the Church of
Rome^ brought on corruption in Doctrine, and the fame did
we find in the Churches of Scotland and England.
4. Fundamentalls are no other thing, then that which the
Apostle caileth, Heb. 6. 12. là soient dimmylov rõ ☺ž,
the first principles of the oracles of God> and ch. 6. 1. r <tT y
LtxK y>v9 the Doctrine of the Principles of Christ, which are laid
as foundations, as ib. μǹ Beμénzov varaßanbueror, not laying
the foundation againe, &c. Then hon-sundamentalls must be fucn
iuperstrustpres as are not the first Principles of the Oracles of
Gody and are not the Doctrine of the Principles of Christ. But the
Apoftle will not have us to fluctuate and doubt as Slyptickes, in
a Fjrrhonian Vacillation and Uncertainty, in these, which he
caileth the superstructures. I. As is evident by his words: 1i.Of·
whom we h*ve many things to fay, and hard to be uttered, but you
are dell os hearings 12. For when, for the time^ yee ought to be teach"
trs, yee have need that one teach you againe, which he the first Princi-
ples of the Oracles of Çod, and are become such as have ntedt of. milke,
and not tf strong foodn ^^. For every one that ufeth milke is unskilfull
in the word of righteoufnejfe: fir he is a babi. 14. But strong meate
belongeth to them that are of /ull age, even those who by reason of ufe$
have their senses exercised to discerne both good and evill. Chap. 6.
Therefore leaving the doctrine of the beginning of Christ, let us goe on
unto perfection, not laying againe the foundation of repentance frsm
dead workes9 &ç. Whence it is more the» evidently apparent to
any intelligent mind*
I.
1. That
beleeved with certainty of faith.
367
-
1. That when he faith, they ought to be teachers of otters, he
cannot be thought to meane that they fhould teach funda-
mentalls owely to others, because he would have them to be ca-
pable of the food of such as are sirongery and have their JevfeS ex
ercifed to dijeerne good and ill, and will have them carried on to per
Eti<m: now fundamentalls are expressely the foode oj babes which
bave neede of milkg, C.6.V.12. and not the foode of the stronger;
if then they ought to teach superstructures, and non-funda-
mentalls to others, they cannot teach and exhort privately,
(for of such he fpeaketh) these things whereof tkey have no
certainty of faith, and which they beleeve with a referye, as
ready to reje& them to morrow, upon second thoughts, for
what we teach to others, those fas I conceive) we are oblieged
to speake, because we beleeve. Pfal. Il6. 10. 2 Cor. 4. 13. and
those we are to perfwade, because we know (not with a re-
ferve, bat with certainty of faith) the terror of the Lord, 2
Cor, ), It. Ifit be said, teachers now are not oblieged to knew
all that they teach now to be divine truths, with íuch a certain-
ty of faith, as Prophets and Apostles, who were ledde by an
Infallible Spirit: for our private exhorting, our publick Ser-
mons come not from a Spirit,as infallible as that Spirit which
spake and wrote canonick Scripture, for we may erre in exhor-
ting, in Preaching, in writing, bat the pen-men of canonick
Scripture were infallible. I aniwer,the pen-men of Scripture
when they did speak and write Scripture,were infallible, & de
jure, & dt facto, they could neither erre actually, and by Gods.
word they were oblieged not to erre, and in that they were
freer from errór, then we are,who now succeed them to preach
and write; bwt what God hath eevcaled in his word, whether
they be fundamentalls or superstructures, doth obliege us to
belief and certainty of faiths no lesie then it obliegeth the Pen-
men of Scripture; and our certainty of saving faith, is as in-..
fallible as the faith of the Prophets and Apostles^ except with
Papists we fay no man can be assured that he is in the state of
grace. If therefore we be oblieged to beleeve all revealed super-
ftructures,though not fundamentall,as the Prophets and Apo-.
fties were, we sinne scandalously (when obitinacic is added
to ignorance) if we brfecve them with such a reserve as is con-
HE
trary/
g
68
>ivers non-fundamentals to be
·
trary to faiths and because there is no ignorance of thole who
teach others, but it is capable of obtinacie^ and consequently
it is capable of Church censure^ Matth* 18. 17. I grant the
weake and unlearned, though ignorant of their Christian li-
berty,in that interim, and case when many things are indiffe--
rent, as the cafe was, Rom. 14. though they be instructed by
· Paul sufficiently, that nçtbing is uncleane^ and that they erre in
that,out of an erring consciences light,or rather darkeneile3they
abstain from such and iuch meates as Gods law hath now made
lawfull to both Jew and Gentile3 yet are they not to be cënfe-
red, nor troubled with thorny disputations, but if these weake
ones, !♦ persist in their error, and 2. teach it to others and
mislead them,they knowing that they beleeve these errors with
a reserve, are (as I conceive) false teachers, and censurable by
the Church and State,and not weake, but obstinate.
2. We are not to be duïï as hearing, but are to be fully instruct-
ed,and certainly perswaded so of superstructures, which are not
the first principles of the Orackj of God, as that we are to teach
others. Ergo, a Tjrrbonian ftuctuation in these, is damnable.
How then can it be a principle, next to God's vord> most to bee
followed, not to make our prefent judgement and practise, in mat-
ters not fundamentally a binding Law to us for the future? 2, The
Apostle ought not to rebuke them for being dull of hearing of
those things,whereof either sides may be belèevec^ in a neceffa-
ry case of syncrétisme and pacifieationy /ithout any hazard of pu-
nishment or Cbuccb-cenfares. for what is a necefïàry principle^
and to be holden and enacted^ as the most sacred Law of all o-
thers, next unto the Word of God, the matter of that princi-
ple being unknowne3 and neither sides understood, received, or
bcleeved, cannot put on any the rebuke of dull hearing: For ex-
ample, if the point of Presbyteriaîl government of the Churchy
pr of independencie of single congregations, be a point not
to be received, with such certainty of faith and affurance, but
we are to reject either, or bothb when we (ball receive new light,
that they are false and contrary to the rule of holy Scripture5
and againe, if \m are to reject the opinion contradicent to
these former points of Presbyteriall government and indepen-
dent congregatiens^ for there is, by this opinion,the fame rea-
fon
1.
beleeved with certainty of faith.
369
’
fon of the eontradicent, as of the formerly affirmed opinions;
1 see not how Ï may not be dull of bearings yea how I may not
simply be ignorant of both,and not sinne agaiast God. 3. Those
superstructures which are not fundamentall, are the firong ferfons
food, as the knowledge of principles fundamentall is the food of
bates, verf. 12, 13. Then I must be perswaded of the truth of
them, elfe they cannot feed my fouie with knowledge, because
knowledge of Yjrrhenian fluctuation, which is conjectural!, and
may be no lejfe false then true> and which I must so beleeve for
truths as possible the tyde of a contrary light may carry me to
beleeve the just contrary as truth, can never be the strong food
of Cach as axe skilled in the word of righteonjhejjè. 4» The know*
ledge of theft superstructures ox non-fundamentals belongeth to
those who are of full age, and have their senses exercised to difcerne
both good and ill, vers. 14* and which are carried on to perfe£iion3
c. 6.v.i. having now left the fundamentals, as food to babes and
unskilled, c.5.0.12.Bac I heartily erave to learn,what perfection
doe We arive unto? and what encreaſe of fuller age, what expe
rrenee of more fpirituail knowledge, perfecting the ípirituall
íeníes,doe I attaine, to know certaine truths, which to me may
be no leffe rotten conclusions, and meere forgeries of mens
braines, then divine truths? Hence if this Arminian liberty of
prophecying, and this perpetuall fluctuation of men alwajes
learnings and never comming to the knowledge of the truth; be contra-
ry to growing in the knowledge of our Lord and Saviour Jesus Chrifi9
2 Pet, 3. 18, and contrary to that which is called, 1 Cor. 1. 5.
all knowledge, and to the abundance of knowledge, which in the
last dayes, is to fill the earth, as the sea is filled with waters^ Co that
when Í have once over-failed that poin| of the coast of the
knowledge of fundamentall articles, I am now in a Sea of foure
contrary winds, and foure contrary tydes at once, and I know
nothing for truth, but its contradicent may be, yea, and to ne
i$ as true, (I fay) if this fluctuation of knowledge be con-
trary to growing in knowledge, it must be rejected as a Chimera^
and the dreame of mens heads.
3
5. Let us take one point not fundamentall, to wit this* (Eve-
ry congregation hath absolute power of Church government within il
Jelfe, without fubjection to Gfaffes^ Presbyteries^ and Synods) You are
A a a
fo
370
Dpvers non-fundamentdis to be
}
fo perswadcd qf the truth of this, that your present judgement
and practice is no binding Law to you^ for the morrow; but you
leave roome ip your judgement to beleeve, to morrow, the eon-
tradicent, when new light ihall appeare. Well then to morrow^
this non-fundamentall, and this contradicent is now to you
true, (No congregation hath absolute power of Church-government
within it selse0 but hath its power in dépendance upon^ and with fab-
jection unto Claffespresbyteries^ and Synodsm) Well, to morrow is
come, and this you beleeve now to be Gods truth, yet so, as your
present judgement, and practice is na binding Law to you, for
the second morrow, but you leave roome for lights which ihall
appeare the second morrow; well, in the second morrow, new
light appeareth and convinceth you, that the contradicent is
true, and you recurre in a circle, to beleeve your first proposi-
tion againe is true, to wit, the contradicent of your second
dayes proposition, and now to you this is true, as it was once,
(Every congregation hath absolute power of Church*government with'm
it Jelfijwithott subjection to classes,Presbyteries>and Synods:)Now,on
the third morrow, a new light appearing, you are to beleeve the
contradicent- and because all circular motions are in credit to
be deemed eternall, and your mind is alwayes obliged to stoop
and fall dpwne before new light,and the conscience is to render
her seise captive to every emergent truth: what can you here
fay but there is no end of fluctuations and doubtings? But you
fay, Gods spirit3the revealer of all truths doth not fluctuate^ though 1
change^ God Jehovah changeth not, he can reveale no centradictory
iXHthS) for one of them must be a lie0 and he is the Lord who cannot lie.
Answ. Then í íay, these non-fundamentals are in themselves
and intrinsecally certaine,and if God reverie them in his Word,
he must reveale them under the notion of things certaine, and
we are to beleeve them as certaine truths, having intrinsecall
necessity in themselves from the authority of God the revealer,
therefore I am Bot to beleeve them with a fluctuation of mind
to caiheere the truth of them, to morrow^ and the next, and the
third morrow.
But you íay, I doe heleevè non-fundamentals as they are revealed^
now they are not revealed to me in the word^ in that measure and de-
gree of clearneffe and evidence of light, that fundamentall points ef
faith
1
1
beleeved with certainty of faith.
571
*
faith are revealed^ therefore I may lawfully beleeve these non-fundamen-
tals, which are lejfe evidently revealed^ with a reserve^ that, apon the
fuppofaH, I fee I had an error of judgement in taking them to be truths,
whereas now I Jee them to be untruths, I doe renounce them; but be-
caufe fundamentals are clearely revealed, I am to beleeve themy without
any reserve at ail.
Anfw. The degrees of revelation and proposals of truths
to our minds, lesse or more, evident, or lesse evident3 so they be
revealed by God> in a sufficient measure of evidence, they free us
from obligation of faith, in tanto, non in toto^ as is cleare, John
15,22. If I had not come to them, they should not have had
sinne, the sin of unbeliefe,and in such a measure. yet if God re-
veale these non-fundamentals^ though not so perspicuously as he
revealeth fundamentals,we are obliged to know them and beleeve
them with certainty of faith, and upon this formall reason, be-
cause Jehovah speaketh them in his word, no leffe then we are
obliged to know and beleeve fundamentals: for our dulneffe and
blindnes of mind doth not licence us to beleeve what God revea-
leth to us in his Word with an immand a fluctuation of mind,
no more then the naturall man is licenced to beleeve the funda-
mentals of the Goipel with doubting, because they come in un-
der the capacity of his understanding, as fooliílmefïêj i <?r. 2.
14, But, íày you? upon fuppofall that our darkened hearts doe not
fee these non-fundamentals clearely^ we are obliged t& take their meaning
and fenfe^ with a reserve^ and so to receive and entertaine the truths of
these non-fundamentals, as we leave roome, upon fnppofall of our
mifapfrehtnfionS} to retract our judgements and to beleeve the contrary
of what we once beleeved^ and this hindereth not but that we are fim~
ply and absolutely obliged to beleeve the non-fundamentalls.
Anfw. If we be simply and absolutely obliged to beleeve
non-fundamentals, though they be not so clearely revealed to
us as the fundamentals, as no doubt we are, then doe wc con-
trary to the morall obligation of a divine precept, and so sinne
in beleeving, with a doubting and hesitation, of that which
God hath revealed in his word: and when we beleeve Gods truth
with a reserve to retract our judgements when a cleare light shall
nuke naked to us our error, that Revealed error, if revealed to
be an errors by the Lord ſpeakçng in his wordy doth clearely evince
Aaa 2
that
372
Divers non-fundamental to be
}
*
that God never revealed, nor meant to reveale in his Word, the
fermer truth that was beleeved with a reserve^ for God cannot re-
veale things contradictory, and ont of the mouth of the Lord com-
meth no untruth: therefore Çod in these non-fundamentals revea-
leth to us but one thing to be beleeved, and that absolute-
ly without all reserves, for God can no more shine with a new
light, to delare the contradicent of what he hath once revealed
as truths then he candeny himseife,or lie- which to assert were
high blasphemy: and if the first truth or the non-fundamentaU
doe onely appeare truth to our understanding, and be no such
things but in it seise an untruths then doth the God of truth re-
veale no such thing. 2. Upon supposall that we fee not the
truth of these non-fimdamentals clearly, we are neither to beleeve
with a reserve, nor to beleeve them absolutely, nori yet are we
to suspend our beliefe, because Ï conceive all the three to be sin-
ful!, and we are never obliged to sinne? but we are obliged to
know and beleeve simply without all reserve, having laid away
our darke and confused conscience, and are to know clearely
and beleeve firmely that God ipeaketh this, not this in his
Word, nor, because I doe fluctuate about the truth of these
non*sundamentals9 am I obliged to follow in non-fundamentals
the endictment of a fluctuating conscience, seeing holding the
plenitude and plenary perfection of Gods Word, the Lord
hath no leíïè manifested his will, in setting downe fuperstru-
Яures and non*fundamentals, in his Word, then he hath re-
vealed his mind to us in fondamentals.
But our Brethren prove that we may tolerate one another
in diverse and contrary opinions about non-fundamentals, from
Thil. 3. 15» Let us therefore^ as many as be forfeit, be thus minded:
And if in any thing yee be otherwise minded^ God fhail reveale this
unto you* \6. Nevertheleffe, whereunt9 we have already attained^ let
us walkg by the fame rule^ let ta mind the fame thing. Now there is
nothing more opposite to this ra/e, then the practises of some, who mill
include and allow communion in nothings where there is difference in
any thing. The labours of Davenant and others in this need/nil cafe,
of syncrétisme and pacification in those times are very seasonable^
Ianswer, J tiftinguiíh three things that may be judged the ob-
ject of iyncrciisme or mutual! toleration.1.Fundamentalia,fun-
damentall
1
beleeved with certainty of faith.
373
damentall points. 2, Supra & circa fundamentalia, things that
are builded on the foundation or superstructures, or things a-
bout the foundation, as many positive and historicall things
that cannot result by good consequence off, or from the foun-
dation, as that there were eight foules in Noahs Arke, and some
rituals of Gods institution in the Sacrament of the Supper and
Baptisme,&c. 3. Prêter fundamentalia^ things meerely physicall,
not morall, having no influence in Gods worship at all- as such
a day for meeting of an Assembly of the Churchy Wednesday
rather then Thursday; a cloake when you pray in private^ ra-
ther then a gowne^ these have, or contribute of themselves no
morall influence to the actionnas in what corner of your Cham-
ber you pray in private, these are meerely indifferent, and tole-
rance in these I would commend* It is true, there is a stri& con-
nexion often betwixt the phyíîcall and the morall circumstan-
ces, so as the physicall circumstance doth put on, by some ne-
cessity, a morall habitude and respect, and then the physi-
call circumstance becommeth morall, as in what corner of your
Chamber you pray, it is meerely physicall and indifferent,
but if that corner that you pray in, cast you obvious to the
eyes of those who are walking in the streets, that they may see
and heare your private prayers, then the place putteth on the
morall respect of a savour of some Phariiaicall ostentation^
that you pray to be feene of men; and so the circumstance now
is morall,and is to be regulated by the Word, whereas the cir-
cumstance that is meerely physicall is not,as it is sucb,in any ca--
pacity to receive fcriptarall regulation, nothing is required but
a physicall convenience for the action. Now for fundamentall
superstructures, for things abost the foundation, in so fatre as
they have warrant in the Word, to me they oblige to faith
and practises, in so farre as the Lord intimateth to us in his
Word, either expreíîely, or by good consequence, that they
are lawful!. Now I may adde to these, that there be some
things adjacent, circumvenient, cireumstantiall to these funda-
mentals, iuperstructions, and others that I named, whereia
mutuall tolerance is commendable; Nor doe we thinke any
Church Reformation so perfeftas that reformers have not lefc
|t *i some capacity more or lefse of receiving increase and 3a-
Aaa 3
titude:
1
}
}
?
374
Divers non-fundamentals to be
1
titude of Reformation; but truely I doe not see the confe-
quence,that therefore in all points not fundamental! the consci-
ence must be of that compliable latitude of Kid-leather to take
in, and let out, so as none of these superstructures or non-fimda-
mentals are to be beleeved but with a reserve, that you take them
to day as Gods truths, and are in capacity to beleeve their con-
tradicents to be Gods truth to morrow.
And for the place, Thil. 3. 14; 15, The sense given by Zan*
chins pleaíèth me. W1 that are reputed perfeSt^ let us all think and
mind this truth that I write, to contend for the price of the high*
calling of God• and if any mind any other thing contrary to> or diverse
Zdnch. com. in from my doctrine^ God in his owne time shall reveale it to him* Zan-
Phil. j,
chius faith, Deu$ id quoque revelahit fuo tempore^ nempe an sal-
fum fit vel verum. God shall reveale it to him in his owne time,
whether it be true or false: to which part Idoe not subscribe;
that God fhall reveale to any other minded then Fauly whether
his doctrine be true or false, for that may inferre a possibility
'that Paul taught in this point, or in the matter of ceremonies,
something false: but the meaning is, God (hall make him know
by the revelation of truth, that what I have taught is true; and
he addeth as Zanchius, Eftius, Cornelius d Lapide9 Salmeron5 yea
our owne Calvine, Marlorat^ and others, upon this condition^ that
ihey walk with uf in peace and concord, according to the rule of
the Gospel and that these words are a condition, I beleeve, be-
cause Christ faith, John 7. 17. If any man will due his will,
Shall kgow of the doctrine whether it be of God^ ®r whether
1 Jpeake of my felfe. But I fee nothing here that reacheth the
conclusion that we deny; it will beare this indeed, if any man
be otherwise minded, and thinke that Paul hath not delivered
found doctrine, either concerning our pressing forward toward
the prise of the high calling of God in Jesus Christ, or concerning
ceremonies; that is, if any man beleeve untruths contrary to
Pauls doctrine, let him beleeve these untruths, leaving roome to
Gods lights to bow downe under truths feet, when God fhall re-
veale that sands doctrine is true, and that his thoughts diverse
from Pauls doctrine was misapprehensions and errours- but
there is nothing here, that if any beleeve true non-fundamentals,
he is to beleeve them with a reserve, that if God, with a new
:
be
light,
beleeved with certainty of faith.
77
ཊྛཱཎཾ མ
*
1
light,fhall appear, to discover these truths to be untruths,he shall
change his mind. Now the fupposition is vaine,and as unpofc
sible, as to fáyfiod can contradict and belie his owne truth,nor
is there any word of toleration of Sects in the text. Yea, but
(fay they) Paul prosessetb to walk^ according to the rule to which they
hive all attained0 with those who are contrary minded* Ergo^ we are
to tolerate and to fyepe peaceable communion with those who are con~
trzry minded in opinions, and disagree from us.
Answ* Marke, I pray you, that Hani doth not fay he will
walke with them5 and keepe communion with them simply- but
onely, *. while God (hall reveale their error, an4 by his light
make them sec that Hauls doctrine is true. 2. So in other things^
they be of one minde with Pau!y as perfect men should be: and
so I Úììnke Paul doth indeed condemne separation and breach
of love for diversity of opinions in some things^ and we doubt
not, but, if the servant of the Lord should with gentleneffe in-
ftruct malicious oppofers os the truths and wait on them to see,'if
God, peradventure^ will give them repentance^ to the acknowledgment
of the truths 2 Tim. 2. 24, 25. farre rather should Paul walke
with those that are perfect according to the fame rule, though
they be of another mind; but it folioweth not that those who
are of another mind from Paul,should, 1. obstinately conti-
nue in that mind, after that God hath by writings and dispute
convinced them of their error. 2. It followeth not that their
obstinate continuance in their error should alwayes be tolera-
ted, and never censured, especially if it be such an error as cau
seih divifions and offences^ Rom. 6. 17. for then such ſhould be
avoided^ faith Paul^ in that same place. 3. It solloweth not
that we are to beleeve no superftruBttres or non-fundamentals^ but.
with a reserve: it is observable that Paul spcaketh here of those
who beleeve errors and doctrines contrary to Pauls doctrine;
Now consider then the force of the argument, those who be
leeve errors contrary to Pauls doctrine, have no certainty of
faith, that what they beleeve is true, and therefore must beleeve
with a reserve, leaving roome to new light.therefore those who
beleeve any true superstructures and any non-fundamentah^ hare
siso no certainty of faith, but must beleeve with a reserye, thai
when light shall apgeare^ they shall beleeve the contradicent of
what
$
ག
376
Divers non-fundamentals to be
}
what they now beleeve, there is no force in this connexion. It
is just like the question betwixt us and the Papists* whether a man
can be certaine with any divine and infallible certainty that be is in
the state of grace and salvation. Papijls íày hypocritcs beleeve
that they are in the state of grace, and yet they have no certain-
ty thereof* ErgO) (fay they) the regenerate beleeving that they
are in the state of grace, can have no certainty. This is a very
ill consequence, tor a sleeping man is not certaine whether he
be dreaming or waking. Erga, a waking man knoweth not whe-
ther he be waking,or not. So a distracted man hath no certainty
that he is as wife as seven men who can render a reason^ therefore.
a man sober in his wits knoweth not that he is in his sober
wits: thesc be poore and loose coufequeaces. It is true, when we
beleeve some alterable circumstances of some things rather a-
bout, then in doctrine and discipline, which are diiputable,and
to us both sides have great probability, we have not certainty
of faith, and possible here in 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 disci-
pline, for which we have certainty of evidence from Gods
Word, with a reserve, and with a loosnesie of assent and credu-
lity to beleeve the contrary to morrow; for so the fame argu-
ment should militate against the certainty of faith in some fun-
damentals: 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 belee-
vers, doubted of his rising from the dead, John 20. 9. feter and
the disciples doubted of Christ dying for the loscd world, Mat.
16.2i, 22. Luke 24. 25, 25. 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
femdamcntall, (though I doe not thiake a regenerated person
can deny the whole systeme and body of fundamentals col-
lectively) it ftall follow by this argument |hat *egenerated per-
fons
belecved with certaintie of faith.
377
sons and particular Churches arc to beleeve some fundamentals
with a reserve, and keeping roome for light to beleeve the con-
trary, and so if this argument be good, wee have no cer-
tainty of faith in beleeving any one fundamentall article its
alone. Nor can Nathan or Samuel have certainty of faith in be-
leeving their owne prophecies flowing from the immediate in-
spiration of the Spirit; but they are to beleeve them with a ca
pacity to receive the faith of the contradicent prophecies, be-
caufc Nathan had no certainty of faith in commanding David
to build the Temple; and Samuel had as little certainty in pro-
nouncing JLUab to be the Lords annoynted.
Another doubt against this is, That is any^ out of weakneſſe
and meere tenderness, of conscience^ deny some superftructures^ which
are indeed fcripturall truths,they art not to be counted hereticks, he-
canfe out of weaknesses not out of obſtinacy they erre, nor to be cen-
fured with excommunication or censures of Church or Magiſtrate] and
therefore in these we are to beleeve truths, with a reserve^ and to tole-
rate the contrary minded^ if they agree with us in fundamentals.
Anf. That this may be answered, 1. The object of these o-
pinions would be distinguiihed. 2. The persons,weak or strong.
3. The manner of refusing instruction, or of admitting lights
of meere weakneise, or of obstinacy. For the firft, if the matter
be faultlefle or lighr, as eating meats or not eating meats, in time
when they are meerely indifferent, and the person weake and
scarce capable of difputation, he is to be tolerated, and not re-
ceived into knotty and thorny diiputationsj about things in-
different: for so Vaul Ram. 14. is to be understood, when he
will not have the weake taken in eis axeiras danny coμer: So
Michael strove with the Angel disputing, axevour exéjeto: qui paratus est
(a) Turrecrema
if the matter concerne an institution òf Christ, and our neces- enere contrari-
fary practise in a Church, and the party be not weake. Ic is uw,l1.4 fum, de
a question what maketh obstinacy, and what tendernesse and eccle.p.2.c.17.
weaknesse, fa) Turrecremata faith, he who is ready to yeeld (6) Scotus ig-
to light, is not obftinate, (b) Scotus, groJJe ignoranee, (c) Canus 4 d. 22.ar.3,
norantia craffa,
faith, affected ignorance maketh obstinacie, (d) Mulderus faith (c) Canus l. is.
that groffe ignorance may leave a man ready to yeeld to the informa de loc. c. 12.af-
fefiata ignoran.
facit pemtinaçem. (d) Malderus crajja ignorantia relinquit hominem paratum tbedire ecclefia,
ideoque non excluderet obje&um formule sides de virtut. Theoi, in *%* de hæref. q.i ì.ad 2. mem.4.
Bbb
tion
24
378
How an erring confcience obliegeth.
(e) A Caftro de
punitio.baret.
Li.s.c.g.
'
tion of the Church,(e) Alphonfus & Caftro faith bettcr,he is óbstinatė
who i» desendeth an opinion against the Scripture,or, saith he,
(which is his error) against the definition of a generall Coun-
cell, or of thc Pope* 2. Who being admonished doth not amend.
3* Who feeketh not resolution from the learned, with a purpoſe
to render himsclfe truths captive. 4. Who sweareth that he
hall adhere to the end,tb that opinion. By the light and know-
ledge of the holder of the opinion, it may be collected whe--
ther he sceketh truths and is ready to yeeld himíèlfe and his un^
derstanding thereunto: and except the point be Fundamental!,
it can hardly be judged heresie: if the point may be holden
without any ícândal], or breach of peace, much tolerance is
required where error scemeth to be a temptation tQ holy mety
but finall tolerance, and unlimitted, where the party is of great
knowledge, and hath (way in the minds of many, to prevaile to
draw others after him,is harder.
Object, But bee that firvetb God in ìheſe is acceptable to God^Rom.
14.18. and is a man judge some doctrine tv bee trror, though it bee
m error^ yet to him that so juâgetb it is error^ is bee suffer death for
that hee jxdgeth truths hee juffereth for righteousnesses being
truth in bis judgement, and therefore libertie of confcience is to bee gi-
ven to all setts; Cbrifi would not forbid a man that preached in his
name^ to preachy though hee did not follor bim^ Mark. 9. 38. Luk.9.
£o. The befi way te hinder Sects is to refute than by the Scriptares^ and
not to fit decrees of Synadf te others, because that is dom- already by
Chriſt and bis Apoſtles; for Gods judgement fhall ftill bee on you,
while you eſtabliſh Chrifts Jubilee, and freedome of conſciences, Luke
4. 18.
Anfm. Let none thinke that these bee the words of our bre-
thren, but of a certaine Anabaptist,and of Arminiani and Socini-
ms Who object the seme* for Fatd^ Rom, 14. 18, bee that fetvtth
God, & rúlás, is to bee understood {as the context teacheth
us) that is, that they relate the words going before, v. 17. hee
who ferreth God in righteoufneffe, in peac€y in joy of the holy Ghoft
the meaning is rrè that bte ii acceptable who serveth God m
aíî-owing the inditement of hi« light and conscience, becauiS
it is his conscience^ for then some should please God in sinning
againſt God. But it is a point worthy our consideration,
what
How an erring conſcience oblieg etb.
379
what tic and obligation an erroneous ç^nfcieaçç lay^tb on meaí
hence with córréction these considérations.
1. The true cause why an erring conscience obliegetk to ab-
stihence from the fact in the case of errpr and miirepresentatioa
of conscience,is, i, Because conscience is the nearest divine prin*
ciple of our morall actions, and ftandeth in the roome of God,
and therefore hee who doth any thing against the very erro*
neons ditement of confcience, is hence convinced to have a
perverse will to sinne against the majestie of God, because hee
who íhould beleèvç usury to bee theft, (though we should sup-
pose with Calvin and other great Divines usurie to bee in
some caseslawful!J should yet take usury, hath a thefteou*
will'in that, and doth fteaíe. f. $eçause the oblieghig Law of
Ood is not applyed co our actions at all, but by the interveen-
ing actaall use of our conscience- see (s) îirerius.
(f) Pirerius
com.in Rom. I 4
9.14 difp. 2.
2. Consideration* In the $ueition, whether an erroneous
conseience doth obliege a man,or no. It is taken for a thing out
of controversie, yea that this is no question at all* Whether cr
no doth an erroneous conscience jo bindy that we can doe natínng againjl
the standing enditement of an erring confcience: for the Scripture is
cleare in this, Rom, 14.14* / knew and am perfaaded by the Lçrd-
Jesuf> tbdt there is n&thing (pf ieat-kind now under the Gospel)
uncleane (òr unlawfull tp eat) of it filfi> ^H* tA bim that esteemetb
att thing to bee uncleane, (in the light of his il-informed and er
roneous consciences to him (so thinking) it if uncleane^ that is,
to this man now under the actuall darkneise and errour oj an
i|l-informed confcience it is npt lawful! to eat, but hee must
ábstaine from eating, not simply from sating, but from eating,
tali modo: \È aXl wbe bave xommented on the place, Calvin, Beza,
Tareus, Rollocus,&c, and of the Fathers, all who either com-
mented on, or handled the text occafionally,as Theodoret, Chry-
foftome, Bafilius, Auguftine, Cyprian, Ambrofe, Origen, Anfelm, quolib. z. pund.
(8) Adrianus
all the Popish writers, Lyra, Hugo Cardinalis, Aquinas, Toletus, 3.ad.5.
Pirerius, Eftius,Cornelius a Lapide,&c.yea (g) Adrianus,(h) Vaf- (h) Vafquez
quez, (i) Pezantius, fay it is manifeftly against the Scripture, in 22.9. 19.4r.
and hereticall to fay, it is no finue to due contrary to the commande- 5,6.difp.59.
ment or probibition of an grring confcience.
C. 2.
(i) Perantius
3. Hence the confcience carrieth to the agent from God a ìb. difp.2.
Bbb 2
twofold
•
1
3.80
How an erring conſcience obliegeth.
}
>
twofold obligation most considerable here. i. one from the
action it seise to be done,or not done;and this commeth whol-
ly from the bblieging Law of God, and not from the consci-
ence: there is another obligation that consisteth not in the
action, and commeth not from the actionj but in the mannes
of doing, and this obligation commeth from conscience it
selfe3 and that is that we doe nothing, in such a manner,that
is against the light or inditement of oùr conscience -for this is
an imbred Rose & Flower of divinitie and majestie that grow-
eth kindly out of conscience according tò that high place of
some sort of royalties that it hath to bee something of Gody a
little breast-God, a little Deputie and Judge not to bee contem
Bed; so when a proeonsull bringeth tò mee á forged comman^
dement from my Soveraigne and Prince, I may receive it with
non-obedience, if I know it to bee a forgery, but I am not
to despise and put any note of disgrace upon the proconfull,
be cause hee is in respect of his office the deputie of my Spve-
raigne, though in this particular mandat, hee doth prevari-
cate, and not represent the soveraigne power and Prince,whose
deputie otherwayes he is,by vertue of his office; so is this the
deputed royaltie of conscience, that it standing to me, bic
nunc, as representing a Message from God, though it repre-
fent it falsely, thát I can doe nothing in the contrary, that
deputry and meffage standing actually in vigor.
4. I detire that these two obligations of conscience bee care-
fully kept in mind; hence I say^ that conscience carrying the
former obligation of Gôd^ Law, from which formally the
action hath its lawfulneffe, and in an eccentrick and irregular
discrepance from which, it hath its unlawfulnefie, it doth not
obliege mèe to the action, because it is conscience simply; for
when it ofsereth an action to mee as laWfqll, /^ich in very
deed, and a parte rei, in it felfe is unlawfull, I am not oblieged
to thaf unlawfull action: for as Gòd hath giyén to- nò ruler
made of clay, any rdyall power to Lee a tyrant and îò destroy,
where as his office is as a father to favè and gòverne^ so hath
not Cr^ given to conscience any power tê obfiege me tp sinnes;
yea and conscience remaineth confcience, when it reprefenteth for
ged and illegall mandaiei under th^ notion of things góod3
n
WO
even.
How an erring conscience ob lìegeth.
381
1
even when men love to goe to hell by reason, yet in that false
representation conscience is not Gods deputieitherefore though
if a man judge fome doctrines to bee errors, though they beè in them-
felves truths^ to him that ſo judgeth they are errors, yet are these
truths not to bee rejected fimpliciter and absolutely5by him who
judgeth so,ony they are to be rejected vald, in some respect
as they come in under the notion and garments of errors. & al-
fo,if any suffer death for an error which in conscience he conceiveth to he
truthjbat error it to bim truth* Distinguo:?* is to bit -tmth,that is, he
conceiveth and dreameth that it is truth.1 that rs most true: bin
to him it is truths that is5it ought to bee beleeved by him as truth*
and practised as lawfully that is most false: for it ought to bee
rejected both in point of beleese, and in point of practise, and -
the erroneous opinion thereof should bee rejected, and there-
fore if hee receive it as truth, and profefle it, and die for it, bee
dictk not for rigbteousnejje fakey but hee dieth for errour, and for
the dreames of his owne head, and so is not blessed as one who
dyeth for rigbteouſneſſe; for this vaine reason faith, I. that it
js no íînne for the mind to beleeve a lie, to bee a divine truth:
and it is righteousneise upon the beleese, whereby I beleeve a
lie to bee a truth, to surfer for a lie under the notion os a truth.
Both these are false: the former is false, for the mind is under
Gods obiieging Law to conceive aright of all divine truths^
as all the faculties of the foule are under a Law.
-
2, The latter is false, for to beleeve lies as divine truths, and
suffer for them, because the erring conscience faith they are
divine truths, is not righteousneffe, but sinfull credulity, and
blind zeale. 1, Because wee are not to beleeve what our con»
science dictateth as truth, under this formall reduplication,
because our conscience thus doth dictate, and faith it is truth,
but because Gods spirit íàith to our conscience^ it is a divine
truth; not because our owne spirit and our owne dreaming
and fifled conscience faith so. This is the controvcrsie betwixt
Hs and Papifts, anent the authoritie of Gods Word^ but with
a little change,for our conscience or the testimony of our con-
Science as fuch, is no more the formall object of our faith* and
the fonmall medium and reason why with a divine faith I be-
leévè a divine truth to bêe a difîne truths then the testimony
Bbb 3
of
3:82
How an erring conscience obliegeth.
1
"
3
of the Cíwrch or the Pope is the formall reason of my faith- so
Anabaptists make a Pope and an infallible ipirit of their owne
conscience: but the whole formall obligation tying mee to re-
ceive this, and this point as a dfvine truth,is because God hath
revealed it in his Word- the consciences representing of it is
but a necessary condition of my beleeving, but not the formall
object of my beleeving: the conscience is the cause why I be-
leeve it, tali modo^ after a rationall way, and by the evidence
of practicall reason, but it is not the formall cause why I be-
leeve it fimpliciter^ ïor Papistsy Arrians^ Macedonians, and the
most detestable Hereticks have consciences representing to
them fundamental! truthe?5 as lies and untruths, and have
died for these lies, did they suffer for righteoufkesse for that? and
yet to their judgement that which they suffered for was truth. All
the legall obligation is here from Gods Law> not from our
conscience. Arminians, Socinians% Anabaptists imagine that our
conſcience is the nearest rule of our actions, which is most false;
our present judgement is never a binding Law to us for the timt to
come, no not when we beleeve fundamental!s$ Gods Word,be-
cause it is Gcdj Wird) is a binding Law onely; our judgement
is régula regulata, and not régula regulanse to be Jed, and not
a leading or binding Law to us- for conscience, because con-
ſcience,is no more a Pose to us, then the dictates of the Bishop
of Rome speaking out of his chaire,can captivate the conscience
(g) Mulderus of any man; znd Malderus (gj hpldeth that our opinion is a Law,
de virtues according to (b) Ambrose^ and hee correcteth himselfe, and
1.q.19 art.5.p. faich our opinion or confcience (non tar kgem effi, quam legis quod*
d(h A)'brosJ dam pr^conium, promulgationem, infinuationem) is not so much the
de paradif.c. 8. Law of God) as the promulgation of Gods Law: but hee addeth,
difp.84
(which maketh the bufineffe as bad) and faith, promulgatio legis
recte iicitut obligare; but the truth is3 the promulgation of thé
Law doth not obliege^ for who can fay that the Law hath an
oblieging power from the Herald his act of proclaiming,
reading or declaring the Law? the promulgation of the Law is
an approximation of it to the understanding of the peopfejbut
the Law of man hath its oblieging power from the honeſty of
the matter of the Law^ and it hath its obligation to punifk-
ment not from tkc Herauld, bit from thp authorìtie of the
Law-
How an erring conscience obliegeth.
383
Law-gfrer. And oar conscience dôth onely promulgate Gods
oblieging Law, but it fayeth not on us the oblieging powers
except wee ipeake of án oblieging power in the manner of re-
ceiving and beleeving the Law otGod, that is, (as I faidJ that
wee receive not as a truth, what God proposeth as an un--
truths or that wee receive not as a lie, what God propo-
feth as spoken by himielse, for that is to receive truths against
the light of our conscience. And when Ambrose calleth our
opinion an obliging Law5heipeaketh(as Auguftine often doth)
of the Law of nature^ which is that habitual! opinion natu-
rall that wee iave of right and wrongs or of the Law written
in our heart. I would not here distinguish betwixt (relia ratio),
right reason^ and (vera ratio) true reason^ for some mzke rigbt
reason the nearest rule of our actions, so as the action is lawfully
if our conscience períwade to it,though the action swarve and
decline from Gods Law^ for to mee reason is never right which
is not true and agreeable to Gods Law. ît is objected, if one
jbail beleeve it is lawfull to kitt a protestant King, because it is good
Service to Gody ti kill a heretick; (#r there bee good flore of consciences
of this menall amongft the nation of Jésuites) if hee kill him not bee
jinnetb againft God, because he finneth againft ihe light of his confei-
ence bj the finfuli omitting of good service to Gody and if bee hfïï him
hee finneth also in cdmmitting wurtbery both against the fixi Comman-
dements and also againfl ihe fifty which commandeth to honour Kings:
out of which it mufi follow that either an erring confcience^ because it:
if confiicnce^obliegetb us to ebe that? which because wee doe ity in obe-
dience to an erring confeeence^ now leaveth off to bee finne to the a£ior
tmder this condition of conscience; or then that there may bee such a
perplexifie mberein a man by way of contradiction^ whether hee doe
such an act, or doe it not^ is necessitated by Gods providence to finner
which absurdity fball makg God the author of finne.
Anfw. There is no neceffitie by way of contradiction^ that
a man thus perplexed must finne, whether hee doe or not doe such
an action: for I give easily a third caie different from both, for
fuch a perplexed JeKiite is neither oblieged to kill the Princç3
nor yet to abíïaîne from killing in such a perplexed manner^
but &ee is oblieged not to kill the Lords annotated, tali modo:
hee is ofeìíegç Uo abfii»eiK3% but not ta abftinence tali modo,
fuch
Y
1
386
How an erring conscience obliegeth.
mzeke, the broken hearted, the captives^ the prisoners,tht mourners in
Tim, 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 arc
Sectaries, and doe adhere to their rotten and false grounds of
divinities for then libertie of conscience {houid 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 di-
vinitie of Jefus Christ. ». In the Hebrew pultio, a re-
venging, is an allusion tonacham0consolatus est, for this
yeare was to the boletvers Nechama^or consolation^and to unbelee-
vers Nekama, a revenge or a vengeance, which cannot sort with
sectaries. 3. The acceptable yeare is as Paul expounded! ir^
Z Cor. 6.2. the acceptable time of the Gospel!, and ibe day of
salvationy and as (d) Hugo Cardinalis ex-
poundeth it well, the time of the fulneſſe
of grace under the Gospel, and that which
is called, Esay 49. 8. the daj of salvation,
(d) Hugo Cardinalis com. in Efa. 6.
(e) Beda in locum. (f) Tolerus fùc.
(g) Cyrillus. (b) Salmeron. (i) Gloff.
ordin. annum placabilem, id eft,fidem &
falutem hominum. (k) Procopius in
carnationis domini temput mniiit.(l)Hi
eronymus diem ultionis,id eft, damnatio-
nis Romanis. (m) Lyra, annus domi-
nica paſſionis in quo placatus eft generi
bumano.
1
ratson, the day of good will; and fo
(e) Beda, f)Toletus, (g) Cyrillus, (b) and
the Jefoit Salmeron and (i) Glosta Ordinaria
Ϋs3£*m#ÎS e^ untdc w*\ iîdrim'^}P oh mmo
coptut the day of the Lords incarnation,
as (1) Hieronymus expoundeth the day of
vengeance opposit thereunto, to bee the day of dam-
nation- and (m) Lyra tht jkàre of Christs suffering, in which
Christ is pleased with mankind.
Quest. III. Whither the Jefkited Lystmachus Nicanor, 4nd the
Author of the Survey of Discipline, doth with good reason impute to
the Chnrch'Gò%ernment of the reformed Churches, the everston of the
civill Magistrates power In matters ecclestasticall?
There came to the light of day, a night-peece of darkenefse,
Anne 1640. A Pamphlet by one Lystmachus Nicanof, acting the
person of a Jefuite, but better resembling kis nature, against
our blessed Reformation* imputing to us Treason to Kings, as
the
SECT.5.
387
The Magistrates fmer in Church asaires.
1
the Popiíh author of the Survey had ledde the poore man: (a) (f) Survey of
both of these, as Jésuites, doe raile against Calvin, Beza, and discipl.c-2^ 2 ?
the Geneva-discipline^ as Becanus, Suarez^ Vafquez> Bellarmine,
Gretferus, and other their Doctors and teachers doe leade them.
That I may adde to what I have said before, I desire the rea-
der to eye and consider these distinctions.
1. (b) Partus teacbetb that there is a double Church-power, one (b) Earcus cûme
internall and proper, as to preach, binde, and loose, to administrate in Rom. c. 13.
the Sacraments, &c. Thim is not in the Princeiand there is another im- dub. 5.in appen-
dic.ad fol.arg.
proper and externall, which is exercised about Church-matters, and resp. I.
Church-ojjicerj: and this distinction is grounded upon that faying of
Constantine the Smperour t* the Bishops, as (c) Euscbius relatetb (c) Pufebius 1.4
it.
C. 24. de vita
2. An externall power about matters ecclesiasticke is three- c°nftantini, vos
fold.
iftus epifcepi in
ecclefia, ego cx-
tuius.
1. A po&er of order and jurisdiction about the external!, or rather tra ecclefiam
in the externall acts of the Church, which are visible and incurreth in feu templum a
the senses,** to preach, baptize, and these, (as faith that learned deo sum consti*
and (d) worthy preacher at Middleburgh, Guliel. Apollonif) (d) Gul.Apolle
doe properly pcrtaine to the spiritual! and proper Church-go- nii.contr. Vede-
vcrnment, and without controversie doe not belong to the lium de Epifco.
Conſtan,c.2.nu.
Prince.
2. A power externall about Church-matters, which is obje£five,in *
rejpect of the objett, sacred or ecclesiastick, but improperly, and by s
figure onely ecclefiasticke, and essentially and in it seise politics, such
as we hold to be the Magi^rates power in caufing Church-men doe the:r
duty in preaching found dolirine, and administrating the Sacraments,
according to Christs institution, and punishing hereticks and false
teachers.
3. Some have devised a mixed power ecclesiastics, Qas Henric.
(e) Salcobrigiensis) whereby the Prince is the bead of the Church] (e) Salccbri*
and batb a nomotheticke, and legislative power, in things ecclesiasticall: gitns.p.121.
and this is not onely oíjeïïive in refpecS of the object ecclefiastieall, but
also subjective in rejpeff of the subject, ecclefiastieall, in respeiï that
the Prince b) vertue of his civill office^ as a King may ordaine Trelats,
and make Lawes in Church-matters*
Distinction. 3. There is a twofold power in a King,one in a King
*s a Kings this is alik$ in all3 and ordinary5 regall, toa&tive; wher
Ccc 2
ther
388
CHAP.6.
The power of the Magiſtrate
"
ther ibe King be a Heathen, a Tnrker or a sound believing Christi-
an. 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 extraordina-
ry power was in Solomon and Davids to write Canon;eke Scripture^
and to prophtcity and is not propeily a Kingly power: or there
is in a King as such a King, even at a Christian beleeving King^ an
other power ordinary indeede, but it is not a new regall pow-
er, but potefias executiva^ a power or a gracious hability to
execute the Kingly power that he had before as a King5 ia
Christianity addeth no new Kingly power to a King^ but one-
ly addeth a Christian power to ule3inlarge, and dilate the King-
ly power, that he had before.
Distinction 4. The Magistrate as a Magistrate is a politicke
head and ruler of the Common-wealths hut as A Christian he is a mem*
her of the Church.
5. The Kings power as King in things ecclefiasticke, is not servile
and meerely executive^ as the Churches servants to put their decrees in
execution^ but it it regally princely and fupreame'
6. The object of the Kings power is not fimply a peaceable life, and
externall peace of humane societies0 but also honesty and gedlineffe^ but
to be procured by a civilly politicke, regall and coaUtive vfty by the
Sword of the secular arme^ as the object of the Church power is honesty
and godlinejfe to be procured by a ministerially ecclestastically and spi-
ritual} power,without any forcing of men by externall power.
7.
The end of Kingly power, de jure, by Gods right and divine
Law^ ex intentione Dei approbativâ^ is godlineſſe, but the end
of Kingly power according to its essence^ and de facto, is a quiet lifey
though it attaint not Godlineffe^ as it doth not attaint that endy nor
can it attaine it) amongst Pagansy and yet there is a Kingly power in
its essence, whole and intire amongst Pagansy where there is no god*
lineffe, or Christian Keligion.
8. There is in Heathen Kings a regall and Kingly power to esta-
bliſh Christian Religion and adde regall ſanctions to Christian Synods^
though there neither is) nor can be^ during the state of Heathen Paga-
nifmey any Christian Religion there* this power is essentially and
actu primo^ regally yet as concerning execution^ it is vertnall one-
ly.
9. There is a difference bettmxt a Toyall eommand under the paine
of
SBCT.5.
389
in Church afairs*
$f civill punishments with a royall power to punish the contravtners
of lawes ecclesiafticke,and a nomotbeticke power to make Church Lawes$
the Prince bath the former power, but not the latter,
10. If tlx royall power be of that transcendent and eminent great-
neffe, as to make Lawes in all things, belonging to Church
or State, and so as (f) Camero must be heard, faying, that
(f) eameroo
the King is the fupreame ruler,and Church-men be as servants, pr*le. to.i. p%
and instruments under him, and doe all in the external! go- B7°* 372.
vernment of the Church by vertue of the Kings fupreame au-
thority,the King is not much honoured by this; for they must
fay that the King in the Physitian giveth dregs to the sieke, in
the Plow-man laboureth the earth, in the faſhioner scweth and
fhapeth garments, whereas Parem (g) who without reason (g)V*t*H* cemi
also giveth to the Prince a nomothetick power in Cburch-mat- in Rom.13. in
ters> doth except some things that the Prince cannot doe,some- append. ad duba
5. Præcognit.6.
times for want of right and law, other sometimes for want
of knowledge, sometimes because it is against the dignity of
his Majesty, as in fordid and base arts.
iT The power of governing the Church of the Jewes,though
it was ordinarily in the Priesthood, the Sonnes of Aaro?^ whose
lippes did preserve^ ex officio, knowledge, Mai. 2. yet as the Pro-
phets were raised up by God, extraordinarily to teach, they
also by that iame extraordinary power did governe, and there-
fore though the Kings of Israel were not Priests, yer without
doubt some of them were Prophets, and as Prophets they did
prophecy, and as Prophets deterniine many things of Govern-
ment, by that iame extraordinary power by which some of
them, to wit Davids and Solomon^âàà prophecy, and
nonick Scripture.
pen Ca-
12* There is one consideration of abuses and herefies manifestly re-
pugnant to Gods word^ and another of those things that are ordinar:-
ly doubtfame. In the former there is no neede of the Churches miniseriall
power of condemning them^ and therefore Ezechias, Josias, Asa,
jehosaphat, did manifefily by the light of nature^ and Gods word
reforme abuser, and Idolatry in Gods worship without the Churches
determination^ feeing the Church representative was guilty of these cor*
ruptions themselves; but in the latter, feeing the Kings place is to com-
mand and compell by externall force and bodily punishmentsP and it
·Gce 3
zor
390
CHAP.6.
How the Magiftrate is
}
it the Churches part to teach, informe^ hinde, and loofe^ therefore the
Khtg can make no CLurch Canons.
Hence 'our first conclusion. The Christian Magistrate as a
Chrilììan is a member of the Church, but as a Magistrate he
is not formally a member or part of the Church*
1. Because he is neither a Palk>r, Do&or, Elder, nor Dea-
con, as is cleare to any, for these offices were compleate in the
Church without the Magistrate, Epbef. 1. 11. else Chrit ascen-
ding to heaven should have given Kings,for the edifying of his
body. Neither is hee as a Magistrate a part of the company of
beleevers. i. Because then all Magistrates as Magistrates should
bee professors of the faith, which is knowne to bee false. 2, Be-
cause the Magistrate, as such,is the head of an externall politick
civill societie,not of Chrises body.
2. The Magistrate as a Magistrate wanteth such things as ef
fentially constituteth a member of the Church, as a Magi-
ftrate onely hce hath neither baptisme, procession, nor faiths
because then heathen Magistrates should not bee Magistrates,
the contrary whereof the Word of God faith, Jeremiah in
Gods name commanded to obey the King of Babylon^ and Panl
commanded tp pray for Kings and heathen Magistrates, 1 Tim.
2.1. Hence let us have leave to deny these, (Hee who is the
Churches nurs-father, is the Churches father, and a part of
the family.) 2. (Whose office it is to cause all in the visible
Chqrch to professe the truth, obey God, and keep his Com-
mandements, hee is a member of the Church.) 3. (Hee who
is a keeper and preserver of taw and Go pell by his office, hee
is by his office a member of the Church.) For the first: hee is a
father metaphorically, and doth by an external! coaftive pow-
er, and by thz sword nourish the Churchy and therefore is not
die Church, nor a part of the Church, ex officio^ by his
office, as the nurs father is not the child, nor a part of the
child, whereof hee is nurse-father; and this, and both the
other two are to bee denyed, because the Magistrate doth nei-
ther nurse the Church, nor cause the Church doe their dùtie,
nor defend the Law and Gospel! by any power that is intrin-
fecally Church-power^ but by the sword* and coactive power,
which in no sort belongeth to Christs kingdoms as a pars
thereof,
SECT.5.
391
a member of the Church.
thereof, either as it is internall, and invisible, or externall or
visible3which is not of this world, Joh.1.36.
3. By no word of God can(b) Salcobrìgiensis,and (i)Weemer ft) Salcebrig.
prove, that the Magistrate as the Magistrate is a mixt person, and pag. 121.
his power a mixt power, partly civill, partly ecclcsiastick, for() Joan Weems
de Craighton
fo the ruler commeth in amongst the ordinary Church-officer/, de priuatu re
Rom.l2. Ephef.4.11. 1 Tim. 2. 2> which the Word of God doth gio.l. x.c 8.
never insinuate, and hee should no leíîê watch for fòuïes, as
one who is to give an account to God0 then other Church-officers3
Heb. 13. 17. for the Magistrates office may bee performed by
himsclfe alone, hee himíèlfe alone may use the sword in all
things, which hee doth as a Magistrate, as is cîeare, Rom. 13. 1.
and 1 Fct. 2. 13. 14. the King judging his alone, and the Kings
deputie sent by him judging his alone is to bee obeyed, but no
Church power, mixt or pure, and unmixt is committed to
any one man, but to many, as to the Church, Mjtth. 18. 17,
I Cor. 5« 2.3.4. 2 Cor.2.6.
4* The Magistrate as the Magistrate hath a civill dominion
over the body, goods and lives of men. 2, And hath the
sword to compell men to doe their duties. 3. And compelled!
to externall obedience, and leadeth men on to godlinefle and
to eternall life, by externall pompe, force and the terrors of
bodily and externall punishment, and his warfare is carnally
as the (JQ Scripture doth prove; but the Church, and members (k) Dan 3.29)
of the Church as they are such,have no majoritie of dominion^ Dan.é.26,27.
1 Tet. 5. 3,4. Luke 22.24.25. over the body, and goods, and
blood of men. 3. They have not the sword, nor power of Pet.2.13, 14r
the sword, Jeb. 18.36. John 8.11. Lukf \2. 1-5 14. 2 Cor.10.4. &c.
3. The Church as the Church dealeth by the word ©f admo- 1 Tim 2.2.
niſhing, teaching, rebuking, excommunicating, praying and (4) Col.2.16.
requesting, as the (/) Scripture cleareth: therefore the power of
j Jhef. §. 11%
the Church and the power of the magistrate must differ in fpece
and nature.
a
Luk.22. 24,25
Rom.13 4.
1
12.
Lev 19.17.
Matth. 18.15.
16,17.
1 Cor. 5.2,3,4
1 Tim I. 10.
5. Ifthe Magistrate be a chiefe member of the Church, as
Magistrate with mixt power to make Church-Lawes, then is
the Church not perfe& in its beeing, and operations, to J Tim. 5. 20,
obtaine the end convenient to the Church as the Church, so 2 Cor.5.19,20.
long as it wanteth the Magistrate, because it should beè made 2 Cora0,14.
défective,
392
How the Magiftrate is a Church-member. CHAP.6.
}
defective, and not able to exercise all its operations for the
edification of Christs body, and gathering of the Saints, Epbesm
4,11. without this principall member, especially seeing the
Magistrate is alleadged to bee a member,or integrall part of the
Church,fuch as the head or eye«,otherwiie without this„or that
professor, a Church may be perfect, as an army may be perfects
without this or that common Souldier, but wanting a Leader
it should not bee perfect. But so it is that the Church is and
was perfect in its being, and operations,without the civill Ma-
gistrate; the Church of Corinth where the Magistrate was a hea-
then, and a Pagan* i Cor* 6. I, 2, 3. is jet a Church sanctified in
Christ Jesus,called to bee Saints^ I Cor. t. 2, graced^ v. 4. inriched bj
Christ in all utterance and knowledge,v.5. comming beh'md in 71 gifty
^.7. with power of excommunication which attaineth its pro-
per end, the saving of the spirit in the day of the Lord Jefus, 1Cor*
5.4, A pzrfect bodj of Christ, 1 Cor. 12. able to édifie ihe wholt
body, 1 Cor.14.12.25,26,27. having power of the seales of the Covet
nanty 1 Cor. 11. 20, 2i3a2,i3. So was there a perfect Church-
Synod without the civill Magistrate, A&t. 1. A&.6t A&t. 15. and
all for the saving of the redeemed Church is laid upon the
Eldership of Epbesus, Aft. 20. *8, 29, 30, 31. without the
Magistrate.
6. If the King bee a mixt person indued with Church pow-
er to make canons, and because annotated with holy oyle, ca-
pable of jurisdiction ecclesiasticall,as some say, then as hee is a
King by birth, fo is hee also borne with an ecclesiastical] pow.
er to exercise spirituall jurifdiction: but Paul faith, all cc-
clefiasticall power that hee had, was given of God, not borne
with him; bee was made,not borne a Minister, Col. 2. 25. the
power to édifie was given him, 2 Cor, 10. 8.
2. Conclusion. Wee canvot by the Word of God acknow-
ledge that difference, betwixt the Magistrate, and the Christian
Magistrate,that theMagistrat as a Magistrate hath a kingly pow
er to rule over men as men, and the Christian Magistrate luth
a Christian kingly power to rule over men as they are Christi-
ans. Because by one and the same kingly power the King rulech
over men as men5 and men as Christian mea, commanding by
the sward and kingly power that Pastors preach found doctrin,
admini-
SECT.5. How the Magiftrate is a Church-member.
393
C
1
}
administrate the Sacraments aright, that all the Churoh pro-
feffe Christ, and kbstaine fròm blasphémy, and Idolatrf. Hee
is the minister of God for good, Rom. if. Ergo, hce i« thi HiÊilter of
God for all good, for a Christian good, an& is a King éom-
pelíing to a Christian good:AIso though the King were not a
Christian magistrate, yet hath hee a Kingly pdWer to com-
mand men as Christians, and it is by accidents that hêe cannot
in that state actually command Christian duties, and service sb
Christ, because heè will not, and cannot còmmànd these du-
ties remaining ignorant of Christ, even as a Kihg ignorant of
neceflary civil! duties cannot command them, not DecaUse ecc
wanteth kingly power to command these civill things, for un-
deniably hee is a Judge in all civill things, but because héc hath
not knowledge of them. 3. Christianitie maketh him nof a
King over Christians as Christians, for then hee could nbt
bée their Kìngì and were not a King over Christiansi so long
as hee, wantetH Christianitie, which is /alfe, for the Christi-
ans acknowledged heathen Emperoufa as their Kings\ thé peo-
ple of God were to obey Nebuchadnezzar^ Darius, Cyrus, and
Other heathen Kings. Paul will have obedience and íûbjectioà
due to every power, Roma 13. 12. 1 Tim.2.1, 2,3V r Pet. 2.7.18.
4* It makèth way to the popish dethroning df Kings wheh
they turne hereticks, and leave off to bee members of the Chri-
ftian Churchy which wee abhorre, 5. A King is pafens patri*y
the father of the Commonwealth. Now Christiani$ic addeth
00 new fatherly power to a father over his children, for a hea
then fathcr is as essentíally a father, as a Chfiftiat í^thèri aaa
a heathen commander in warre, a heatheh husBand, â fea-
then master, a heathen doctor or teacher, are all as eflentially
çommanders,husbands,&c. in relation to their soul diers, wives,
íervants, and ſcholters, a& are the ©briftian €ommander, the
Chriftiap husband, the Christian mastèr, and ©hrißian Do-
&or, in relation to Christian souídiers, Ghristian ^ives, &c.
and no aan can (ay that Ghristfonitie giveth á new husband-
right to the husband, once a heathen, over ki§ wifë, tfef hit
kad not before.
*
12) (2 VT 13
3. Gonclufion. The King is not debarred *i King from the
infpe&ion, overlight,and care of ecclefiafticall affaires, but the
Ddd
cnd
E
394
mulussThe intrinfecall end of the Magistrate CHAP.6.
de domi.Archie.
end of the Kingly power, is not onely external! peace, but alſo
godlinaffe, Tim.2.2. And in the intrinfccall end of magistra-
(4) M. Anton.cię.Asimagiracle, is not onely natural! happinesse, and a quiet
Spalatenf.1, 6. of life; as (a) Spalato, and after him that learned author
c.3.1.4, 5, 6. (b) Apollonius faith, but alfo godlinej)e that wee may lead a quiet
and a peaceable life, in all godlineffe and honejlie; Ergo, in all that
may conduce to life eternallj hee is a King by office, but in a
coactive and regall way.
feq.
(b) Gulielm.
Apollon. de
jure magiftra.
in facr. par.
A.C.4 S.
ร
घ
1
2. The ruler is (Rom. i3.4^ TA* minister of God to thee for
goodly* 3. Do that which is goody and thou shah, have praise of the
T^lfr: then looke hei íarrc good and well doing, which is
^^iíwwçhy.'t ltín'áethj a$ farce doth the intrihsecall end of
magistr^cy reach; but this góòd, and welldoing which the
magiftrate as the magistrate procurethj is not onely a natural!
happinesse, and the quiet life of a civill societies but also the
good and w$\\ dojng of Christians as Christians,. to wit, pub-
Tick praying, prayling, preaching^ hearing of the word, reli-
gipus administration and receiving òf the Sacraments, all
which the King as King is to procure- for what ever good ex-
ternal} Pastors as Paisorè doe procure, that fame also, but in a
ciyill and coactive way, is the King as the Kjng to procure, and
thfreíore hls end as jtjî is godlíneíîè, and eternall life, but he
is busied about this e$d, after a farré other and more carnall
way then the pastor, the weapons of whose warfare are not
carnall. j> That the Kihgs end intriníècall, as King, is more
Xhen externall and nattaall peace, is clearer because ill doing
Sgainst which he as thi Minifter of God, is to èxecute vengeance,
and wraths Rûm.13.3,4. is not onçly that which is contrary to
exterpall, quietneffe of the commonwealth, and the naturall
happi^eíîè Of civill focieties, but also that which is contrary
to the happineffe fupernaturall of the Church as beleevers in
thew#y tp life éternelly sor hee is to take vengeance upon blaf-
phemy, idolatry, profçífèd unbeleefe, neglect of religious ad-
ministration of th£ seales, and the eating and drinking dam-
nation ^t the Lords Table, which are ills not formally con-
trary to external! quietnefiè, but which are directly scan*
4alls, and moral! ills hinderiqg men as members of the Church
in their journçy to life eterpaJlj for though men should never
faile
SECT. 5.
A
is a fupermanaturall goods thr
395
་
?
}
fails or sinne against the externals quietneffe of the naturali
happineíïè of the members of a commonwealth, yet the mà-
gistrate as the magistrate is to execute vengeance upon, ^ll exter-
nail ill-doing, as blafphemy, adoring ofidolls. 4. The magi-
ftrate as the magistrate,in the zeale of God, is to set himsclfe
against sinnes, as dishonorable to God,and his glory, seeing the
judgement that hee executeth, is not mansy bHt jhe Lmrfs, 2 Chròn.
19.6. and hee is a ìîttle Gód in the roome of God, yea God
fitteth judging ia> and through him, Ffal. 82.v. 1. and therer
fore his end is not onely to puniſh sinnes, as they trouble the
externall peace of the commonwealth, but all external! sinnes,
that mày wouhd the honour of God, and against which the
magistrate,as he is such, is to be armed and cfoaèhed with zeale.
5. Those who with Spalato teach that life eternall is not the
^nd of the magistrate, as a magistr3te,but onely the extrinsrcall
end of the magistrate, or the end of the person who is the ma-
gistrate, must foulely erre- so it is not, in their meanings the
end of the office of kingly art to maintaine religion and pietie,
but this is the end of the person cloathed with the office,and so
they deny that God hath destined the kingly office to helpe
men as Christians to heaven, and to promove Christs kingdomc
mediatory, and they mustbee forced to fay, God bath ordained
magifiraeie to helpe men as men, ov &$ they have a life common to
them with the beasts, and not to hejpe them as Christian
to flie from she wrath to ceme^ and obtaine life eternal!, which
certainly is against the honour of magistracie, (&) which bf its
owne nature is destined for the promoving of religion^ else
(b) Esa. 49.23.
Revel.21.164
the magistrate as the magistrate is not a nurf-father in the Church, Pfal.2.10,11,
nor to bring his glory to the new Jerusalem^ nor to kiffe tbe SomeS 12.
nor to exalt the throne of Jefus Çhrijî^ contrary to the Word Pfal.7 1.v.10,
of God. 6: Yea the^ were onely tQ promove the Church as a
focictie of men, and tô fet up the throne of justice for the sc. contr.liter.Pe-
(c) Auguſt.
cond table of the Lawr and not a throne for pietie, and for tilian[l.2.c.92
the first tablé of the Law,which is observed by (c) Augustine, contr.Cresco lib*
who Will have Kings to serve the Lord^ not onefy as men^ but also as
Kings, in fuch fort which none can doe^ who axe nof Kings3 and that de pontif. Rom
(d) Bellarm.
not onely in sivill affairés, but also in m^tters concerning divine reli- 1.1.c.7.
gion which paffage, as (d) Bellarmine corrupteth it on the one
hand, making the King a Goverhour of men according to their bodies,
Ddd 2
men;
and
11,12.
8.c.5 I.
366
CHAP.6.
The intrinfecall end of the Magiftrate
(e) Lyfimach.
Nicanor, epift.
to the Cove.
nant of Scot-
land, pag.16.
(f) Junius ec-
clef.1.3.0.5.
(8) Guliel. A.
pollon. de jure
and bis old father the Antichrift a governour of men according to their
fftdeìy íó âotÈ thzt virulent libeller (e) Lysimachus Nicanor^
with no reason inferre that the King is bead of the Churchy and
hath a tomochetick p°Wer to impose the service booke, and
booke of Canons upon the Church of Scotland. But becauie
the King as King is tò promove religion, therefore(f) faith
Junius) Minos, Lycurgus Chardndas, Zeleucus, and Nnma oblie
ged men to theiT Lawes by some colour of religion. 7. Nor
doe I thinke what is iaid against this by some learned men of
great weight- ûee (g) GHliel. Apollo-
nius, (b) SpalatenÇisx £2) Tilenus,
(k) Danews, (1) Bucanus, (m) Pro-
feffer.Leidenf. Some fay the magi-
ftrates power and the ecclesiastick.
power differ in the objects, the Ma-
gistratej powers (fay they} object is
things earthly, and the externall man• the power oj the Church is
things spiritual!, and the inner man.
magift. contr. Vedeli. par. 1. 3. pag. 52.
(b) M. Anthon. de domi. Archiepif. Spalat.de
rep. eccle.1.6.c. 3. fel. 17. (1) Tilenus Syntag.
pag. 2. difp. 32. thef. 33. (k) Danews polit.
Ch.1.6.c.1. (1) Bucan loc.com 49. ¡13 9.31.
(m) Profeffor. Leidenf.d. 50, theſ. 49.
I answer, theſe two powers differ in the objects no question,
I meane in the formall objects, not in the materiall, for the ma
gistrate as a magistrate is a nurf-father, and keeper, and aven-
ger of both Tables of the Law5 and hath a coactive power a-
bout hearing the word, administration of the Sacraments,Ido-
latry? blasphemy, and the right serving of God in Jefus ChriJf^
and these things are not res terrem^earthly things^ or things of this
life0 but fpirituall things. Yea the affaires of Jehovah and the
po) Amis, de Kings matters, 2 Chron. ip. it. faith Amefius,(o) are not so
erifticn, I* $* different, non ita dijparata funt, as that the care and knowledge
of the things of God, belongtth not to the King^ fed ita diftinguun-
tur,ut in modo procurandiy rex poliiice star partes agat^ & facerdos,
ecclesiafiice Juas; the objects of the magistrates power, and of
the Churches power may be materially and are one & the sime,
but the Kíng worketb in à coactive and kingly way, and the
Church in an ecclesiastick and spiritual! way.
€25.
1
1
❤
'Amesius Medul For doe not both the King âs King, and the Church as the
Theol.l.2.c. 17- Church, command and forbid one and the fame thing? doth
milla enim eft
res, aut caufa not the King command the right worship of God, and forbid
tam ecclefiaftica Idolatry, and the BlasPhemX of Godîand doth net the Church
in
SECTS.
397
ss a fupernaturall good.
25
erga
Deum refpicit,
pertinere poffit
in their Synodical Canons command and forbid one and theſe quin aliqua ra-
fame things? yea certainty; but the King doth command and ione pertineat
ad jurifdi&io-
forbid by a kingly and coactive power, under the paine of bo- nem Magiftra-
dily puniihment, as incarceration, exile, proscription; or deaths is, neq; uffa est
according to the quality of the fact. And the Church comman- actie tam ftcu-
deth also the right worship of God,and forbiddeth Blasphemy laris,modo ab ec-
clefiæ membra
and Idolatry, but by a spirituall and ecclesiastick power, and præftetur quin
under the paine of spirituall and ecclesiasticall censures, as open quatenus cbser-
rebuke, suspension, and excommunication; and they differ not vantiam
fo in their ends, as some teach, so as the end of the Church pow-
er ſhould be the communion of Saints, and the edifying of the at ecclefiafti-
body of the Church, which I grant is true, and the end of the cam gubernmi*
Ruler should be oncly preservation of peace, and the externall one.
tranquillity of the Common-wealthryea (I fay from the Word
of God) that externall peace is too narrow an end, and it doth
belong to the second Table, the Kings end as Nurse-father,and
his alike cafe is to preserve the first Table, and as à Nurfe-sif
ther, to fte that the childrens milke be good and wholesome,
though the milke come not from his cwne breasts; and so his
power hath a kingly relation to all the Word of God, and not
to externall peace and naturall happinesle onely. And the Sing
as the King, his end is edification and spiritual! good of soules
also, but alwayes by a kingly power, and in a coactivc way, by
the fword, whereas the Church, are in their care of edifying
foules, to use no such carnall weapons in their warfare, 2 Cor9
10. 4. For which cause (p) that learned P. Martyr, and (q) re- (p)Martyr. loc.
verend Parkgr, and also (r) the Profeffors of Leydm iay that Mini- com.claf. 4. loc.3
iters deale with consciences of men, Qnoniam Spiritis Sanctus (<l Fark?rus de
Politeia ecclef.
(inquit Martyr) vw$ fuam adynngit cum prédicationibus orthodox- lib.1.c.6.
is, the holy Spirit conjoyneth the power and influence of grace with (?) Proseſſor.
sound preaching; and the Magistrate doth onely exercise exter- sy?°p- Theol.
nail discipline. And Parker reasoning against Wbitgift and difp. 50. Thef.
Bancroft, proveth well that the Church visible, though externally jet Parkerus 16..
is Cbrìfls ÇpiritHall Kingdome, and that Church discipline is a &cclefia vifibi-
part of Christs spirituall Kingdome, and that the externaltgp /«> quanquam
vernment of Christ by discipline, is spirituall every way,accor- exte)**i *d reg-
ding to the efficient, 1 Cor. 12. t. according to the end, fpirituall
num Chrifti cœ-
lefte pertines. A
edification, Ephef. 4. 12. according to the matter, the Word and Sa-
Ddd 3
craments
49 50, 51, 52.
你​我
​*
.1
398
2
Dom. Archie-
piſco. Spalatenf.
1.6,0.3.9.10.
The intrìnfccall end os ohe Magistrate
CHAP.&
craments^ 2 Cor, 10.3, 4. according to the firme of workingy by the
evidence of the Spirit, 2 Cor, 2.4. 13» And çhís is the cause (I con-
ceive) why great Divines have said the object of the Magi*
strates power as a Magistrate is the externall man, and earthly
things, because he doth not in such a ipirituall way of working,
take care of the two Tables of the Law, as the Pastor dqth-
and yet the spiritual! good and edification of the Church in
the right preaching of the Word, the Sacraments, and pure dif-
cipline is his end. It is true, whether the blasphemer professe
repentance, or not, the Magistrate is to puniih, yea and to take
his life* if he in seducing of many, have prevailed, but yet his
end is edification, even in taking away the life; for he is o. i'
away evilly that all Israel may feare0 and doe Jo no more; but this
edification is procured by the sword, and by a coactive power,
and so the Church power and the kingly power differ in their for-
(s) Anthon, de mall objects, and their formall ends. But (s} Spalato fpeaketh ig
norantly °f Kings* Who faith, as the internall and proper end of the
Art of paintings the Art of failings &c. is not lift eternally but onely
to paint well, according to the precepts oj Art, and to bring men safe
to their harborie^ though the persons who are painters and sailers
may direít works of their Art to life cternall: ip (faith he) the end
of the kïpgly Art is not life eternally but onely the externall peace of the
Common wealths hence inferreth be, that there is no subordination
betwixt the power of the Magiflrate, and the power of the Churchy
but that they are both so immediate under God0 as the Church cannot
in a Church way regulate tin King^ as a King, but onely as he is a chri-
ftian man; the Church may rebuke the King, while as he abufeth his
kingly p&wer to the dejlruction of foules, and that the Church power, as
fuch^ is not subordinate to the kingly power, onely the King may cor-
rect with the sword the Pajlorjy not as Churchmen and Paftors5 but as
men who are his subjects. But, 1. whereas it is certaine the King
in respect of politick power is the immediate Vicegerent of
God, and above any iubject in his Dominions, so doth the
Biſhop, make the Shoe-maker,the Painter, the master-faihioner
immediate unto Cod and censurable by none, as they are Arti-
ficersj even as the King is censurable by none as King, and so
the King is dishonoured, who by office is the Lords annoynted,anà
à little God on earth, Vfal. 82. v, 1. (2) The intrinsecall end
of
SECTS.
399
a frpernaturâll good.
}
of kingly sower is no more the advancing of godlineffe, and the
promoving of the Kings daughter towards lite eterriaH, ^y the
fincere mrlke of the Word^as the Lords Vicegerents and Nurse
Father of the Church,thtn the Painter as a Painter, or a Sea-man
as a Sea-man is to advance godlinesse: for this mans intrihsecall
eqd is onely a safe harbour and fhoare to temporall lives, not
tte harbour of falvation to foules; and his end is onely a faire
Image of Àrt in Paper or C!ay5 not the Image of the second
Adam; and by this the King as King is interdicted of any
Chnrch bufinejfey or care of foules to be fed by the Word or Sa-
cr^ments, to keepe them cléane5 if he looke to any of theses as
an çnd> that i§ noí the eye or intention of the King as King, but
of the King as a godly Christian^ (faith Spalaio:) hence to care
for the fpirituall good of the Church3 and the promoving of
the Gospel is as accidentally as to fay5an excellent Painter, inch
as Apelles,intendeth in his painting life eternall: so the King, by
this^ lookçth to the Law of God^ *o Religion and the eternall
happineife of the Church, by guefíè, by accident, and as Kingj
hath neitheir chaire nor roome in Christian Synods, nor a seat
în the Churçh. 3. If the meaning be^that the King as King^that
is rightly exérciíìng the office of a King, is subordinate to no
Church power, that is, he cannot be Justly and deservedly re^
buked by Pastors3that is most true, but nothing to any purpose*
for so the Pastor as a Pastor, Jeremiah as he doth truly and in
the name of the Lord exercise the própheticall office, cannot be
deservedly cenfured3 nor punished either by the Cburch-fynodrie,
or the King and Princes of the Land: but thus way all mem-
bers of the Ghurch,and any one single beIeever,doing his duty^
should be as immediate, and independents and highest next on
earth to Christ as the King, and his three Estates of the Honou-
.rable Parliament are in civill matters, a&d as an Oecpmenick
Couacelí, or in our brethrens meaning) independent Congrega^
tion5 which is against reason.But if the meaning be, the afts of a
King as aberring fron justice^ not as a King, but as a fraile
may be cçnfured and rebuked deservedly by Pastors in a phurch
way; thjs way alfo,the Pastor as a Pastor is not ſubject to the
Ghurch, but onely as a fraile man, anâ so nothing is íàid to the
purpose jn this more then the in the former. But if the weaning
man,
be
400
CHAP.6.
The intrinfecall end of the Magiftrate
be thirdly, that which cmely maketh good senses that the acts of
the King abftracted from good or bad, or as kingly, or not mo-
rall} nor acts of justice or injustice, more then the acts of Paint-
ing, of failing, of making of Shooes, and thus the King is not
subject to the Church power, nor is his intrinsecall end as
King, justice, and godlineífè and preservation of Religion, the
man speaketh non-senfe, and wonders; for the King as a King
|s a moratt agent, and not infallible in his Lawes or admini-
ftration. Ergo,as a King he is under the Scepter of the King of
Saints in discipline, and in the keyes of the Kingdome of God/
and fo the kingly office is subordinate to the power of Christ
in his Ministers and Church discipline, and by that fame reason,
the power and offices of Ministers as they are morall agents and
pbnoxious to sinne, to false doctrine, blasphemy, idolatry,
idleneise and fleepincsse in feeding the flock, are under the co-
active power of the supreme Governour; and he doth as King
use the sword againtt them: hence it is cleare that Both the
kingly power is subordinate to Churcb-pewer, and that the sub-
ordination is mutuall, that also the Cburcb-power is subordinate
to the kingly power, and that both also in their kind are ſu-
preme; the kingly power is the highest and most supreme, and
under no higher coaftive power: Ineane the hgigly às kingly
conjoyned with the collaterall power of Parliaments, where
the Realme is so governed, and the Church-sower is the highest
(t) Join. M*jor in thc kind of Ecclesiasticall power, (t) Jean. Major faith
Parifien. lib.4.
fent, dift.24. Well, that tyêy are not subordinate, that it, not ont às them if above
another, that J grant, but that which he and Sfalato faith) neuiri
in alteram est imperium, that neither of the two hath a commian-
dement over another, that we deny, yet are they powers in of-
fice and nature different, for they differ in their objects. 2. Use
and endf 3. And their manner of specifics operatiòns,ànd the
Kings power is not ecclefiastick.
9.3.
1
Ŏthers fay that there was a perfect civill policy, having 'no need
of the Church power, anent the perfeft civill government amongst the
Heathen^ and in Christian Common-wealths, tbè civiïï power of it seise
and as its owne nature can doe nethingtfor the attaining of eifrrtaU hap
fineſſe, except we would go to the tents of fthgiàrìs,thither Papists
doe lead us, while as they teach thai the naiutaUr end of civill power, of
its
SECT.5.
401
is a sufernaturall good.
its owne nature and intrinjecaily is ordained to eternall happineffe.
But tht cìvïll power of it ftlfe doth conferre nothings whereby the spi-
ritual! power of the Church hath intrinfecally, and properly, and for-
mally lis dignity, power, ftrength, and proper vtrtue; and doth pro- (w) Spjlatens
duce its owne proper effect and end\ becauseyas faith (w) Spalato,the de rep. ecclef.
civill Magistrates end it of another republike different from tht Church, 1.6.c.3.n.17.
he is head of ûxz Common-wealtb, and civil! body: see (*) Apollo- pollenius pastor
nius.
(x) Gulielm. 4•
Medleburgenf.
But I answer, there is a Policy civill without the Ecclesiasti- Mtgjst.par. 1.
call Policy^ and the King is eslèntially a King, though neither c.3. pag. 5 2,5 3 ·
he be a Cbrijiian himselfe, nor his iwbjecta Christians; and to
the essence of a King, and to the essence of a civill governments
Christianity and a Church-power is not required, ye* hath the
King as King essentially a right and civill coactive power to
promove Christian Religion^and the edification of Christs bo-
dy3 though he be a Heathen5 the want of Christianity doth not
take away his kingly right, onely it bindeth up and restraincth
the exercise thereof; but though he be a King eslèntially, and
actt primO) while he wantcth Christianity, and so is a perfect
Magistrate, quoad esse, and the State that he ruleth over, a per-
fect civill body, quoad esse, in respect of essence and being, yet
is he not a perfect Magistrate,quoad To operari,neither he nor his
civill State and body are perfect in operations. And it follow-
ech not that the King as King can doe nothing about the ob-
taining of life eternall,for as a King he hath a perfect right,and
kingly power to doe, and being a Christian he actually exerci-
feth that power, as a Nurse-father of the Church, to see that the
Kings daughter be fed with wholfbme milke, to see that the first
and second Table be kept> and that men firve Christ, and have
the scales of the Covenant in purity9 under the paine of suffe-
ring the weight of his royall (word; and I wonder that this
should be called nothing for the obtaining of eternall happincs,
feeing it is a way to eternall happineffe to be tkus fed under a
Christian King as a King. But(fay they )it is Pelagianism that tht
Kings power compelling the Nnrfes to let out their breasts to the Kings
daughter, that pe may fucke the sincere milhf of the W^rd, should be
a neane of eternall happineffe. I answer^and it is also Pelagianifme
to say3that the planting of Paul, and watering of Jpottos, and
Eee
the
202
CHAP.6.
How she Magtftrate is subordinate ·
the iinisteriall power and paines of Miniilers, without the
grace of God5 can produce or effectuate íupernaturáll happi-
nessè^and it is false that the kjngly power of ic self doth confer
nothing whereby the ipirituall and ecclesiastical power hath
intrinjecally and formally dignity^ and power^ and its proper effect;
for it is true, the kingly power maketh not the ecclesialticali
power, but it litteth it on wórkè5 in a coactive way, for the edi-
fyin& af Chrìjió body^ and doth causâtively édifie. Lastly^ where-
as it is said ibe King as King if over the civitt body and the Com-
mon-wealth> which is a body different in nature from the Chrijiian be-
dy or Church- I iay5 that is false, for the King as King ruleth over
men, as men3 and also as Chrillian men5 causing them to keepe
both the Tables of Law. But 3. (lay they) the office of a King
is not a meant fanëtijied of God for a supernatural! good, because
it is amongst the Gentiles. I answei, this is no consequence, for
that èffice of it (else is sanctified and ordained of God5 for
keeping of both Tables of the Law, and that it worketh not
this, in its owne kind, is not from the nature of the kingly of-
fice, but from the sinfull disposition of the Gentiles; so the
Word is the favour of death to fome^through their default. Er-
go$it is nox à meane ianctifed for that enduit folioweth not. But
4. the offici os ibe King of it felfe and its owne power doth not go-
fubdue the inward man^ for immediately and of its owne
sower it cannot bind the confciencey but onely by the interveening mtdi-
ation of the Word of God. Ergo, of it felfe it intendeth not to pror
dute a fufernaiurall and eternall good. Anfw. Nor can the office
of a MiniTtef pf it ïèlfe, and in its ôwne power5 proSuce a su-
pernatural! good, but óhely by the authority of the Word,
Efa. 8, 20, Jer. 2$. v, 22. Tit. it 9, io> is it therefore no office
<anctified for a fupernaturall end? Ru* 5. they reason, à fuptr-
naturalî góod, and life éternaìl^ âre effects flowing from tík mediato
ry vfjiòe of Christ, bestowed upon the Church: bkt the kgïgly power
fijweïh not fìbm the Mediator ChriflB hut from God as Creator^ who
befìoweîb lawfull. Kings and Magiflrates upon many Nations, who
know notbing of a Saviour:
I answer, When f confider íhe point more exactly, I see not
how KingSj who rëigne by the wisdáme of God Jefus Christ,
Prov, 8. 14. 15. have hot their kiagJy power from Christ, who
hath
SECT.5. to Chrifts Mediatory Kìngdome.
4༠༢
+
as
com. 50.
hath all power given to him in Heaven and in E^rth, Maftb.2^.
18t for tlxy are Nurse-fathers of the Church as Kings, Efa. 49. 15%
they are to kiste the Sonne, and cxjjt his Throne, as Kings, Pfal. 2\ 11.
they bring presents and kingly gifts to Christ w Kings, ffal. 72.
v. IÓ. if, and they serve Christ not one'y as men, but also as Kings,
Augustine saich: (v) therefore are they ordained, as mcanes, )y (y) August* E~
Christ the Mediator, to promote his kingly Throne. Some of pift.ad Bonifac.
our Divines will have the kingly power to come from God as
Creator, in respect God giveth Kings3 who are his Vicegerents,
to those who are not redeemed, and to Nations who never
heard of Christ; and others hold that the kingly power flow-
eth from Christ-Mediator^ in respect he accompîiíheth his pur-
poses of saving of his redeemed people, by Kings authority,
and by the influence of their kingly government, procureth a
feeding ministery and by their princely tutory, the edification
of his body the Church, which poisibly both aime at truth. See
(a) the groundleffe carping at Cartwrigbt, Calvin, Bezat and o- s?) Survey of
thers, by that harp toothed envier of truth the Author of the difciPllî*uC*2*
Survey of holy discipline: of this hereafter more,
4. Conclusion. The King as King hath not a nomothetick,
or legislative power to make Lawes in matters eccleſikstick, in a
constitute Church, nor hath he a definitive sentence, as a Judge.
I. All power of teaching publikely the Church or the
Churches of Christ, is given to those who are sent and called of
God for that effect: but, Magistrates as Magistrates are not sent
nor called of God to the publike teaching of the Church. Ergo^
The proposition is cleare from the like, Rom. 10. 14. How pall
they preachy except they be senti Erga, how (hall they publikely and
iynodically teach, except they be sent? Heb. 5,4. No man taketh
this honour upon bimy but be that is called of Gody as was Aaron}&cm
Ergo, if none be a Priest to offer a Sacrifice without GodSvcal-
ling, neither çan he exerciíè the other part of the Priesthoodi
to teach iynodically,& to give out (suara) decrees, Acts 16.4,
that obligeth the Churches ecclesiastically,but he who is called.
2. Who fo hath nomothecick power to define and make
Lawes in matters ecclesiastick, have onely a ministeriall power
to*expone Christs will in his Testament, under paine o£ Church*
censures, and hath no coactive power of the lword to command
Eee 2
thefe
{
*
404
CHAP.6.
The ordinary fower as the MAgistrate
these Lawes enacted, and to injoyne them on the Churches. But
onely Church-men, who are formally members of the Churchy
as Fajiorj5 >o£tors, Elders, and others sent by the Church have
this ministeriall power, without the coactive power of the
sword, and what ever the Magistrate as die Magistrate^comman-
deth, he commandeth it5 in things ecclefiastick neceíïary and
expedients under bodily punishment- I adde this5 because
threatning of bodily punishment, is not effentiall to Lawes in
generally because some Lawes are seconded oneïy with rewards^
as the Judge ofiereth by law a reward to any, who (hall bring
unto him the head of a Boar, or or some notorious robber,
(b)lnnius Cent. Erge, &c. The proposition is clearer the learned (b) Junius gi-
3.4.1.c.20.10. veth to the Magistrate with our Divines, an interpretation of
Scripture,as a Judge; which concerneth his owne practiie, they
are interpreters, pro communi vocationis modo, in aChFistian way,
as private men, but they have no power of ecclefiallick inter-
pretation. 2. (e) Gul. Apollonius faith5the Prince as a Christian,
(e) Gul. Apolon. hath an office to exhorE the Synod^ b? word or Epifflc, at Con-
par.2.t\4 fag. flantius did the Fathers of the Nicen Councell; and his Legates ex-
horted the Councell of Cbaicedon, ut Deo rationem reddituri* See
{d) K»ffiiM {d). Rvffinuf (e) and the acts of the Councell of Cbalcedtm.
hijlor.ecclefl i 3. yhe Magistrate hath a power judicial!, as a Magislrate,in fò
(e) Act. cone. ferre as his owne practise is concerned^to cxpone the things de-
Chalced. a&t. 2 fined, but this exposition he useth, non infirutndo synodice, non do-
1 2
dé jure Magiftr.
257.
C. 2.
じ
​cendo eccltfiajiice, fid docendo Jeu potius mandando cum certa rela-
tione ad pœnam À bracbio ficulari injligendam contemptoribus, not
in an ecclesiasticall way teaching and instructing synodicaîly,
but teaching or rather commanding with a certaine relation
to civill punishment, to be inflited upon the contemners^ as he
tcacheth, what is juit, or unjust in his civill Lawes, not dirçctly
*o Jnfonwe the mind, but to correct bad manners,and this ma-
keth the object of kingly power about Churches matters, and
the object of eccíeíiáíticall power, formall objects different.
*
3. Those who have a nomothetick power to define in Sy-
nods, are sent by the Church to Synods with authoritative
commission and power for that effect, representing the Church
which sent them, as all who are sent with any ambasiage doe
r^preient those who sen? them. But Magistrates as Magistrates,
are.
SECT.5.
405
is not to make Church Lawes.
$
·
are not sent to represent those who sent them with authorita-
tive commission of the Church. Ergo, they have no scch
power
to define in Synods. I prove the proposition from the Apostles
practíse: Paul and Barnabas were jìnt as chosen men by the Church
of Antioch, Afts 15. ^. J. A&ts 15. 6. the Apostles and Elders came
from the Church to consider of this matter, Alfs 21.18. Acts 22. 17.
and 2 Cnr. 8. 17, 18. if the Apostle with the Church sent Titus
& a Brother^ vhrfe praise is in the Gospel,as chosei of the Churches,
to traveli with us, v. 19, in gathering the charity of the Saints,
for the poore at Jerusalem^ then by the like, those who arc sent
to declare the minds of the Churches, are alio clothed with
the authority of the Churches, who sent them$ but Magistrates
as fuch, are not sent, but are there with the sword of Common-
wealth, and not with the mind of the Church, as Magitrates,
except they be alio Christians.
4, The Apostolike Synods, is to us a perfect patterne of
Synods, but persons defining in them are Apostles and Elders, Acts
16. 4, Acts 15.6. the Church, Matth, 18. 18. defineth, and
1. Cor. 5, 4» those who are conveened in the name of the Lerd
Jefus, and the Apostles pastorals spirit, those who are over us in
thé Lord, and watch for our foules, ï Thef. 5. 14. Heb. 13. 17. but
in these Synods there are no Magistrates, yea there was at Co-
rinth a Heathen Magistrate, i Cor. 6. 1. and in the Apostolike
Church a persecutor, Acts 22. 1, 2, 3. &c. And the Magistrate
as the Magistrate, is not a member of the Church, and is neither
Pastor, Elder, nor Doctor, nor a profefïòr of the Gospel, except
he be more then a Magistrate.
5. No Ecclefiasticall power^ or acts formally Ecclesiasticall,
are competent to one who is not an Ecclefiasticall person, or
not a member of the Church, but a civill person- but a power
to define in Synods, and the exercise of act$ Ecclefiasticall and
matters Ecclesiasticall; are due to Ecclefiasticall persom, and to
the Church. Ergo, thfy are not competent to the civil Judge.
The proposition is evident by differences betwixt Ecclesiasticall
persons and civill Magistrates, which might be more accurately
fct dowhe by others, then by me. But they differ, I that the
Churches power is spirituall, the Magistrates causatively, ef-
fectiyely or objectively spiritually but not intrinsccally and for
Eee. 3
mally
406
The ordinary power &f the Magistrate, CHAP.6.
mally spiritual!, because he may command by the power of the
sword ipirituall acts of preaching) adminiltrating the Sacra-
ments purely, of defining necessary truths in Synods, and for-
bid the contrary, but he cannot formally himselse exercise theíè
acts. 2. The Church-men are members of the Church, the Ma-
gistrate as such is a politick Father and Tutor of the Church,
but not formally3 as he is such a member of the Church. 3. The
power of the Magistrate is carnall, and corporal], and coactive
upon the bodies* for which cause, Tjlenusy Daneus and others
fay, the externalf man is the object of his power, the power
of the Church is spiritual!, not carnall, not coactive, not
bounded upon the body; the Church hath neither power of
heading or hanging, but onely they may use the sword of the
Spirit, exhortations, rebukes, censures, excommunication.
4. Edification to be procured by the Word and Sacraments
and Ghurch-cenfures, is the end of Church-power, but edifi-
cation to be procured by the sword, is the end of the civill
Magistrate. 5. The Magistrate judgeth not what is true and
false to be beleeved limply, as teachigg, instructing, and inform-
ing the conscience, but onely what is true and false to be be-
leeved or professed in relation to his sword and bodily punish-
ment, or civill reward*. 6. The Magistrates judgement is king-
ly, supreame, peremptory, and highest on earth, from which
we are to provoke in no sort, except in appealing to God-the
Churches judgement is ministeriall,conditionalI,limited by the
Word of God. 7. The Magistrates power is over all, Heathen
and Christian, over men as men, and over men as Christians,
and agreeth to Heathen and Christian Magistrates alike; the
Church power agreeth onely to members of the Church, and
is onely over members ot the Church as they are such. 8. What
ever causes the Magistrate handleth, as hurtfull to the Com
mon-wealch, and contrary to the Law of God, in a politicke
and civill way, thefe fame the Churches handleth as they pro-
mote edification; or is they be sinnes, the Church cognosceth
of them, sub ratione scandali, as they are Church scandals,
ç. The civil power is above the Chuixh-n^n a§ xh$y are
Church-men, and members of a Çbristian Common-wealth,
and the Church power is above the Magistrate as ht is a mem-
A
ber
SECT.5.
-40,
is not to make Church Lawes,
ર
ber of the Church and to be edified to íalvation, or censured
lor icandals, Mktth. 18. 17, 2 Tlxf. 15. 13. 1 Tim. 5• 20. and
therefore there is both a mutuall subordination betwixt the ho-
nors,and also because both are highest and most supreme in their
iind, they are also coordinate, and two parallel supreme pow-
ers on earth: as the Church hath no politick power at alJ, so
hath the Church no politick power above the King3 but he is
the onely supreme power on earth immediate under God; so
the King hath no power formally and intrinfecally ecclesiastical!
over either the Churchy or any member of the Church, but the
Churches power is fupreme under Christ the King and head of
the Church, to; The Chuithes power may be without the Ma-
gistrate, and is compleat both in being and operation, as Alts
1. 1. and Acts 15. 1,2. 1 Cor. 5. 1, 2, 3, 4, without it, yet it is
helped much by the Magistrates power, which is cumulative, to
ad help to the Church, and not privative,to take away any right
or priviledge from the Church, for then the Church should be in
worse cafe and greater bondage, under a Christian King,then if
there were noKing to defend theChurch at aJ,if theKings pow--
er were privative; and it is true the Churches own power is cu-
mulative,& not privative,because the Church hath no power to
take nothing from it selfe; but the King is to adde his royal!
shield to the Bride of Christ, out of zeale to the honour of the
Bridegroome, for a politick pronoving of godlinefle, which
the Church as such wanteth. But the kingly power though it
may be^ and is3 in Heathen Nations perfect in its being without
the Church power, yet is it not perfect in its operations, as is
said. 11. The Church power is to goe before, and to define,
prescribe and teach first, and the civill power to adde a civil!
sanction thereunto, as an accumulative and auxiliary supple-
ment, 12. The Magistrate hath ho power properly to define
controversies, yet hath he the power of the judgement and dif- -
cretion, and also may with a eoactive power cognosce in a po-
litick way of Church matters in reference to the ufe of the
swordj but the Churchras the Church hath a ministerial! power
ix officio, to define controversies according to the Word of God*
13. Every one heipeth another to obtainç their owne endsj but.
hey cannot be contrary one to another formally, yet doe
.
thefe:
408
CHAP.6.
The ordinary power of the Magiftrate
these disservices prove, that the Magistrate, as such, cannot
dentic in a Synod, what is truly to be befeeved and practised by
members of the Church, what not, And also godly Princes
have refused this. Hofius Cordubenfis writeth to Constantius the
Arrian Emperour,which words Aihanastws commendeth, Defi-
ne,define,qu£fo,& memineris te mortalem effi,reformida diem judicii,
neque te immifeeas ecclefiasticis, née nobis in hoc genere precipe, fid ea
potius a nobis difct: tibi auttm deus imperium commifit, nobis au-
tem que funt ecclefie, concredidit.
Ambrofius epiit.14. ut alii, 33»ad Marcellinam íbrorem, dicit>
se Valentiniano dicere, Noli te gravare, imperator, ut putes te ih
ea, que divina sunt, impériale jus habere, noli te extoïïere, fid fi
vis divinitus imperare,esto &c. Jubditus ad ìmptraìorem palatis
pertinent, ad facerdotem ecclefia; publicorum tibi mtnium jus con-
cefihm eft, non Çacrorum.
Augufin. Epift. 48, & 152. Neque aufm est Chrifiianus impe-
rator, fie eorum (Donatiltarum) tumultuoſe et fallaces querelas
Jufcipere, ut de judicio Epifioporum, qui Rome fiderent, ipfe judi-
caret 16, its ipse (ìmperator) ceffit ut de ilia caufa} post E-
pifcopes, ipje judicaret, a fanctis antistitibus p^stea veniam petitu-
rws.
Chrysost, hom. 4. & 5. de verbis Eia. Quanquam admiranJ
dus videtur ihronuf regius, tamen retun terrenarum administrâti~
onem fortitus est, nec præter poteftatem banc, prœterea quicquam au-
t&ritaiis habet.
Leontius Tripolis Lydia Episcopus, cum Constantius in
eonventu Episeoporum muîta præfcriberet, Miror (inquit) qui
stat, ut aliis curandis deftinatus, alia tractes, qui cum ret milita-
ri et reipublicœ præfis, Èpifcopis ea prœscribas, quœ ad solos perti-
nent Epifcopps*
Coniìantinus Magnus in conctiio Niccno (ut ait Ruffinus
hift.l.1. addit- Eusebio cap. 2.) reeufavit ferre judicium inter
Epiícopos. Deuf (inquit) vos constituit facerdotes, & nobis a deo
dati istis judices, & conveniens non est, ut homo judicet deos.
Sûzomenus hitt. 1. 6, c. j. Mibi (inquit Vaìentinìanus senior)
qui fum in forte plebis, fi non est talia negotia & ecclefiastica, per~
ferntari; facerdotes, quorum ista cura Junt, inter feipfos, qUocun-
que voluerint loco, conveniant. Theodpsius Junius epist. ad E-
phesinum
-
SECT.5.
409
is not to make Church Lawes::
phelinum Synodum. Veputatus est Gandidianus magnistms ùfhts
strenuorum damesticorum transtre usque ad sanctiffimam Synodum
vestram, ac in nullo quidem^ que fâcienda funt, de piis dogmátibu
quœstionts ctmmunicare: illicitam nainqm êfíy èum qui non fit ex
ordìnt fanctorum Epifcoporum^ ecclefiasticis immifieri tractatibus*
Gregorhis Mag. 1. 5# Epist. 25, Notum eft piiffimos dominos dif
ciplinam diligere, ordines fervare, canones vtnerari^ & in càusts Ja~
cerdotalibus fife nbn immifcere.
Distin. pá. C. fatis evidenter, illicitum ófl imperaìorîbus eccle-
fiasticis fi immiscere traïïatìbus.
Canstanîius would not take on him to judge the Arrian caufè,
but convecned á Councell, and comnianded them to }udgc
aceording to the word: So faith Eufèbius de vita Constant, 1.3.c.
10. ad Throdor* /.5»c. 9. Neither can it be (aid that Gonstan-
tine judged with the Synod as Emperour, as some affirme* for
though it be true, yet he judged not in the Synod as Emperourj
but as Epifcopotum confirvus as he nameth himfelfe, and as Eu-
febìm faith, de vita Constant. I. 3.C. 16, ipfe tsnqkam unus e vestr§
numéro^ non recufabam. Now Conftantine as Emperour was not
a fellow-servant with Pastors or one of the number, but above
them, as the ânnointed of the Lord; but he judgeth with them, as
one of their number, as a Christian having one faithrone baptism?,
ont Lord wiib them; and so as a member of the Church, and so
ikith he in that fame place, Literarum divinités inspirâtarum te-
ftimonio res in quœstioncm adductas diffolvamus* And Jet this be
our first distinction.
Emperours of old defined in Synods, as Christian members Diftinïï< 1.
of the Churchy notas Empcrours, for as Emperours they be po-
liticke heads of the men òf the Church. Gerardus Tom. 6. Je Gerardus..
Magist. polit. n, jf. pag. 586; 587. who giveth also a nomo-
theticke power to Magistrates in matters ecclefiafticall, furnish*
eth us with an argument here,beeausc the Magistrate is a princi-
pall member óf the Church, and all the membèrâ of the Church
are to judge and try the spirits^ and to try all things,now this
proveth well as a member of the Churchy and so as a Christian
he may judge, and that in a meere ecclesiastkfc way, as Pastors
and Elder* doth, as private Christians may doe, beiig called
^hereunto by the Church, though the ground be weake, for
Fff
the
}
J
410%
CHAP:6.
The ordinary power of the Magiftrate
}
Difting. 2.
(a) Auguftin
etiam Rex eft.
the Kinglf power maketh not New^ Tiberius and other Empé-
rours? members of the Church, oneiy grace, faith, and com-
munion with Christ, maketh Kings members of the invisible
Church, and baptifme and profession of the faithy and not any
earthly Prerogative of Scepter,or Crowhe, maketh them mem-
-bers of the visible Church.
Servis, Leges jufta pracipientes, & contraria probi
bentes, conveniente rigore fanciendo, ficut fervivit
Rex Ninivitarum, univerfam civitatem ad placan-
dum dominum compellendo. (b) Auguft.1.2. comr, e-
pift. Gaudentii.c.26.quamdiu vos non tenets ecclefiam,
quam prenunciaverunt Pifratores, Apoftoli plantave-
Tunt, tam diu reges qui eam tenent, rectiffime ad fu-
am curam indicant pertinere, ne vos adverfus eum
rebelleris impune.
Lawes
Our fecond distinction from Fathcrs,is,that Emperours have
a Kingly power politicke to confirme^and adde their civill fan*
ction to Church cOnstitueiOns, but they have no power formally
ecclesiaítícke to define and make Church-haves. So (*) Augustine:
ad Bonifac. Con as a man the King fervèth the Lord, vivendo fide/iter, by living
mit. circa epift. the life of a found belecver, and as a King he serveth the Lord,
50. Quia vero by adding the convenient vigour of a civill sanction to juft
as the King of
Ninive did, by compelling the
men of Ninive to pacifie God.
And when Gaudcntius the Do-
natist objected that the Empe-
rour could not takc coUrfe with
the Schîsm made in the Church
by thcir feparation, becauſe
God hath laid upon Prophets, not upon Krngs, the Preaching
of the word: Augustine (F) aníwereth,not that Kings may ei
ther preach, or define controversies in the Churchy but that,
fince Donatìsts separate from the Churchy it íhould be the care
of Kings to sec, that none rcbell against the Church of Christ,
Kence Ï reason thus, no Synods ecclesiafticálí can meddlé With
the blood and temporal! lives of men, nor can they forbid the
beliefe and profession of heresiès and erroneous doctrine, or
scandaJls against pure discipline under the paine of bodily pu-
nishments as banifement, imprisonments heading or hanging.
But Empefours and Kings^ either in a Synod or out of a Sy±
nod, may lawfully forbid such things, and that by a Kingly
power, therefore if Emperours in Synods make any Lawes
of this kinde, they are not Synodicall, nor ecclesiasticall
Lawes^ nor doe they make such Lawes,jointly with the Ghnrch-
Sjnod9 as some teach, nor by any ecclefiastick power, for coa-
Яive ppwer^ and ccclefiasticall power, canaot be joyned toge-
ther
SECT.5.
411
is bot to make Church Laws.
thcr as one power, to make one and the fame ecclesiasticall lawes.
Let any judge then if the ancient Lawes of some Empereurs
were any other things, but civill and politick sanctions of
Cbxrch-constitutions. And judge of this Law, which some call
de Chriftiana
the ecclesiasticall determination of (c) Heraclius the Empe- (c) Imperat.
rour by the coníent of Pope John, he ordained that there is ne- Con/fitut. 1.
ther one nor two operations in Christ. Heraclius a Monothelite com-
manded this under the paine of civill punifhment?as is certaine.
But had Pope Jebn as collaterall Judge with the Emperour in
this, that fame coactive power that the Emperour had? I (d) In codice 1.
leg.cun&tus po-
thinks none can fay it. So (d) three Emperours commanded pulus.c.de fumm,
all people to hold the doctrine of the Trinity, and that those trinit.
who hold not this be heretickes. This is but a civill sanction of (e) Codice leg.
a Church Law. So (e) Martianus commandeth that the de- 4.Synod. Chal-
crees of the Councell of Chalcedon be established, and cedonenfis de fi-
that no man dispute or call in question these decrees. jHfla e&pofitis-
This is clearcly the Emperours civill ratification of Church- nes aposiolicat a
lawes: and (f) Justinianus forbiddeth any publick service to facerdotibus, per
be in the Cburch by laicks onelj, in the absence of the Clergie, and noftra decreta
ftatuia funt.
(g) commandeth the Bishops not to muttter into themselvesy but (f) lusiiìàan.
to fpeaks in the administration of the Sacraments with a cleare and di- Novell. 123. c.
stinct voice* If Emperours did proceede any further, as some 32.
fay that Tbeodofius deposed the Nestorian Bishops, though indeed (8) Novell.1 37.
heoncly (h) commanded them to be deposed, their deeds are (b)L.3.de fum.
not Lawes, a falio ad jus non valet confequentia. Papists here rin.
are in two extremities. For 1. they will not have Princes to (i) Wolfius tom.
meddle with Church-affaires, whereas by office they are Nurf 2.lect. moral*
fathers in the Church. Charles the fist is rebuked by Paul the third,
because he conveened councells for composing of distentions in min. 3.de laicis
(k) Bellar-
the Churchy and he compareth him ro Vzzah, who touched the cJ7>
Arke without warranty as we may fee (i) Wolfius. 2. Stapleton, (1) Suare^ in
Beliarmine, (k) and Papists will have them to be brutish Ser- Primat. Sum-
opufcul. 1.3.de
vants, to execute whatsoever the Popt and Councells jball decree, mi Fontif.c.2x.
good or bad^without examination also; as (I) Suarezy the Coun-
6.5.
pag. 539.
cell of Paris, their (n) Law faith, and (Y) Innocentius the first^ (n) Djstjn. 96.
and (p) Çregory the seventh doe teach: Making Kings in their fi imperator.
judgement slaves to the Pope and 'his determinations, and to (0)Diſt.22.inc.
have no light but from their vertuall Churchy as the Moone hath
all her light from the Sunnm.
Fff2
Our
Quoties 24.9.1.
in capite
(P)
qui dkbijer.
4*2
CHAP.6.
T&e ordinary power of tèç Magistrate
}
2.c.16.
Our third distinction is, that the Magistrate as Magistrate,
and a preserver of publicke peace, may doe some thing, when
a Schisme and diflèntion is among the Church-men in a Synod,
i. In this case he may puniſh perturbers of peace, as Augustine
(g) August>cont. anfwereth Qf) Gaudentius the Donatist, and the separatcrs
epist.Gauden. L. from the Church, in which caíè the Magistrate indirectly con-
demneth one of the parties, which the Charch hash condem-
ned: but there-be many other cases of distention in this case5
therefore when the Magistrate findeth the Synod divided in
two parties equally; or three, the corrupt part prevaile; or
foure, in the case of the Churches aberration in one particular
fact: or five, if there be an universall apostasie of the whole re-
presentative Church: or fixe, an univeriall defection of both,
the representative and eisentiall Church: allthese being too.ca-
fuall and of too frequest occurrence, one and the íàme answer
cannot be given, and here be sundry subalterne distinctions
considerable.
then.
Hence our fifth Conclnston: when there is an equal! rupture in
$he body, nothing extraordinary would be attempted, if or-
dinary wayes can be had: if Saul the ordinary Magistrate had
at Gods Commandement killed H&gag, Samuel the Prophet
should not have drawne his Sword, and therefore in this case
the Magistrate would first sreke helpe from other Churches, as
£r) Apolloniiu that (r) learned Apollonius faith. But if that Cannot be con-
de jure Magist veniently had,as in a nationall Church it may fall out,
Log.sit pag.20 the Magistrate as a preserver of peace and truth, may command
the sincerer part to convcene in a Synod, and doe their duty,
as the good Kings of the people of God did: 2 Cbron* 15. Asa
gathered together a people who entered in Covenant to feeke ihe
Lord Ged with all their hearts and layed an obligation of pu-
Bifhment to death on the rest,v. 13, 13. and Jehofhafhat^ 2 Cbrotu
23,4. he layed charge on Hith^ah the High Priest, and the Priests
of the second order, whom he knew to be better affected to the
worke,to bring out the Veíîels made for Baal* which proveth
that the King should put the sinceresl to doe that, which in comf
ìon belongeth to the wholes in which case of thé erring of
the most part of the Church, the Prince indirectly condem-
neth the erring part of the Synod, becauſe it is his place to for-
bid
SB€
«5.
is not to mdkè Church Lawes.
•
+
bid and to puniíh with the (word, the transgressors of Gods
Law. But because his powcr is accumulative, not privative, unr
dcr that pretence hee hath not power to hinder the fincerer parr
to meet and determine according to the Word of God..
9
6. Conclusion. In the case of the prevailing of the corrupt.
part of the Churchy or in the fourth case of the aberration of
the Church in one particular,the King hath a regall power to pu-
niih the Canonists, if they (hall decree in their Synod Popery
and hercticall doctrine, and so give to the Bride of Chrijl noy-
fome and deadly milke; the Prince as nuriefather may punish
the Canonists* 1. Because hee is a keeper of both Tables of the
Law> and hath a royall power to inflict bodily puaifbment
upon all sinncs, even committed, in foro exteriore ecc/ejiej as the
Ring may puniih false teachers. 2. Because the Magistrates
power is auxiliary & accumulatiVe,as a tutor and nuriefather,
who hath law to helpe the Papill, and to adde to the inheri-
ritance, but hath no Law nor power to take away any part of
the inheritance from the Pupill; Ergo0 as a nuriefather, hee is
to helpe the Church of Chrifi^ against the wicked Canons of the
representative Church. Is any object, then the King as King
hath power to rescind and annul! the ecclesiasticall Canons; the
contrary whereof that learned author of Aftare Damafitnum dad. Calderwood.
(s) doth prove.
}
(1)Didorlavius
in aliari Dama-
I answer, that learned and worthy author proveth that the fctnode cçmmen- -
Prince cannot annull the Church-Ganons$x\à that the counccll tariis regiis, pa...
of Trewi thought fhame that the Pope should absolve any con- 29, 30,
demned by the Church-Canons* and certainely the fame power,
that makçth Canons ihould dissolve them; but the Kings
power cannot make Church-Canons, foi it is a part of the mini-
Iteriall calling to make Canons, and therefore hce cannot
annull and dissolve Canons: but some greater Kingly power is
due to the King in the case ofthe Churches aberring, then in the
case of the Churches right administration; and as our Divines
doe justly give to the Prince an extraordinary Kingly power in
the dase of univerfall apostasie of the Churchy as Jèhojhaphat^
Heztkiah, Jofiah, and other worthy reformers in the Church
of the Jewes, did warrantably use their Kingly power, when
the Chm:eh-men were corrupted and negligent in their dutie-fo
Eff 3.
1
in
}
1
414
CHAP...
The ordinary fower of tfa Magistrate
in a particular case of a particular error of the Synod, the King
zs King^ may-use his Kingly power in this fact, that is, secun-
dum quid extraordinark% for the King is obiieged as King to
adde his accumulative power of a civil! sanction to all just and
necessary Church constitutions, and if the Canon or Church
constitution bee wicked and popiih.hc is obiieged to deny his
Cìyìii sanction, and not that onely, (for hee that is not with
Christ is against him) but hee is to imploy his kingly power
against such Canons, and so is to deliver the Church of God in
that, and in denying his accumulative power to upjust Canons,
hee addeth his kingly power accumulative to the true Churchy in
saving them from these unjust Canons.
2. Also it may bee objected. Is the King by a regatt and coactive
power may anmtll and rescind unjust Canonsjjee may by this coactive
power make Canons^ for it is that fame prvtv to mak& and unmake
· Canons.
"
I aniwer, if hee may annull unjust Çanons, that is, liberate
his subjects from civill puniíhment to bee hrflicted for refusing.
obedience to ibch Canons, and forbid the piactise of wicked
Church constitutions under the paine of the sword* It will not
follow, that therefore hee may make Çanons, but onely that
hee may adde his civill sanction to just Canons. 2. Neither can
the King properly annul! the Canon, but onely deny to adde
his civill authoritie for the execution of fhch Canons.
But thirdly, it is objected, that the King bath a judgement that
such Canons are wichçd and superflition^ the Cburcb-mens judgement
at the assembly of Glascom, Edenbrough^an. 163S, 1639. is that such
Canons are lawfully edificativt^ and ntceffary^ then is the King ob-
liged as King to deny his royali anliion.y pud who shall bee Judge in
the m.tter?
If you fay the Word of God, it satisfyeth not, because both
the King, and the Synod alledgeth the Word of God9
as norma judicandi9 a rule of judging, but the rule of judg
ing is not formally the Judge, but wee aske who hal!
bee the visible ministeriati and voçall Judge under Christ,
speaking in his owne Testament, for the King is a Poli*
tick and civiH Judge, and the Church an Ecclesiasticall
Judge.
F
T
SECTS. is not to make Church Lawes.
415
{
I answer, this fame is the question betwixt us and Papists
anent the Jud^e of controveríîes, Whether thé Judge bee a Sy-
nod or the Scriptures; and wed answer by a distinction, the
Scripture is norms jndicandi. 2. Christ^the peremptory and in-
fallible Judge speaking in his owne Word. 3. A Synod law-
fully conveened, is a limited, ministerially and bounded visible
Judge, and to bee belceyed în so farre âs they follow Christ the
peremptory and supreme Judgè speaking in his owne Word,
But wee deny that there is on earth any peremptory and infal-
lible visible Judge. But to come yet nearer; if the King have
iworne to that iame religion which the Church doth professe,
and so acknowledge and professe the reformed religion of thar
Clurch,hee must then acknowledge the lawfull officers of that
Church to bee his ordinary teachers, and the lawfull ministers
of the Church, and that they are both in a Synods and out
of the Synod, to preachy and to bee ministeriall definers of
things controverted, and that they (hall first determine in an
eccleíiasticaíl way according to Gods Word,and hee as King is
to command them to determine according to Gods Word^ under
the patne of civill punishment, and the Ki«gs civill and coactive
way of judging is poflerier and ratijiùatorze of the right and
Oxthodox eccîesiasticall determination, and Junius faith that
the Magistrates judging politick, presupposeth the Church (d) Catvïnus
judging ècclesiasticall, going before; and (d) Calvin (e) and infit.i.c.11.
Amefius are cleare that in this case the Church is to cognosce of fedt. 15.
he? owne ecclesiasticall affaires. Ambrose writeth to the Em- (e) ^me/ïk*
peror Vaïentinian^ that none should judge of this cause which is tom.2. in Bel-
ecclesiasticall as one saic^ but a Church+ma, qui nec mimere fit
imparj nee jure diffimilis. Gelafius the Pope invcigheth against
Anàftafius the Emperowr, beçause hee confounded these two,
eivill and ecclefiasticall causes. But if the Emperour or King
profefle not the religion of the landj and repute it false, and if
the religion bee indeed hereticall, then the Church is not con-
Aitute^ arl the case extraordinary^ but the truth is, neither
the Kings judgement, as a certaine rule to the representative
Charch, ndrthe representative Churches judgement a rule to
the Kingy hút the Word of God the infallible rule to both."
-Judgemè»* may crooke^ truth cannot bow> it standeth still
immoveable
larm, enervaI. -
6...
·
ہیں
•
416
The ordinary power of the Magiftrx$e, Chai.&Ì
unmoveable like God the father of truth; but in this case if both
erre,~x ceilently faith (f) Junius,tht Magistrate erring the Church
may do fomething extraurdinarily, and the
Church erring the Magistrate may do ſome-
thing also in an extraordinary way} as coMon
equitie and mxtuall law requireth that
friends with mutual tonoues biche the
wounds of friends. Also fourthiy, some
fay, they who make the King the head
of the Churchy acknowledge that the
King doth not judge, except the matter
be first defined in the Scriptures, and in
the generall councells^ yet they give a primacie spiritual! in
matters ecclesiafticall to the King, and therefore if the King as
King may forbid the inacting of wicked Canons, bee determineth
them to bee wicked) before the Synod have passed their judgement &f
them.
(f) Junius animad, in Bellarm. de concil.
1. 1. c. 12. not. 18. Deficiente conjuncione
Magiftratus,poteft aliquid ecclefia extra or-
dine in facere, quod ordinarie non poteft,&
contra deficiente ecclefia a fuo officio, poteft
magiftratus extra ordinem procurare, utec
clefia ad officium redeat, id enim juru com-
munis eft, extraordinariis malis remedia eri
am extra ordinem adhiberi pofſſe.
I answer, that learned (g) Gafder&ood íaïth indeed, the preterm
(g) Calderwood ded Lords of high Commission bave an act for them under (h) Queen*
in altari Dama- Elizabeth far this ejfeffy but it is made for the fashion, for all er-
fceno,pag. 2. rors and heresies are condemned in Scripture, but not onely
(b) Elizabeth fto^ld there bee a virtual! and tacit determination of matters
Aat.1.c.X.
ecclesiaitick, which is undeniably in Scripturc, and máy bec
in general! councells also, but also a formall Synodiçall deter-
mination in particular must goe before the Princes determina-
tion in a conftitute Church. The Prince may before the Synods
determination exhort to the determination of what heé con-
ceiveth is Gods will in his Word, but hee cannot judicially
and by a Kingly power determine in an orderly way, what is
to bee defined in a Synods except hee infringe the Churches
liberties, and judiciajiy prejimit imdgv the paine of civill pu*
niihments, the free voyces of the members of the Synod, which
is indeed^ an abuse as the authoririe os a nurf-fithér.
But fistly, it may ^ee objected that hee may, in a thing that
is manifefily evident by the Word of God to bee necefiâry
tr^th, command by tbe power of the wo^d, that the Synod
decree that, or this particular, fo cleare in the Word, the con-
trary whereof being Synodical/y detarminedy hee way punifo by the
Sword,
1
SEcT
5.
is not to make Church Lawes.
fword, and so hee may judicially predetermine some things before the
Synod pajje their Synodizoll act tbereon, and if hee may predetermine ju*
dicially one thing, bee my predetermine all things.
£
I answer: what the King may judicially determine and pu-
nish with the sword, that hee cannot judicially predetermine
and command in any order that hee pleaseth, but in a consti-
tute Churchi whereof hee is a member and to bee taught, hee
is to determine judicially in an orderly way, as a nurl-father«
But fixtly, it may bee obje&ed, that if the King bave a judiciall
power by the sword to annull unjHst affj, then bath hee a power to
make thzm^ though hee abuse that power in making tbem, as unjnjly
and then bath hee * power to interpret Church acis^and to defend them;
but tbe Law (y)faithyit if that fame power to make Lawes, and to de-
fend them, and interpret them : ſee (k) Paræus.
Comment, in
(i) Lib. 22.
fi imperial** C<
I answer, the propofition Is not universally neceíïary, ex- de legibus
cepc onely in civill matters, in the which, as the Prince who princip.
is absolute hath supreme authority to defend, and interpret (k) Pdreus
civil lawes, so hath hee power to make them; for if the Ma- Rom.13. dub.5.
gistrate hath a suprenie judicial! power to interpret Church- inlppend.pro.8.
Lawes, hee is a minister of the Gospell in that case, and may arg. z.
by that iame reason administer the Sacraments, so the argu-
ment is a just begging of the question. 2. Though the King
have power in case of the Church aberration (which is some
what extraordinary) it followeth not therefore, in ordinary,
he? hath a nomothetiek power to make Church-Lawes.
Also seventhly, it may bee objected, if the King in case of
the Churches aberration^may by the sword rescind Church-
Lawes, then may hee make a Law to rescind them: but those
who affirme that the King hath a sort of primacie and headship
over the Church, íày not that the King hath any power for-
mally ecclesiasticall to make Lawes, as Ministers in a Synod do>
but onely that hee hath a power to command any forme of
externall worship, under the paine of bodily puniihmrnt, they
fay not that the King may preach, administrate the Sacraments^
or excommunicate or infli& any Church-censures,
I answer, the transcendent power of Princesand their com- (1) Caidtrwoôd
miííioners is not well knowne, for the authors (faith (I) Cal- in altar. Damas.
derwood) agree not among themselves- but it is true in words, Andreas.
pag. 36. Lancet.
Ggg
the
418
CHAP.6.
The ordinary power of the Magiftrate
$5. non dicu
?
(m) Tortur.tor- the author (W) c/î Tortura torti^ the Bilhop of E/z denyeth in
11.95.dicimus words (if you have strong faith to beleeve him) all spiri-
Clasica, fed tnall headship over the Church5 to the Ki»g, and (») B«r6i//«f
non eccleftaftice. also. But (0) Henric. Salcohrigienfts calleth the King primatem
(n) Burhiilui eeclefie Anglican£^ the Primate of the Church of England, and rege/
in vindic. oleo facro unitij capaces sunt jurifdittionis spiritualis, because they
Tortwa torti.pa. are anno^nted with holy oyle^ therefore are they capable of
(Epifc. Eliensii) spirituall }urisdiction; also may (faith hee (p) <rta/ propria auto-
primatum fpi' ritate, by hii owne authorities create Bishops and deprive them* See
Tualem, fed what (q) Calderwood hath said, and excerped out of the wri-
primatum quoad tingS Qf thefe men. the King as King, 1. convocateth Sy-
Spirimalia,de
nods* *' defineth ecclefiaíìicall canons; 3. giveth to them the
power of an ecclesiasticall Law; 4. executeth Church Canons;
5. appointeth commissioners, who in the Kzagj authoritie and
name, may try heresies and errors in doctrine, punish non-
conformitie to Popish ceremonies, may confine, impriso»,
banish Ministers; 6. defcerne excommunication znd all Church
(q)
9) Catderwood censures^ and use both the swords- 7. relax from the power
in altar. Jamas and censures of all ecclesiastick Lawes, give dispensations. an-
pag.14>15>l6, null the censures of the Çhurch5upon causes knowne to them,
& feq.
beri regibus
omni jure.
(0) Hen. Salco.
brigienfis in
Becano-baculo
pag. 140.
(p) Pagi
}
give dispensations against Canons, unite or separate Pariſh
Churchesj or diocesan Churches; and by a mixt power partly
coactive and civilly partly of, jurisdiction and spiritual!, the
King may doe in foro externo^ in tVe excernall court of Church
discipline^ all and every act of discipline, except hee cannot
preacb^bapcizejor excommunicate.
And whereas Cartwright faiths when a lawful! Mlnifter fhall
agree upon an nnlawfull ihing,the Prince ought to ftay it^ and if Church
minifters fhew themſelves obftinate^ and will not bee advised by the
Prince, jhey prove themselves to be an unlawful! Miniftery^and fuch
(7) Survey of as the Prince is to punish with the sword. 0 but,sa?th hee (V) the au-
discipl.c.2$.ça. thor of tbe Survey, how fhal! the Prince bebe the matterl fhall he com-
2627261.
pell fhem f0 conveene in a Synod^and retratt their mindl but they will
not doe this. 2# By what authoritie fbail the Prince doe this? even
by extraordinary authority, even by the fame right that David did
eaie of the Shew-breads if by ordinary authority thc Prince would doe it3
yet doe you repft that authority also.
Answ. Though the prince had not externall force to com
pell
1
SECT.5.
419
is nât to make Church Lawes.
pell Church-men to decree in their Synods things equalI>holy,
just, and necessary, yet it followeth not that the King as King
hath not Gods right, and law full power to command and in-
joyne them to doe their dutie^ force and Law differ much, as
morall and physical! power differ much. 2.1f they décret things
good, lawfull and necessary, the Prince hath a power given
him of God to ratifie, confirme, and approve these by his ci-
vill sanction, but hee hath no power ordinary to infringe, or
evert what they have decreed. 3. And if the Church bee
altogether uncorrigible and apostate^ then wee fay as fol-
loweth.
7. Conclusion» When the representative Church is univer-
fally apostaticall, then may the Prince use, the helpe of the
Church eflentiall of sound beleevers, for a reformation, and
if they also bee apostatick3 (which cannot be, except the Lord
utterly have removed his candlestick) wee see not what hee can
doe, but beare witiìeíî against them, but if there bee any secret
seekers of God, in whose persons the essence of a true Church
is conserved. The King by a royall power, and the Law of cha-
ritie is oblieged to reforme the land, as the godly Kings, with
a bleflèd fucceíse have hitherto done, Afa9 Jofiaby Jebojbapbat^
Ezekìjb, in which case the power of reformation,and of per-
forming many acts,of due belonging to the Cburcb officers, are
warrantahiy performed by the King as in a diseased body, in
an extraordinary manner power recurreth from the members
to the politick head and Christian Prince, who both,as a Ci«g,
ex officioy in an authoritative way is oblieged to do more then
ordinary, and as a Christian member of the Churchy in a cha-
ritative and common way, is to care for the whole body.
8. Conclusion. The influence of the Princes regall power
in making constitutions is neither solitary, as if the Prince his
alone could doe it; nor is it 2. collaterall, as if the Prince and
Church with joynt concurrence of divers powers did it; nor is
3. as some flatterers have said, so eminently spirituall as the
consultation and counsell of Pastors, for light onely hath in-
Auence in Churches Canons, but the Princes power hath onely
the power to designe, so as the Canon hath from the Prince the
power of a Law in respect of us- The Kings influence in Church
Ggg 2
Canons
^20
The ordinary power of the Magifirate CHAP.6.
Canons (as wee thinke^ is as a Christian antecedent, to exhort
that the Lord Jesus bee served; 2. concomitant, as a member
of the Church to give a joynt suffrage with the Synod; 3. con-
fequent) asa King to adde his regall sanction to that which is
decreed by the Church according to Gods Word, or otherwise
to puniíh what is done amisse.
Now that the Prince as a solitary causes his alone defineth
Church matters and without the ChurchDand that by his ordinary
Kingly power5wanteth all warrant of the Word of God.2.The
King might have given out that constitution, Aft.15. It seemeth
good to the holy Ghoft, and to us, which in reason is due to the mi-
nisterial! fonction, for these are called Aïï.i64. the decrees of the
Apoftles and Elders, not the decrees of the King or Emperour,
either by Law or fact. 3. Christ ascending to heaven gave offi-
cers requisite for the gathering of his Church, and the edifi-
cation of the body of Chrifi, but amongst theíè in no place we
finde the King* 4. If this bee true3 heathen Kings have right
to make Church Canons, though they bee not able, and bee not
members of the Christian Churchy and so without, and not to
bee judged by the Church, nor in any case censured, Matth. 18,
17. 1 Cor. 5. 11. and this directly is a King ?dpc0 who giveth
Lawes by a Kingly power to the Churchy and yet cannot bee
Judged by the Church. Burhillus and Thomson acknowledge that
a Heathen King if primat and head of the Churchy and must hee
not then have power affu primo, to make Lawes, and to feede
the flocke by externall government? But Lancel. Andreas, Bi-
(3) Epifco. Elienf. Tortura torti pag. 39. in Shop of Ely (s) Tortur. torti faith that
Ethnico eft vera poteftas temporalis, idque * heathen King hath a temporall Kingly
fine ordine ad poiefîatem ecclefiafticam. nem power, without any relation to a Church
Kex qutvis cuin de Ethnico Chrjftianus fit9 power, and when hee is made of a Heathen
nen perdit terrenum ju, fid acquirit jus no-
um. Itide in cun de Chriftiano fit ficut Erbni- King a Chriftian King, bee acquireth a
us, vigore fententia, amitti novum jus quod new power. Eat the question is, if this
acquifiverm, fid retinet terrenum jus in new power be a new kTMgty power^or if
temporalibus, quod fuerat illi proprium> pri- it be a power Christian to use rightly
%fquAm chriftianus fieiet.
his former kingly power- if the first bee
(0 yoetius de pttefl.ecclcsi. tract.
true, then I. as learned Voet'tm (i)and
good reason faith, hee was not a King before hee was a Chri-
tian, for the eflênce of the Kingly power standeth in
an indivisible points and the essence oi things admit not
ļ
of
SE€T
.5.
is not t$ make Church Lawes.
'
of degrees. 2. Then should hee bee crowned over againe^
and called of God to bee a Christian King^ and so hee
was not a King before, which is against Scripture; for Nebu
chadnezzar was to bee obeyed, and prayed for as King by the
people of God, at yeremiahs expre(Ie commandement.3»So a pa-
gan husband becommihg a Christian should by that same reason
acquire a new husband-right over his wife; contrary to the
1 Cor. j, I3,14,15. the Captains^or Masters^who of heathens. be-
come Christians.jhould obtaine a new right and power over
their Souldiers and Servants, and they should come under a
new oath and promise to their Captaines and Masters. 4, If the
heathen King have onely temporall Kingly power, he had no
power as King to take care thar God were worshipped according
to the dictates of the law of nature,& law of nations;& had no
power to puniih^perjurj^Sodomic^parricid,as sins against the Law
of nature5and the heathen King should not by office and Kingly
obligation bee oblreged to be a keeper and a defender of the ta-
bles of the Law of nature, which is against all sense. But if
the power which a heathen King becomming a Christian Kin?
acquireth, be onely a Christian power to use for Christ the
Kingly power that hee had while hee was a heathen King^ then
a heathen King, jure regali0 by a regall right is the head of the
Churchy though hee bee a Woolfe and a Leopard set over the re-
deemed fiocke of Cbrifí.jçz though hee bee the great Turke, hee
is a Pastor called of God & the Church,though for his morall$3
hee bee a Woolfe and a hireling, yet by office and Law, hee
is a feeder of the flocke/ Talis est a'iquis, qualem jus officii Regula juris*
requirit. And certainly it is impossible that a heathen King
can bee a member of the true Churchy hee wanting both faith
and profession, which doe essentially constitute a Church-mem-
berfhip: if it bee said hee is ex officio, by hrs office a member, that
is nothing else but hee ought to bee a member of the Churchy so
all mankind are members of the Church, for they are oblieged
to obey Christ, and submit to him upon the supposall of the
revealed Gospel, and the heathen King is no otherwise a mem-
ber by the obligation regall that layeth upon him as King; yea
when the Gospel is preached, and the heathen King converted
to the faith? hec is not a member of the Christian Churchy as a
Kjng) but as ^ converted prosefforj aud io Christianitie ma-
Ggg 3:
'
kethi
422
CHAP.6.
The ordinary power of the M4gifirate,
keth him not a Kingly head of the Church^but what essentially
constituteth him a King, that also contituteth him a Christian
King; Christianitie is an accidentall thing undoubtedly to
the office of a King.
,
2. They doe no leste erre, who make the King and the Church
officers collaterall Judges in Church matters, so as with joynt
and eoeqiull influence they should bee Canon makers, i. Be-
cause perfect Synods are and have beene in the Apostolick
Church without any influence collaterall of Christian Magi-
ftrates, as being against their will and mind, who were Rulers
of the people, as Acts 1. 14, 15« Alts 2.46,47. Afts 4.1, 2~
Affs 6. 1, 2, 3, 4. Alls 15. 6, 7, 8. &c. 2. What the Church
decreeth in the name of Christ, standeth valid and ratified in
Heaven and Earth, Matth. 18. £7, 18. Job. 20. 21, 22. whether
the Magistrate assent to it or not, so that he hath not a negative
voyce in it by any ecclesiastick power, for Christ faith not,
What jee bind on earth, in my name^ shall be bound in Heaveny
except the Magistrate deny, Of a collaterall Judge^ bit fuffrage;
Now if he be a collaterall Judge by divine institution, no
Church aft ihould be valid in Christs Court without him, as
excommunication not in the name of Christ, or performed by
those who are not the Church, but onely in civill offices, is
not excommunication; also what ever the Magistrate doth, as
the Magistrate, he doth it by the power of the sword. Krgo9 if
he take vengeance on the ill doer, as his office is. Rem. 13.3.4.
his acts are ratified in Heaven, though the Church as collate-
rall Judges (ay not Amen thereunto. 3. The coaftive power of
the King, and the Ecclesiasticall power of the Church, differ
as carnall and spiritually (pirituall and not spiritually of this worlds
and not of this worlds and are not mixed by the Word oft, as
Job. 18. 36. 2 Cor. 10.3, 4. 2 Tim. 2. 4. and therefore if in one
and the fame Church constitution, the King and the Church be
joynt and coequali Judges and joynt definers* the constitution
must both be injoyned under the paine of bodily puniſhment3
which the Church, whoie weapons are not carnal!, cannot
command, and under the paine of Church censures, as suspen-
fion, rebukes, and excommunication the King must command.
Now the Canon ihould neither be an Ecclesiasticall, nor yet a
civill Canons but mi#t5 for the Canon makers injoyneth with
powers
SECT.5.
423
is not té make Church Lowes.
powers and paincs which are not due unto them, nor in their
power. Now to make a Law {faith (w) Fdid) is to prescribe (w) Rìrh. Fel-
Law under the paine, which the Law-maker hath power to dus 1.f c53.
inflict: but neither hath the Church the power of the word,
2
pag. 22.
contra
See (d) Apol-
loni. de jute
2 Cor. 10.3, 4. Job. 18. 36, nor hath the King, by Gods Law,
the power of excommunication. See (x) Calderwood. And one () Calderwood
aliai Damafc.
and the fame Law should be backed both by a carnall and
worldly power, and not by a worldly and carnall power.
3. The King as King must have a mixt power, halfe kingly,and
halfe ecclefiastick, and by the fame reason, the Church must
have a mixt power, partly Ecclesiastical! and partly civill, and
this were to confound the two kingdomes, the kingdome of
this world, and the spiritual! kingdome of Christ, which is
not of this world. Job. 18. 36. condemned by (j) Anfehne>
and (V) Hilariu*, and (b) Bernard, and (c) Augustin. But if (y) Anselme jn
they siy, that every one hath their influence partialitate caufa, Marth. *6.
non ejfetti, according to the nature of causes, then is not one (a) Hìiarius
´·
and the fame Church constitution from both King and Church. Cena Auxenti-
um Epiſt. 40
See (d) Apollonius. Bin the Kings Canon is civill, the Churches \b) Bernard E-
Ecclesiasticall, and every one of them without another, per- ?ifi.ad Eugcn.
sect in their one kind. See (t) what the learned Gerfony Bucer, (c) Auguftm.
and (f) Amefius faith, further to adde light to this point.
Those who maintaine a third, that the Church Canons magjstr. pag.
hath all the power of being Church Lawes from the King, and 325.326.
all Ecclesiasticall and oblieging authority from him, and that (d) Geifin. Bu-
they have onely some helpe of consulting power from the cer de gubernat.
Church, are grosser Divines. See (g) Joan. Weemes, for so the (f) Ames in
ecclef. pag. 93.
King is the onely Canon maker, and the Church-men giveth Bellar. enervat.
advice onely, as (b) the Kings Proclamation fpeaketh, having to. 2. c. j,
taken the counfell of our Clergy, we command such a worship, &c. (€) ]oan. Weem*
and so the Canon runneth, it jcemeth good to the holy Ghost and the regis prima. L..
Ki«£>as the Canon fpeaketh, i? 15. 2. the King is made an Ec- c.7. pag. 88, 89.
clesiasticall and minirteriall Preacher to expone publikely the sej.
Scriptures t@ the Church of God, for all law ful! Church Canons (h)The KiHgs
are but Eccleíìasticall expositions of Gods Word, and so the
Emperours and Christian Kings are the onely lawfull Canon Book of Scot
maêers and defines in Oecumenick Councels,and Bifhops, and land, An.i636.
Pastors, and Doctors have all a meere power of advising and
couasclling, which certainely all Christians on earth found in
As
the
Proclamation
for the Service
&
424
CHAP.6.
The government of the Church vifible
(i) VVeens
d'Irina
direttiva do
ſuggeſtu, alia
decretiva fu
Imperialu in
fenatu, illa pas
ftorum, bec
principis eft.
(k) Bancroft
ferm.ad Pauli
cruce'n. 1589.
P1.70.
of
the faith, except women, have. O whither arc all the tomes
the Councels Qecumenick, nationall,and provinciall, evanished
unto? 3. Kings justly by this are made Popes, and more then
Popes, for Kings onely have a definitive voyce in councells*
whereas Papists give a definitive voyce to all the lawful mem-
bers of the councell, no iefle then to the Pope, (i) Weemes hath
ioc cit. Duplex a distinction to save the Kings invading the Clmrch-mens place,
interpretatio
drinect, una while as ^ee giyet^ t0 Pastors a ministeriail interpretation of Scrip
ture in the Pulpits and to the King a decretive and imperiall power of
ministerialis in interpreting Scripture in the Senat. But I. there is no exposition
of the word at all imperiall, but onely ministeriail by the
Word of God, except chat imperiall interpretation, that the
Pope ufurpeth over the consciences of men^ and this is as
(k) Bancroft said, that the King had all the honors, dignities
and preheminencies of the Pope, as (/) Calderwood observeth,
and yet Edward the sixth* and Edward the eighth would nei-
ther of them take so much on them. What difference betwixt
a Sermon made by the King in the Senar, and the Pastor in the
Calderwood Pulpit? It is that fame word of God preached; only the Kings
in altar. Damaf is imperiall, amd so must bee in his owne as King, the Pastors
ministeriail, in the name of Christ* the distance is too great*
The administration of the Sacraments may be imperiall due to
the King also, as a pastorall administration is due to the Pa-
itors- 4.In the government of the Church there is nothing set
downe of tke King, but of Pastors, to feedc the flocke, Act. 20.
28,29. to édifie the body of Christy Ephef.4.11. to rule the bouse of
God) I Tim.3.2,3,4. 16. to fiede the stuept and Lambs of Christy
John 21.14,15,16, and alwayes this is given to Pastors and El-
ders. I know that Kings are nurf-fathers^ to feed, édifie, and
watch over the Church, caufatively, by causing others so to
doe; but this will not content the formalists, except the King
command and prescribe the externall worlhip of God.
pag. 4.
(m) Bincroft
pag. 48.
Tooker7 Bancrofts Whitegift^ Lancelot Andreas, ^Sdcohrigienfij have
a maine distinction here: That Pastors and Elders ru'e the Churchy
#r it it an invisible body, by the preaching of the word and admini*
stration of the Sacraments^ and of this government the foresaid places
Speak?: but as the Church is a politick visible body, the go-
vernment thereof is committed to the King, (m) Bancrojt (aid
all
SECt.j, is not a formall pirt of the Magiftrates office.
425
all the externall government of the Church is earthly, and
Whitegyft and Bancroft two groslê Divines made for the court,
fay the externall government of the Churchy because externall,i
not spiritually and nut a thing belonging to Çhrifts externall k^ngdome,
(faith Bilson:) but this is, 1. false, 2. Popish, 3. Anabaptiiticail,
4. Tyrannicall.
False, 1. Because external! and vocali preaching, and a
visible administration of the Sacrament in such an orderly way,
as Christ hath instituted, is an cxternall ruling of Church members
according to the Law of Chrijl as King, an external! ordaining
of the worship, is an externall ordering of the worihippers
according to the acts of worship thus ordered, as fe»ie teacheth
us: but the externall ordaining of the worship, to preach,this,
not this, to celebrate in both kinds, by prayer and the words
of institution, and not in one kind onely,is an external! orde-
ring of Gods worship: therefore as Kings cannot administrate
the Sacraments, nor preach, so neither can they have the ex-
ternall government of the Church in their hinds. 2. The feeding
of the flockc by Pastors set over the Church by the holy Ghost,
A. 20. 28. includeth the censuring by discipline, even the
grieyous Woolves tntring ini not sparing the fiookcy but drawing
disciples after them, verf. 29,30,31. and therefore Pastors as Pa-
itors are to watch, and to try those who fay they are Aptfiles
and are not^ but doe lie Revel. 2.2. by discipline; so this externall
seeding is externall governing committed to Pastors, whereas
inward governing is indeed proper to Christ the heàd of the
Church. 3. What? doc not the Epiftles to Timothy contains
commandements about externall government tQ bee kept invi-
olable by Timothy, not as a King I hope, but as a Pastor, even
unto the appearing es our Lord Jefus Cbrift, 1 Tim. 6,14, and th$s
taketh away that poore fhift, that the externall government of
the Churchy as n) Xûdkgrus íaith, was in the Ápostles hand?,
fo long as persecuting Magistrates were over the Churchy but
now, when the Magistrates are Christians, the cafe is changed,
bpt the government of all such as Timotis, muit bee viti&lej
externall, and obvious to men, as 1 Ti 1,2,3,4.^3 1,2,3,4.
v. 16. i Tim.5.9. 1 Tim» 5. 195 20, 21, 22. 2 Tim% 2. 1, Q9 3,4.
2 Tim.3.5. all which must bee kt^t untill the comming of Cbrift,
I Tim.
L
Hhh
>
}
(n) Tookerus in
matu regio pag.
duello de pri-
65. & 304.
426
The government of the Church visible is fpirituail CH.6
(v) Parker,de
polit.ecclls.
8.7.
(P) Stapleton
de princip do-
inall 6.c 16
(q) Becanus 10.
5. Opife.cont.
Spalar.l.1. de
repub. chrifti.
C.4.
~(1) Parkerus de
Politeia ecclef.
1.1.c.6.
(5) Raynold.
collat, cum•
Hartio.c I.
vif.2.
A
1 Tim. 5.21. 1. Tlm. 6.13. 2 Tim. 4, 1, 2. 4. If exeernall
government were in the Kings power, then were it his
part to rebuke publikely, to excommunicate, and to lay on
hands upon the Timothies of the Churchy all which are denied
by the formalits, and are undoubtedly the Clmrclns part, as
ihe Church, Matth.18.17, 18. 1 Tim. 5.19, 20, 21, 22, 1 Tim.
3.14. 1 Tim. 1. 20. 1 Cor. 5. 2, 3, 4, 5. 5. (0) Pirker proveth
well that the keyes are Christ as Kings ruling in word and di-
fcipline.
ཐ
2. This is popish, for so doth the Papists teách, as Op) Sta-
pleton and (9) Becanus, that the Vope,quoad externum tntiuxum,a:-
cording to externall influence of viſible government is head ot the
Chrcb, and Christ accoiding to the internall influence of the
fpirit is the head of the invifible body oi Christ, and here the
King js installed in that external! government, out of which
our Divines by Scriptures have extruded the Pope, which is a
notable dishonor done to Kings; and as (r) P*/\^r^s obierveth.
(s) Joan. Raynoiduf answereth that, from two offices of the head,
which is to give life and hifiuence of motion to the members, and also
to guide and moderate the actions externall of ihe bodyx wee cannot
make two heads and because the King hath some civill govern-
mment about the Church, wee cannot make two heads over the
Church, Christone,and the King another under him.
3. This is AnabaptisticaU. for because the visible govern-
ment of the Church is externall, wee are not to cut off all ne-
ceiTitie cf the ministefy to feed and rule with ecclefiasticall au*
thority5 and because the Prince is gifted and a Christian, to
give all to him, for a calling there must bee from God, for the
King to governe the Church of Christ by Lawes, and prcscri-
bing ^Kteçnall worship therein^ for Chrit hath lest, Ephef.4.
1 Cor.12. 1 Tim.3, men to bee' feeders and governours of his
Church by office, whose it is to bee answerable for foules,
Heb.13.18.
4.It is tyrannïcall, because it puctcth power into the Mâ*
gîstraçes h^ad> to take from the Church} that inbred and in-
triníeçall ppwer of ernall and visible government over her
seise and members, which all civill incorporations by instin&
of nature have^ and the Magistrate, as such, not being a mem-
ber
Secr.5. and not a formall part of the Magiftrates office.
427.
ber of the Church hath a head(htg,even being a heathen Magi-
ſtrate, over the redeemed body of Christ. 2, By this reason,
the Lord Jesus as King haih no Pastors ki bis name to use the
keyes of his kingdom,by binding and îçosing, for discipline be-
ing an external! thing (fay they) is not a part of Christs king-
ly power, but the King as Christs civill vicar hath this power:
but I fay all acts of Christ as hee is efficacious by the Gospel to
gaine soules, are acts of Christ as powerful! by she Scepter of
his Word, and those who are his instrumentS to exercise these
acts are fubordined to him as King of the Church, but Church-
men by an external! eccleíìasticall power delivering to Satan,
and externally and visibly casting out of the Churchy thai the Jpi-
rit may bee saved in the day of the Lord, are instruments iuborui-
ned to Christ,who is efficacious to save spirits by excommuni-
cation, and to gaine foules by rebakes. (t) Gregorius Magnus
faith, those to whom Chrifi hath given the Keyej of bps hjnadome^ by
those hee judgethy and why is this word the word of his king-
dome? the Scepter of his kingdome? the sword that com-
méth out of his mouth, by which hee governeth his subjects*
and fubdueth nations, fo called? but because Chriflj kingly
power is with those, whom hee hath made diípeníàtors of his
Word.
p# Conclusion. Nor hath the King power of ordaining Pa-
ftors, or depriving them, or of excommunication, i. All
these are acts of spiritual! and ecclesiaiiicall power, 1 Tim.3.14.
I Tim. 5. 22. A&.6.6. AH. 13. J. A&t. 14. 23. Tit. 1, 5, 6. and
flow from the power of the keyes, given by Christ to his Apo-
ttles and their fuecessors, Matth.28.18,19,20. Mark. 16.14,15,
16. Joh.2o.2i522323.Hence I argue, to whom Christ hath gi-
ven out his power, as King of the Church, Matth. 28. 18, 19.
power of the keyes, Matth. 18, xfy Mattb. i6> 1$. an4 a com-
mandement to lay hands, and ordalne qualified men, for the
ministry, and those who by the holy Ghosts direction practi-
fed that power by ordaining of Elders, these ouely have right
to ordaine Elders, and their succeíïprs after them: but Apo-
ftles and their successors onely are those to whom Christ gave,
that power, and who exercised that ppwer, as the places
prove!
Hhh 2
2.Or-
()Greg Mag-
nus in Pfaline
penitent.
.
24
428
Bewer of ordination and deprivation of Elders CHAP.6.
1
ཏི
2. Ordination and élection bçth in the primitive Church of
the Apoffles Was done by the Church, and consent of the mul-
titude, A&t. 1. Aff,;6.2,3,4,5,6, &c. but the civill Magistrale is
neither the Church,nor the mulcitude.
3* Ordination is an act formally of an ecclesiastical! power,
bw* the Magistrate as the Magistrate, hath no ecclesiasticall
power; Ergo, hee cannot exercise an afi òf eçclesiásticajl power.
4. If Ordination were an act of Kingly power, due to the
King as King- t^sm 1. The Apostles and Elders usurped in the
Apostolick Church the office and throne of the King, and that
behoved to bee in them an extraordinary and temporary power*
bui wee never find rules tying to the end of the world, given to
Timothies àhd EIderS of the Church anent the regulating of ex-
traordinary and temporary power, that were against the wife-
dome of God to command Timothy to commit the Word to
faithfull men^ whè are able to teach others,, a& 2 Tim. 2. 2. and to
set downe the qualification of Paftorj, Elders, Voítors^and Dèa-
cons to Timothy, ás a Churcb mdp^ with a charge to keepc such
commandements unviolable to Chrits second appearing* if
Timothy and his fuccessors in the holy ministry were to bee
denuded of that power* by the incoming of Christian Magistrates,
2. The King by the laying on of his hands,fhould appoint Elders
ìnevefy citie^ ànd the spirits ef the Prophets. fhon'd bee Jubject to the
King, not fa the Prophets, as the word faith, 1 Cor.14.32.
、
5* Thoft who have a Church power to ordaine and deprive
Pattors, muft by office try the doctrine, and be able to convince
the gainefayers, and to find out the Foxes in their hereticall wayes,
and to ïëbuke them ſharpely, that they may bee fiund in the faith:
but this by office is required of Pastors, and not of the King, as
is eviâent, 1 Tim. 3,212 Tim. 2.24. Tit.1.9,10,11.It is not enough
tonfay% it is íSffieíent th^t çhe King try the abilities of such
asare to bee ordained, and the boutgates of heretiçall spirits
to bee deprived, by P\\ûúr$ tid Church meuj their counfell and
mininery, and upontheir testimony the King is to ordiine,
and makej Op exauthbrate, and unmake PalJprs; because 1. so
were cme King a fervant by office, tò that wiich Church men
ftait by-óffice determine, which they cohdemne in our do-
trine, which wee hold in a right and sound meaning. 2. He
who
*
SECT.5.
429
is not a part of the Kings office.
!
cer;
who by office is to admit to an office, and deprive from an of
fice, must also by office, bee obliged to bee fucb as can try
what the office reqnireth of due to bee performed by the off-
nor is it enough which some fay, that the ignorance
of the King in civill things taketh not away his legal! power to
judge in civill things, and by that fame reason, his ignorance
in Church matters taketh not away his power to judge in eccle-
fiasticall matters, for I doe not reason from gift! and know-
ledge that is in the King simply, but from gifts which ex officio,
by vertue of his Kingjy office is required in him. It is true as
King hee is oblieged to read continually in the booh^ of the Law of
God, Deut. 17. and to know what is truth, what heresie, in so
farre as hee commanded* that Pastors preach sound doctrine,
and that as a Judge nee is to punish heresie. Some fay hee is
to have the knowledge of private discretion, as a Christian,
that hee punith not blindLy. I thinke hee is to know ju-
dicially as a King, r. Because hee hath a regal] and judicial!
knowledge of civill things, even of the major proposition and
not of the aflumption and fait onely. Ergo0 seeing hee is by
that fame kingly power to judge of treason, against the Crown
& the civill State,by which he is to judge of heresie, & to punish
heresie/tt Would sceme as King hee is to cognosce in both,by a
kingly power, both what is Law, and what is fact. 2# Be-
cause the judgement of private discrçtion,common to all Chri-
ftians, is due to the King as a Christian, not as a King: but.
the cogfitiôn that the King is to take of heresie and blasphe-
my,
whether it bee heresie or blasphemy, that the Church cal-
leth heresie and blasphemy, is due to the King as King,becauie
hee is a civil Judge therein, and if the Church should call
Chrifls doctrine blasphemy, Ce/ir and his depuiie fohtius Pilat,
as Judges civil], are to judge it truth. Neither would I stiffely
here contend; for whether the Kings knowledge of heresie in
the major proposition bee judiciall, or the knowledge of di-
feretion onely,as some fay, wee agree in this against Fapzfisythdt-
the King is not a blind servant to the Church, to puuîlh what
the Church calieth heresiç, without any examination or try-
all; bot though the Kings knowledge of heresie in the propofi
tion and in Law* bee judicial! and kingíy, yet because bee te
to cognosce onely in so farre as hee is to compell and punish
Hhh 3
with;
430
The gcvernment of the Chhrch vifible is fpirituall· Cn.6%
}
with the sword, not by injlructing and teaching. It would n/t
hence follow that hee is to make thurcb constitutions as King,
But onely that tie may punish thoíe who maketh wicked con-
stitntions, becauſe the Canon maker is a ministerial! teacher,,
the King as King may command that hee teach truth, and hee
may puniih hereticall teaching, but as King he is not a teacher,
either in Synod or Senate, in Pulpit or on the Throne; now
if the King by office ordaine Pastors, and deprive them, by of-
fice hee is to know who are able to teach others, ard must bee
able alio to stop the mouthes of the adversaries, and to rtbuke
them fharpely, that they may bee found in the faith, and this is re-
quired in Titus, Ch. 1.5.9,10,11,12,13. as a Pastor, and as an
ordainer of other Pastors; therefore that which is required of
a Pastor by his office, must also bee required to bee in the King
by his office.
6. It is admirable that they give to Kings power to deprive
nvinisters, but with these distinctions. i.He may not discharge
them tq preach and adminifter the Sacraments, hut to preach
and adminifler the Sacraments in hit kjngdome, or dominions^ be-
cause the King bath a dominion of places. 2. Hee may discharge the
exercise of the miniftery; hut hee cannot tafy away the power of order
given by the Church. 3. Hee may deprive (Jay some) by a coactivt
and civill degradation, because the supreme magiflrate may conserre
all honours in tbe Cbrifiian common-wealth, Ergo, hee may tabs them
away againe, but hee canned deprive by a canonical and ecclefiafti-
call degradation. 4. Hee may caufatively deprive, that is^ compels the
Church to deprive one whom he judgeth to bee an heretick, and if the
Church refuse^ hee may then in caje of the Churches erring, and negli-
gence^ as King deprive himfeffe.
.
But Í answer, thç King as King hath dominion civill of pla-
ces and times,as places and times, but not of places as sacred in
use, and of times as sacred and religious: for his power in
Church matters being accumulative, not privative^ hee cannot
take away a house dedicated to Gods seivice, no more then
hee can take away maintenance allotted by publfck authority,
upon Hofpitalls, Schooles, Doctors and Pastors. Gòd hath
here a fort of proprietie of houses and goods as men have.
Places as facred abused are Uibiect to regall power, hee may
inhibit
SBCT.5. and not a formall part of the Magistrates office.
431
inhibit conventions of hereticks. 2. The Apostles might
preach in the Temple, though civill authóritie forbid them.
5. Kings are as much Lords of places as sacred and publick,
as they have a dominion of civill places, in respect the King
may by coactive power hinder that false and heretical! do-
&trine bee preached, either in publick, or private places, for
this hee ought to doe as a preserver of both tables and a bea-
rer of the Sword for the good of Religion; and if they may
command pure doctrine to bee preached, and sound discipline
to bee exercised, they may command the iame to bee done 4n
publick places.
inacen pag 23.
24.
The second distinction is not to purpose,, I. To discharge
the exercise of a ministery (faith (u) Calderwood) is a degree of (u Aitdr &am
fufpenlìon, and suspension is an ecclesiarticall degree to the
censures of excommunication, and therefore the King may as
well excommunicate) and remit and retaine sinnes, (which un-
doubtedly agreeth to the Apostles,)as hee can suspend. 2. As
fortaking away the power of order, it is a doubt to formalists,
if the Church can doe that at all, seeing they hold Sacraments
administred by ministers justly deprived to bee valid* Ergo,they
must acknowledge an indeleble character in Pastors, which
neither King nor Church can take away. If then the King
deprive from the exercise, hee must simpliciter deprive, by
their grounds it is weake that they fay, the King may deprive
from the exercise of a ministry within his owne dominions;
for (faith Calderwood (V) they ail kgow well that the King bath (x)Altar Da-
net power to deprive men from the exercise of the holy miniflèry, in mase.pag. 23.
other sondine Kingdomes. For the third way of deprivation,
it hath a double meaning also. 1. If the meaning bee, that as
the King by a regall and coactive power may take away all
honours, either civill or ecclcfiasticaíl, as hee giveth all hc-
nours* then this way of depriving Ministers cannot bee given
to the King, for the King may give and take away civill ho-
nours, for reasonable causes, according to the Lawes. But
in ecclesiasticall honours there bee three things* !. The ap-
pointing of the honour of the office to bee an Ambaflàdour
as Christ, 2. To give the true foundation and reall ground
of a Church honour^ that is, gifts and gracious abilities for
the
432
Power of ordination and deprivation of Elders CHAP.6.
the calling, neither of these two doe come either front King ox
Church, or from mortall men, but onely from Jesu Cbrifpy
who ascending on high gavé gifts unto meny and appoînreth both
oflîce, and giveth grace for to discharge the office. Yea since
morall philosophy maketh honor to bee prœmitt virtutif, a
reward of vertxe- zke King doch not give that which is the foun-
dation of honour civilly for civill vertue is a grace of God: but
in Church honour there is a thirds to wit, a designation of a
qualified man, for the sacred office of the ministry, and an or-
dination by the imposition of hands used in the Apostofick
Churchy AU.6.6. A&t. 13. 3. A&t. 1423. 1 Tim. 4.14. 1 Tim.
5.22, Whether imposition of hands bee eflentiall to ordinati-
on, or not, I disput nor, it is apostolick by practise, yet there
is something Ecclesiasticall, at praying of Pastors, and an ec-
clefiafticall designation of men, or the committing of the Gofpell
40 faithful! meny who are able to teach other7, 2 Tim. 2.2. 1 Tim.$.
22. No Scripture can warrant that the King ordaine Pastors
by publick prayings by laying on of hands, or ecclesiasticall
bleffing, or by such an ordination, as is given to Timothy, and
the Elders of the Church, AUs 13. %. AUs 14. 23. Tit. 1. $y6.
·7,8,9. I Tim. 4. 14. 1 Tim. 5. 22. 2 Fim. 2. 2. If any fay the
King hath a publick and regall power in ordaining of Mini-
fters, and so in depriving them, or a mixt power, partly regall,
partly ecclesiasticall, as hee is a mixt person, and the Church
hath iheir way of purely and unmixt ecclesiasticall calling or
ordaining of Ministers, or the Church and the Magistrate both
doth elect and choose the man, yet so that he is not elected
without the consent of the King or Magistrate in the Kings
roome.
Ianswer, many things are here to be reply ed. 1. That the
King wlt may be borne an heirc to an earthly Kingdome, is
alib borne and cy narnre a mixt person, and halfc a Minister
of the Goípelî, is againk Gods word; ministers in whole, or
in pari, are made so of God, not so borne by nature:in Aarons
Priesthood men by birth came to a sacred office' but that is done
awáy how in Christ- 2. With as good reason may the King
^réach and administer the Sacraments, as a mixt person, as he
may ordûkre, by Tcxlefiástícall ^leffing, imposition of hands,
}
.eccle-
:)
SECT.S.
417
is not v part of the Kings office.
ccclesiasticall designation any person to the Mirástcryr that fame
authority of Christ which said to Eimothy, Lay hands faddairly
on no man^ said also to him, 2 Tim. 2.15. Study to be approved unto
Gody a workeman that needetb not to be ajhamedy dividing the ward
aright; that is, both ordakiing of Ministers* ami pastorall
preaching of the Word, or pastorall acts flowing from an ec-
clesiasticali power. How then can che one be given to the King
by vertae or that fame mixt power? especially seeing baptizing
it directly called 1 Cor.1.17. a leflc principall worke of the mi-
nistery then preaching* If it be íàid, as ordination is performed
by the King, is nòt an ecclefiafiicall action, but civilly or mixt^part^
Jy civil, partly ecclefiajlicall.
I answer by that reason,if the King {hould preach and ad-
ministrate the Sacraments, these actions should not be called
eccleliasticall actions, and Vzzab's toaching the Afk?9 should
not be called an action by office incumbent to the Lévites only$
and it might be said, the person Being civill, the actions are
eivill. And Vzziafrs burning of htcenft upon the Altar òf in-
cense, was not a Priestly act, but an act of a mixt power, he z Chron. 26.
was partly a King, and partly a Priest, who did performe the
action, but he was a Priest by sinful! uíûrpation in that action,
aS we know. 2. This answer is a bèggrng also of the questi-
on*
2# Whereas it is iaid that the Church ordaineth Pastors3 and
the King alfo,but divers wayts: the one by a regall powery the otbtr
fy an ecclefiaflieaìl power.
Ianswer: this is spoken to makê the people, ad faciendum
papulum^ for ejufdem potefiatis est^ (iaith the Law) conflituere &
destituerez it is the íame power to ordaine and to destroy. The
high-Commiffion by the Kings authority doth deprive Mini-
fters, without so much as the knowledge of the Cbnrch. If then
the Kwag as King may deprive ministers without the notice óf
the Cburcb) then may the King as King also ordaine Pastors
without the ROtice of the Church. For the action of the inftru*
ments as such) if more principally the actions of the principal! cause,
3, Election of a Pastor is tarre different from ordination of a
Pastor: the whole multitude as Christians have voycec in the
election df a Pastor, and so hàth the King ox his Magistrate,
Iit.
as
16,17.
ì
434
Tower of ordination and deprivdtion of ElJers CHAP.6.
as a part and member of the Church, but this giveth no nega-
tive Voice to rfi Magistrate in election, but ordination is not
done by all the multitude,it is a worke of authority done oneJy
by the Church-officers. 4-The coactive and civill degradation,
must have also correspondent thereunto a coactive and civill or
dination of Paftors. Nàw I ask what is a coactive ordination.lf
it be the Kings royall and civill authority, commanding that
the Church officers ordain* Pastors at Christs commande-
ment; This we deny not, they fight with a shadow or a night
ghost; not against us, who contend for this.Buc if they meane
a coactive degradation by thé Sword, in banifhing,imprisoning^
yea and for just causes, punishing Ministers to death with the
Sword, this indirect deprivation wc doe not deny. But so the
King deprived* a man-from being a Minister, when he is behea-
ded^ or hanged, or banished for civill crimes, no other wayes,
but as he depriveth a mai from being a. Fashioner, a Sailer^ a
Plo&er, a Souldiers on a Father to his owne barnes, a husband
to his owhc wife, for when the man is beheaded or hanged, by
the sword of the Magistrate, he is d-prived from being a fasli
oner, a failer, a father, a husband: and Solomon did not o-
theriway deprive Abianbar from the Priest-hood, then înáirectr
ly by confining him for treaſon at Anatbath9 so as he could not ex-
ercise the Priests office at Jeryfkr
(a) Junius de concil.animad./. i.c.ao, art. 10, (lem. So after (a) Junius, (b)
Akar.Damafcen. pag. 23. (c) Guliel. Apollonius
jure Magiftr, in facris c. 5. pag. 127. (d) Sibrands Calderwood, (c) Gul. Apollonius,
contra. Pag.148.149. (e) M»keius de foliteia po- (d) Sibrandur, yea (e) Muketus,
seft. pag.ìoi.(f) Nicû. Vedelis in tractand epif a man for the times, denyèth
copatu Cenfiantini. (g) Eccanus in èpufcul. to.%. de tha£ the Prince can take away
pnimat. rrg. i.3. ob. 5. 37. 38.
that ecclesiasticall power that
the Church hath given. And so (/) acknowledgeth Wedeli-
us the fame. Thft reafonleffe lyer Lyfimach Niïanor in this and
in other things, hath no reason to fay, we borrow jesoites do-
ering to anſwer this argument, for (g) the jésuite Becanus is
not unacquainted with Jesuits do&rine against the power of
Kings, yit he answeresh that Salomon as King had no power over
Abiathari for treafon, or any other crime, and therefore following
(h) Abulenfís q Bellarmine aod Gretferus saíth, that Solomon dïd thiâ by an exiraor
dinary propheticall instinct, yet (b) Abulenfia great textuall Pas
2831.
de
1
piſt,
SECT.5.
435
is not a part of the Kings office.
cis c.26. n. 2.
piſt, and (1) Bonaventure a learned Schooleman faith this
proveth that the King is above the Priest, and that Priests in (2) Bonavent.
the Old Testament were not eximed from the civill
in 4.dift.24.
Judges
fword and power: this is very doubtfome to (k) Suarez who (k) Suarez in
faith, that it was a temporall civill punifhmtnt of exile> and that pufi.t 3.de pri-
depofition from the exercisi of the Priests ojjice followed upon the ether, mafum. Pomifi
But we neede not this answer, for Solomons fentence containeth
in termini*,a meere cívíll puniihmen't and these words i Kïng^ïy.
So Solomon thrnji out Àbìathar from being Prïejî to the Lord,fezm
not to be words of the Kings sentence of banishment, but are
relative to the fulfilling of the Lords word, and a consequent
of divine justice relative to the prophesie againſt Elies house.
Though veriíy I lee no inconvenience to fay that Solomon did
indeed deprive him from the Priest-hood by an extraordinary
instinct of the Spirit, as he was led of God to build the Tem-
ple. 1. Because the text faith, so Solomon thrnjl out Ahiathar from
being ?rief to the Lord, and vèr. 35, and Zadok the Priest did
the King put in the roome of Jhiathar, which is a direct depri-
vation from the Priest-hood: but I contend not here.
But that the King caufatively may deprive, that is, com~
mand the Church to cast out hereticks, and to commit the GdP
pell to faithfull men, who are able to teach others, 2 Tim. 2.2.
wee confeiTe: as for the power of conyocating of Synods, some
thinke that the King may convocate' Synods as men, but as
Church men they have power, if the Magistrate bee averse, to
convócátc themselves, see (/) Junius whò insinuateth this di~
finstion. But certainly though the singly dignity be thought
meerely civill, yet let this be thought on; it may be thought
that the Kiwgs power is divine three wayes. 1. ErTectually, and
so we thinke that the Kingly power is an Ordinance of God
lawful!, jure divins; many,Papifìs fay the contrary, but we
thinke with Gods word, it is of divine institution, as is cleare,
P/Î/.2.11. Prov, 8,14.15. Rom.13.1, 2, 3, 4, 5, 6. Mattb.22.21.
I Pet.2.17,18. Ecclef. 9. 20. Prov.25.2. Prev. 20.2.
2. The Kings power may be thought divine, formally, and
so as divine is opposed to civilly it i% á humané brdinance, and
not formally divine or ecclesiasticall,' nor fubjectivelj.
3. It may be thought divine and ecclesiastick,objcctivèîy and
finaliter
lii 2
(Junius con-
av. 4.1.1.c.
12.art.4.
4.20 Power of ordination and deprivation of Elders. CHAP.6.
finaliter. The end intrinsecali bting a spirítuall good, and so
the King hath power to conveene Synods not onely as they
are men, and his Subjects, but also as they bee such subject's
and Christian men, and members of Synods5 as the King may
command the minister of the Gospel! both as a man, yea and
as a Preacher in the Pulpit, to preach sound d< &rine and to
give wholesonie and good miike to the Church,and this is for-
mally an act of a nurso-father,fuch as theKing is by his Kingly
eflSce and this way also doth the King send members to the
Synod, and moderate, and preside in Synods, aÚu imperato, non
tlicito: actu obje£îive ecclefiafiico» non intrinfice^ non formaliler,non
Subjective eccleft aftiço. Thc King ruleth by the Sword, and com-
mandeth the Synods to mçete, ordereth politically and civilly
th« members and meetings and as King cooperatcth, but by a
civil! and regall influence, with the Synod, for the fame very
end that the Synod intendetb> to wit, the establiihing of truth,
un^ty4 and the edâfication of Chrifts-body. But this power of
the Kings to conveene Synods, is positive, not negative^ auxi-
liary and by addition, not by way of impedition or privation.
For the Church of her sclfe, hath from Christ her head and
Lord, power of conveepîng without the King,beside his know-
ledge or against his wills if he be averse, as is clearc Matth.iS.
17, ï8. if they be conveened in his name he is with them+ not
upon condition that the Prince give them power* And Jok20.
19. there is a Church-meeting without the Rulers, and a
Çhurch-meeçii^ fgr praying, preaching, and discipline^ Act.
1.13)14. &e. without the Magistrate, & A&t.15.1,2. and when
the Magistrate is an enemy to the Church. 2. Where Christ
commandeth his disciples to preach and baptize, Matth.2%.19,
20. and with all faijh in the exercise of their ministry, they
(hall be persecuted by rulers* zs Matth. 10. 17, i8, 19; L«\. 21.
12^13^14. He doth by neceflâry consequence command Church-
meetings, and Synods, even when the Magistrate fòrbiddeth,
and this is practised, J Cor. 5. i, 2, 3, 4, 5. where the Magi-
ftrate iS a^ heathen^ ckap. 6. 1, 2, 3, 3. It ſhould follow that
Christ cannot Kaye a trqe visible Church, and miniftry on earth,
except the Magistrate countenance hil Church, which is both
against experience, and Gbrists Kingly power% wHo reigneth in
the
SECT.;. The Kings ordinary power to make Church Laws.
42 I
->
the midst of his enemies, Pfal, 110. 2. And what glorious
Churches had Christ in Asia, with power of doctrine and disci-
pline, and so with all Church-meetings, Rev. 2. chap, 3. where
Tyrants did flay the witnefles of Christ, iU^. 2. 13. and cer-
tainely by what power Kings alleadge that Synods may not
meet, for the exercise of discipline and good order in Gods
houses by that fame power they may sey there should be no
Church meeting for the hearing of the word and receiving the
Sacraments, without their authority. For Church Synods.
for doctrine differ not, in ipece, and nature, from Synods for
discipline, all be one and the seme acts under Christ as King and
head of his Church, for
which fee Cm) Spalato, (n)
Voetius, (0) Amefius, (p)
Calderwood, (q) the Profeffors
of Leyden. Now what any fay
on the contrary,for the pow-
er of Princes in matters ecclefiafticall, is foone anſwered, (r)
Gerardus faith that Mofes gave Lawes both to the People and
Priefts, Exod. 20. Lev. 8. Num. 3.
(m) Spalato de repub.ecclef 1.5.c.5 1.88,89. (#) Vce-
de concil.c.I.ad. I. (p) Calderwood aliar Damafc. pag.
iu.tract.de poteft.ccclef (0) Amefius in Bellav. enervat.
14, 15. c. (q) Prefeffor. Leydenf. difp. 49. tbef. 28.
(r) Gerardus de Magiſtr. polit. to. 6. n. 171. pag.508,
I answer, if this be a good argument, the Magistrate his a-
lone without advise of the Church may impose Lawes, yea
and institute new Laws, and lite Canonicall Scripture alſo, as
did Mosis, Veut. J. Exod. 20. but it is certaine that Mists gave
these Laws, not a* a Magistrate, but as a Prophet of God,who
(pake with God face to face, and it is more for usj then far our
adversaries.
David also brought the Ark to its place, at Gods speciall
direction, the Lévites carrying it by Gods Law, though they
failed in that sinfull omission, 2 Sam. 6. but 1 David did con-
vocate the chosen of Israel, even thirty thousands to reduce
the Ark to its place, and so the Lévites and Church-men, and
did it not as King his alone, as 1 Chron. 13. hee did it. *And
(s) Junius íàith (and the text is cleare) that he 4id it by the çs) juni
coupsell of an Assembly and the whole Church, and that a 1 Chron, 1-3:1...
King may doe that in Gods worships in case of the negligence
of the Church, that is warranted by Gods word, is but his du*
ty. Npw Jefuites answer not to any purpose in this, for
(†) Beca-
Iii 3
.
438
The King's ordinary power to makt Church Laws CHAP.6.
(1) Becanus in
opufc.1.3.de
prima.left 5.
n30 31 feq.
(u) Suarez i in
opufc.1.3 de
primat. fum.
pontificis,c. 25.
n.12.
(4) Becanrn^ and (V) Susrez aniwer nothing to Davids placing
of the Arke in its place, onely they (ay all the people convey-
ed the Arke and danced before it, as well as David, but it is
not hence proved^ that all the people are heads of the Churchy
as they lay the King is; and Lyfimachus the Jésuite íèeth in this
that wee agree not with his friends the Jesuits.
Solomm builded the Temple, and dedicated it to Gods service, but
this is no ground to make the King a Law-giver in the Church.
I. Because none can deny but Solomon did all this, as a Prophet,
by special! revelation: for I. if Salomon might not build an
houle to the Lord> but by special! revelation, that hec should
bee the man, and not David his father,2 Sam.y.ó.ï3ifarre more
could hee not as an ordinary King, build that typicall houle,
which had a resemblance or Christ, and heaven it seise, espe-
cially seeing the signification of the Holy of holieft in the San-
Atuary is expreflély given to the holy Spirit,Heb.9. 7, 8. and the
Temple was a type of Cbrijt, Job, 2. 20, 21. and they may iay
Kings by an ordinary power as Kings might pen Canonick
Scripture, as well as they could build a typical! Temple like
Solomons. Çod filled that Temple with his glory, and heard
prayers made in that temple and toward that Temple. I thinke
Kinvs as Kings cannot now build such Temples; therefore So-
Lamon by a Prophetical! instinct built that houíè. Jésuites give
no aniwer to this,for (u) Suarez faith Kings may build Churches
to God; because of it felfe it if an act of Religion which reqnireth
riches for the building thereof, and for the dedication it inefadeth two,
nfic.i.25.n.13. 1. By some religious adiion to consecrate a house to God$ and this way
onely the Priéss by sacrificing dedicated the Temple^ and God by
filling of it with his presence, dedicated it to himselfe. 2+ It includeth
an offering and giving of an house to Gjds fervice.
(u) Suarez
spuſc.l. 3. de
primatu Pen-
Ianfwer by this Solomon as a private man builded the Tem-
ple, and dedicated it to God, and not as either King or ¥re-
phétç but this is a vaine answer, for no private man could.
have builded an house to God9 with íùch typicall relations to
Ghrist, and to the Church of the New Testament, except hee
had been immediatly inspired by the holy Gholt. (x) Becanus
(x) Becanus de
primatu regio faith three sorts of men were actors here, I; Solomon, 2. The
1.3.06.4.p.73. Priestsj 3, %he people: Solomon prayed and gave thankeS} the Priests
carried
SECT.5.
5. wot warranted by the Scripture.
439
carried the Arke, the Tabernacle, tbe holy vessels, and sacrifices^ the
people bting prefent^ rejoyced and gave thankes to God: there is nothing
here for Solomons headship; Solomon dedicated a Temple to Gad^
whaty it will no more follow, hee was the head of the Church for that%
because hee offered stones and timber to God0 then the women can bee
heads of the Churchy who offered to God gold> purple, Scarlet: hee buil-
dzd a Temple to God^ many Merchants build Temples upon their ownc
charges to God^and pray to God to accepl these Temples;Prelates in Eng-
land dedicate Temples to Gody they are not for that head of the Church.
Anfm. j. This ^s another Temple then Temples builded
daily; I. Because is wil-worship for David to build this
Temple, and service to God for Solomon a King òf peàce, and
a type of our King of wisedome Christy to build this Temple
and for no other- any Merchant may build a conimon house
to Gods service, without a speciall word of promise, which
wovA Solomon behoved to have, or then hee could not build
this house* i. To dedicate ah house to God typicall of Christ;
2. Filled with the cloud of Gods presence, where ôod faid3hee
would dwel in this house;3. With íùch ornaments as the Holy
úí holiest in it- 4» In which God said he would heare prayers;
whereas now in all places hee heareth prayers, Job. 4» 2J,
1 Timothy a.8. this is another positive woifhip then that a
merchant build a house for Gods daily service, which hath
no relative holineffe in it, but onely is holy in the use,
and to dedicate a house in these termes is more then an or-
dinary dedication to Gods service, and their Prelates in Eng-
land, who dedicated Temples to God, cannot answer this re-
ply of the Jésuites, nor can the new Jésuite Lyfimachus Nicanor
their brother answer the Jésuite herein; wee say from warrant
of Gods Word, that Solomon did all this, by a propheticall in-
ftinct, by the which also hee prophecied, and did write the
booke of the Proverbs faciefiastes^ and Solomons Song; •ûí jefu
ites mzy say that these bookes doe. no more prove Solomon to
bee a Prophet, then the tomes written by Becanus and Suarez7
dôth prove tint tney were divinely inspired Prophets.
Obj, David also prepared mattrialls for the Temple,1 £hron.22\2.
and divided thi Lévites in certaine rankes and orders0 1 Chron.2%% 4.
Ann\ 2 Cbron.8.13. for so had David the man of God comman-
ded^ the man of God is the Prophet of God2 not the King of
Israel
424
The Kings ordinary power to make Church Laws, CHAP.6
Israel as King> 2 Chron.29.25. and bee set the Lévites in the bouse of
God with Cymbals and psalteries and harpes accord'mg to the comman*
dement of David, and as Gad the Kings Seer, and Nathan the Pro-
phets fir jo was the commandement of tbe Lord by bis Prophets- they
may prove then Gad the Prophet is the head of the Churchy and
hath power to make Ghurch-Lawes. But it is a great mistake.
Hezel^ab, David, SoIomon,commandcd the people and the Le-
vites to doe their duties according to Gods Word. Ergo, Kings
may make Church-conflitutions by a mixt power, it folioweth
in no sort; wee deny not but the King may command in Gods
Wor(hip,what is already of cleare and
t divine institution^
but that hee may obtrude it,as a thing to bce observed, by all
Church-men^ and urge it, as a constitution come from autho-
rities to bee observed under the paine of ecclesiastical! censures,
wee deny: now this formalists teach, that hee may command
in the externall government, zs a Cburch constitution to bee in
his toyall name executed, by Cbnrcb men wìùi Church censures,
though the Church never heard of ic before.
It is true that Jehofbaphat,2 Chron. ip 8,9,10,11. set of the Le-
vites and Priefls, and the cbiefe ef the fathers of Israels for the
judgement of the Lord, and for controversies and charged them,
to doe in the fiare of the Lord, v. 11, and behold Amariah the cbiefe
Prieft (faith hee) is over yon in all the matters of the Lerd, and Zeba-
diah the sonne o/ sinael, the ruler of the house of Judab, for all the
Kings matters^ also the Lévites shall bee officers before you; deale cou-
ragioufly, and the Lord hall bee with the good. Hence doth Tookgr
and other court parasites inferre, 1. That the King conjiituting
Lévites, and Priests in a Citie, must bee bead of the Church9 and
2. That Jebojhaphat having constitute two Vicars and Deputies under
him, one in Church matters, to wit, Amariah, another in civill mat-
ters, to wit, Zebadiah^ therefore bath the King a jurisdiction and
headship in both Church and State.
AnfviT 1. The institution of Priests is one thing, and the
calling of the persons to the Office another; the former wa$
Gods due, who himselse chuscd the tribe of Levi, and this the
King did not. But it is another thing to constitute Priests and
Lévite?, who were instituted and called of God3 to serve in
such a place at Jerusalem^ rather then in any other placej this
is
SECt.5.
441
is not warranted by the Scripture.
i
is but to apply a person, who is jure divino^ by Gods right ih
office, to such places and times. This is not a point of Eccle-
fiastical jariídictionjfor placing and timing Preachers belong-
eth to the people calling them, and in the time of Apostasy^
as this was, Jeboshaphat sent Lévites to teacb^ and commanded
them to do their duty, but that the High Priest is the Kings
Deputy or Vicar, as if the King offered sacrifices to God, as
the principall and Church head, or by the Ministry and ser-
vice of Amariah) as his instrument.deputy and servant, is most
idly, and untruely spoken. Yet will I not use the argument
of Becanuí the Jesuice, who faith. If Amariab was the Kings
Vicar^ tbtn may the King by himfilfe sacrifice^ for what ever the Vi-
car or deputy mzy dee, that may the person above bim^ vbo giveth him
power^ Joe without the Vicar. The Kings royall commandement
is formally terminated upon the quality and manner of Ecclefi-
afticall acts, that they bee done according to Gods Law, ra-
ther then upon the acts according to their substance.
It is one thing for Ministers to Preach found Doctrine,and Note.
administrate the Sacraments in obedience, and at the Kings
commandement, which wee acknowledge a truth^and another
thing for Ministers to Preach in the name and authority of
royall Majesty, as having a calling from him:tKis latter is false:
as the King may do an act ofjustice^ at the direction of a Mi-
nister, commanding him in Gods name to execute judgement
impartially.yet the King doth not an aft of justice in the
name and authority of the ©hurch. And that is true which
Becanus faith) What the instrument doth, the principall cause
may do, where the Vicar or Deputy, and the principal! substi-
tutcr of the Vicar are both eivill persons, or are both Eccleft-
astical! persons, for in a large and unproper sense, the nurse
is a fort of deputy under the nurie father, the Father may take
care that the nurse give milke,and wholsom milke to his child,
yet cannot the Father give milke himself. The King may take
carej a£tu imperato, as one intending, in a Kindly way, that
Christs body bee edifyed, that the Priests and Prophets feed
with knowledge, the Church and sister of Christ, and (b are
the Priests under the King, and at his command to seed, and
to feed with wholsome food the flocke, and ia obedience to the
Kkk
King
442
The Kings vrdinary power to make Church laws, CH.6.
1
King all are to do their duty, and his care is univeríàll over
ally and his end univeríàll. That which is the end of Pastors,
-poctorsj Elders, Deacops, Lawyers, Judges, &c. is, in an
universall intention, the Kings end, even Gods honor, by pro-
curing il a regal! way, that all do their duty in keeping the
two Tables of the Law, and so is hee the great politick wheel
moving by his royall motions, all the under wheeles toward
that fatn end: yet cannot the King without sinne, and being
like a Bird Wandring from her nest, do that which is properly
Pastoral!, so that the Office is not subordinate to him* but
immediately from God, yet are the operations of the Office*
and to Preach tali modo, diligently found Doctrine subordinate
to him, but in â generall and univeríàll way, as hee is a kingly
mover of all* to keep the two Tables of the Law. Neither did
(a) Sudreç /.?. the King (as(a) Suarez faith) one and the íàme way appoint
de prima, pon- both the High Priest and the civil Judge. And (b) Cajetan
tifc.xi.n.?. faith) he decerneth the two ehiefe heads of Church and Com-
(b) Cajetan,
coment. 2. paic. ron-wealth, but hee appointed not both* for God appoin-
19.0.11, fupre- *ed Amariab, to bee High Priests and not the King* but here is
ma duo capita nothing to prove the Kings headship.
judiciorwn de-
cernit.
Afa reformed the Church and renewed the Covenant; E^ekiab
reformed Religion also, and brake in peeces the Brazen Sei-
pent, and all t&ese in the case of univeríàll apostasie, and the
corruption of the Priest-hood did reforme the Lords house*
breake in peeces graven Images, but all this giveth to thej no
mixt Ecclefiastical! power of making Canons, of ordaining and
depriving Pastors*
•
Whereas some object, That the care both of temporall goody and
fplntlkíU- fìod^belongèth te the Magiflrate, therefore hee mufl have
(c). Ptra ut co-power to make Church h*ws. See (c) fasam. For his care cannot bee
meat, ad Rom, fopreme, if bte must rnle at the ?wd and beck of Church-men.
13.dub. 5.
I Answery the connexion is weak: hee who hath the care of
both the temporal! and ipirituall good of the people* hee hath
â nomothetick power to procure both these two goods, it fol
lowed} na way* for then might hee have a ^ower in his own
person to Preach, and administrate the Sacraments,this power
procureth the spirituall good, but such as is the care* such is
the power, the care is politick and civill* Ergo9 the power to
procure
SEcT
.5.
is not warranted by the Scripture.
1
procure the spirituall good, mult bee politick and civill.
2. Neither is the King to do all at the nod and direction of
the Priesthoods blindly aud without examination. That is the
blind doctrine of Papists, wee hold that hee hath a regall pow-
er to examine, if the Decrees of the Church bee just, Ortho-
dox, and tend to edification, For btc is the Minister of God,
for good, and to take vengeance on evill doing. An4 there is no
just obligation to sinne, hee is not obliged to punish with the
(Word, well-doing, but evill doing, and the Church can ob-
lige the Magistrate to do nothing, but that which in cafe there
were no Church Law, and in cafe of the Churches erring, hee
should doe.
1. They object, He to whom every soule ks ſubjeíí, he hath a paw-
er to make Church Laws3 about all goad : but all and every Jdule,witb»
out exception of Apostles, or Cburcb~men, is fkbjett to the civil Ma*
gtstrate. Ergo.The proposition is proved from the Law of relatives,
for be to whom we are subject, he may give Lawts unto us, fat our (d) Paraus toc,
good. See (d) Parens.
Anfw. He to whom we ar* subject, may give any Lams\y or com-
mand any manner of way, for our goad. I deny the proposition in
that senses for then he might in the Pulpit preach the Com-
mandements of God, for our good. He might give Laws un-
der the paine of excommunication* It is enough that he may
give Laws by sanction and civill enacting of Church Laws, and
pfèífing us by the power of the Sword, to doe our duty, for
the attaining of a spiritual! good. He tç whom we ate iu&fect,
hé may give Laws, that is presse, in a epactive way, ohedience
to Làws, that is most true, but it praveth not a nomothetick
power in the King.
cizat.
(e) Cicero à
Tuſcul, nulim
tamfera, am
3. They object, What ever agreeth to the Kingly power concern,
ing the good of Subjects, ty tbe Law of Nations, that doth farre more
agree to Kings by the Law of Qod, Fer the Law af God doth not de-
ftroy,but perfett the Law of Nations. But by the law of Nations, a care
of Religion belongcth to the King, for Religion by the Law of nature is
indited and brougbt in by the Law of Nations. AsQf) Cicero faith. And fmmanis un-
therefore to a Christian Kinglj power,tbe care of Religion must he due. quam natio fuit,
Anfwer: we grant all, for a care in a civill and politick way quam non itnhh
belongeth to the Christian Printeybut a care by any meanc what erit religio des-
K kk 2
foever,
JKIN.
444
The Kings erdinafy power t& make Church Laws, CHAP.6.
Object.
Object
{foever, by Preaching, or by making Church Canons,is not hence
proved by no light of nature, or Law of Nations,in an ecclc~
siasticall care of Religion due to the Christian Prince, but one-
ly in a politick and eivill way.
4# All beleevers^even private- men^may judge of Religion^ noi one-
ly by a judgement of apprehension^ but also of discretion^ to try what
Religion is true^ and to be holden^ and what i$ false, and to be reje
&ted. Ergo, farre more may the Christian Magistrate definitively
judge of Religion^ so he doe it by eonvenient meanis, such at are sound
and bely Divines^ and the rule of Gods word* !he consequence is pro*
ved% because the faithfull rince hath fupreame power, which is no-
mothetick, and a power to ma^e Lames.
Answer: it is true, ail private belevers may try the Spirits, whe-
ther they be of God or not: but hence we may as Well conclude,
therefore Princes may preach and adminilter the Sacraments, as
therefore the Prince may define matters ecclesiasticall. For a
civil! eoactive power giveth to no man an ecclesiasticall
power,
except he be called thereunto, a* Aaron was. 2. The meanes al
leadged are the judgement of holy and pious Divines, and the
Word of God, but Moses whom they alleadge for a patterne of
a civill ruler, who had a nomothetick power in Church mat-
ters^ uftd not the advise of Divines, nor the rule of the written
word, but as a Prophet immediately ihfpired of God, gavé
Lawes to God's people, and prescribed a Law to Aaron, and
to the PrieJI-bood. Now if rulers have fuch a power of defining
Lawes, they neede not follow the rule of Gods word. Bút how
Jhall they prove that Moses gave the Law to the people and the
Priesthood, as a King, and not as the Prophet of God, inspi-
red immediately of God? For if Moses his Law came from the
ordinary power of Kings, as it is fuch, then commeth Moses
Law from a Spirit which may erre, for the ordinary Spirit to
Kings, is not infallible, but with reverence to Kings, obnoxi-
ous to erring. God save our King.
5. It is a Prìnçes part by office to defend Religion^ and to banish
false Religion, and to roote out blasphemies and hertfes.Ergo,he ought
to krww and fudge by his office of all these. But if he be to use the sword
at the n&dde onely of the Churchy without knowledge or judgements be
is the exacutioner and lictor of the Church,not a civill Judge.
Answ
A
1
1
SECT.j.
445
is not warranted by the Scripture.
Anfep. In a Church right constitute, we are to soppone,that
the Lawes of Synods are necessary and edificative5 and that the
Magistrate is obliged by his office to adde his sanction to them
not by an unfolded faith, and as blind; but he is to try them,
not onely by the judgement of discretion^ as a Christian^ (for
so all Christians are to try them) but also (saving the judge-
ment of some Learned) by a judiciall cognition, as he tryeth
eivill crimes, which he is to punish: but his judiciall cogniti-
on is onely io relation to his practise, as a Judge, to authorize
these Lawes, with his coactive power, not to determine truth
in an ecclefiasticall way, under the paine of Church cenfures,
Neither doe I beleeve, that the Magistrate is not subordinate
to the Kingdome of Christ, *s médiator, but subordinate to God as
Creator onely. Though some Divines teach, that there fhould
have beene Kings and supreme Powers in the world, though
man had never fallen hi sinne, and a Saviour had never beene
in the World, and so that Kings are warranted by the Law of
nature, and Nations, and not by any Law evangelick and me-
diatory; yet we thinke with reverence,this argument not strong,
for generation and creation and multiplication of mankind
should have beene in the World, though never a sinner nor a
Saviour should have beene in the world, yet are creation, gene^
ration and multiplication of mankind, by our divines, Junius,
TrelcaiitKz Gomaras^ Calvin^ Beza, Melantthon^ Folanus, Koiiocus^
and many others, and with warrant of the word of God,
made neanes subordinate to the execution of the decree of pre-
destination to Glory, which decree is executed m~ Chrit, as
the meane and meritorious cause of salvation purchased in his
blood. What heathen Magistrates as Magistrates know not
Christ the Mediator* &fgO) they are not means subordinate
to Cbrifs Mediatory Kingdome* It followeth not. For By Christ
the wiíèdome of God? Kings doe reigne, though many of
them know him not. As they are created by Christ, as the se
cond persoi os the Trinity^ though they know not the second
person of the Trinity. It is their sinne that they know him notj
2, ït is objected. The Magìftrate is not given to the Church under
the New Tefiamentt by the calling of Christ, as an exalted Saviour\
as all the gifts inſtituted for ^be government of the mediatory King*
dorm tre institutcd fir tb*t endy Ephes.4.11. but it is instituted by
K kk 3
Goda
1
}
î
446
CH.6.
The Kings ordinary power to make Church-laws,
God) as governer of the Worlds rewarding good and ill, Rom. rj. 1.
6. Anfm. Neither is creation ^ gift os Chriit as exalted mcr
diator, therefore it is not a meane leading to the possession of
that life purchased by the mediators bloud, it followeth not.
For the Magistracy is a nurse-father of the redeemed ipouse of
Christ with the sincere milke of the word. I meane a formal!
meane procuring, by a ceactive power, that the Church (hall
be fed, and it procureth not onely the Cimrches peace, which
respecteth the second Table of the Law, but alio godlineflè,
which respecteth the first Table of the Law, i Tim, 2. 2. and
Ephef. 4. 11. there be reckoned downe onely officers, which
■aUibuf elicitis, by formall elicit acts, procureth the intended
end of Christs mediatory Kingdome. Not all the offices which
procureth edification any way. Such as is in civill Governours,
who are to fee that the body of Christ be nourished, and grow
in godlineflè, for that is an essentiall and ipecifick act of the
Churches nurs-father.
3. It is objected. Magistracy compeïïtth nen to the observance of
Gods Law, Deut. 17* and doth not immediately, of it selfe, by fpi~
rituall gifts of the tvangell, produce ifs ejfeEts. But all the mediato-
ry Kingdome of Cbrijl and the Government thereof\ of its felfe and iti
owne natute, produceth the saving effects of the evangell^ by vertue of
its institution, as faiths repentance^ and salvation.
Anfw. A Magistracy as a Magistracy, of it íèlfe concurreth,
but in a coactive way, for producing of peace, honesty, and
godlineflè, and serveth to edification; but I grant, not in such
a spirituall way, as a Church-ministry, therefore it is not a
meane subservient to the end of Christs mediatory Kingdome.
It followeth not. It is not a spirituall meane. Ergo, it is not a
meane. The consequence is null, and it is false, that all the
meanes of Christs mediatory Kingdome are of their owne na-
ture lpirituall, for that is to begge the question, for the Ma-
gistrate procureth that the Church be fed, he puni&heth bla£*
phemersj that others may feare, and so abstaine, and so be e-
dified, though the way be coaftive, yet is it a way and meane
appointed of God, as the nurse-father is a meane for the childs
nourishing, though the nursc-breasts be a more subordinate
meane, immediate meane.
4. It
SECT.5.
·447
is not warranted by the Scripture.
4. It is objected. The Magistrate vs not the Lords Ambaffadour
and minister in name of the Mediator Christy as the Minister is^ but
it is extrinfeoall to the government of Christs Mediatory Kingdome^
and conferreth false onelj to those things, which concern* the exter-
nail man.
Anfw. Hee who is called God, and so is the vicegerent of
God, is Gods Ambaflàdor politick commanding in God$
nanie, but in another way then a preaching Ambaffàdor com-
mandethrand though Christ as Mediator, may attaine to his
end without the King, as many were edified in the Apostoíick
Church where the civill Magistrate contributed no helpe, and
was rather an enemy to the kingdome of Christ, and so Magi-
ftracy may bee called accidental! to Christs mediatory govern*
nent: but if this bec a good argument to prove that Magistra-
cie is not subordinate to Christs mediatory kingdome, then
Oecumenical and provincial Synods consisting onely of
Church men (hall be no meanes subordinate to Christs king-
dome5because Christs kingdome may subsist in one Congregati
on, without a provinciall aslembly, and circumcision is no
meane subordinate to that kingdome in the Jewish Church, be-
cause that mediatory kingdome subsisted sortie yeeres in the
Jewish Church in the Wildernesse without circumcision* yea
and Apostles and Evangelists are no mcanes subordinate to that
kingdome, because Christs mediatory kingdome fubfifteth
now without these officers. ^.Neither is it true that magistrarie
conferreth no helpe to this kingdon^but in these things which
concerne the externall man, for in a politick and coactive Way,
the Magistracy taketh care by commandements^tbat the Chnrch
bee fed with the pure Word of God; onely this provcth that
magistracie, and Church ministery have two different objicts,.
and the way of proceeding of these two states, the one carnal!
and with the word, Joh. i8.36. Rom. 13 3,4, the other spiritu-
allyto the manifestain of the truth to ike cmifcience,2 Cor.4.4, 1. Pfal..
110. 1. 2. Elay 1 1. 4. Heb. 4. 12. which we grant to be true..
5. It is objected, Christ himselfe performtd ail the parts of bis
medidtory kingdome, and all tin functions thereof^ in his owne perfonT
and by his disciples^ while hee was on earths htt bet refused all civill
Magiftracy, and did inhibit his diſciples thereof, becane it is not con-
taintd:
W
448
The Kings ordi&dry power to make Church Laws, CHAP.6
Note.
tain^d under tbe adminijiration of his mediatory officey &s subordinate
thereunto.
Answ. Christ refused magistracies not because it is not sub-
ordinate to edification, which is the end of Christs mediato-
ry kingdome, but because it is not compatible with his spiri-
tual! kingdome, in one and the same person, and therefore
this is ^ caption^ à hon causa pro causa^ in one and the fame per-
fon and subject, the civill and the Ecclesiatticall power are in-
consistent and incompatible, that is true. Erga, in the kind of
íawful meanes these two powers are unconfistent and uncom-
patible. I deny it to follow, for both royall power and
Church power concurre for the producing of one and the
fame end, to wit, edification and obedience to both Tables of
the Law, but after different wayes, carnall and spiritual!. * I
thinke it most considerable that though the Prince may by a
coaftive way, command that fame which a Church Synod
may command in an ecclefiasticall way, yet differeth these seme
powers in their formall objects, because the King commândeth
that which is good,religious,decent in Gods worship as a thing
already taught and determined judicially, either expreiTely in
Gods Word, or then by a pastorall or Synodicall determina-
tion, and that not by way of teaching, informing the mind,
exponing the Scripture, or by pastorall dealing with the con-
fcience,as oblieging to a Church Liturgie, and ceremonies, as
one who intendeth formall edification and faith, repentance,
and obedience to God$ but the King commands that which
is gpod and extray as it is already taught, and expounded,
and as it is an imperated act of externall worship, or mercy
and justice done by a coactive power.
Hence the Magistrates power is not to édifie formally, but to
procure that edification may bee. 2. The Magistrates p©wer
is Lordly5 the Churches power is onely ministerial!. 3. The
Magistrates power may bee in one, to wit, in the King, the
Churches power of the keyes is in the Church. 4. They differ
in formall objects,as hath been said.
Now to obviate what the Jésuite Ljfimachus Nicanor íàith,
wee are no wayes of Papists mind in the matter of the Magi-
ftrates power, for Papists, it exclude KingJ and Emperourj
from
+
SECT.5.
449
is not warranted by ^cr^pture.
•
·
from any medling with Church matters. Charles the fist was up-
braided by Paul the thirds the Pope of Romey because hee did, as
became a Prince* ordaine meetings, conferences, and aíîcmblies
For compoiing of differences in Churches matters, not giving the Ca) Liter*
power of conveening councells, onely to the Pop?* Ça) com- Pault 3. ad
paring his fact to the attempt of Vzzab> who put his hand Car°l- s. impe-
to the Àrk,and to Curah^Dathan and Ahirams confpiracie against Wolfium tom. 2.
ratorem, apud
Mofis, yea and (b) Nicolaus the first in his Epistle td Michael Lett, memGr\
the Empetour^ denyeth that Emperours are to bee present in pag.s39.
Synods, except in general! Synods, where both Church men (b) Nic*l. I in
and laicks are présent: Wee teach that the Magistrate is as the Epift.ad Micha.
hand, the pinistry as the eye$> and both are to concurre for ^mpera.C.ui-
the fpiritual good of the body of Chriſt.
nam dift 96.
(c) Henric.
Bly femiustrad.
2. Papists will have the Magistrates so to defend the faith*
as they have not power to judge, not as Christians with the
judgement of descretion what is right, or wrong,but they mutt,
as blind servants, execute what Prelates deeree^ye^ and fee (non
prápfiif (faith Çcj Henr. Blyffemius) fed alienis Epifcoporur ac
pr&iatêrum juorum oculis videre) not with their owne eyes^ but wïtb de Ecclef. p. 37.
the eyes of their Prelates^ yea and the Magistrate jhould not read the
Scrìpïure,(lay Papists and Nicancrs brethren the Jesuits) exprefiy
contrary to God's Word, Vent, 17. 17. Hee fals read in ihe bogke
of the Law, ia the dayes of his life3 Joshua I, §. but onely beìeeve
the Church beleeveth^ and this is blind obedience that they re-
quire of Princes; this faith or obedience wee thinke abominą-
ble in all nen,as in Princes.
Ofold, Popes and Prelates were sobject to Kings and Umperers,
as wee teach from the Word of God, Rom, 13. 1. and 1. wee
tèach against the Jefuit Lyfimachus Nicanory that his Prelatts
íbouíd not invade the King and civill Magistrates iword, and
bé civil! Judges, as Popes and Prelates are; against which wri-
teth (a) Tertulliany Çh) Origen, (c) Hilarius (d) Cbryjostome, de idol. c. 8.
(a) Tertullian
(e) Ambrofiuse (f) Angusiinus; she (gy author of the Survey chriftus glori-
am ficxli & fibi
fuis aliénam effe judicavit. (b) Qrigen homil.12.in Mattb. to) Hilaritu ad Awxent.{d) Chry-
foftom.hom, 42. in Joan. Chriftus fugit (diadema terrenum) ut oftenderet fuum regnum nulli fecu-
laribus rebus indigere. (e) Ambrofius 2. tom. 2. 4. in Dei rebus follicitus (fis Epifcopus) a fecu-
dari negotio alienus, non enim convenit umum, duplicem habere poteftatem. (f) Auguft. trin. Cof.
in Joan. (g) Survey of diſcipline,cap.23.pag. 280,281.
L11
faith,
450
CH.6.
The Magiftrates ordinary power
faith, that if every Eldership be the tribunal! feat of Christy what af-
pellation can bee made there)ram to either provincial! or generall coun~
cetti and hee meaneth, that there can bee no appellation t§ the King^
seeing the Presbytery in Churches causes is as immediatly subject
to Jesus Cbrifiy and the highest Judicature on earth, as the
King is Gods immediate vicegerent on earths nearest to Jefus
Christ,in civill causes,
I anfwer.the cause that is meerely ecclesiastical!, as the for-
mall act of preaching and ecclesiasticall determining of truth
in Pulpits, and the determining the truth in Church assemblies^
in an ecclesiaïticall way in Synods, and the excommunica-
ting of a scandalous person,are immediatly fub|ect to Jesus
Christy speaking in his owne perfe& Testamentiand these cau-
fes lie not at the feet of Princes to bee determined by them, as
Kings, but in a constitute Church they are to bee determined by
the ordinary ChflWh assemblies, and in this place there is no
a^peale from the Presbytery to a King; but it followcth not,
that there can bee no appellation from a Presbytery to a pro-
vincial!, or to a nationall aflêmbly; i. Because though every
Presbytery bee the tribunall seate of Christ, yet it is but a part ©f
thè triBunalí seat of Christy and ſuch a part as may easily erre,
and therèfore appellation ma) bee made from the weaker, and
the part more inclined to erre, to the stronger and maniest,
or the whole, who may more hardlier erre: and that is not
denied by this author, who dare not dçny, but they may ap-
peal from a Biihop who doth* and may misleade foules, and
emptie >urse$, to a Metropolitan, and an Archbishop^ who is
2s dexterous and happy in emptying of poore mens purses, and
destroying soules, if not large better, as a pettie Lord Prelate^
irom whom hee appealed; yet is the one Lord Prelate the Vi
car of Christmas well as the other, by formalists bookes. And,
2. If the cause bee proper to the Presbytery, they have just
right tó judge it, as well as the provinciall assembly hath, but
possibly not fuch knowledge, and if the partie complaine that
%tt is wronged, or may bee wroaged, hee may well ap^e^Ie
to a larger pasf of Chris tribunalW jéfse obnoxious to erring,
which is no wtong done to thé Pfesbyterie. This man labou
eetb to make a divifion amongſt our Diviies, because we know
not
SECT.5.
451
is not to make Church-laws.
*
h) Fenner
1.2.p.440.
not whether to make our Pastors, Doctors, and Elders immediat-
ly ſubject to Ckrjfl) a* Priests, because then they are Priests of the New
Testament, or fubjeCl to Christ, Oi King, and thèn all our officer) fhall
belittle Kings, under Christ, and the Christian Magistrate shall be
sothrust out of his kingdome and chaire. And the ignorant raîler
maketh much adoe in this matter^ but the truth is stronger
then this Popiíh (cribler; for i. as G&ri/î is a Priest having a
body to offer far the sinnes of the people^ and a reall Sacrifice,
our Divines deny that Christ hath any substitute and demie
Priests under him, or master Priests to offer sacrifices reall to
God; if this Author put any Priests under Christ in this mea-
ning, hee is upon an unbloody Maffe-sacristte, much good doe
it him- if Qi)Fenner make this propheticall office of Christ a
part of Chrills Priesthood, because the Priest was to teach the Theolog.pa. 96a
people,Matth.2.7. Hof. 4.6. and (t) Abraham Henries íày the (1)Henrik. thef.
íàme, there is no absurd to make the officers of the New Te- Genef.pag.21?*
stamcnt subordinate to Christmas to our high Priest teaching us () Carmonight
God's will,not to Christ as our high Priest offering a bloody o$ (i) Dudlse Fen-
a reall sacrifice to God, & this Author maketh much ado to cite ner,theolog.l.
(k)Gartwrigbt, (/) Fenner, (m) Beza, (n) and Sonnius, nien ptg.lio.
whose bookes hee is not worthy to beare, making the officers (m)Beza annot.
Job. 18.v.36.
of Chriftj kiagdome subordinate to Christ as King, for as much (n) Sonnius
as Christ as King prescribed the forme of eeclesiasticall govern- ap. tom. i. pag.
ment, and then faich the poore man (0) the Paflors under Christ 399.
the King mnst bee all Emperors, the Dottors Kings, the Elders Dukes, Sun'ey °f
the Deacons Lords of the treasury, &c. and is they bee Christs imme. difcipl.cap. 23.
pag.asɔ.
diat vicegerents, within their owne Kingdomes, who shall controll
anj of them, or whither shall an injured man appealed Answ. 1.Wee Emanuel Sa. in
are to blesse God that these Officers, Pastors, Doctors,Elders & verbo Clericus
Deacons are exprefly in the Word of God, and that this raiiers (pake like a
Jefuite, the re-
Qffiçers, to wìtfiìfbàps, Archbishops, éttropotitans,Primats, Deanes,, bellion of a
Archdeanes, officials,e. are in no place of Christs testamentsne- Clergy man,
ly they are in the Popes Mafle bookmow if the man ofïênd,be» agaîart a King,
is no treason
because hee is no subje&; The Jesuits vow our of Julius the third his Bull, sua confirmatur
inftitutio Jesuttarum,c.21.1.3.de vita Ignat. Laiola. All people are subject to fhe Pope; we
Jésuites beside ihe communitie of the rhree ordinary yowes be bound by a more specialty ro
whatſoever the present Pope and all others hereafter íhall command,&c. and rhat is as Mr.
Alen princjpajl of the Coiledge of Jesutts at Rkeime* in a solemne oration; It is permirted to
us rt tall Kings.
L112
cauſe
452
CH.6%
The Popes pretended power over Kings.
!
$
ધ
cause they are subordinate to Christ as King^ hee must make
his PrimateSjhis Mecropoîit^rîS his Dioceíân Lòrds. hIs Deans,
Officials, and such wild Officers, Emperours, Kings, Dukes
and Lord Treasurers under Christ, for some roome théíè crea-
tures must have, elie they muſt bee put out at the Church
doorSj and if a man bee injured by the Primate,to whom shall
hee apgeâle, but to some above him, a Cardinall? and if that
creature be a Çhçist, who cannot do wrong,well and gotì it ìs,
wee rest5 but if hee bee a man like the rest of the worid3 surely
poor folk must appe^Ie to his high holines the Pope. 2.Deacons
are not men of ecçlesiastick authoritie in our accounts but are
to serve tahles, Acts 6,3. nor are our officers little Kings undër
Christ, (for the man cannot hold of the sent of a Lord Bijhop)
but meere ministers and servants, and the Ambaſſadors of the
King of Kings, who have no power to make laWes, as if they
were little Kings, but are tp propound Chrifts Jawes- hee is
ignoxant of Christs kingdqmej for the officers of the Nèf Te-
ftament are under Chrift as their King; Ergo9 they áre under
him as little deputie Kings to make Lawes, as Judges earthly
are under those whofe kingdumë is of this worlds Joh.\%.36. the
man is both beside his bookejand his wit, to infer this- Christ
hath no Popes nqr visible substitute Kings under hhn^but under
him are meere fervants and heralds*
4. Wee are farre from holding, that one Church man fuch as
the Pope may excommunicate Kings; Gregorius the second ex-
cpmmunicatçd the Empcronr Lto^ and Gregoriut the seventh,
alias wicked Hildebrand9 excommunicated Henry the fourth
Christ hath committed the power of excommunication tp the
whoïe Cburch, 1 Cor- 5.4. Mattb. 18. 17, 18. and rhérefore Lyfi-
machus Nzcapor cannQt but side with Papists in laying this pow-
er upon one Prel#te,as the Kings substiéute, or rather the PSpcs
Vicar.
1
5. Wee doe not teach that the Pbpè or any Chnrth man may
dethrone Kings^nà alienate their crowoes to others. Gregory
the first in a certains decree faith. Kings and Judges^ wfo con-
travenefh the constîtution of the Sea of Romey are to bee deprived of her
bmour Gregory the iecpfl saving excommunicated the Emptz
ronr Let) discharged the Italians' to pay hini tribute, and that.
T
becauſe
SECT.5.
453
The Rope s pretendad poimenoveringst?
imperi.
becauſe Leo was against the worshipping of Images; See (p)
Haiminsfieldius, and (q) Arnifeus, and (2) Balens faith the Pope (p) Haimin
drew the ſubjects of this Leo: Ifaurus, in apertum rebellionem, ro field in conftit.
open rebellion, and fo the Emperors of the cat were deprived of (4) Arifeu de
the kingdome of Italy, per fanctiffimum diabolum,by a moft holy exemptio.cle-
devill: Pope Zachariab, (not the Prophet) deprived Childericus ricor
King of France of his kingdome, and procured that Pipinus the (7) Baleus in
father of Charles the great, fhould bee created King, To faith venu pag. 82.
(5) Baleus, 16.
(s) Bilens also.
}
Leo the third transferred the Empire from the Grecians to the
Romans, and by the hand of Pope Leo(faith Sigebertus) Charles
was crowned; See for this(t) Shardius., Gregorius the fift be-
(t) Simonius
ing the brother germane of Otho the Emperour, made a Law that Shardius in
the Emperour fhould bee chofen by feven Princes electors, which fa&pelit. mper.
weakned the majellie of the Empire, which went before by in-
Golftad par. 41
heritance, hence An. 1350. Charles the fourth, that his fonne pag.2y6.
might fucceed him in the Empire,laid in pledge the free Cities
of the Empire, in the hands of the Prince electors; which to
this day are not redeemed. So did the Pope ſhake the Empire, at
his owne will. Gregory the third began, and Leo the third fi-
nifhed the devife of erecting a new Empire in the Weft, and
weakned the power of the Emperour of Conftantinople
an
ན་
Gregorius the feventh,alias graceleffe Hildebrand,deprived Henry
the fourth, and created another in his place, as (u) Sleidan and (u) Sleidan pe-
(x) Lampadius relateth. Innocentius the third dethroned Orbo riod.s.c 8.
the fourth; and Innocentius the fourth dethroned Frederick the (x) Lampadius
fecond and the like did Clemens the fixth to Lodovick the fourth, pa 1.3-Pag:203.
by Bellarmines owne confeffion. No Emperours can bee crea- reftium verita
(y) Catalogus
ted but by their confent, faith the () Author of that learned tis lib.15 feculo
worke, Catalog, teftium veritatis. They looſe the fubjects from 12.pag. 1544,
the oath of fidelitie. Lodovick the fourth anfwering the calum- 15+5.
nies of John the 22. (2) faith it is againſt all Lu that the Empe- Ledov. 4. contra
(2) Apologia·
rpur bath no imperiall authoritie and power, except hee bee anointed, calumnias Joan.
confecrated and crowned by the Pope; he citeth their owne (a) Law papa 22.
on the contrary. That Joannes the 22. (faith the Emperour) (4) In decret.
infinuatethin his Bull, that bee is univerfall Lord in both tempo- ad verum &
rall and Spirituall matters. Bonifatius the eighth fetteth out a canone duo funt.
Bull against Philip the Faire, Philippus Pulcher King of France (as
ill3
3.
$
faith
1
454
CH.6.
The Popes pretended power over Kings.
!
faith Çb) Stephanas Aufrerii) and speaketh thus, that he is
(b) Stefhanus universal! Lord of the earth in both tempérai! and spiritual! things,
Aufrerii.
Bonifacius Epifcopus firvus fervorum deì, Philippo trancorum
rtgiy ieum time & mandata ejus ferva^ scire te valumui quod iu Jpi-
ritualibus & temperalibus nobis fubes, benificiorum prebendarum
ad te collatio nuda fpettet> &c. Belteve ifye will> that Çonstantine
gave to the Popes of Rome freedome and immunity from the
imperiall Laws, and that he gave tò the Pope the territories
of Rome, and the City of Rome the Seat of the Empire to be
Peter the fishers patrimony, and this (iay they) Constantine
gave to Silvester) which is the Patrimony of the Crowne, and
the very Empire it (else given to Petevy we teach no such King!/
power given to Church~m?ny and judge this donation to be a
forged lye, invented by Papists, because they are their owne
´(c) Hieronymui witneffes of this donation. For (c) Hieronymus Paulus Ca-
Paulus inLibgl- thalanus^ a Lawyer^ and Chamberlains to Pope Alexander the
lo qui tnfcribi sixth, ftith exprefly there was no such donation made by Con-
tur pradicaCan-
cellaria Apofto- Stantine. And because those who are most diligent observers of
memorable antiquities ipeake nothing of this donation, as
neither Eufebius, nor Hieronymu*y nor Augußine% nor Ambrose3
nor Bastliuiy nor Chrjsostome, nor Ammianus^ nor Historia
Tripartita, nor Pjpè Damafus in his Cbronicle9 nor Beda^ nor O-
rofiufc it is but a dréame, yet it is certaine that three hundreth
yeares after Çonstantine the Empereurs keeped Homey and the
Townes of Italy, by their presidents and deputies, as may be
feene in (d) Juftinian. And this
they did to the time of Innocenti-
the fecond, as Chronicles doe
·lica.
beare.
(d) Iuftinian lib. 1. & 2.de off praf.praf Apbric. (e)
Bellarmin de clericis c. 28. (ƒ) Innocentius III.
-decret..tit.33.de Major. obed.C.folite. imperiuraw
men præest Jtcerdetio, sed fubest, & et éhedire tent-
zur. (g) Bonifacius 8.extrà. de Major, do obed. C. u-
nam fan&tam. omnes Chrifii fidelej de neceffitate fa
Butis fubfunt Pontifici Romano, qui utrumque gladium
babet, & <mmes j*dicat, a uemine judicatur.
£
6. Wee doe not teach that
Church-men are loofed from the
pofitive Lawes oí Emperours and
Ktngs Bellarmine (e) laitn that
the Magistrate can neither punish Church-men, nor conveene
them before the tribunallfo Innocentius the third, faith (f)
the Empire is not above tb$ &úpe? but tha Pope is above the Empire*
*4W ionifacius the eighth (g) Caith,all upon hazard of their fife
vatiQny are subject to the Pope of Rome, who bath the power of both
fwords,
SECT.5. The Popes pretended power over Kings.
455
1
4
(b) Suarez opufe.1.3.de primar. fum. Pontific. c. 23.
Pontificem fummum poteftate coertiva in reges, uti ·
poffe ufque ad depofitionem etiam a regno, fi caufa fub-
fiftat. (i) Bellarmin. 1.2.de pontif.Rom.c.26. (k)
S010 1.5.de inftit.44. ar. 1. (1) Cajetan. tom. 1. pufc.
tract. 1 de poteft. Papa c.87. (m) Turrecrema.1.2 fwn.
€93. (*) Gregorius de Valen.3 10.dif.5.q.11. pune.
1. (0) Suarez in opufc.1.4.de immunit. ecclef.c.4. n.3.
(P) Silveft. in Concil. Rom. c. 20, (q) Gratian 9..
4.3.c.nemo judicabit.
+
fwords,and judgeth all and is judged by no man. Now it is knownc
to Lysimachus Nicanory that the Prélats of Englsnd and Scotland
in their high Commission, had the power of both swords,
and that by Episcopall Lawes, the Primate judgeth all the
Kingdome, and is judged by none, and who but he? and
who ever spake as (h) Suarezi That Church-wen may use a co-
aftivt oivtr against Princesytven to dethrone them. And as he faith,
jare divino, by divine Law the Pope is eximed from all Laws vf Prin-
ces: and fhall we in this beleeve
(i) Bellarmine^ (ii Soto, (1)
Cajetanus, (m) Turrecremata,()
Gregorius de Valent. (o) Sua-
rez? and then for footh they
bring us their (p)CanonLaw to
judg the Law of God, & to prove
it, becauie it i§ laid by their
Silvester, nemo judicabit primam¹
fedem, and their( q ) Gratian
learned this jur divinum^ this divine Law from Innocentius the:
Pope. And what they alledge for Peters exemption from pay-
ing tribute, wilí exímé all the difeiples, and so all Church-men
by divine right from the Lawès of Princès, Yea all Clergy*nicn
(fay they) by a divine positive Law art eximed from the Laws of
Magistrates. So faith (r) Suarez, (s) Bellarmine, znd (t) the (*) Suarez in
opufc.l.4.de im-
Jefuits of Rbeimes, but with neither Conscience, nor reason, munita. ecclefi-
And contrary to their ôwne practise and doctrinê- For Paul afttca.c.s.n.9.
will have every fonle fubjett to supérieur Powers^ and except the (s) Bellarm.de
Roman Clergy want Souies, they mlt also be sobject. Salomon
(1)lefuit.Rhem.
-puniſhed Abiathur^ Jofiah burnt the bones of the Priests upon the annot in Rom.8.
Altar? Christ subjected himsrlfe to his Parents, payed tribute v..
to Cefar, and commandéd Scribeè and Pharisees tò doe the
Jike, Muiîh&i. Wìllìtì that they should give to Cefar those things
which are Cælars. Paul appealed to Cafars Tribunall, and Rom.
13 ás many, as may doe evilJj as many, as are in danger of
resisting the power, are to be subje&. Rom. 13. 4. 2; but Church- -
men are fueh, therefore they are subject.
Agatho Bifhop of Rome writing to Conftantius the Emperour,
callcth himselfe imperii famnlum^ a Subject of the Empire,and
Cleric.l.1.c.28.
faith,
·456
The Popes pretended power over Kings.
1. CH.6.
Anthe-
mus, Clerici
fatth, pro obedientia quam debuimus. Leo fubmitted himfelfe-to
(w) 2. queft. 1. Lodovick the Emperour. (w) The Clergy of Conftantinople may
(x) Cod 1.1. be conveened before the Patriarch or Prelident of the City. See
leg. 31. Anke the (x) Law. And (y) and (2) Bishops, Clerks, Monkes, &c.
for criminal caufes are judged by the Presidents: If aman have a
(y) Cod. l. I. fuit with a Clerk, for a money matter, if the Bishop refuse to heare,
iit. 5. leg. 24. tunc ad cipilem judicem, &c. (a) fay they. Sigebertus, as alſo
(b) Luitprandus doth witneffe that the Bishop's of Rome were
Anthemius pre- compelled to pay a certaine fumme of money to the Emperors, to be con-
filali jurifdi firmed in their Bishopricke,even till the yeare 700.
extranei.
(z) Cod. L. 1.
tit. 6. leg. 34.
CA. 45. decret.
3.
&tio. 111. dgc. Leo the fourth, who is canonized by Papiſts as a Saint, (c)
(a) Cauf. 4. writeth to Lotharius the Emperour, that they will keepe the Em-
Grego.L. 5. tit. perors Lawes for ever, and that they are lyars who fay the contrary.
39.c.23. Clem. Arcadius made a Law, that if a Priest were found to be feditious
and troubling the publick peace, he should be banished an hundred
(b) Luipran- miles from that plice. But how farre Popes have furpaffed bounds
dus in viris one in thefe; fee their blafphemies. As they fay (d) God should
tif in Agathone.
(C) Extra. de not have beene difcreet, nifi poteftatem Pontifici fuper principes
Major & obed. contuliffet, except he had given power to the Pope above Princes. Alfo
Cunam. inGloff (+) Papam fuperioritatem habere in imperatorem, & vacante
(d) Clement.
Paftor de re ju imperatore, imperatori fuccedere. Allo (f) Papa habet utri-
ufque poteftatis, temporalis nempe & fpiritualis, Monarchi-
(e)C.fundamen. am. Alfo (g) Quanto fol lunam, tanto Papa fuperat Impe-
de elect.in 6. ratorem. The Pope is above the Emperor and fucceedeth to the Empe
(f)c. folit ex-
trav. de Major. rors throne, when it is vacant, and he is as farre above the Emperor, as
& obed. the Sunne is above the Moone. The Pope alfo (b) in the Nativity
(e) In L.1.cere- night, bleffeth a Sword, and giveth it to fome Prince, in figne, that
moni, eccles.
to the Pope is given all power in heaven and in earth.
Rom.tit.7.
dic.
A
7. The Pope may loofe all Subjects from their oath of Loy-
alty and may command that a Jefuite ſtabbe or poyſon a King,
when he turneth enemy to the Roman Faith. All thefe Satan
and envy it felfe cannot impute to our doctrine. Let Lyfima-
chus the Jefuite heare this, and fee if his owne little Popes, the
Prelats, doe not teach or aime at all theſe points againſt the
Kings of the earth.
A
, {
5)
Zajdu on my is anoth
41
CHAP.
The way of Reformation in the English Churches.
45.7
!
CHAP. 7. SECT. I.
Of the way of Reformation of the Congregations of England.
one
The way of the
Churches of
Christ in Ntw
N the first article, the Author acknowledgeth the Church of EnS,and-
England was once rightly, and orderly gathered^ either by Apofiles
or apoft$lick meny whether Philip, or Joseph of Arimathea, or
Simon ZeloteS, as we may read in Fox, &c. So that all the worke
now, is not to mikt them Churches which were none beson^ but to
reduce and restore them to their primitive institution.
Anfw. Though the Churches of England were planted by
the Apostles, yet since Popery universally afterward prevailed,
in both England and Scotland^ as Veda aud Nicephorus and an-
cient histories witnesle, we thinke by our brethrens grounds
England lofed the very eisence of a true Church. So that there
be neede of the constituting of a new Church, and not of sim-
pie restitution to the first restitution, i. Because the Congre-
gations wanteth the eflèntiall constitution of right visible
Churches^ as you iay. 2. Because you receive none comming
from the Church of New-England9 ta the scales of the Covenant,
because they are members of no visible Church.
Sect. 2. Certaine propositions tending to Reformation.
In the third or fourth Proposition the Author condemneth
Laicks Patronages.
2. Dedicating of Lands to the Ministry; to these adde wh^t
the Ministers of New-England fay (a) in their answer to the (a) An[wer to
thirty two Questions íènt to them from Old-England^ where the 26. Quefti-
they condemne stinted maintenance. Though the ljgnt of on.
Gfuydh Patronages were derived from Romulus, it ir not for
that of noble blood. For (b) Dionyfius Halicarnajfeus laith (b) Dionyf
Romulus instituted Patronages, when he had divided the peo- antiquit. optione
pie in noble and ignoble, called, Patricii & Plebeii. But this cuiquam ex vul-
Patronage was civill, and when servants and underlings were go data, ut quem
hardly usedj it bath a ground in nature^ that they choose Pa- vellent sibi pa-
Mmm
trouum eligerent
trons
}
Halicarnal. 2
}
458
CH.7.
andy The way of reformation of England,
troas to defend them, therefore hee who gave liberfie to a
a scrvant5amongst tbe Rom^ns was called a Patron3and (c) he
who defended the cause of the accused3 as Valla saith, was called
(e) Terentius in a Patrqn. If it bee said that the servant was the proper
Eunucho.te mihi goods, and part of the Masters patrimony, because hee might
Patronum cupio. Tell his servants and therefoie there could bee no Law given
to prove men may limit the dominion of the master ovef the
Thais,
J
fervant.
$
I aniwer^the servant was a part of his masters patrimony, but
a part thereof for sinne^ not as his Qxe or his Aíîè0 is a part of
his patrimony- therefore by the Law of nature^ whereby the
weaker imploreth helpe of the stronger, as the Lambe feeketh
hetpe from the mother, and the young Eagle from the old,
the slave might well have Irbertie to choose a Patron, and this
is a ground that the Magistrate the Churches nurs-faiker by of-
fice fhould plead the Churches cause, as her Patron, and every
oye in power is ta defend the Church in her liberties and pa-
trimony; and therefore in the Apostles time, when holinefle
and the power of Religion did flourish, and was in court,there
was not need of any positive, civill or Church Law, sor a Pa-
tron to the Chureh,every bejeever in power is oblieged to de-
fend the Church: but when men became Vulturs and ravenous
(d) Concilium birds to plucks from the Church what was given them, the
Melevrtanun
47.402.
(e) Concilium
Garibagin...
9.4.420.
Councell of iffitf# ( d ) in the yeare of God 402. wherein
some fay Auguftine was president, under Honnrius and Arcadiw^
some holy and powerfuli men were sought from the Emperour
to 4esond the Church in her patrimony,and rights against the
power and craft of avaritious men, and they were called Pa-
trons^ and the fame wa? desired (V) in the first Couhcell of
Caffbaze, but with the Biïhops advice, cum provifione Episcppo-
rum Hence it te dkkvfyfatronages from their òriginall were not
Church pTiviledges, and BiCbops being a part of the Church,
could noî ce the Patrons,quia nemi fibi ipsi poteft ejfe faironus,and
if) Hoſpinian de for this caufe that learned (f) shinketh this was the original!
/rig. /emplo. 1o. of ÇhtïEc l^tronageSj but the Patrons have beene chosen with
4de orig hoHov confett of the Church; hente they were not as our Patrona-
escles.c.6.
ges are now, which goeth i. by birth, 2* and are a part of a
man* patrimony, and civill thitì^ that the Patron hath right
UPto,
X
}
SBCT.2. according to the w%y of independent Churches.
459
unto, under the Kings great Seale; but as a Minister is nota
Minister by birth, neither was a Patron à Patron by birth : and
from this wee may collect, that the Patrons right was but a
branch of the Magistrates right, and accumulative, not pri-
vative, and chat hee could take nothing from the Churchy and
farre lefle might the Patron forestall the free election of the peo-
ptejby tying them and their free suffrages to a determinate man, (g) Aventinum
whom hee presented; and it is not unlike which (g) Aventinus in prrfat &d lib.
iaith, when Bishops gave themselves onely to the Word of6**naI.
God, to preaching and writing bookes in defence of the truth,
the Emperoiu tooke care that they should bee furnlshed with
food and raiment, and therefore gave them a patronus quem
Bonddy pitr$num cHratoremque vocabanty whom they called a pft
tron; and here observe the Bishop of old was the client, and
the fonne and Pupill, now hee must bee the Patron and Tu-
tor, and therefore in time of Popery, Antich ristian Prelates
would bee Patrons both to themselves and to the Chuj>
ches.
But this feemeth not to bee the originall of patronages^ be-
cause this ground is common to all Churches, but not all^ but,
onely some certaine Churches have patronages, therefore
their ground seemeth rather to bee that some religious and,
pious persons founded Churches, and dottqd, and mortified to
them benefices, and the Church by the Law of gratitude did
give a Patronage over these founded Churches to the first foon-
dators and their heires^ so as they should have power to nomi-
nate and present a Pastor to the Church. But there were two
notable wrongs in this; for 1. If the fundator have all the
Lands and Rents iife bounds, where the Church was e-
refted, hee is obIieged to erect a Church, and furniíh a
stipend, both by the Law of nature and so by Gods Law also,
Ergo, the Ghurch owe to him no gift of patronage for that§
nor is hee to keepe that patronage in his haad, when hec ereft-
eth a Church; but and if hee beihg Lord heritor of all the
Lands and Rents, both erecteth a Church, and dottcth a sti-
pend, sub madtm eleemofyn*) non fab modum debiti, by way of
almes, not by way of debt, then is there no gratuitie of ho-
nour,nor reward of Patronage due to him, for almes as aimes
Mmm 2
hath
<
460
CHAP. 7.
The originatt of Lay Patrons.
hath no real! or bodily reward to bee given by those on whom
the almes is befowed, but onely the blessings of the poore. Job
31.20, it being a debt payed to God, hee doth requite it. And
(h) Eduar. Di- (b) Calderword saith,no wife man would thinke that the Church
doclav. in altari men should allure men to found Churches, and to Workes of Pie-
Damast.p. 59.1- ticjby giving them the right of presenting a man to the charge:
and also hee would call it Simonie^ not pìetië or religion, if one
frould refuse to doe a good porke to thz Church, except upon so de ire a
rate,and fi b/&d a condition aí te acquire to himfelfe power over the
Çhurch of God.
(1) Origen.bo-
nil.6.in Levit
fanctior..
ThoHgh the right of presenting a man to a benefice were a
meere temporal! thing, yet because it removeth the libertie of
a frèe election of the fittest pastor, as (s) Origen saith, it can-
not bee lawfull,but it is not a temporal! or ctvil right, but a
i eligendus ex
fpirituall right, though wee ihould grant that the people have
omni populo
qui praftantior, a free voyce in choosing, and that the patron were oblieged to
qui doctior,qui present to the benefice, the man onely whom the people hath
freely chosen, and whom the Elder?, by imposition of
hands, have ordained. 1. Because the Pallors bath right to the.
benefice; as the workeman is worthy of his hire, and hee hath
a divine right thereunto by Gods Law, 1 Cor. 9. 8,£, &c.. Gal,
616: Màttb.io.to. Erge, if the patron give any right to the Pa-
tor to the beneficejit must bee a spirituall rightJf it bee iaid, hee
may give him a eivill right before men, that according to the
Lawes of the Commonwealth, hee may legally brook and
injoy the benefice; this is but a ftist, for the civill right before
men is essentially founded upon the Law of God, that íàith,
the workenan is worthy of his hire; and it is to fame right really
that the Word of God speaketh of: now to Word of God,
hath thé Pàcron a power to pu: the PreacHer in that case, that
hee shall bee worthy of his wage?, for hee being caIJed,chosen
as Pastor, hee hath this spirituall right not of one, but of the
wholè Chureb. 2. It is true, Pjpisrs feeme to bee divided in
judgements in this, whether the right of patrònage bee a tem-
poral! or á spirituall power- for soni Canonists as wee may
seesk) in Abb. dextWi (J) and Rubio, and the Glofle (m) faith
it is p#rtly temporals, partly spirituall. Others lay it is a
spirituals power, as (n) Anton, de Bntr, and (0) Andr. Barbat.
(k) Abb. decius
(1) Rubi.inc.
Quanio de jud.
Gin d.ca.de
juic.
(m) Gloſſa in
epla mentis 16.
9.7.
(n) Anton. de
Bu!. &
(0) Andr. Bar-
bat.ind.c.
Quando,
+
and
SECT.2.
461
:
The originall of Láy Patrons.
*
J
An-
ten de dom.
Suarez, C.30
pag. 939..
and (p) Suarez, and whereas Papists doe teach that the Church (p) Frdna>f.
may lawfully grve a right of presenting to Church benefices5even Suarez 10v.de
vitute & Statu
to those who are not Church men, the power muit bce eccle- relivio.l.4.
siafiicall and spiritual!, $nd cannot bee temporall, also Susrez de Simonia
saith5 that ibe right of patronage may bee the matter of Simpny^ when c. 28 11.j.
ït ws fold for money* Ergo, they thinke it an holy and spiritual! (2) Mar.
power. It is true (q) the Bishop of Spaluto calleth it a temporall Archiepisc.
fower> which it in the hand of the tïnce, but there is neither rea- spalatens. de
son nor Law, why it can bee called a temporal! power due to rep ecclef. im
a man,seeing the patron hath (amongst us) a power to pfesent, tenf. error.
and namé one man5whom he conceiveth to be qualified* for wee
find the nomination of a list, ór the seeking out of men fit for
the holy ministry, some times ascribed to the Churchy as Act.
1 23. Then they appointed two^ Joseph called Barsabas, who was fur-
nam:d Jufius, and Matthias^ which words may well bee referred
to the eleven Apostles, and fo they nominated men, or to the
Church of beleevers, and so though it bee not an authorita-
tive action, it is an etelesiasticall action^ and belongeth to the
Church as the Church, and so to no Patron: and the looking
out of seven men to be presented as fit to bee ordained Beacons,
Is exprefly given to the Church of beleevers, A.6.3. Where-
fore Brethren^ looke yee out amongfï sou, imoxilade, fiven men of
hbnefl report; and sometimes the Apostles doe nominate men
for the ministery, but never doth the holy Ghost meàtion a
Patron. But if the thing it fe'fe (Tay they) hte necessary> then is the
éffice not unlawfull
But it is most necessary that some one or more eminent and
powerful! men, ſhould have power to fee that the Church
goods bee not delapidated.
Answ* It is a part of the Magistrates office, with his accu
mulative power, whereby hee fecth that every one doe their
dútiej to take care that vulturs and sacrilegious devourers of
Church livings bee punished; and the Church themselves are to
censure all guiltie of Simony or dilapidation of the rents of
the Church, as may bee gathered by due analogie from Peters
punishing with death, the facriledge of Aûanìas and Saphira%
and the Simony of Simon Magys. 2. The ancient Church
tooke care of dividing of the Chnrch rent very carefully in foure
Mmm 3.
parts
;
AN
462
CH.7.
Lay Patrons, not marrantable by Gods word.
·
() Ambrofius parts; one was given to the Paftor, who was not to imploy
1.5.epift.31. rents of the Church upon Horfes and Coaches, and, conque-
epift.33.nibil
Epifcopus babet, ring Baronies and Lordships to their fonnes, as our idle belleys
quod pauperun were in cultomie to doe, but the Bishop was to entertaine Ho-
nɔn eſt. fpitalls, and to feed the poore, to take care of bridges, repai-
(1) Syno.! 3.
ring of Churches, ſo as (r) Antbrofe faith, what ever is the Bi-
Rom.feff.1.c 4.
(1) Synod, Bra- hips, it is the poores; a fecond part was given to the Elders
carenf.1.c.25 and Deacons, a third part was for the repairing of Churches,
(u) Aventinus and a fourth part for Hofpitalls, for poore and ftrangers; this
1.3.Anal.fo.269 diitribution with fome other order, is made,if wee beleeve Pa-
(x) Gregorius
12.9.2. Mos eft pilts, () in a Synod at Rome under Silvester the first, though
Apoftolice fedis, Socrates, Theodoret,Sozomen, and others well verfed in antiquitie
ordinato Epifco fpeake nothing of this Synod, but you may fee this cleare in
po præcepia da- (t) Synodo Bracarenfi, in (u) Aventinus, in (x) Gregorius, fo there
re, ut de omni is no need of a Patron, nor was there any in the Apoftolick
Atipendio quod
provenit, quatuor Church. Deacons were to take care for tables, and the goods
fiant portiones, ofthe poore, no reaſon that men feeme more carefull for the
una videlicet good of the Church then Jefus Chrift. 3. Though there bee
Epifcopo & fa a neceffitie that the Church bee defended in her liberties, yet is
miliæ ejus, prop- there no reaſon, an office ſhould be made thereof; as the Ca-
ter hofpitalita.
tem & ſuſc:pti. noniſts make it an office, with a fort of ftipend; And, therefore to
one,altera Clero, make a Patron they require not onely the founding of a Church,
tertia pauperi- but also the building of the houſe, upon his owne charges, and the do-
parandis eccle- tation of a mainten ince for the Church, (y) and for this cauſe the Pa-
fiis.
tron bath a buriall place in the Church; and if hee or his children
(y) C. Abbatem become poore, they are to be entertained of the Church rents
4.18 4.2.c.no and therefore they call it jus utile, a gainefull power. 2. It is
bis.c. monafteri- jus honorificum, hee hath power to nominate and prefent a man
to the benefice of the vaiking Church. 3. It is jus onerofum,
(z) C. decerni- becaufe hee is oblieged to defend the Church; fee their(z)Law
for this; fo fee alfo (a) Calderwood, (b) Gerardus, (c) Suarez,
(c) Pilis 16. (d) Anton, de dom. arch, Spalaten. (b) Hofpinianus; yet Juftini
(a)
a Altar.da anus himselfe forbiddeth that the Patron fhould prefent a man
mifc.pag.332. to the Bishop to bee examined and tryed, and certainly this
(b) Gerardus place and charge for the defending of the Church of Chrift
Loc.com.to. 6. de from injuries and wrongs argueth Chrift of want of forefight
minifter.ecclef. and providence, who hath not, appointed officers civill and
135. (c) Suarez. tom.de, virtut, & ftaturelig.l. 4.de Simon.c. 28 n. 1,2.3. (d) Spalato often error.
Suarez c.3 n.939, (e) Hoſpinian, de origi.templ. de orig. bonor.ecclef. c.6.c.7.(f)Juftinian. Novel.
17.c.ult.& c.18.Nov.123.
bus, quarta re-
b. C.pla men-
tis.c.
un i
16.4.7.
mus 19 9.7.
9.7.
felt 5. pag. 1st.
eccle.
f
1
SECT.2. Lay Patrons not warrantable by Gods Word.
4 €3
>
eccleſiaſticall to take care of his Church, for no power over the
Church was ever given to builders of Synagogues, and there-
fore a calling by the Patron is no more Ghrists way, then a
calling by the Prelate and his Chaplaine. 2. Nor would the
Church receive the ministers from Christ Jèr. 2, §. and the
laying on of the hands of the Elders3 1 Tim. 4. 14, 2 ïìm. 2. 2.
but by the authoritie of the Patronywho doth nominate the
man, and may charge the Presbyterie, by Law to admit him
minister of such a flock. Nor is it enough to fay that the Pa-
tron doth présent to such a benefit onely, and doth leave all
the ecclesiattiralJ part to the Church, and the officers thereof,
for this would fay something, if the Patron were tied to the
Churches free choise, whereas the contrary is true, that the
Church is tyed to the Patrons free election of the man, but
this is nothing, because the Patron being but one man
onely, and so the Church can have no lawful proprietie,right
and dominion over the rents of the Church, for Christ is
onely Lord and proprieter, and just titular of all rets dotted
for the maintenance of the ministery* and under Christ» when
the place vaiketh, the rents recurre to the Church, as the pro-
per proprieter under Christ: as the goods of Ananias and Sa--
phira are the goods of thé Church, after they had given them
in to the publick treasurie of the Church; Ergo^ the Patron
can give no right to any person to bee presented and ordained,
for no man can give to another that title and right which hce
hath not in himselfe. If it bee faid, hee may give in the Chur-
ches name, as the Churches Patron, those goods which are
mortified to the Church, well, then is the Patron in the a£t
of presenting the representative Church, and hath the Chur-
ches power; Ergo, hee is But he Churches servant in that, and
to doe at the Churches will, and the Church is the first pre-
fenter, this is a new representative Churchy that wee have
not heard of.
2. This is against the nature of the Patrons office, whose it
is, when hee foundeth and buildeth a Church, to reserve the
right of patronage to himselfe, and never to give that right to
the Church, ErgOjby his owne auihoritie,and not in the Chur-
ches name, hee giveth title tQ the benefice^ to the Pastor or
Minister.
3.The.
4^4
}
Lay Pdtrons not warrantable hj Gods Word. CHAP 7
1
1
1
1g) Aliardamaf.
Pag. 332.
3. The Church hath not power to alien ate and dispose to one
particular man,those goods which are given to God,and to his
Church, so as that one hath power in Law to dispose those
goods to any3 without the Churches consents as the Patren
may doe. The Church may dispose and give power to one man
to doc certaine actions in the Churches name, but yet so as
the Church retaineth power to regulate that her delegate, or
commiifioner in these acts, and to correct him, in case of aber-
ration; but the Church hath no power over the Patron as Pa-
tron to limit him in the exercise of his power, for the right of
Patronage is his by birth,he may sel it for mony to another^to a
Papist,to an excommunicate person,to a Jew,or an enemy of the
Church, as hee may sell his lands and houses, and hath a ci-
vill right thereunto under his Majestiès great Seale; therefore
the patron doth here, propria fit jurey by his owne proper right,
present and give title and Law te the Church benefices and
doth not present in name of Church,or as having from the
Church a power.
3. What ever taketh away an ordinance of Christ, that is
not lawful!: but the power of Patrons taketh away the ordi-
nance of Christ, and the free election of the People, because the
people have power to choose out of many one fittest, and most
qualified, for the office; as is cleare, Act. 6.3. Ail. i. v. lafi. Act.
14.23. because the man chosen should bee one of a thousand,
as (?) Didoclaviuf or Calderwood faith im that learned Treatise,
called Altare Vamascenum. Nor can it be said(faith that learned
Author) that the Church may tramsferre her right of presenting to a
Patron^ for that is in effect to transferre her power of election^ hut that
{faith hee) the particular Church cannot doe except by the decree of a
generall assembly, neither can that right hee transferred over to a gene-
rall assembly, especially a perpetuall and hereditary rights because (a*
faith (h) Cartwright) it is a part of tbdt libertie, whith is purchased
Xh)Cartright by Chrifs blood^which the Church can no m-re alienate and dispose^
z. reply, 1 part, then face can transftrre or dispose to another her inheritance of the king"
dome of GodJo the which this libertie it annexed: thus he.
pag. 226.
4. The discerning of the spirits, and the knowing of the
voyce of Chiist speaking in his called servants, is laid upon the
ilocke of Christ, whosc it is to elect^ but not upon the Patron,
which
+
}
{
SECT.3. Lay Patrons not warrantable by Gods Word.
465
t
which may bee a Heathen, and a Publican, and as fuch is no
member of the Church,
5. Every humane ordinance not warranted by Christs Te~
stament, and abused to sacriledgc, papine, delápidatíon of
Church-rents,anà Simoniácal pactions with the intrants into the
holy miniitery/is to bee aboliihed, and is unlawfull: but the
right of patronages is such as experiences teacheth to many and
lamentable. The proposition is above cleared.
á- That calling in part or in whole,which giveth no ground
of faith, and affurance of a lawfull calling to the Ministers en*
try to that holy charge,cannot be lawfull-but the calling to the
miiiftery by the good will and consent of the Patron as Patron,
is such. Erga. The proposition is cleare, every lawful meane
and way of entry unto that calling is warranted by a word
of promile, or precept, or practise; the calling by the patrons
consent, hath neither word of promise, or precept, or praUife in the
Word; and stayeth not the conscience of the man of God,thac
hee did not runne unscnt: but a man is never a whic the more
staid in his conscience, that hee is presented by a Patron> to the
tithes, and parsonage and vicarage of such a Congregation,
It is but a cold comfort to his foule, that the Patron cal-
led him.
7. What ever priviledge by the Law of nature all incorpo-
rations have to choose their owne rulers and officers, this
Christ must have provided in an eminent manner to the Church: (t) Ameſius, de
but all cities, societies, incorporations and kingdomes have ccnscient. l. 4.c.
power to choose heir owne rulers, officers^ and members, as 25.9 5.8.23,
is cleare by an induction of all free colledge?, societies, cities ?'"
and republicks. Ergo> this cannot bee laid upon a Patron; fee lonius de jure
(k) Gul. Apol-
for this also (i) Aneſies, (k) Gulicl. Apollonius, who citeth that tZgiftrat.in
of (1) Athmafius, Where is thai Canon in the Word^ that the sicrafea.2.c.1.
sent Minister of Christ, is sent from the Courts or the Trinces ?J£-l6l>l*2.
salace?
(1) Athanafius
As concerning the other two, this author condemneth Lands riamvitam a-
epift.ad folita-
dedicated to the minifiery, because the New Testament fpeaketh nothing
of fuch Lands.
Anfw. This fpeaketh against Glebes of Ministers, but the
New Testament fpeaketh not of Manses or houses, or of
Nnn
moneys
gentes: Ubi ille
Canon ut a pá-
latio mittatur
is,qui futurus eft
Epifcopus?
406
CHAF.
The way of reformation of England.
3
moneys for Miniſters; yet a wage wèe know is ducj Matth.io»
10. i Cor. 9.8,9,10. Gal. 6,6, and the Lévites were not to bée
distracted from the most necessàry worke of the Tabernacíe, and
fôrvide of Gdd, more then Ministers, yet they had Lands
ând Tortht assigned of Gód to them; though the Icsse distrafti".
ous the wages bee?the better, and the more convenient they are5
z Tim. 2.3.4.5. Ás for the tithes wee thinke quotta décima*
rum, ora fufficient maintenance, of tithes, or what elie may
conduce for food and raiment, of divine right, Mattb. 10. 16.
l Cor. 9.8,9. tithes formally as tithts are not necessary, so the
Minilters bee provided, and a stipend bee allowed to them, not
as an âlmes, but of a debt^ Luk^ 10. 7. But the finting of mainie*
nance for Minifiers the author cahdemneih, because when Con-
fantâne gave large rents to the Churchy it provid the lane of the
ChUrch,
But I answer, finting maketh not this,but excefie,for moun-
taines of rents may hee ftinted5no Jefle then mole-hills.
In the first proposition Pastors a*e to bee chosen of nexv in
England> iho%gb they haze bee?t Paj}ors before^ and that by the impo-
fition of the hands of Jome gracious avd godly Chrisians%
Anfn\ Such an ordination wanteth all warrant in the Wqrd
of Gad. 2. Why are they ordained over againe, who were once
ordained already? beliké you count them not Ministers, and
báptisme admiliflred by them, no baptisme, though these
same gracious Christians have beene baptized by such, and so
England hath no Church viable at all, and no ministry; see
what you lay upon Lnther awd some òf our first reformers, who
had their externall cuisina from Anìicbr'fiian Frelates, the fame
Very thing which PájMsts lay upon them. 3. If there bee called
Pastors in England to lay on hands on Ministers, why are not
they to impose hands n such as yot judge to be no ministers?
because possibly thé Prelatts laid hands rpbn them, seeing you
grant Chap 5. Sect. 9- nlxre there are Freshjters to lay onhands^ it it
conve?ûent that ordïnation fhould be performed by them. I confesse I
am not much for the honoring of the Prelates son!e sheers, yet
can they not bee called nq PJitors, no more then in right wee
can íay3 Caiaphas was no High Prielt.
(
Propofition 6: Hee willeth Pastors, ànd Potters, and Elders to
{
bee
SECT.. according to the way of Independent Churches.
467
bee tit in ihe tbóml of Parsons and Vicars.
Anw. If thé offices of Parson and Vicar bee set ups it is rea--
ſon théy be ábol!fted5but for the names there is not m^ch ne
cestìtie of contending, though in íuçh cafes it bee safer to
speake with the Scripture, then with Papists; the Vicar Genc-
rail is indeed the Bishops delegat, and a creature to bee banished
out of the house of Gód^of whosc unprofitable place & stile3 see
that learned writer (mJ ^avid Calderwoody who findeth him to (m) Altar da-
bee made of the metall of the Popes service, base Copper not
Gold, (n) and the Popish parson is as the Vicar; Firewood for
Antichrists Caîdron.
In the 12. and tj. Propositions, it is said, tbat it is necessary
that gndly Preachers countenanced from King, and State0 were jent to
preach to congregations generally ignorant, and prophane, and till they
Lee come ta such a measure of gracious reformation, as they can testific
their faith mid repentance, it were meet they fould never renew their
Covenant nude in baptism,nor yet have the Stales os the Covenant con-
ferred upon them, but till then they shall lament aster ike Lord, as
the Israelites did when the Arke bad beene long absents \ Sam.7.3.
Aufw. In these Propositions most of all the Congregations
of Èngland, except some few following the way of indepen-
dencie of Church governments though they bee baptized and… ·
profefle the truths are brought just to the fate of Turves and
Indians willing to heare the Word, or of excommunicated
persons, for they and their scede are to want the Scales, their
children Baptismc, themselves the Lords Supper. But I. how
can the keyes in ordinary rebukes, and excommunication from.
the Seales bee exercised upon these who are without, and no
Churches as yet} for while they sweare the Covenant, they are
not Churches. 2. ft is fáid, gçdly Preachers must bee sent to themP
untill they bee reformed; but why not godly Paftorsi because
thcùgh theíè preachers preach unto them, yet exercise they no
Pastorall care ovgr them, because they are not yet a vilible
Church and flocke, and therefore have no more Pastors to care
for their soules, then Turkes and Indians, and Preachers have
no more a Pastorall relation to these, though baptized* and
professing Christ, then tò Indians, Jewej or Turkes^ as our bre-
thren teach, & a paterne of soch flocks is not hard in the word^
Nnn 2
where
mas pag.453.
(n) 6 Decre.it.
de offic. Vicarii
c. cum in gene-
rali.
468
CHAP.7
The way of reformation of England^&c.
(o) CaA p.
Sed..
where ordinarily the word is preached ro a number of peoj
baptized, and yet baptisme denyed to all their ieed, and th^
Lords Supper to thenifelves* 3. It is the fame Covenant the
author speaketh of here with the Church Covenant that Israel
and Jndah made with God, and which they say eíïentially con-
ftikuteth a Churchy and hinteth at the Covenant of the Q.urch
of Scotland, fworne and subscribed by many thousands igno-
rant and propbane> and who never came to such a measure of gracious
reformation* a< they can teftijie their jaith and repentance; yet did
this nation right in putting all to sweare and enter into a Co-
venant with God, for Ijrae!t Deut.iy. where there was many
who had not eyes to fee, eares to heare, and a heart to understand,
v.3.4. and where there were many rebellious and fijf-hearted,
Deut. 31. 27. entered all of them into Covenant with God9 Captaines,
Elders, Officers, all the men of Israel, Veut9 29. v. 10. Little ones,
wives^ children, hewers of wood, &c. all which atidintd not to such
a measure of gracious reformation. 2 Chron> 15.9* all Judah and
Benjamin, and the strangers with them out of Epbraim and Manaffeh,
and out of Simeon, entered into a Covenant with God, who after
such Apostasie could not all have attained to that measure of
gracious reformation, as to tesiifie their faith and repentance by
prayer, conference, experiences of Gods wayes in their heart
and confession, and yet the Author faith (0) that there is no
colour to conceive this way of entering into Church eftate bj Covenant,
to be peculiar to the pedagogue of the Old Teftament. 4»Israels lamen-
ting after the Lord, 1 Sam. 7. 2. was not the repentance of a
people, who was not a Church visible, but was onely a people
to bee prepared for a Church State, and not fit to receive circum-
cision and the passoever-as you conceive of the ignorant and pro*
fhane in England^ which to you are no visible Churches* for I
rael at this time was a true visible Church. The rèll of the pro-
positions tending to reformation not diicuflcd elsewhere, Í
acknowledge to be gracious and holy counfells, meet for a re-
formation. The Lord build his owne Temple in that Land^
and fill ic with the cloud of his glory.
FINIS.
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