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THB PREFACE.

A Preface of the Authour,

y way of Introduction to ' this following Difcourfe*

Vv herein the attentive Reader may underftand

the jcope, the matter and method thereof, and how/*r thert is 4 joint concurrence of mo ft of the Elders of New- England.

is the Daughter of time,

the faying of old, an dour daily ex-ferience gives in evidence and proof hereof, to every mans ordinary ebferva* ti on. Only as in other births Jokers, the * barrenncffe and fruit fttftneffe ef fever all ages) defend mcrly upon Gods gcod who opens andflmts the womb of truth from bearin?, & he fees ft > according to the comfell tfhis own wiH.

Not that there it any change in the truth, but the alter Mit* grows* according to mem apprchenfons, to whom it u more or left discovered, weirding to Gods woft juft judgement 9 &nd their o w# defer vlngs . j

SvmziimzsGed makes an eclif ft of the truth at midday, that fo he might exfrtfie bit wrath from Heaven, againfl the ^kwlffa of 4 ma < Rom f

A 2

W57Q881

THE PRBPA c B,

Henceit was he let Uojethofe hellifh delufions, r tteiy after the ^sjfc a nti0fl of ow Saviour $ That tb^, ^

hs nwcrue m«in / Though the miracles and wo&dtrs f>* wrought in his life and death, refcrreffion and afcentton, were witness uwdeniakle, that kt was trae God : yet there arefe A wretched generation of Hereticks> in the frft, (ccond, and third hundred yean, wht adventured not *#ly aga'vft the exprefft verdtff of the Scripture , hut agalnfl fenfe axdexfericnce, Jrefointhe obfirvation and trtditiot} */li-vivg men, with more then Satanicall wfudencj to deny both the natures of our ble(fed Saviour.

100 M Some denied the Duty of our Saviour^

on S Cerinthus b , M 3ntanus 3 ^ c . O-thers deny him to be true wan,as the Gno-{iici d 5 Valentiniani, Marrionir^. / Sometimts when men entertain the truth in frofef&on, but not in the 10ve of tt, and that irideared affeftion, that if Thcf . due thireunto, the Lord gives men up to the A&ivity of cr-y rour, as the Apoftle freaks, tecaufe they did not love, that the irutl* fiouldbe truth, thty imbraced falfehood inftead of truth, that fo they might be deluded and damned. This made way for Antichrist and did (JMidwtfe that r»*n of fin into the world^ and by little And little advanced him into his throne. For whde men did verbally acknowledge the nature and of fees of our Saviour, tUydid begin, though fubtitty, yet r tally, toufurp thehonor andexerdfeofaHto themfcfaes. nb^, i*vit4can(fanti»i. Ftrft, They began toincroachuvon the

*'**"3SKSfi5£ P . RIESTLY OFFICE of our Sa-

& jbrab* <& viour, and tiot cnly to fray for the dead,

incliaa awe* tu.m inprecefno- fa ^ ^^ to ^ tm *»d t* att rib.it et 09 &TM . (3* ne obtlviftaru fopub tui j i •

vlttcivantb* VM™ ** ™* martyrs and thetr worth ;

and to derogate from the merits, and tb*t flertifttU and

ftrfett

* juiit -*.---! nr-i _____ r w + • — L- ._ • ___ ___

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redemption wocaght alone by the Lord le fat, The fe ofchrift thus hke the un wife virgins, w& taken afide jh the (lumber of Idolatry Jill at laft {he fell faft aflcep .-&$thc following times giv tin abundant teptmony.

Not long after, the ft fleeps were attended with fat cable dream;, for not being content wit b the Jimpl city of the Gofbd> And the purity of the worfhtp appointed therein : They fit forth A new and large edition of devifcd and iaftituted ce-rcmonies, coined weerly out of the vanity of mws carnall mindesy which M (o many blindes, werefetupfytbeft'ttlty tfSatafl mtcr 1] t<) delude men, andmiflead rhzrn from the truth of Gods uorfhip, under a pretence of directing them moree^filjin the way of grace : and under a colour of kind ling, they quenched all trat zeal for , and love of the truth.

luf&wuck that Auguftine eemylaintd, Augut.eptft 119. &» toterabiiior The prefent condition of the Chur- fc^^*****'?* ***

, .» .. ,. . . fwltbert&u nwaewvert *

chesm his time, was worfethen that MM t*mtn &&** »»» ofthfjews. They were fubjecl: to the /»•*/»»?'*««*»* fibqcttntur. burthen ®f kg ill Ceremonies, laid upon them by the Lord 5 but we (faith the Father} are prefl'ed with prc-fumprions devifcd by men.

Andthwatcnc'they uftrped uyen the PROPHETI-CALL and]uftledBurSa<viettralfiout of hi* RECALL Q^lC&Jorfo they are linked together by the ProfketMt\$ if a . n , our King, he is ourta\v-giver;/> is inhtspwer and fleafar* to provide his own laws, And appoint the waies of bts

/Thus were theOWlCESofturSAviourfecretly nin*ly undermined lift at laft that man offi-> 9 feei#g his time, avd taking his advantage Adventured openly and impudently k 4 , t& challenge the chair 0/iuprcmacy. ' E/ f

^Qmf^ztht third obtained by pokey and treaehery>at the handifPhQtzsftrtimfelf andhti fucceffours, that the Bi- fi«cV fliop of&Qmeflotldbe the fa*d and chief Zifiop of a& Cbri- ' fiia» Churches* ^i * But

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But the onefwordwas not fufjicient for Hildebrand, h '» rejled not^ unttll by his hsHift tentrivtmtxts he h Ad got t we * fwords, r0 fill both his hands mtbaS, and 4 1'nple erwn up on his htad t and carried it with mighty violence Againft theimperiMMajefty : that whereas no Pope in former times might be chofen withwt the cwfr motion of the Emperour: fo nownoEwpereur might be chofen without the confrmwiox of the Pofe: a>s dp fears in the tfory (^/Henry the- Emperour. Thus while the Pope pretended to be the Vicar and Vice gerent tf'Chrift) to fttpply his *bfence here on earth, by bang capuc tninifteriale,.-/^ ifjiie he ju filed him out of the room And right of hi* HEADSHIP.

He makes Canons to binde confiience^aadfe tfujnes the place efthe chief Prophet*, Gives difyenfoions, (ends outlvM-genccs, fells pardons, ret tins > andremitsfws, improves the t re* fury of the Church to that end,. tndfo chtltengeth the place of being chief Pricft. Lafth, arrogates the plenitude and fttpremacy of power in caufes Ecdeftajtick and Civtl, n& lc$e then two fwords willfatisfi, toftlbtfk his hands, anda Tri fle-crown teloadbtf head withaS, and thereby arrogates to be head of the Church.

When God had revenged the contempt ef tbs Authority o^iis fon, by delivering up fttch contemn*rs to the tyranny Bri»&t- and fl<werj of Antic h rift, by the fracc of many hundred man in years: That ty their own experience they came to know the (ap.9.* difference betwixt theiewlce of God, ani the fUvery of *££ ' men : the golden fcepter ofcbrift, andtbe Iron rod of Ami-chrill ; who tortured their conferences Hponacwtinaali -rack^ ' . held their fouls fmoakingovcr the mouth ofthe bottomelcffe pit, put them into heH, and plucked them out at his pleafnre, whence men dcfired to die, rather then to live* / / They then began tofigh for f&m deliverance from this fpirituall, vwe then Egyptian bondage; and being tbw $re$*redtolendAlifiefiingtaf*ntotfa truth, God fen t them

font.

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,*e littlereviving intheir extremities, 4 day-jlar this their darknefle.

Htfiirreduptbeftiritofthe Waldcnfes, Armachanus, Wicklift Hus, WJeromofPrage, whoopenly pwl**-wdtbe variations if that man if fin 9 floutly affertedthefil-ntfeandfu/fciency if the Scriptures, cleared and maintained the deciding authority thereiftn *H the waies and worjbip of God, avdjofet HftbeLcrdlefw, as the ^nly PROPHET if kit fourth.

After thtmfacceeded Luther, who made A$oil of the Popes treafury, marred whtlly hi* »urket> andthejale of hi* in-dulgencies, tndfi wonderfully cooled and quenched the f re *f Purgatory 9 and the Pipes kitehin : tbdtbi* holineffe, and the wretched rabble if all btf black-gttardy were forced to im prove all their fewer and policy to crttjh the credit of that chamfiin^ avdtbea*thirity of that detfrine which he taught, but allin vain.

For the venue of the blondyiacrifice of Chrift once offe red for all> theperfefffatisfaftion, luftifcauon, andredemf-tiin, CAWt fo Strongly to bereceivedand maintained in many f laces and perfons of note. That now all the nnbloudy facnfi-ces, majfes, and multitudes of that trafi % which the wer it-mongers did ftudiottfli {et forth to f ale, and by which they fit up thewfelves in the hearts of the-people, grew to be abhorred of fitch as were -pious and conscientious, and all fueb who wfald but Buffer themselves to be led by theprincifles of right re*fin.Andthtu the PRIESTLY ifficcofour Saviour came in fomemeajureti be Acknowledged>A*d appropriated to Irim, whofepeculiar it wot.

Only the SUPREMACY OF THAT KINGLY POWER, upon which the Pope had encroached,andmain-ttinedtkepiftefiin thereof folong) was yet retained and {or* tifed ( at rcafon would) with fr eat eft refilution, nor could befufftriketppwanceofany approach or battery to be eretf-

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might feem to hazard the fafty of that, Intthc fcts fullyA*dfiercely againfl Reformation, which ttickslikt cttnny-skinat the hcadprincifatty*

Hence for the fttrprtfall of^fo firing A* peice, the Lor K ;# his providence provided many means to make approach* thereunto by little and little. The Councells of Conftance and ^&\\juttledtbe Pope to the Wall, and took the wall of him, made him lower then the cowcell, but let him enjoy liu Headjlip ever aS his officers and f articular Chur ches,

King Henry the eighth, he further clipped his wings ifctemforallsy [hook off and renounced that fuprcmncy that he had arrogated and ereStd over kings and kingdomes in former ages: Only that tiffioriedofkim <u his wiftake, h> cut off the head of Popery ,but left the body of it ( in Arch-Bifhops, Primates, Metropolitans, Archdeacons,,) jet within h& realm, and the churches there eftablified.

This forver having a double rt/fc& : Partly to Mini-f?^rSj Partly to Churches: T^firft ofthefe was abated, when a Parity in the Miniftery cairn to be acknowledged andreceivedinthe Churches of the reformation. And that the fole and princely fwer, which was arrogated and cxcrci-fed by the Bifhops andtheir officers, over the faith full Pa-ftcrsofChrifti was caftxered>*s contrary to the government andfowtr bequeathed to each particular officer of his own affwtment, wko all have Minifterium^on Domiaium, arc ftewards, not Lords of Gods inheritance. / /a*/ whether all Ecckfiafticall power be imfakdjmpro-friated and rightly taken in to the Presbytery alone : or *^*t he-people of the particular Churches flioiild come in for a (hare, according to their places and proportions 5 T&is is left as the fubjedt of the inquiry of this age, and that which weapons great thoughts of heart of all hands : Great thoughts of heart in the Presbytery, *s being 'very

loth

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'•/opart with that ft chief friviledge, and of which they ',' taken pojfefiionfo many years. Great thoughts of heart amongftthe Churches, how they may clear their right, .^d claim it in fuch piow fobriety and moderation, as be comes the Saints : being unwilling te loo fe their caufe and comfort, meerly upon a nihil dicit: crfor ever to be depri ved of fo precious a legacy, as they tonctive this is, though it hath been withheld from them, by the tyiannyefthe Pope, and prefcription of times./Nor can they conceive it leffe, then a heedlejfe betraying of their fteciall liberties, and not felling but c aft ing away their inheritance, and right, by a careleffefilence, when the courfe of providence, atthe juun-tfure ojthings nowprefentthemfelves, allows them a writt Admelius inquirendum.

{^dnditfeemes God fits out this difquifition (fall th* ifut onwhichfdeitwiK) wmoft finable and feafonable to thefe times, which appear fruit fall in difcoveries: Truth feeming to be in travell, having fulfilled her appointed moneths^andtheinftant opportunity tfher deliverance draw ing on apace > as the Scripture account,may feem togivcfymp-tomes to thatpurpofe, and fuch & rift not fail.

For thefe are the times drawing on> wherein Prophecies arete attain their performances: and its a received Yule, andlfuppofe mojlfafejahzn Prophecies are fulfilled they are beft interpreted, the accompli foment if them uthe &e$ Commentary.

T'hefe are the times, when the knowledge of the Lord fliall cover the earth as the waters the Sea: and thefe waters of the San&uary fhall encreafe from the ankles, unto the knees, thence unto the loins, and thence be come a river that cannot be pafled.

ihefe are the times wht* people [ball be fitted for feck

friviledges, fit I fay to obtain them^ and ft t$ ufe them.

Fit to obtainffo;* 4* (7fl& bands > for f)*n.i2.%. pco-

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pic (hall run tooand fro, andknowledgefhall incr< they fiallbythtflrengtb of their deftres, improve the wft fainffill exercife of their thought s y in the meft /crieta f of the my ft cry ofgodlmffe, and bloud-hound tike, wh ., * bent uf on their frey, they ft all moU indefaligably tract the truthy andfollowtheleaftapfearanceefthefoot-fteps thereof frefented, until they cotntto fee the formings and framings in thefrfl rife, Scirc eft per caufas fcirc, and thus digging for vvifdomc as for hid tttzfaie^andfeekingthe Lord and bU willy with their wlole heart, theyfo4ttfndchim,andun-derftandit.

Fit to uf e them* now the Lord will write his laws ip tktir hearts, andptttitint9 their inward parts, and they Jhall teach no wore every man his neighbour, For they {hall all know me^from the lead of them, to the greateft ofthem.

i^f nd whereas it hath teen charged ^Q^ the people, that through their ignorance and umkilfulneffi, they are not Metowiddfuchpriviledges, and thereforenotft tofoare in any fuch power.The Lord hath fremifed: To takeaway the vail from all faces in the mountain, the weak fliall /IV be as David,and David asan Angel of God. The light . ofthcMQonJhallberttheSun, andthe Sm fiven times brighter) when he hath not only informed them, fo^made thcmtobeafhamedof their abominations, and of all that they have done, thenhewillfhewthtmtheitzmz of hishoufe, and the patern thereof, the going cut there of, the coming in thereof, the whole fafliion thereof, and all the ordinances thereof, all the figures thereof, and laws thereof: And write them in their fight, thac they may keep the whole iafhion thereof, and all the Ordinances thereof, and do them, obferve how often tke Lordexprejfeth the enlargedwmftflatiws ofhimfilfin tfofe M*ny umverfals.

ALL

ALL LAWES, ALL ORDINANCES, ALL "FIGURES. 2. Not only SHEW all, fat make them \ SEE ALL, and doe all.

r hetravellof the truth, aslfaidjhn<s drawingon t it hath j I^Jed the Lord to improve the fens and fains of many of his Worthies (midwife like) to light en And cafe the throws of the truth* in this /harp and fore travell for afafc deli very.

i^fmdngft thefe <JM Ruiterford hath deferred muck for his undefatigable diligence $ ^ man of eminent abilities, the d?fth of whofe judgement, and jharpnejje in Jifpute* is evidenced beyond all exception, by that accurate and ela boratepeece if his Apologcticall exercitations, wherein he appears to be Malkus Jefuicarum, &ndtf theirfattoutt andfoilower$ the Arminians, who receive their errotirs by whole-fale from them, and retail them out again in their particular treatifes. And for thefe pains efhis, ifuppofe the Churches mil (I muft profeffe for mine own particular I do ) owe him much. And therefore it W/M a pleafing and fleafant providence^ when Iperteived by (bme beokes, fet forth of late, that he did addreffe himself(erioujiy to debate ^/"Church-Difcipline, afufyetf, as effyetiall difficulty* fo offyeciall advantage to the t ruth ^and of help to the prefent times in which we live.

/ Thefe two things (eeming to be great referves of inquiry 9 for this lafi age of the world y

i.Whereinthe fpiriticuall rule of Chrifts Kingdomc confifts, the manner how it is reviled and difpenfcd t* u the fouls of his fervants inwardly.

2. The order and manner, how the government of his kingdomeis managed outwardly in his Chur ches. /

Vpon thefe two thiags the tediott* agitations that are flirringin the earth tur*> either having their firft rife/^

a 2 hence

hence directly^ or by afecret influence, thefefore-n caufes ffndin And infinite their fyeciallinttrefts indir-c, to wake up that u*w owpo* , to Jet forwards the ibj K i ngs of heaven and earth, which art to be ften eve,; Jay.

This beeng the feafcn, when all the km jdomes ofr the

world, are becoming the Lords and his Chrifts.-

eveU **d tothtspttrpdfebe U takings himfelf his great might,

i*'* 6 » which heretofore refetmedte lay apde and\K filence, as

himfelf freaks in a like cafe. Pfa^jo. to fuffer mekedmen-

toput firth their rage, according t& their own pleafure, but

ft.j* ^ refolves bj hi* Iron rod t& dajh thofc eanhcn vcfifcls to

peeces.

hhefrftefthefe, towit^ The fpirituall Kingdome of Ghrift, tsmoHo^fofedbj a generation of E^^u^ and Familifts, who having refined the loathfime follies of their former prctteceffbttrS) do adventure t& fetopen their conceits, with greater infolency, to the view of the world, and undor thefretenccofftee*gract> theydeflroy the grace of God in the f over and operations *fit y in the hearts and lives of wen.

Toother, whichconcernsthewanagingQ>h\i£Q\&wzi& kingdome, unleffc my frofieftive mnoh deceives me, it coming towards its lafitriall: becaufc there is more liber ty ntw given tfieack, to flead tbenr own interefls, when informer times the tyranny of Antichriftj W 'blinde *be-ditneeuntohkditfatts> turned the tomb-ftone of untimely fiknce ufsn all mens endeavours, buried all mans debates ' in their own tofomes, or elfetbe unrcafonable rigour of the pi elates laboured to deflroy the being of the defenfe as foon *s it came to tht birth, f

This ^refenttirmofCodsfatiencefromifeth fowe allow* ttcetebisfeople, the diftreftedanddeftifedines tf Chrift, fub formd paupeiis, t9 take leave, tolay claim tt thefepri*

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flw'/r res, which they have conceived to be fart of the legacy uh:d unto them by the Lord leftM, bring efiated Mid entitled members of the vifible Kingdome of his ch.

fetout the bounds cfthefeinterefts, worthy ^/.R. hath beftowtd great labour y wbieh I have again and again attended, and as I Jo freely acknowledge to have received light therefrom : fol do profefleldo readily cwfint with him in ntany tbingf.

In the number and nature of Officers, as Paftours, Teachers, Elders, &c. appointed by fatfe in his chutch.

That the people hath right to call their own officers, and chat nonewttjtbe iwfofed upon them ^jr Patrons and Prelates.

That Scandalous perfons are not fit to be members of a vifible Church, norfbouldbe admitted.

That the faichfull Congregations ia England arc true Churches : andtherefore it is finfull co feparate from them as no Churches.

That the members which come commended from fuch Churches to ours here, fothat it doth apfear to the judgement of the Church, whence they (ome, that they are bj them approved, and ntffc and alow, they ought to be received to Church communion with us, as members of other Churches with usin N.E inlike cafe fo com mended and approved.

To feparatefrom Congregations for want of fome Ordinances: Or,

Tofeperatc from the true wor (hip of God, becaufe ofthefinoflome worfhippe r?, is mlawfM.

The Confoci'ition of Churcnes is not only lawfull,but ia f$me cafes neceflfary.

That when caufts are diificulr, and particular Chur-

a 3 chcs

J i, T H B PR 1 F A C 1.

chcs want light and help, they fhould crave tbc Aj anceof fuch'a eonfoci,tion.

That Churches fo meting have tight to coun rebuke,{fa. as the cafe doth require.

Jncafe any particular Church fhall w;ilk pertinaci-oufly, cither in the profefficn of errour, or finfull pra-<Sice* and will not hear their counfell, they may and fhould renounce the light hand of fellowfhip with them.

That Infants of vifible Churchqs,born of wicked pa rents, being members of the Church, ought to be bap tized.

/;; ike ft and few wall other particulars, *e fully accord with\M.R. and thereftre wo m*n in reafw can conceive^ l)&4;/j^//einoppofidon to his b0ok:/0r then Iflwtd oppefcmy fclf, and mine *»n judgement: but for further dijquifition an A fe arch into feme particulars, which pace tanti vi: i, craves further and fuller difcovcry.

And hence, TH'S NEEDS NO TOLERATI ON OF RELIGIONS, <?r eft rangement of affection, in toleratingthe differences of fuch apprehenfions, and thatin (omejhings t untillfurther light bring in further c$n-viffion andconcurrcttce.

ItucenfcfledbyalltheCdi(\&fa> I know, and that upon arigiddijj>*te> that longer time is to be allowed to two forts of people, from whom confent is expe&ed,then fromothers.

I - To fome, whooHt of the ftrength of their judgement are able to oppofe arguments/# cafe they come notfe well guarded andpointed as they ftwuld.

2. To others, tht like Indulgencyi* to he lent, who outoftheir wcaknefle ctnmt fo eafily andretdily perceive the valour and validity of an argument, to ctrry the taufe, and wfithwa$t»t thereunto*

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&fthis Utter I jtrtfefa mj felf, And 'therefore f leaJ for allowance. And prefect Forbearance, eftcciAlly conpde-*g, tbAtmodeftlytrivqwreintQ, And for A time to diffent w, the judgement of A generall counfell, hAth been AC*

He th At wid tftrAnge hit Affcffiw, becAufe of the dtffe-ofAfprebenfien i» things difficult, be muft be A Jlran-himfelfoxc tmt or ether, if men wwld be tender and tt to keep of offenfive exprepims, they might keep diftAnceinopinien, in fime things, wit h$ut hazard t* trtttb or love. But whenmenjet up their fhewes ( though itkebtitift a dream, as Jofephs wo* ) and 'fall out with every one, that will not ft ft down and Adore them, they wiS eh trouble into th world, fat little Advantage to

> Again, The Readermuf know for bit direftion in this

inquiry, my aiaionly was, and is 9 to lay down»and that

briefly, /^grounds of our pradice, accordingtothat mea-

fare of light I bAvereceived } and to give anfaer tofach re A-

fins, which wight feem to weaken the evidence tb&reof,

declining purpofely, for the prefcnt, the examination

of fuchanfVers, which are aiadc to the arguments al-

lecged by feme of our Reverend Biechrcn, touching

the (arne fubjcd:: bccaufe I would neither fye\udict nor

prevent their proper defenfe^ which I Jo pwfofe in the ft •

teft (eafon^ tk:y mil fe prefect unto the world \ as JJjall be

f idly fetis factory to fah . & love &nd defire the knowledge

ttfthe truth.

The Sum is, we doubt net what ive pradifr, but its beyond til doult, that ail men are lurs> And mare in the number of thsfe few feeble men >titber we de, or may err, though we do not kn$w it> what we have leartxd, wcdofrd* fe/e, dndyetfrofej?e[lilltoli<vc, that we m*y lean.

And

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i^4 fldtkertfort the ttr and upon which this present dif* course isfent 9 isftimwarily to/lisa? thefetwo things unto the

1. That there muft be more fail (then yet it bath bee,, my happixcffeto fee) before the principles we profefte will be flatten > And consequently it cannot be cxpeffedjhat ws fhouldbeunfetledinow practice.

2. Thitlmight occafion men eminently gifted to make further fearch, and to dig deeper •, that if there be any 'vein ofreafon, which lies yet lower ^it might be brought t & light, and we profefle and promt (e, no! only a ready ewe to hear it> but a heart willing to welcome it*

fts the perfection of a man, amid ft thefe many weakness,

we artforrcundedwithall, by wany changes to cQmeto per

fection. Its the honour and conque ft of a man truly wife to be

conqueredby the truth : and he hath attained the greatejl

liberty, that fuffershimfelf to be led eaptive thereby.

f That the dijcourfe comes forth in fach a homely drejfi and

cotirje habit, the Reader vwftbedefiredto confider. It comes

out of the wildernefle, where ctriofity u not Jtudied.

Plantenif they can provide cloth to go warm> they leave

the cutts and lace to thofe thrt ftudy to go fine.

o^-f it u beyond my skiff, fo Iprofeffkit u beyond my care to pleafe the nicenejfe of mens palates, with any quaintneft ef language. They who covet more fattcerthen meat^ they muft provide cooks to their winde. It WM a cavil I caft up en Hierom, that in his writings he was Ciceronianus non Chriftianus : CMyrudwejJe frees me wholly from this ex ception) for being tiyuVbdw, 44 the Apofle h**h it, if I would, Icofildnotlavifl) out in the loofencjfe of language 9 Afld&thecafeftands, iflcouldanfwerany mans defire i# that daintincffe of $eefh> I would not do the matter that I»jury which is now under my hand: Ornari res ipfa negat. Thefubftance afidfolidity of the frame if that, which plea-

fetb

T H fi PUB FAC 1.

jjgtt the builder, its the f titters work to provide varnijb./ ' jjfthemanneroftkedifcourfefiouldoecafionanj difrellijh in the apfrehenfion 9fthe weaker Reader, becaufe ittna yfeem ^Logicall, or Scholafticall, in regard of the terms / tfe* or the way •fdifiuto that Ifroceedin, in few places: I have thefe two things to frofefle,

1. That plaineffe a*d perfticuity, loth for wttterand manner of expre/ten^ dntbethiugs, tbttl have confcien-tiMfiyindeAvoitredin the whole debate: for I have ever thought writing* that come abroad* they are not to da&le, but direftthcapfrehenflonoftke inewcftt and I have *f-cottntedit the thiefejt tart ofludicious learning* to make a h^rd point eafy and familiar in exflication. Qui non vult intelligi, dcbct ncgligi.

2. Thcnaturcofthcfubje(5l^^*f^^fer tnj band, is fvtb, that I was con Drained to accommodate and confirm my exprejfiofls viorcorlejftj injome kindc offutableneffe there, unto: forinfome paflages of the diftute, the particulars in their very rife and foundation, border fo neer upon the principles of Logick : (as whether Ecclcfia Catholica vifibiiis, w*s to be attended^ as a Totum univcrfalc, or Integrate ) that either I mujt refolve to fay nothing or t9 freak ( though of Daringly M I could of fucb things) as the quality of the things Jid require. L*nd let any man mike a triall* and I do much mi flake wyfelf, but he will be nceefiitatedtotakethcfamecourfe,ijhe$caks to the caufe.f if the Reader (hall demand howfar this way of Church-proceeding receives approbation by any common con currence amongft us:/ /ballplainly andpunttuaK<) exprejfc myfelfin a word of truth 9 in thefefollowing points, viz.

Vifible Saints are che only true and meet matter, whereof a vifible Church Ihould begathered 3 and con-foederation is the form.

The Church as T*t*i»c]fentialtfc 9 znd may be^before Officers. b There

There is no Prcsbyteriall Church (i.e. A Cht*r<b made up of the Elders of many Congregations appoi ted Claflickwife, to rule all thofe Congregations ) in theN.T.

A Church Congregation aH is tht firft fubje& of the keys.

Each Congregation complcatly conftituted of sll Officers, hath fufficicnt power in her fdf, to cxercife the power of the keyes, and all Church difcipline, in allthecenftrcs thereof.

Ordination is not before ele&ion. There ought to be no ordination of a Miniftcr at large, NAmeljyfHshatfreMmAkt him Ft/tear withwt A People. Theeledtion of the people hath an inftrutnentall cau-fall veftue under ChTift,togivcanoutward call untoian Officer.

Ordination is only a folecftn inftalling of an Officer int© the Office, unto which he was formerly called.

Children @f fuch, who arc members of Congrcgati-

> cw^ht only to be baptized.

The coafcnt of the people gives a caufall vertuc to

e compleatingof the fcntcnce of excommunication.

Whilft the Church rcaaains * ttuc Church of Chrift, it Joth not loofe this powcr,nor can it lawfully be taken

Goofcciatton of Churches ihould be ded^is occafi* ©n doth require.

Sucfe confocittbtis and Synods have allowance to tounfell and ^imoniBi ether Churches, as the cafe atuy require.

And ifthcy grow obftinatc in mour or fiafull mif. carriages, they ihould renounce the right hand of fel* Ibwlbipwith them.

BUt they have no power to excommunicate.

H B PR B F A C fi. / 7

-:/r do their conftitutiansbinde formalicer & juridice/

jf# *H thefe I have leave teprofiffe the joint judgement of aft the Elders upon the river: 0/New-haven, Guilford, Mi! ford, Stratford, Fail field : andoftnoft of the Elders of <?he Churches in the Bay* ft whowldidfend in p arti cular, and did receive apprelatiG* front them, under their hands > oftberefi ( ttwkm I could not fend) I cannot fi *ffrm$ bntthislctn fay, That at a common meeting, / w M dtfirtdky them &8 9 t* fnblijh #hat now I J*.

LdHly? ?6tAfet&ewdi**!y Reader, whs kafpily is not *cqH*i»tedwtkdifiO»rft$oftbis kinde, I [halt take leave Ult#dhim thti little advife.

TtxTrtAtife btingdividtdint* four paits, if he will be intrcatedto forvey the fablefet htfort the work, t>y a fhtrt dndfttddeficafttf bis eye, he (ha£ f recently fereeive tfofi particulars, vhifhaifomaKjfitlanfrwcifall, tear uf the

cauftstfit, in the efficient, Matter and Form: The gtudifcation of it, initsfrecedexcjtpdwer, friviled* ges 9 wake#pthejirftp4rt.

2, Look at the Church, /» compleated uich all her Officers, the number and nature tfthtrn, in her cleHions,and Ordinatiws, when the forth feme title of Independency if opened: thefe layout the matter ofthtfectfldptrt.

3. The CharchthMconflituted, The power that flic-exercifcth inadmiffions, difpcnfations of Sacra ments, and renfarcs, efiecially that grand and great ccnfure efexcommunicAtion,how it is to le mwtigtd,, avd thepower of it UJtty refolved. In thefe the third partis f^ent.

\. The con fociatiw of Churches in Clafies, Synods^ and is foortly difet*(fed in the fwrtbpart.

b 2, Let:

THS.PRBPACI.

Let him be intreateb to carry tbefi along inhts confider.-oft , bcm&rtadtlj know, whether to refer any thing^ , where to fade any thing ; itf as reidily conceive the metn«£ And wanner, both of the cofljliti*tio» of the Church, AS the HoufeofGoJ, Andtkeright ma*AgiflgofAHtheoc<AJioi9?Afid nfftirs thereof.

In the handling ofallthefefArticul*r$,fi fnJlof difficulty and obfcurity,! AW notfrch A flrAtgef At bom, tttthatl Am cAftlj fenfible of the weight of the matter and mine own weAkneffeiAndthereforelfAnfrofeffeina word of truth f hat again ft mine own inclination and Affection, Iw& haledty importunity tothis ft hard a ta$k> to kindle wyruficAndlC) tojoynwith the light of other s^At leaftto occafion them tofetuf their Umfs.

Nw be that is the way, the truth, and the life, fAvt out aS the vtaies ofhttfeople, and make their faths flain be fore them: Lead us all into that truth, which will It Ad us unto eternall lift ; bring H* once unto that impotent j anJ impofiibility, that we can do nothing againft the truth, but for it, that fo our Congregations, may not o»lj ,be (ti led, ^Ezckiels temple, but be really what was prophefted thtChurches fbouldbt,i*thefelaftdates, Jehovah Sham-mah, In the ^irmts of bit everUfting mercy I lea^e tkec, but never ceafeto wijb,

Spirituall welfare in .him.

T'H E R E°A DE R,

ESPECIALLY

The Congregation and Church of lefus Chrift

in Hertford upon Connefticutt.

He eternall bleffed Lord,whofe waies of mercy to his redeemed ones ( as his judgements to others) are unfearchable and pail finding out, hath through the contrivances of his infinite wifdom, referred many glorious difcoveries of the for ever to be adored depths and riches of his grace in Jefiis Chrift, to this laft age ofthe world. And as he hath fitted inftruments for the holding forth of the myftery of Chrift (the hope of glory) in that great plot and work of redemption,and application with much evidence and power to the gaining of many fouls to him-fdf: So he hath in a fpcciall manner caufed the truths concern ing his rifible government of the Saints in this world, in commu nion and fellowftiip With himfelf, and one with another, accor ding to the order of the Gofpcl, as with more glory to break forth, fo with more power to lay hold upon the fpiritsof many, then in former times : So that not contenting themfeives with mixt fellowships, and other pollutions in the things of Chrift (the abhorred errors and miftakes of their former waies ) and not finding inceuragement for what they delired according to God, in the places of their then fojourning : They were provo ked to make many inquiries on earth, and fend up many cries to him, whom their fouls loved in heaven, to know where he fed his flock at noon.

The favour and faithfullnefle ofthe Lord Jefus ( the King and head of his Church ) was not wanting to his people in this thing. He anfwered the defires of many in carrying them into this wil-dcrnefle, where they acknowledge themfeives to have received

c warmth

The EfiHU to the Reader*

warmth and refreiliing under his wing?, he fent out his light an his truth,and led them to his holy mountain,and his tabernacles.

Among others ( dear Brethren ) we have been fharers in this rich priviledge, a large portion hath been carved out unto us, by the hand ofourblefled God in the things of his kingdom, and grace: we have for many years lived under his fhadow, been fed with the dainties of his houfe, injoied the, full improvement of the large abilities of faithfuil watchmen and overfeers for our good, to whom our comforts and welfare in every kinde have been prctious.

Bat the only wife and holy God, for our great unworthineffe hath lately made a fad breach upon us by the death of ourmoft dearPaftor (the Author of the enfuing Treatife) Avhereby our glory is much eclipfed, our comforts not a little impaired, afld our fears juftly multiplied. The (broke is direfull and amafing, when fuch a ftake is taken out of the hedge, fuch a pillar from the houfe, fuch a Paftor from his flock, in fuch a time and place as this.

It is not our purpofe or is it futable to our condition and re lation, to Jay out the breadth of the excellencies wherewith through the abundant grace of the Lord he was inriched and fitted for the fervice of his great name, or if we were willing to improve owr felves in that kinde, have our pens received an anointing for fwch an imploiment; what we expreffe isonely to put you and our felves in mindeof the unvaluable loffe we have fuftained, that our hearts being deeply and duly affected under that fad afflicting providence, we may look up t© the holy pne of Ifrael our Redeemer, who teacheth to profit, that in* ftruclion may be fealed up unto us thereby.

He was ( as you well know ) one of a thoafand, w'hofe dili gence and unweariednefle (befides his other endowments) in the work committed to him, was almoft beyond compare. He revealed the whole counfell of the Lord unto us, kept-nothing back, dividing the word aright. His care was of ftrong and weak, foeep and iambs, to give a portion to each in "due feafon, dejightingin holy adminiftrations, which by him were held forth in i»uch beauty aad glory. In this work his Mafter found hinv andfo cal'd him to enter into his glory. Some of you are not ignorant with what ftrength of importunity he was drawn to and with what fear and care he attended it.

The

The EfiUle to the Reader.

The weight and difficultie e£the work was duly apprehended by him, and he lookt upon it, as fomewhat unfutabie toaPaftor, wht)fe head and heart and hands, were full of the imploimcnts of his proper place.

Be6des,his fpirit moftly delighted in the fearch of the myftery of Ckrift, in the unfcarchable riches thereof, and the work and method of the fpirit, in the communication of the fame unto the foul for its everlafting welfare, fome difcovery whereof may hereafter be prefented to the world, as the Lord gives liberty and opportunity.

Such ftrength of parts clothed with humility, fuch clear and high apprchenfions of the things of God, with a ready cheerful! condefcending to the infirmities of the weak (which was his daily ftudy and practice) are not often to be found among the fons of men, nor yet the fons of God in this world.

Theprefent difcourfewas finiftied by himfelf in the time of his life, and fent neer two years fince to be made publique, but the Lord in whofe hands all our works and waies are, deter mined otherwifc. That fad providence was entertained by him in reference to the prefent work, with much contentednefTe and humble fubmiffion to the good pleafure of the moft high, and if he might have in joyed the liberty of hi* own judgement and delires, no further difcoveries (honld have been made to the world of thefe his labours, they fhould have been buried in ever lafting filcnce; but at laft he was overborn and condefcended to what now is again endeavoured, though before the full traafcri-bing, he was tranflated from us to be ever with the Lord.

The Reader may well conceive, had the judicious Author li ved to perafe the Copy now fent, the work would have been more compleat, and perhaps fome additions made in fome parts thereof. But we have not yet had the hapjpinefle to finde among his papers what was intended in that kinde.

We have little more to fay at prefent, but to let the Reader know, that nothing is added to, or taken from the Authors pri mitive Copy forthefubftanceof it; and toaffure him that his tmwillingnefTe to nuke his thoughts publique, did noc arife from any doubts in him concerning the truth of what is held forth in the prefent difputes, for he was abundantly fatisfied therein : As he beleeved ft be jpak*, but other confederations retarded his re* folutions to that work.

The Epiftle to the Reader.

It hath been rightly obferved tkat difputations in Religion, though they are fomettmes neceflary, yet they are ufually dange rous, by drawing commonly the beft fpirits into the head from the heart, and, if extraordinary care be not taken, abating pi ous affedions towards God, and love towards men. But you (Brethren ) who knew him, are witneffes of the prevailing live* ly power of the rich grace of God, in the heart and life of this Author in all refpecls, even unto his very end, the Lord who taught him from his youth, and enabled him then to declare and hold forth his wondrous work?, forfook him not when he was gray-headed, but he went on in the ftrength of the Lord God, making mention of his righteoufncfie) even of kit only.

There were fome workings in his thoughts before the fending awayofthefirft Copy, to have recommended thefe his labours in an Epiftle to this Church, and thereby left them (toufehis own expreffions) as his lad legacy to us: Though thefe thoughts of his were not then profecuted, yet there being neceffary oc-cafion upon this great turn of providence to intimate a few words unto the Reader at this time, we thought it not amifle to acquaint you, our beloved Brethren, with thofe former pur-pofes of our moft dear Paftor,whofe remembrance we hope will be/or ever pretious with you all, that you may look upon this work (the refult of many thoughts and praiers) as the Uft'brettk-ingi of his love towards you, for your eftablifhment in thefe prc-fent truths. It (hall be our endeavour that in due feafon you may have other of his labours among you, in your daily view for your further comfort and edification, and fo may ftiil hear him fpeak-ing to you in this way, whole'lively voice you can hear no more. And we (hall not ceafe to look up to the God and father of our Lord Jefus Chrift, the father of mercies, and God of all confola-tions, for you, and for our felves, that we may be duty fenfibleof the price that was in our hands, effectually humbled under any misimprovements, and confcientioufly profecute the advanta ges yet continued, leaft a vvorfe thing happen to us, our candle-ftickbc removed, and we left wholly defolate, in this time of the Lords riding circuit over all his Churches, and that hour of tem ptation which is even now over the face of the whole eartk Hartford upon To«r Brethren in tie feKotofrip oftbefwh

CoKe£licutt>the efthe Gojptl, anddeepjoltomfuffenvr

2 8. of Oftub. with you in tbu great lajft,

ltf *J7. E D W A R I> Ho B K INS.

Inobicum viri Do&iflimi THOM * HOOK Pafloris Ecclefia? Hertfordienfis, Novanglk, College fui.

A Starr >e of heaven Vthofe bum* Were 'very bright, Who Vests a ^urning.and ajhining light, <B id fane in our Horizon fourteen years, Or thereabout>but now he difappeares: July the feventh fix hundred fiurtiifeaven, Hi* Heftedfoul afcended up to heaven, He "to& a man exceeding rishin truth ^ He flared up rich treasures from hi* youth. While he was in the Unwerpty^ Hi* ligbt did (hint, kis ptrts Vtere very high. When he Wasfllw o/EmmanuelJ, ^Muck IcArmng in hi* f olid he ad did dwell. Hi* knowledge in Theologic Divine» In Chclmesford Lettures divers yews didfiine. Dark Scriptures he moftclearly did ex pound, And that great my ft try of Chrifl profited, He had afngular clear in/ight, in The fifth eonverjion unto god from fin ; And in what method men come to inherit, Both Ckrift and all hi* fill**ff e by the Spirit* He made the truth apptar bj light ofnafon, .Andtfake wo ft ccmfirtnble Words infeafon. To poor diftrtfledjinriers atid contrite, And fitch Of to the Promifcshtdright. Which dtd revive their hearts and make Andin reproof he Veas a (onne of Thunder. He ff>ake the Word with fak authority, That many from themfehes t* Chrifl did fa Hu preaching *asMeftk* holy Ghoft, Wtye frefenoe in him Vc admired mop.

Be didexceSin Mtvcyfeace And Love,

WM Lion-like in outrage, yeta'Dove.

Be from the largenefte of hi* royatt heart>

His treafores Was mo ft ready to impart.

To many Minifter* he VVM a father ;

Who from hi* light, muck pleafint light did gather.

The principles he held Were clear andjlrong :

Be ty& to truth a mighty pillar long.

I can affirm I know no man more fee

From Err or sin his \tidgement t then Wat he m

Bis holy heart delightedmuch to a&

The Veiilofgod&hcrein he Wat exalt.

No other Veay could with ht* Spirit frit ;

Bit converfatten Was fitlltffiuit.

Be Was abundant in the VeorkjfC}od

Vntittdeath came, andhtavcnVtas huabod.

At hid lafl clattfe Chriftfiumdkim doing VveU>

Bu blamelefte lifi^ut few canfaraHcl.

The ptace he had fall thirty yearis agoe

At death was firm>not touched ty the fie.

Of ail hi* dales atdtimesjhe laft were be ft :

The end of fuck is peace, he is at reft.

Bu lippsjhey Voere a firing and tree of'lift : ,

Vnto hi* people, family and W^

In Vthich muck ^fifdome^health and grace vasfiund,

Arefealed upland buried underground.

If Any to thi& Platfrm can reply With better reaftnjet this volume die.: But better argument if none can give, Then Thomas Hookers Policy flail live.

S A M. S T o N E, Teaching Elder

of the fame Church at Hartford with him;

9 Oiemj Reverend and dew Brother, ^Tn< HOOKER, late Tap or of the Church at Hartford on Conne&iquot.

nPO fee thrse things was holy Auftin* wiih, 1 Rome in her Flower, Chrift Jefus in the Flefh, And Paul i'th Pulpit; Lately men might fee, Twofiift,and more,m #*0^r/Miniftry.

Zion in Beauty, is a fairer fight, Then Rome in Flower,with all her Glory dight: YetZ>0»/ Beauty did moft clearly fhine. In Bookers Rule,and Doclrine; both Divine.

Chrift in the Spirit,ts more then Chrift in Flefh, Our Souls to quicken, and our States to bleflfe: Yet Chrift in Spirit brake forth mightily, In Faithfull Booker sk arching Mimftry.

Tattl'm the Pulpit, Hooker could not reach, Yet did He Chrift in Spirit f© lively Preach: That living Hearers thought He did inherit A double Portion of Taxis lively fpirit.

Prudent in Rule, in Argument quick, full: Fervent in Prayer, in Preaching powerfull: That well did learned Ames record bear, The like to Him He never wont to hear.

'Twas of QenevAhs Worthies faid,with wonder/ (Thofe Worthies Three:) ^rftfwaswonttoThunddr« Virct, like Rain,on tender graflfe to fhower, But Cafow> lively Oracles to pour.

All thefe in Hookers fpirit did remain: ASonneofThunder,andafhowerof Rain s: A pourer-forth of lively Oracles, In Caving foulspdie fumme of miracles*

Now

Now bleflcd Hooker,thou art fet cjn high, Above the thankleffe world,and cloudy sky: Doe thou of ail thy labour retpe the Crown, Whilft we here reapc the feed,which thou haft fo wen.

J. COTTON.

Herbert In Church uu« litanc.

In fepulchrum Reverendiffimi viri 5 fratris charif-fimi M. T H o. HOOK E & i.

AMerica, although/it doe not botfl Of alt the gold andfilver from this Co* ft, Lent to her Sifter Europe's *tcd t *r pride, ( For that's repaid hcrjfrith much gain btpdc In one rich Ptarl&hich Heavens did thence afford, Ai^ow Herbert game hi* honefl Vvord ) Ttt things, SHE in the Catalogue may come Witb Europe,Africke,Afia,/tfr ONETOMBE.

E. ROG E R s.

Y Times(y^&David)arein thy Hand:Neither is it meetefor us/0 much at, to know the fea-fons which theFather hath putin his own pow er. Thi* is as confpicuoufly made good in bis ap pointing ^feafons/0r jollifying his own caufe> as of any other event whatfoever. wherein, as he hat has great anintereft • fo, himfelfe being the principal!* jea y fole AUT H o R of all that is Written orftokenfor it , affumes the prerogative to judge and determine of the fittefl opportunity , for every word, that Shall be uttered , much more publi-(hedinteftimony thereof. Thi* I have with fifence andfubmijfi-en learned ( as many other leffons ) from his fo prong and all wife-diflofing Providence towards this treatife ; And fome other, both •pajfages and treatifes that have related to, or been intended for defence and deer ing ofthiSssfrgument*

This Treatife Vvat finijht and fent over transcribed » un der the eye and exatt review of the eminently accomplifot Author himfelfejvellnigh TWoyeeresJince • who alfo then followed it (.as I have heard') with many praters and teares , for a blejfing upon the publijhing. 'But it V? as then buried in the rude waves of the waft Ocean, with manyprecioutSaintsjn their paffuge hither. The mo ft ofthofe that were ajfetted to this caufe, did then judge, in re-fpett of the Opportunity ', and import unity ofthatfeafon, (that im~ petuoujly called for ^Modell of this way ) this to be a/ojfe not re-compenfable , at any other time. 'But God ( we fee -, and that by thisflrange difafler ) thought be ft to referve if rather y for fuch a time as this : ^ts wherein , the noyfe and tumultuow outcries of many, beingfomeVvhat ftilledy the words of the wife, may bee ( a& Solomon Jpea^es ) the better heard in quiet. Andthe ra~ gtng violence of that hotfeafon> ( which like a fiery Oven., (• as the Trophet fpeakes ) devoured all that was caft into it ) being a little moderated , and allayed , men may be better difpofed to he are and conpder Reafon, ejpecially coming from this hand , whom all men knew, W had in efteeme, as a man of God , of more then

d an;

an ordinary fair it. ssfndperhaps fonh. of thofe Reafonipgs, whkh were then , or would ftill have been deemed as broken and briefed Reeds, in the hands of other s y may become in his as rods of Iron, andprevaile to Victory: And thofe Rods, which have been turned to Serpents, become Rods againe , noVtthey ars taken up by him.

That forementioned deftiny , that hath attended this book?) hath, at times vifited my thoughts with an apprehenjion offome-thing <?/Like Omen to thecaufe itjelfe it pleads for againft the Presbyteriall Government : That after an overwhelming of it •with a flood of obloquies and disadvantages and mif-reprefentati-ons and injurious oppreffions, caft out after it, it might ( in the time whichGod alone hath put in his own power }be again emer gent-^ yea and {boot forth out of the fame feeds oj'Tr&th jtvhich have been fcattered and buried under ground. Which hath the wore rea dy entertainment with mee 3 bee aufe from our fir-ft entrance in to this conflict, I made account and loektfor it 3 That this truth and all that fbould be faid for it, was ordained as Chrifl ( of reborn every truth is a Ray and beame ) to be as a feede of come, which unleffe it fall to the ground and dye , and this perhaps together with fome of the perfons that profeffe it^ it brings not forth much fruit, e^// that 1$ His , isaftiayes at frftfown in weaknefTe ; im after-wards rifeth in power : One Age .fowes and anotherreapes : And yet in thefe latter dayes wherein the light and Sunfiine gropes hotter and more intenfc, the fame age may perhaps fee, and enjoy both the feed-time^ and the encr&afe.

• However>certtiine I am ofthis, which may more vifibly be read otft of this* and a more thenttfaall conjunttien of many other occur rences falling out at this juncture of time , evidently proclaiming by a Id^d and power full voyce of providence, that Gods dejigne and pletifure is (for what ends and iffues himfelfe onely knowes ) to re new and hold up this controverfie among ft m, as if it were but new begun, not^ithftanding all thatfluggijhbackwardneffe in thofe that have been called, yea Redout upon, t o maintain it • and thofe flight and dejpifng thoughts in other s y as not worth the pains and travaile. God not onely having ft irred up the Jpirit of this great worthy to undertake *ht defence thereof ( whoje humility and wodefty to appear* in Print in any other fubjett, confide-ring his abilities inallkjntis 3 both for preaching and diluting

were

Vverc fingular ) but ordering of itfo, as that it foottld be Accom

panied with many other Treatifes now publifljed^or to he made pub-

Hque , that have at long fince been prepared, but detained, at if

to be are it companie > but noVv iffuing forth as it were at once. A F p orton *

Some of Which will provoke and occafion others , or necejfitatefome the Queries

of thofe engaged to make fiejb Replies , or fome Other way to rfApolloriim

vindicate the truth. ln Latin.

and Mafter Aliens defence of the nine Qucflions and Portions from New England.

The Reafins&nd Answers of the DHtenting Brethren and the Alterably,, and die tranf-aliens about Accommodation all that were given in in writing.

Mr -Cottons Anfwcr to Mr Eaily > &c. Thedodrinall part.

Tea, and which is more eminently obfervable to this purpofe in hand , that the Afiemblyof Divines itfelfe (Providence fo con-firing and contriving it) fhould now, and not till now (though upon the Order of the Honourable Houfe long fince iffuedforth, a faint attempt towards an entrance thereunto was made by them) fhould now befet aworke and betake themfelves a ne'tyjo af-fert and convincingly make forth the Jus Divinum ^Church-go vernment , both in the ge tier all principles , upon Vvhich it i* to be made forth y and the particularities thereof: <*Andfo not only take a neVo furvcy, but go over^ upon a ne^v woof, the whole peece and platform they had debated&before prtfented,but under A THERE MAY BE, and IT i s LAWFUL AND AGREEABLE TO THE WORD, and the like: THE LORD , by all the fe coincident c-vents calling his Saints to afieflj and more feriom rcvifall of thefe £ontr over fie s , at not yet determined , nor fully cleared either to thefatitfattion of God or man. And moreover by this loft alone, •( if there were no other con f deration higher and of more weight) putting in afufficient caveat and demur to the [words plea or en-termedling,as in relation to thi* quarrcll^ pendente tit£ y thefuite as yet depending upon an other way, of trialL

As touching this Treatife, and the worthy Author0//Y, I intend not to preface any thing by commendation of either unto the Rea der; wl ich were indeed y to lay paint upon burnijbed marble , or add light unto the Sun. The truft of viewing it at the prejff being committed to my care, I have, out of the honour I bore to him, and love unto thiscaufe my heart i* in, endeavoured to dif charge it with my utmoft diligence andfaithfulneftt : I have done it all the right I could* And Reader, be affured thou hafl it here prcfented as it was now tranfcribed and fent over t without Addition or Diminution :

D 2 Neither

Neither didlentermeddtefofarrea* to looks The Quotations /'* the Authors themfelves , whom he confutes; but left them as / found them to the Copj. Onely Ibeleeve upon feme Conjettures , that the Copy which ferijhed, and Vvas throughout revtfed, and •perhaps added to by the Author, Vvas more perfect then tki*.

I have no more but to commend it and thee to the bleffincr .fGod.

APRIL. 17. 1648.

TH O. GOODWIN,

THE CONTENTS.

A Swvey of the Summe of Church* DifcipKnc~>l

PART I.

Ecclefiafticall Policie Defined.

CHAP. I.

lCcleftafticaS fetich u 4 skill of ordering the^> * affairs ofchrijls houfe according to the fatter* of his Word. page i.

Chap. 2. The conftitution of a vifibU Church in the Caufes thereof : The Efficient

p.n.

Chap.^. Of the invifible Church: Whether the invi-fikle Ch»rch he the principal*, prime and onely proper fMetl, to whom all the Seals and Privileges of fieeiall nete doe be-

* P-35»

Chap.4. of the formall caufe of a vtfible Church, the urch Covenant. 0.41.

Chap.y. Whether Baptifme doth give formality or make a member of a vijible Church ? p j j a

Chap, 6. Whether profifion makes a man a member of a Congregation? ?t600

Chap. 7. An Anfoer to Arguments made again ft the Church-Covenant. p.6%.

Chap.S. Whertin the precedency of a Chttrch, asit is To-

tum homogeneum,£&*;*4W. p 4 gp w

, Chap.p. of the nature and being of a Presfaterialt

Church. p.^4-

Chap. 10. Such arguments as Jtf< ^-Ruttcrford aleadgeth

* for

The Contents.

for the confrwAtion of a VrtsbyteriaHchurchAnfwered*

Chap.11. Touching the \.fub]ett ofEcclefiafticAtt tower, wbtrethenAtureofit i* dtfco'vered, A#dthe Arguments brought Againfl itAttfvered. p* x 8 ?.

Chap. 12. Touching the Cat Mike Andvifible Church,whe-ther 'to the tjttini fiery And guides of the Catholike vifiile Church) hath the Lor d committed the K eyes, *s to the frftfub* jell. Difcuffed p.aiy.

Chap.13- Of the Cttholike church at it it totumrcpre-fcntativum,, in the Ajjemhling of Fitters, &c. in a general CeunceH. p.22^.

Chap.i4. of the Church univerfaS, as it u totum intc-

P-243.

ap.iy. An tnfoer to u^F Hudfon, concerning the Church fatbolikt vijiblc, as totum integralc. p. 2 5 o.

Chap.i6. of Church communion as it if dfeculiarPri<vj-ledge to the members of A Church. p. 2 8 8 „

PART. II. Of the Church confidered as it is corf us OrgAnicum.

Chap. i. of the number of affairs therein, And the nature thereof. p-T .

Chap.2» Wherein the nature of Ordination is £fcuffcd> And

, the 17. Chap* of cJJf r Rutterford is confidered, Andanfaer-

ed y at touching thefowerhegwetb to 4 Ptfter in and over other

Congregations befide hu own* p«j8.-

Chap.j. Ofan Independent Church, Wherein the state of the queftioni* opened, thediftaftfuttMm of Indefendencj de*red> and the right meAning futufonit. <JH. R. bis Argu ments inthti$* Chap. debrted* p, 7 g 9

PART.

The Contents.

P^RT. III.

Chap* i . of the Government of the Church. p. i

Chap, 2 . of the difyenfation of the Sacraments. p. 8 Chap.5. of Centres.

PART. IIII. Concerning Synods.

Chap, i * V Therein <Jlf. R. 6. Argument is debated, taken cut of A&.15, a&dthe nature tftbat Synod dt (cuffed, and how farre that or any other Synedcan be fad to binde by any warrant from the VFerd. p. r .

Chap. 2. Where M R^ hts Arg undents touching the fa-pcrierity of Clafos and Synods above particular Congregations are considered and anfaered : And they are in number 6 . wore fa down in the 1 5, Chap, of his book, p. 1 5 .

Chap.j . \-dn appendix to the former Treatife concerning Synods. P»45-

An Analyticall

whofc

re Of. ( ficcr, Iwhofc

CEffident 'Caufes2 And I Materiall

C Order and Precedency. .Qualification which is « tncriB ^ Exee lleney of!

f Ruling Only.

A fPaBor,

•Number jRuling and teaching<

< t^oftor.

J C Eflates of the members, as Deacons,

T Supporting thc<

<>Hcalcb,asWidiowes. C Election.

^Severed

^Ordination.

f What the watch is, which appertains to all. (.What the bahaviour of all under it.

r What to be done before they come, j r Are no members,

fflorfxvvhat, when they are met, in recelnngXcomc members C fuchwho S from other Co3-

£ grcgations,

.Parties who hate right toP

r Sacra-menti

tion of

CPubiike in the •Common to both, ) Aflcmbly. as to be ^Accompanied

t with the word*

^Peculiar

^Synods, Consociation IB <

/CMacck.

^Supper

v admini.

«r*d.

Frequently with diftind blef-^ngs, as there be .diHinft elements.

Preparation toC^^

Cenfutes of\ ) Xh^^Vnd SRecorded,

offences. 1 < wfiich £ A11Q Jpubiifhcd.

1 Publfte,yfi xecul io« by J Admonitio», C where C (Excommunication.

Private

Cap'.i*

Part i

SURVEY

of the Summe of

Church-Difciplina

CHAP% I, Ecclcfiaflicall Policy Defined.

Ecclefafticall Policy is a skill of ordering the affairs ofChrifts boufe According to the pattern of bis word*

i//."^ When we fpeak of fpirituall things,we defire to (peak in the words which the wife-dome of the holy Ghoft teachecb, and fo we (hail compare fpirituali words and fpirituall things sogethen And therefore it is, though the Government, whereof we are now to intreat, fhareth, with other of the like rank, in the generall nature common to them and ir,and thence may ( is it is ) truely becalled,an Art or Policy, as civil governments sre Tdled : snd there be a like pa rity and proportion of reafon, in regard of the nature of the work: yet we attend the language of theApoftle, who, when fee would inftrud Timothy, touching f c fubjscl: now to be in-

B treated

treated of, and furnifh him with dindions fitting and fufficient thereunto, he terms it, by knowledge or skjtt, how to demean hiwfclfin th e houfe of God y I Tim. 3.15.

Its the knowledge of tf}e duty of ftme rule that lieth upon kirn. Thus knowledge how to convede and carry our felves in Church-work, as the eflfed:, leads us by the hand to look to the caufe, whence it comes, namely the rule by the ft aple-precepts whereof, as by the Kings ftindard, this knowledge hath its being, and is bounded in its operations, the effect thus isexpreflkd>but the caufe is implied.

Ordering.^ Its the art of ordering the affairs of the Church, Forfo the Apoftle (peaks, Celof.Z.j. wken I hehald your faith and order, as if he would refer re the whole workof theGofpei to thefe two heads, Doftrinc and Difcipline* So much or Religion, as concernes the nature and work of Faith inward-ly in the (oul towards God and mm, that is contained in the firft branch, Faith. Order, which is the fecond and op-pcfite member, includes the exercife of Diftiptine and cen-fures of the Church, fo far, as by rule they are exprefled, and concern the rectifying of the carriage of fuch, who are in conf os-deration each wi A other.

This word take n in its native and narrow fignirlcation, implies the right fofitare of things in their proper f laces ansi ranks* when they are marshalled by the rule of tJttcthod, according to their efpeciall precedencies and dependencies they have, each upon other. And here by a Metonimy of the Adjunct, The managing of all Church- Ordinances, according to all the formes thereof, as jE^ye/fpeaks, the outgoings thereof, and incomings thereof, €h.4j,n, w j t h t hat piety and fpirituail prudence, as is aioft futable to all, that time, place, and perfon$,and pradifes, can require, as dif-penfed by fome, received by others, is underftood.

So that, when all offices and ordinances are managed in this manner, in a comely demeanour, the Church is then truely vi-iibly Militant, becomes terrible like a well ordered army with fanners. But when you ioofe the ranks, and rout the company, by diforderly admmigrations, it is the overthrow of the Army, and (oof the Church.

Houfe of Chrifl^ It is the expreffion of the Apoftle in th« place formerly quoted, I T'rw.j.ij. That thw maieft kvuw koff to Mavff thy felf in the hoxff of God, Wkicb it the Church

•f

Cap. i. rf Chmh-DiJriftifie^. Part i.

tSthe livi»g God. God is ftie father of ail the family in heaven and earth. Chrift the Head and Redeemer, the holy Gboft the Comforter.

As the Hcad,fo the Church which is his Body, admits a double consideration.

CMyfticall, by Spirimall influence*

Chrift is a Head, <Politicall, by his efpeciall guidance in the £ means, and difpenfacion of his Ordinances.

The Church alfo is a

/The mj8ic4ff Body i* the £httrch of true Beleevers, who being effedually called by his word and (pirit, by faith yeelding to the call, are fpiricually united unco Chrift, from whom, as from a head, all fpirituall life and motion is communicated on his part, and received on theirs. And this takes up the /*»-vtjtble Church, becaufe the union, and fo the relation, ia the truth of it, is inward, and hot to be fcen by fenfe. Of tku we do not now inquire. It is that we doe beleeve. The Political! body or Church vifibte retehs out of that rela tion, which is betwixt the profeflours of the faith, when by voluntary content they yeeld outward fubje&ion to that govern-meat of Chrift, which in his word he hath prefcribed, and as an externall head exercifeth by his word, fpirir, and difcipline, by his ordinances and officers over them, who have yeelded them-felves fubjdds to his Headftiip and fupream Aithority. For Chrift having humbled himfeif to the death, the curled death upon the croffe, God the Father hach given him a name, above every thing that is named. Hath given him all things: Hath Job committed all power into his hand: and hath delegated unco M him, tht immediate dilpeBfation of this power. For the Father J° h judgeth no MAX, and by a parity of reafon, in a right (enfe, he calls quickens, rules no man, but hath committed the immediate dif-penfation of all to the Sonne : which power he excrcifeth invi-fibly in their hearts by the operations ©f his (pint : bat exercifeth k vifibly by his ordinances and otfkers-in his.Church, as upon his iubjeds, who profeffe allegiance and feomage to him. ; So the Apoftle, Ephef. 4. When he afcended ftp on high, and led captivity captive, he gave gifts to men, (omc to be T Afters, ftme to be Teachers, all fet in his Church, and all for the good of his Church.

Cap.i. A^Survey ofthtfumme Partj,

And as he hath a golden ScepterSor the guidance of hisfer. vanes, fo, as a Judge, he hath an iron rod to break his enemies in pieces like a potters veflell. 'Bring hither mine enemies, thac will not have rne to rtilc over thent> and Jl*y them 6e fire my

f4Cf.

Hence obferve obiter and by the Way, that the root of this power lieth fuft in Chrift, as a Head, and is communicated by vertue of that commiilion received from the Father, t in heaven Andearth is given to me y therefore Preach and

We now fee the proper and adequate fubjecl: about which ec-ckfiafticall. policy is.exerciled, to wit,

The affaires of hi* houfe^ The things that appertain to the vifibk Church, his viliblc Kingdome on earth* And co this place appertain the diiputes, touching the difference be-iwixt Ecckfiafticall and civil Policy, what kinde of influ ence. they have each into other, together with the tyranni cal! ulurpation of that man of finne, and the falfe claim that Antichrilt makts to both the fwords, with ail the pretences he devifcthtofcrve his own turn, and the falfe colours hepiusupoa his proceedings, when he would allay his cruelty, with a far-fetcht device, as though he did all incrdine adfriritxalia, and by the colour of that order, he might diforder and^oyertiun the whole frame of .all Kingdomes and commoi^weakhs, if they will not ftoop to his tyranny and ufurpation,

All thole controverts take here their proper confideration, as in their proper place. But our intendmcnt being to compre hend things in fhort, we (hall whollyleave (uch tedious difpures, which would trouble our work, an4 weary the Reader.

Certain it is, Ecckfiafticall policy confines it fclf within the affairs of the Church, as within its proper compaffe. My King. dome, faith our Saviour, is not of thu ^orld^ and fo the wea pons of his Kingdome are fpirituall weapons, as in the inference our Saviour fully concludes. If my Kingdom ^9 ere of thu Vtorld, then Veottld my fervtnts fight, that I Qiould not be deli vered to the Jews. But his Kingdome is not of this world, there-tore his fervants will not fight.

Men fuftain a double relation.

As members of the commonwealth they have civil weapons, and in a civil way of righteoufnefTe, thty may, and ihoulduie item. Buc

Cap. i. of Church-Difciplm<LJ. Part. I.

But as members of a tShurch, their weapons are fpirituall, and the work is fpirituall, the cenfurcsof the Church are fpirituall,and reach the fouls and consciences of men* /

According to tke pattern of the Wor&r\ This claufe points where the laws of this Kingdom are to be found ,and whence to be fetched. As Mofes faw his pattern in the Mount, according to which he was to mold, all things in the Tabernacle : So we have ours left upon record in the holy Scriptures, unto which we rnuft not adde, and from which we rcuft not take any thing* Chrift the King of his Church, and Matter of his Hcufe, he only inrcaion, can make laws that are Authenticke for the govern ment thereof.

And here we (hall take leave toftayalittle, and make this, ground good before wepafTe, becaufe we (hall have fpeciall uie ofit,asamainpjllar to bear up the building, of the following difcourfe,againft the cavils of Papiftsand Formalifts. We fliail firft explicate, and then argue.

Church-government then is attended in a double refpedy

Either in regard of tbe5 ?f**$J* „ ,. £ Circuwwiwtmttsi of it.

EfiemiaUs required to the c Partly in the per(ons that difpenfe* compleating of Church-<Partly irv the ordinances that are dif-government are, c penfed.

Intheperfons that ciifpenie, the kindes of officers that are ap pointed to that work : the nature, bounds, and limits of their crfices, all'thefe are effentialls.

The ordinances v;hich thefe are to difpenfe, as preaching, prayer, leals, Church-cenfures, e^tf- aU thefe are to be found in the word, and faould be fetched from the word: and now under the Gofpel, they are and ought to be the (ame / in all places, amongft all people, at all times, in all (qcceeding generations, untill the coming of Chrift.

Media cultw funt immttfabilia,

/It is not left in the power .of perfons, Officers, Churches, nor all ftates in the world, to add,,or dirainifh, or alter any ihingintheleaft meafure. But as God did appoint all In the Old Teftament, and thole his inftitutions, did endure their Ever (as the Scripture fpeaks) i. untill the coming of Chrift, xvhen the fame power whkh appointed them, changed them, So in the New Teftamenc where v;e are to expecl no alteration,

B 3 Cfcrift

Chrift the Law-giver he only appoints* none but he can, and h$ hath made known bis will, that he will not change them.

The CircumftAntiafts of Difcipline, as time, place, the car-tying on of thefe diipenfations in civill decencies, fuitable to the quality of the things, and conditions of the time, as peace and perfecution: the generall rules of thefe are in the ward delivered: but the particular application admits varieties, mu tabilities and alterations, according as neceffities or conveni ences (hall appear by emergent occafions. /

That there is an immutable rule, touching the effentiallf of difcipline, left in the word, and thence to be fetched, we arc now to prove.

j. Argument. &4U parts of Gods worfljip are bj Go si alone Appointed, in tits

wordrevealed) And thence to be fetched. This is evident from the nature of worihip, which only pro ceeds from Gods will, and the appointment of it is feis peculiar i Kin, ii. prerogative. For came it from the will of man,it would be will-3M*'- ' wor ^'P' #*#M*.andlaft. Its here true, what God doth not command God doth not accept: It is the charge he laies againft ail fuperftitious and falfe devices ef men $ They never came Jer.7« 311 i nto fa mwde or heart, and therefore never have his appro-bation. Who required thefe things ? He only knows what will bed pleaie himielf, and his own will can make belt choice.

£fit all Offices and Ordinances cf Difcipline are parts of Gods Worfhip: being duties required in the fecond command, aad thither are te be referred, by the grant of all.

2.

The eflentialls (land, either by the neceffity of precept, and fo immutably required, or elfe they arc left arbitrary to the will of man to appoint.

But they are not left arbitrary. * The firft part is evident by the fulnefle of the divifion. All things fpirituall are either Chriftian duties, or elfe are lefttoChriftian liberty.

The fecond part is thus proved.

If it be not in man to inable an Officer to his work, or offices gr Ordinances to attain their end; Then it is not in his power

to

to appoint Officer or Ordinance in the Chuech. For fuch ap-pointmenr fhould be croffe to wifdome in attempting it, and ib fruftrate in regard of the end, in not attaining it. /But it is not in man co inable to the work, or to make the Ordinance attain irs end : bccaufe the work is ipirituall, and v the end fupernaturali: &nd herein lies efpecialiy the difference betwixt civdl and Ecckfiaftkall power, Dominium and royali Soveraignty may be feated in the one, *.<?. in the Common wealth; becade they can communicate power from them-ftlves to others, and inable others to attain civill ends, and to accompiiih civill work, and in that refpecl: they arc called, KTitn; '<trfyv*tn t A humane Creation. But in the Church there is only »l*ifteri#i» received from Chrift alone, and therefore they cannot delegate from themfelves, and by their own in-dilution any Officer, but only attend the infticution of Chrift.

There is no man can have his Curate or Vicar, his Vicarius,, becaufe he is bound, in his own particular, to his place of Miniftery : he can appoint none becaufe he can give power to> none.

3> That which 1$ ajundtmentAHpoint of Aeligion, that hath divine

Inftitution, andfo becomes immutable, unlefie Chrift him^

fclf repeal it. For principles of that nature muft have diviae

authority to appoint and to retnove.

But Church Difcipline is a fundamentall point of Religion. Heb.6. Laying on ef hands, beingby a tJMetwjmy of the aA-)u*li put for Ordination, Ordination one particular, put for the whole of Church Difcipline.

4-

If God received this as his peculiar to himfeif under the Law, To appoint Offices Ordinances in his word according to his will, Then it is unlawfull now for any man to arrogate it: becaufe his foveraignty is as much now as then, his word as perfect there is no reafon which can caft the-balance another way.

But this he did take M -bit peculiar in the Old Teftamcnr,

Hence by the way we may lay in a caveat againft fignificanc Ceremonies inftitutedby man in Gods worlbip, as {uperftki0us f

fuch

8 Cap. i. A Survey of the [ummc part i.

fuch I mean which are appointed to (t j t up the dull and dead cnindeof man to the remembrance Q\ his duty towards God, by fcmefpeciallfignification, whereby he might be edified.

i.

Bccaule thefe undet this Inftitution are media cultw, and areforrore efficacious to carry the minde and heart to God, as the Papifts require, and fuch as all Orthodoxe Divines con-demn. Nay if it be by teaching and ftirring towards thefe fu« pernaturall works, as Gods fpirituall worfeip.

Its that which the Lord condemns in Images, which tell lies, Its that which the Lord threatens to punifo. ^,29.19. Tk*t kisfixr « taught by the fresefts of men»

*•

/ Becaufe fuch ceremonies are of the fame kinde and homoge* neall with the (ignifieative part of the actions of theSacramcnt, and upon the grouud may be (aid to have a leall and true efficacy of teaching, which properly is a part of worfaip: (ince that part of the Sacrament, which is placed in fignification is fo. Doth Baprifme confecrate the child to God ? fo doth the croffe. Doth Baptifme fignify the Covenant betwixt Chrift and the childe ? fo doth the Crofle. For its openly faid by the Patrons thereof, to betoken tkt engagement betwixt Chrift and the child, that he (hall be Cferifts fervant, and fouldier to follow his colours and fight under his banner onto his dying day. And this Image though it hath no tcngue to*fpesk ofr its own, yet it (peaks by this instituted fignificacion put upon ic and preffed by the pow er of the Prelates./

3-

Thofe Ceremonies which are let in the fame rank with Gods own Ceremonies, in regard of their end and ufe, As thole are truly religious becaufe God is the appointer of them : So thefe mult be fuperftitious, becaufe mans will is the Inftitutour of them: the parity and proportion of realon helds on both fides.

But fignificant Ceremonies thus inftituted, are of the like nature with fome of Gods own rites. Inftance the Phy laderies. JV#w£.i5.39, they were appointed for this end by the Lord, to be remembrancers and admonifoers of the Law to thofe that afed them, and^the lame place the(e Ceremonies fupply, and are erdainedlor the fame purpofe,

The

Cap. I . tf Church Dif rifling. Part i .

The CircttrnfttMtitCls of T)ifcipli*e 9 as Time, Place, out ward Decency and Cometinefle in the managing of Gods Or dinances : thefe admit of varieties and mutabilities, according to emergent occafions, which alter with the conditions of the Church.

There is a comelines and conveniency of Time and Places of meeting, and manner in their meeting) when the Churches are under perfection, which will be much altered,when the Church-es enjoy peace and profperity , and have Chdftian Kings and Queens for their nurfing Fathers, and nurfing Mothers. Yet in the carry ing on of thefe Circumftantials according to the minde of drift, among many other, thele Rules lend a common influ ence, and are of fpeciall conference and conlideration.

i.

Though there be not : nor in truth can be particular precepts exprefled in the Word, that may meet with all the fpeciall varie ties of occurrences in this kinde ; yet there be generall Rules, un der the reach whereof, all the particulars will come, and by which they may be regulated, and that without fail. Allwuft bs done comeblj tndin order , without rudenes or confufion, For Qodunot the godojconfofion, as in all the Churches, i Cor. 14. 33. Attmvft bedone to edification, I Cor.i4.26. &4H to Cjods glorj, i CV.io.3i.

2.

All thefe Circvmftantials of Time, Place and Decency, they are common to things Civil, as well as Sacred, and ferve indiffer ently and equally to further the ufefull adminiftration of both, and therefore cannot be conceived to be any part of religious wcrthip, nor can be ranked within the compaffe thereof, by any Lhewofreafon, only the ancient maxime here takes place, The later Art ufeth the workjoft he forme r, Ars fofterior utitttr priori* opere ; both civil and facred adminiftrations ufe thefe Circumftan-tials, as iflliing from precedent Arts, arrdfoput forth their own actions to the beft advantage, for the attaining of their own ends. As each man may meet withinftances many, by eafie attendance. /There muft be a right underftanding of the meaning of the words, and fo a (jrammAticattvfnalyfu of the phrafe, where thev prornifes or commands are expreiTed, before either our faith can believe the one, or a gracious, humble heart make choice aright of the other, and obey it. Both btlewing and obeying are religi-

io Cap.i . A Survey oftkcfomme Part j.

ous actions, and both fuppofe the nfe and work of Grammar, and fo of Logtck^ about the promifes and commands, and yet no man, that hath the exercife of reafon about him, will fay, that either Grammars Logick^Andjjis are religious actions, much lefle reli gious w(prfliip.

3-/ The Veittofno w^ neither Magiftrate in the Common-wealth,

nor Officer or Officers in the Churches, is the rule either of com manding or forbidding things indifferent. For if their wiis were the rule, theycoulinoterrein commanding or forbidding : for the rule cannot erre. They were not to give an account for thofe their commands, nor could be puniflied for any mifcarriage in them. Then alfo, the will of the Inferiour were abfolutely bound to yeeld obedience thereunto, and that without either queftion-ing or examining the nature of it. Yea blinde obedience would by this means be not only allowed, but of neceflity enjoyned. Nor could the Inferiour fin, in whatever he did in fubjecling him-felf to the directions of the Superiour in fuch indifferent things. All which are contrary to common fenfe.

4-Tic determination of indifferent things , either abfolutely to

be attended, or abfolutely to be laid afide, when there is no pre-ponderations or neceflity to caft the balance either way, is beyond Warrant • becaufc it thwarts the nature of the things, and that raeerly out of the pleaftire of the Impofer,which is not a rule to go by^fince God by rule hath left thefe either to be done, or not done, as occafions are prefented.

5-

Appointment and injunctions of things indifferent, which are

either unprofitable, and have no good in their ufe, or be but fo far prejudicial!, asthattheyoccafion aftopin a Chriftun courfe upon any juft ground: Such appointments are to be repealed as vmlawfulL i. 5or if Gods own Ceremonies were to be removed, becAufc unprofitable, then much more ours, Beb. 7.18. 2. If we muftanfwerforiW/^^or^, then for idle Ceremonies. 3. Things iadifleren^ when they are ufed, not in fubordination to help for ward morall duties, their ufe is unlawfull. For herein lieth their ufe and good, that they may be in way to lend a lift to a higher end- But when ttey are unprofitable or prejudicial! ia the fenfe before ^xpreffed , then they arc not in fiiberdi-

nation

Cap.2. of Ckwck-DifciflifitLj. Part 1.

nation to help forward Ithe moral!. Ergo. 4. That which eroffeth the Place and Office of the Governour, tkat'tie S}uft not doe or maintain : But to inj'oyn any thing that is) unprofitable, is againit his place, for his Office is to rule for their good, Rom. 13.4. But unprofitable things are not fetch.

CHAP* II.

Tkc Conftitution of a vifiblc Church in the Caufcs thereof: The Efficient andMatttr.

THisvifokChweh, the fubjecl adequate of our Enquiry, is td be attended in a double regard,

The Church in her Conftitution is confidered two waies,

cEffeHtiate, as Totum < Or

{integrate. As totum Ejfcntitb or Homogeneitm, look at it as in the firft

caufes, out of which (he exifts, and comes to be gathered, and this is called, Ecclefiapriwa.

Thu Church hath the right of ele&ing and 'choofing Officers, and when thefe are fet in it, it becomes totum Organism. Ame£ 0fo&/.i.ff*B3»i8- The Corporation is a true body, when it hath no LM'ajor, nor other Officers, which happily fhe yearly choofeth.

We now come to enqmre of the viJiUe £harchi* her firft conftitutiw and gathering.

And in the handling of this, we (hall take into confederation fuchfpeciallQueftions, wherein there appears any difference be twixt us, and our Reverend and very learned Brethren, defirous to propound things, wherein difficulties yet appear unto us, ho ping foiwe further evidence may be given tor the manifcftation of the truth, which we only feek, if we know what we feek : and therefore would live and learn $ o»ly while we thusbeleeve, we thus fpeak.

C i the

£harch, which will make moft for the clearing of the fubjed we have in hand,

t #$#>»/,

are the< ^Matefi

(As alfo the? and fFormaS

Of the Efficient.

Concerning the Principal cAufi and Inftitutpur of a vifible Church, there is a common concurrence of ail fides, fo far as I canreade, and therefore I fliall eafe the Reader of all large dif-courfe in this behalf.

It jfhall be enough to point out the truth, as it is expreffed in Scripture : namely, Theinftitutionofthe Church ifliies from the fpeciall appointment of God the Father, tharow the Lord fcfut fchrift, as the head thereof, by the holy qhoft, fent and fet ©n work for that end. SotheApoftle fpeaks moft pregnantly and plainly, Heh$.$i. Forthu jman (meaning Chrifl ) VCM counted Worthy of more honour then Mofe$^ ina/mttch AS hsthat hath bttild-cd the houfe, hath more honour then the hottfe. Chrift it fet over t hs €httrch y which is, the konfe rfGod, as the Sonne^ Mofes M a fcr~ want. He the mafter- builder, Mofes as an Jnferionr and under-workman. And vcrfa. For every houfe it huilded by fome WAn, but he that buildeth ail things is God. This ssfL L is to be re ferred to the things that went before, to wit, the things of the hotife.

What ever belongs to the Church hath God in Chrift the Au-thourof it. And hence in the old Teftament it was given in charge to 'JM&fes, that as & five all prefented before him in the Monnt, in a lively manner, fohemuft becautelous and confci-entious to hold himfclf to that patern, not to fwerve an hairs breadth there-from, or to adde any thing of his own devifing, And hence our Saviour claims this as his prerogative royall, Mat. 1 6. Vpon thu rock^ I ®i/l Mid my Church* 'tis his houfe, and he knows his own minde, and therefore he only will fafhion it there-nnto.And from hence it is,that in the time wherein E&kicl would hmme our, and that unto the life, the Tem<£e to be ereded in the 10 » *^* Ttftamcnt, he there iaies out all the particulars by Gods fpe-ciall appointmcBt ; The Ou going* and InccmwgStForwStFafttionS) Law thereof, and the Ordinances there of. Touching the Infiriow he If ing €Aufe> viz, The Civil Mfigiftr ate,

hpw

——r*- —

Cap.t. in t he Caufes thereof. Parti. 13

how farr-e he may be faiH to have a hand in the ereding of Chur ches, It is that which hath exercifed the heads and pens of the : -moft judicious, and is too large for this place, and our purpofe, jwe willingly pafle it by, being not yet perfwaded that the chief Magiltrate (hould .(land a Neuter, and tolerate all Reli gions.

Of the Matter.

Proceed we to make enquiry of the Matter •, and there (chough it hath not fo much Art in it, yet bccaufe it hath more, and indeed more evidence, in regard of all, to whom we addrefle this our en quiry ; fith it concerns all, who feck the good of Church-fellow-(hip, as all need it, if they were worthy to (hare therein, Our firft Conclufion is negative.

Conclufion I.

Parifhprecinfts, or the abode and dwelUngVvitbin the bounds and liberties effuch a place, doth not give a man right, or make him mat ter fit fir A vifible (Congregation.

Reafoni. Nocivti rule can properly convey over an Ecctefafli-call right. The rules are inftecie diftind, and their works and ends alfo, and therefore cannot be confounded. ^ Civil power hath a Kourifting and preferving faculty of Ecclefia-ftical Orders, Officers, and their feverall operations. Kings /kail he mrfing Fathers, &c. But in their prefer conflttntion^ they can not meet. Imftrare and pradicare are not compatible, hath been a ruled cafe, admitting no contradiction in an ordinary way: one is compleat, and hath all the caufes without the other, and therefore one doth not receive his conftitution in whole or in part from the other* Civil power may compell Eccledafticall perfens to do, what they ought in their offices, but doth not confer their Offices upon them. The Kingdom of Chrift is fpirituall> and not of this world. That Propofition then is beyond controul. The. fecond is open to experience/

But the mkivg ftp An abode or dwelling in fitch A place or precintts i* by the rule ofpoltcy <*nd civility. A man hath it by inheritance from his parents, or purchafetlj it by his money, or receives it by gift or exchange. Ergo, Xnis can give him no Ecclefiafticall right to Church-felLowfhip,

Re*fa. That right which any man hath in Church-fellowfliip, Excommunication out of a Church can, nay doth take away. For Excommunication is, according to the intent of the Word, The

C 3 cutting

14 Cap.2. TfaCwftittttiontAvifibleChttrib Parti

cutting 0jf from all Church-communion : c and what ever right be* fore he had in his admifllon, is now difanulled by his Excommu nication. Let him be a& an HeathenJAzt.l 8.

But Excommunication doth xot y nor can take away A mans cl-vilright to the houfe and land, the civil priviledges he doth pof-fefTe,or remove him from the right of his habitation, civil office or authority, he is invefted in.

Ergo, That it no Ecclefiafticali right.

Reafy JIf ParifliPrecimfhfoould have right toChurch-fdlow-fliip, then Atheifts, Papifts, Turks and profane ones, who arc c-nemies to the truth and Church, yea men of ftrange Nations and languages, who neither know, nor be able to do the dutks of Church, members, fhould be fit matter for a Church, becaufc they have abode in fuch places : yea thofe fbould have right to whom Chrift hath denied right, /Rfve/.2 1.27.

Much more might here be added, but that the tenet is fo grolTc, that I fuppofe any, ferioufly judicious, will fee the errour of it, We (hall come nearer home then, and our

2 d Condufion is, Vifiblc Saints only art fit Matter appointed bj CJod to make up a

vifbleChttrchofChrifl.

The terms fhall be, I. Opened. 2. The gueftionfitted. ^Tlt Condufion proved.

Saints as they are taken in this controverfie, and in the currant expreffions of Scripture, which look this way, and fpeak to this fubjecl (Saint sat Corinth, Saint sat Philippi % At Rome, in Ca(art koufi) were members of the Churches, comprehending the In fants of confederate believers under their Parents Covenant, ac cording to I Cor.j. 14. and fuch conftant expreffions of Saintfhip do intimate, that cither they V9tre fetch, or at leaft conceived to be fuch in view and in appearance. I fay in appearance: for when the Scripture fo terms and ftiles men, we muft know that ^Wjcome under a double apprehenfion. Some ar&fitck according to £&<*-ritj: Some according to truth. Saints according to charity are fuch, who in their practice and profdlion (if we look at them in their courfc, according to what we fee by experience, or re ceive by report and teftimony from others, orlaftly, look we at their expreffions ) th:y (avonr fo much, a* though they had bem JHs. From all Which, as farre as rationaU charity dircded rom'the Wwd, a man cannot but conclude, That there

way

be (owe feeds of fimc spir it u all Veork^ of Cjod in the foul. Thefe

\vzc3\\vifibleSaints ( [ewingfecret things to god ) in our view, and according to the reach of rationall charity, which can go no further, then to hopefull fruits. We fay and hope, and (o are bound to cone eive they are Saints : though fuch be the fecret con veyances, and hidden paffages of hypocrific, that they may be gilr, not gold, feemingly fuch only, notfavingly, known to God and their own hearts, not known to others. So Judas, T)ema4, Simon Magut, ^AnanifU^ &c. And therefore our Saviour pro ceeds with fuch, not a* Cjod who knows the heart, but in i Church-way , as thofe who judge the tree by the fruit. De occnl-tU nonjudicat Ecc/efaThzt which the Church doth not fee,it can not QZnivLiz.Somemcns fins p&befirci&fime come

The STATS t^n of the £l?ESTION is this.Perfons,though> they be hypocrites inwardly,yet if their converfations and expre£* (ions be fuch,fo blameleffe and inofFenfive,that according to reafon direded by the Word, we cannot conclude, but in charity there n*4j he, wdit (ome (ptcia/l fyiritudl pood'vb them]T^y2 are fit mat ter of a vlfible Church appointed and allowed by Chrift : and that for thefe Reafons.

Retfon I.

From the nature ofairifible £ hurch rightly conftituted, Itistrulyftiled, and truly judged by Scripture light to be the wfibUbodyefChrift) over whom he is a Head> by Poliiicall (?<?-wrnment and guidance, which he lends thereunto, i Cor. 12.12. And that it is a vifible politick body, appears quite thorow the whole Chapter,but efpecially,^. 27,28.Becaufe in th*t Church Cjod. fets Orders and Officers, Some Apoftles, Teachers, Helpers, govern ments. The like to this, E$hef^ 1 2,1 3 ^ Where thefe Officers are, it is fuppofed there be vifibU concurrences of many Saints con-fenting, both to choofe fuch, and tofi&jett unto fuch being chofen. Whence the Argument proceeds,

The wewbers of Chrift s hodj are fit alone to be members of a

true Church, becaufe that is the body of Chrift, ex- conceffis..

"But onlj vifible Saints^ Vvho according to the rules of reafonablc

charity may be conceived to have fomefyeciaR good in them t Are

onlj members of £hrifts body.

For to have a member, which nor doth, nor ever did receive any powsr or virtual impreffion of any operation in the kinde of

it

i& Cap.2. The Conftitittionof A vifittc Church Parti.

it from the head, is not onely againft reafon, but againft that reference and correspondence, Which the members have to the bead. NowvifibieSaincsoneiy, according to former explicati- : on, can be laid by the rules of reafonable charity, to have fome vertuaii influence of fome fpirituali operation from Chrift-asa Head.

Therefore Such onely are members of a Church. Reafon. 2.

Thofe are fit to be members of Chritts Church, that areptb-jetts in Chrifts Kingdome.

The Church is the vlfiUe kingdoms in which £Vi# reigns, by thefcepterof his word and ordinances, and the execution of jj.ij; difcipline. To Vthomfaever he iszHead, over them he Will be King. He is our King ; He is our Lawgiver, The Churchis hisHottfe, and he is Matter and Ruler of it. They who carry themfelves, in profiQedreheUion, they are Traitors, not fub/eds. The members of the Body are under the motion and guidance of the Head. Wolves and fancers are contrary to it. Members are in (ubor&ination, Wolves and Cancers are in oppojition to the Head.

B vtvifib le Saints (as formerly defcribed) are onely fob-jetts in thi* kingdowe*

Chriftis the King of Saint* (not of drunkards and whore mongers, Athiefts, &c.) they alone proclaim fubjedion in their practice: They onely attend to know and doe the will and com mand of God, or in cafe they fwerve afide, and be carried un awares and unwittingly into confpiracie, yet are they willing to fee, ready to yeeld, and come in again. But fuch, who cry, hail Mafter, kife Chrift and betray him: that in words pro-fefle the truth, but in deeds deny it, and are to every good ^ork^ reprobate, Sonnes of Belial, who can bear no yoke, buc^r;*^ all cords, and caft all commands behinds their bacly, thefe are ctwitted re bells, but are not (kbjetts of Chrifts kingdome. ;

As a Generattoi the field, he Will overpower thefe, and defray them at his enemies, t?ut not govern them as leigc people, and therefore he profeffeth to fuch as fent after him, that they would not have him to rule over them, that they were his enemies. Bring hither mine enemies, and (lay them before mine eyes.

Reafon. §.

If thofe who be vifible Saints,be not thofc that are only fit to be

members,

members, then thofe who are not viiible Saints, that is fueh

who in the judgement of rationall charity, are graceleffe

•, perfons for the prefent,and give up themfelves to the (winge

of their diftempers, they may be members. The conkquence is beyond diipure, for contradicents divide the &$ breadch of being.

If vifltle Saint/ onely be mot; Then non~vijible may he.

But this draws many abfurdities -with it : For then fuch who to the judgement of charity are members of the devil, maybe conceived membert of Chri&. Thofe 9 who to the eye of rcafon, are Servants to fin, may be fervants of rightewfneffe and of Chrift: and thofe, who are under the kingdome of darkneffe by the rale of reasonable charity, by the fame rule, at tie fame time, they maybe judged under the k^gdome of tight. Thofe may be counted fit to flare in the covenant and the priviledges thereof, as Sacraments and Church fociety, who arc ftrangers from the covenant, and fyitkou-t GodiniheWorldi All Which are abfutdities, that common fenie will not admit.

If it be replied, that all thefe may be verified of cunning hy pocrites not yet dtfcoveted.

I anfwer : The Argument leaves no place for the appearance of (uch an obj:.ction:for the terms in open expreffion are pointed directly againft fuch, that in the judgement of charity were not Saints : and thtn the difference is exceeding wide. Thofe ib&t are dark^^e, and the fervants of fin inwardly, may to the view ef charity (eem to be light, and fervants of Chrift outward ly, and yet in charity be led by light. But that he who in his outward prad;ce foould appear to be a flave to (in, and fubjed: to the kingdome of darkneffe, flbould yet be conceived to be a (er-vant to God and fubjecl: to bis kiogdome: Surely charity muft not ontly pluck out her eies to fee by anothers fpe&acies, but loofe eies and (pedacks and all, and ceatfe to be charity ; yea be turned into fitly and madnes.

Reap*. 4.

Thofewhoby God are excluded rrom hi6 covenant andmed-ling with thaty as tt»ft, they are net fit to have communion with the Church: For to that all the holy things of God do in an efpeciall manner appertain.

Its Gods hovfe, and there all Gods trcafary lies; The kgjesof

the

1 8 Cap. % . The Cwfiitutiw ofAviftble Church Pare j .

the kingdom are given to them : To them ail the oraclct, ordi nances and priviledges do belong, &c.

Bi4t thofe who hate to bereformed^n^ caft away hit commands, God profeffeth, they have nothing to ds to mkf hit cove nant into their mouthy Plal. 50. 1 5, 17. To this M r R. l.c.p.iid. anfiv. 2. things. I. ** That the T»ici(edare forbidden in cafe, (o long at they hate " to be refirrmd, If tit not Jimply : but this hinders not, but that €i they may be ordinary hear erf, and ft members of a vifible

To which I (hall crave leave to reply feveraJl things.

i» Thean(wer, in the I. branch of ic yeelds the caufe, and grants ail that was defired or intended, namdy ; white they hate to be reformed they have no title, which is all that is driven for : for if they come to lee their fin, and to reform their evil waies , andgive in evidence of their godly ftrrovo and repentance , then they are no longer haters of reforonation, but true reformers aad repentants in the judgement of charity, and then vifble Saints, and fit to be made materiails in the temple, when the rubbitli and unhewnneffe of their diftempers are taken away. But while they remain haters, they have no title, exco»cejfis. There fore that fthile, they are not vifible Saints ; which is all the argument required, andisnowycelded.

Whereas its added, " that it htnee follows not* that they ** fbwld not be ordinary hearers of the Wovd.

*A* fiver : It is true, it was never intended nor inferred • therefore the argument is untouched. For we fay 3 as you, it doth not follow, nor need be required, for help either of the reafon 01 the queftion. For let it be fuppofed, they may fo doe, najr for ought we know, cheyfoouid ibdoci and we yer have what we would.

It is yet further added, **That being ordinary hearers and (I t'wsmbers of a Church : Such an expreflion I will not now in-cjaire how neer the caufe it comes, I cannot but yet conceive, it is iar from the truth.

1. If ordinary hearing make a man a member, then excommu-nisate ^erfons, who are cut off from membership, are members, for thsy may ordinarily hear ; ex concejfir.

2. Then Turks, 'Papiftt, all forts of conternners of the

Indians, Infadefa , (kail be members, for they may

be,

>Cap.i. in the Cwfatktrtof. Parti. 19

be, and in many places Ire ordinary hearers.

5. Then in publique cities, where (cvcrall congregations meet, a-t.leverall hourcs, one and the fame man may bean ordinary hearer in them&il, and fo a man may be a member of three or four congregations.

The iecond thing M r R t anfwers, is, "That tlm argzvstz*

6< nothing cwctffdffSAgainft them ,becaufe pick AdaliererStwdjlAr.*

« dcrers, Vehich arefirbidto take Gods Ui»into their motttket>or*

"tobeca&out: but thequsttionu^fthey benotcaft o*t 9 tohe-

** ther the Church fir that be no true Church.

To which I fay, The firft part yeelds the caufe again/or if they fiiould be caft oat, there is no reafon they faould be received or taken in, nor have they right thereunto, nor be they fit matter foe that work.

The fecond ciaufe doth wholly mifle the mark again. For tfac queftion is, touching the conjkitwfa* of a Church, of what matter it ftiouid be made, Ic is noc touching feparatio* from a Church: for the ei rour is in taking in iuch as be not fit. So that the argament is yet unanswered, yea by thefe anfwers, further confirmed.

So much may ferve for the confirmation of the conclufion f or the prcfcnt, more (hail be added in an opportune place.

Bat before we leave the conciufion, wefhailmake fome>»-firexceshomit, which may further help us in our proceedings and purpofe in hand./ Something hence may be colleded for the difcovery of fundry mifrakes in the Sefjratifts, wherein they go AfiAe from the truth. Something obferved, .for to clear their way, wherein they go along with it.

Inference. I.

If vifiblc Saints be ft nutter for to make a Church, Then Church fellow flip yrefaffofeth them to be foch, but properly doth not make them fitch.

Inference. 2.

And hence,fuch mi ftak< sin judgement or />n*#/<r#that do not hinder men from beingvijibte Saints, doe not unfit men from being members of a Church.

Inference. 3.

Hence, the holding of the vifibk Churches in England ^tobe true Churches (iuppofe it were an errenr y which it i*not) doth not hinder men ftona being fit w*ttcr for a vifibie Church,

Inference. 4.

Hence laftly, the not being in a Church, doth not kinder pri vate Chriflian communion.

The two iaft inferences, are the Tenets of thofe of the Sepa ration, not onely extreamly rigid, but very unreaftnable. For if they be fit matter for publique commuuion, they are much more fit for private: Buc men are or (houldbe vifible Chriftians be-fore they come into Church fellowlhip, and are thereby fitted for it, and therefore much more fitted for private communion.

Something alio may be obierved to clear the Way where they go Along With the truth. N attie ty>

Hence, They who hold vifible Saints in the judgement of

f/^mjtobefit Matter, thougathey benotinwardly lan&.fied,

, cannot in reafon be thought to maintain onely fach, that be

efffftuatty called, iuftified>and (anftified, to be the onely matter

ot a rightly-conitituted Church.

And therefore I could have heartily widied, that M r Rent. would not have dilputed againft that which they freely and pro. fefledly grant, to wit, * c That hypocrites, becaufe their falfenes * s u coloured andcovered over With appearances of piety, and (o "cannot becenfured (as not difcovered) way be received into Cf Church communion, Without the Breach of any rule, becaiife tc the Church therein goeth according to the rule of charity, being *' bound to hope all to be good ( upon grounds which lhall be aft . <c ter wards iaid) -which reafon inlightned by rule cannot prove to €f be bad. This is yeelded and therefore need not to have been proved.

But the pinch of the difference lieth in this,

Whether fuchas walk in a way of profanne(Te, or remain psr-tinaciotflycbftipateiniome wickednefle, though othervvifepro-ftfllng and praftifing the things of the Golpel, have any allow ance from Chrift,or may be counted fit matter, according to the terms of the Gofpel,to constitute a Church.

This is that which u controverted and flbould have beene-vided by argument. There is no colour for fuch a confequence : If hypocrites be received into the Church, according to the rule of rational! charity and allowance from God, Then may profane perlonsalfo.

It is true, The exprdfiens of ftme of out brethren* as thofe ajip of the Separation, arc (amewhat narrow at the firft fighc,

and

,-y—

Cap.i. in the Caufes thereof. Parci. 21

and feem to require extftnes in the higheft ft rain: yet were they but: candidely interpreted by the received principles, according to which they are known to proceed, they would carry a fair conftruftion, to any brotherly conceiving : of ohis I (peak, be-caufe I doe obferve, and I cannot buc profefle I doe obferve ic wich trouble and grief, that M r R. a man of tuch learning and {harpntffe of judgement, and in other things, and at other tunes of pious moderation, foould yet fo commonly, and frequently s and if I miftakenot, without occasion offered many times, load the expreflions of thofe, againft vfhom he writes, with lucha {enfe, that their own grounds, to his own knowledge, dodireftly oppofe,and their own words, by an eafie interpretation, may ad mit a contrary meaning.

I fhall conftrain my lelf therefore uponfo juftanoccafion, to indeavour to clear this cpaft, that if it be the will of God, I may for ever filence mifco*ciMngi\ or mifinterprcmtionnn this cafe: and therefore I fhall labour,

I, To lay o tit the meaning of thofe of the Separation, cutcf their own Words.

2.Punftually to exprefTe^w/Lrr* rational! charity 9 K&i&d by

the word, Will goe t in giving allowance to the vifibility of Saints.

3,1 hope I (hall make it appear,that \x>e require no more Sainu

fljip to make men fit matter for a, vijible Church, th(?n M r R. his

own grounds will give us leave.

i.

I» The minde and meaning^ thofe our brethren of the Sepa ration is written info great characters, that he who runs may reade it, if he will, nor can he readily miftake, uniefle he will; M r Aivfworth againft W Bernard, p. 174. Saints by calling Aretheonely matter of a vifible Church : yet, VpithallWf koid\ that many are called hm fiv> chofen. Hence he cannot hold* that they are true bcieevers, nor truely converted,or truely (an<fti*-tied, for then they fliould have been all chokn and eleded, which in open words he dorh peremptorily deny. The fenfe then can be no other but this, That Saints by externaR and outward cat* ling are fit matter of a Church, for had they been inwardly called they had alfo been e letted.

This being the meaning of their Tenet, tf M r R. be pleafed to look into hisfitft book* ch.p.p.ioo. he will findethat he there gives his reader to underftafld, that he and M v 4infworth arc of

D , the

the (atue minde. For helaies it as a fir mi corner-done, the firft conclufion that he propounds, for the true underftanding of the true conftitution of a Church. < c Saints by external catt-<c ing are the true members tf a vifible Church. Thefe are kit words, and M r t/finfworths are the 'very fame 9 onely he (aies the true matter, M r Ainfw. faies the oncly matter* wherein there can be no odds in regard of the iubftance of the tiling intended; for true mutter is that which now is in quired aher, and if ail other matter befide them isfal(e,thcn they ire the onely matter j& truth,of the Church.

Hear we W Robin fin, A man pious and prudent, expreflehis own opinion, in his own words, who thus, ftfftific.efSepar. /?<*£.! 1 2, propounds the queftion, and the ftate of it betwixc him and M r Bernard. " Beftre I come to the point in contro-*' verjit, I tyill lay down two cautions ( faith he ) for thcpreven-" ting of err our in the fimple, a*id ofcaveltingjn fitch a* defire to <c contend. I. It muft be confidered, that here the queftion &, * c abont the vifible or externaH Church, which is by men difcern-" able, and not of that Church 9 which u internal! and inviftble, «* which onely the Lord k^onveth, wcfpcak^ here ofvifeble and ex-*' t email holines onely, whereof men may jxdge, and not of that ce which is within and hid from mens eyes. For we dcubt net, but > "the pureft Church upon earth may conjift df gotdand badin *' Gods eye, offueh that are truely finftifitd and faithful and " effach, who have onely fora time, put on the outjide andvi* **zardof (anttity, which the Lord will in due time plucl^off, "though in the mean time % mans dim fight cannot pierce <c through it*

So that we have expreflions full. The Church confifts of focne who are faithful! and (incere hearted: Some counterfec and falfe hearted. Some really good, fome really bad, onely thofe who appear fo bad and vile ihould not be accepted. And doth not M r #. lay the fame?

In the fame place M r #»£*'#/. ad des. <f Idefire it may bcre-* l membredy that the queftion between ^/rBern, and me, is, a» « c bout the true and natural members, whereof the Church is "orderly gather* I and planted, and not about the decaied and st degenerate c ftate of the Church and members. For we know " that natural children may become rebellious, the faithfitl *' citj a harlot, thefilvtr droffe^ and the wine corrupt with water,

"the

Cap. 2. in the Cattfes thereof. Part. I .

*' thewholevinefi planted, rchofe plants wert aS natural, may « c degenerate in to the plant* ofaflrange vine.

T he expreflions are k> plain rhat there needs no explication, nor can a mm, that will deal candidly, miftake, unleffe one (hould lee hinafdf on purpofe to pervert a writers meaning, /He that holds luch may be received into the Church, who may degenerate from fub/edion and obedience, to rebellion, from faichfulneflc tofalfenefle, from a profeffion pure and fin-cete in appearance and approbationof m$n,to a rot ten, profane and unfaveury carriage : He muft needs hold, that falle, coun terfeit, and hollow hearted hypocrites may be members of a Congregation.

When there fore we meet with fucb phrafes printed and re corded, Onely the Saints, fai&futl, called, and finttifitd are to be members of a Congregation, He muft needs be exceeding weak, or exceeding wjlfull, that will not eafily and readily givefuchaconftrudlion as this, Namely , Terfons vifibly, ex ternally fuch to the judgement of Charity, not alwaies realty a%d internally (Itch by the powerf#& imprejfion of Gods grace* Let therefore fuch miltakes be for ever (iienced in the mindcs and mouths of iuch as are wife hearted and moderate. We have th w cleared the exfrtjjions of our Brethren of the Separation./

IVE (hill now yttn&UAly exprejfe our &rvn sad with as mwch opennefie sod fiinplicity as our (haUownefTe can attain unto, fstnBulx ergo agamn*.

1. Iti&n&sthQemirtettcy of hvlineffe, that we look at in the entertainment of members, but the nyrightnes of heart : Its not the ftrexgtb and growth of gracei but the trtseth that we attend. Rom. t $-1. Heb^^i^.

2. This truth v/e know is, and may be accompanied with mmy failings and infirmities, which more or iefle may break out and appear to the apprehension of the judicious.

3..Thejttdgement of this truth of grace £ as clouded and covered With failings 3 )is not certain an din fallible , either to Church or Chriftian. Philip was deceived by Simon Magus> Tavlmif-judged of Demos, alt the Diicipies conceived as well of ^W<#, asof theinfelves, though he was a Thief ( and bare the bag) nay though a Devill in Gods righteous fentence which he pafled upon him, Job A & iaft. The Sum is, The heart of nt*» i*

24 Cap. 3. The Constitution of a vifible Church Part i.

S above all things, and defptratelj tricked, Vt>ho can f The Lord himfelf cakes that as his place, 1 the Lord try the heart, and fearch the reins. let. 17.9.

4. This jttdgetnext t ther Bothers fincerity^ eft tzintum opimo, xon fcientia, and therefore the rnpP, difcerning may be deceived therein, they may proceed according to the rules of Charity, and yet not pafle a fentcnce according to the reality of truth*

5. Charity is not cenforius yee judicious ((he Wants neither eyes nor watchfuilrefle ) hopes a//, and belseves ail things, that are hopefxll ©r Heleeveablc, lCer.13^. ever yeeids and inclines to tke better part ,unlefle evidence come to the contrary , when fhe hath not ground fufficient to prove an evill. She con ceives her felf bound to caft the ballance the ocher way, and to believe there \sfome good ( take it in fulje&o capaci whereof now V?c /peak, ) As in the eye,there muft be either fight or blinde-neffc : So in the foul there muft be euheryW? tneaiure of grace, &d(ehajt*t*ailVPicke4yeJfej or that we call agracelegc COH« dicion.

If Love directed by the rules of rcafen and religion hath not fufficient ev idence oi the one, flie believes the other : and in probabilities, where the weight of the arguments falls, love fails that way, and (he hath \varrant fo to do,and by that means her perfwafion comes to be poi(ed.

6. The grounds of prebabilities by which charity is poifed according to rule, are either taken from the praftice or from the knowledge of the party.

The way and ground of our proceeding according to both may be exprtfled in this fropoption.

He that pro fiffing the faith t lives not in, the negleft of any known dtttj) or inthccomm'Jfiinof any known evill, and hath fttch a meaftire of knowledge a*' may i* reafon let in Chriftinto thefcttl % and carry the foul to him : Thefe be grounds of probabilities, by ^hich charity pit fed ace or-cording to rule may and ought t9 conceive, there be fome beginnings of sjirituall good. I (hall explicate

both in a word.

l.Hemufnot live in a Jin~] Its not having but living in fn : not to be furprifed and taken afide with a diftemper, but tatradcink, is that we here attend. And'it muft be known fin~\ alfo, Such, to wit* whereof a man is infer mad and convinced

by

Cap. 2* in the canfis thereof. Parti. 25

by the power of the w**rd, and the evidence of reafon, other-wife fincerity may (land with a continued courfe in an unknown corruption, as the fathers did continue in poligatny. But he that commits fome grofle cvill, and expreflfcch no repentance for it, orafterconvi&ionperfiftsinthepra&ife of known wic- L ,*' kedneflc; rational! charity accounts (uch Workers of iniquity, & £*** evill doers, fuchasbe0f*&* World, and He in Wickednc$e,-*x\& iTim.i. by thu the children of the Devit 9 are known from the children f»

of God, He that hates hi* 'Brother 9 and doth unrighteoufnefte. In a word,fuch,if they were under the difcipline of Chrift, would be counted pertinacious and foouid be cad out of a Congrega tion, therefore (hoiald not be received into it.

3. There muft be ft much tytoTtt ledge at may let in Chrift i*t9 the fo fit, and leadthe foul tohim~^ for there is a breadth of ig norance in fome, like a dungeon fo dark and loathfome,that rea-fonable charity will readily conclude there can he no grtce : Ifa.27.II. It is a people that have no under ft andingi there fore he that made them Will no t five them : Without under ftan-ding the minde is not good,.

And in this fenfe and according to this explication, we do dire&ly deny that proportion ot M r . Rutt. lib. i. pag.

"ThuPropsftioni* falfe (faith he) Tksfcovlj We are t» f< admit to the vifible Chunk, Vchom We conceive to be Saints, ** and are in the judgement of char it j perfwaded they are

This propofmon, in the meaning formerly mentioned, we fay, is true; and we require no more Saincihip to make pertcns members of a vifible Church, thenM r ,^. hu own grounds will give us leave and allowance to do.

It is one principle maintained by M r .#. that profeffton and baptifme&Qt conftittttf a member of a vifible Church*

Whence I faaftn.

What is required of a man of years tc fit him in the

oftheChvcbforBaptifme, that and $ much i* require to make him a member*

But vipblc hoUnefe ( at fupra ) i* required to fit a man of yean to be baptized.

The confluence admits no deniall, becaufe to be baptized

E and

Cap.* * rhs Conftttution of a Vtfok Church Part j .

and to be admitted a member, infer eacfrother.

The afomption is proved by che conftanc and received pra-{ticetfftbfitktBaptift, Mit.3.$ d.

When 1 emblem and f*<U* 9 Scribes, people and Souldiers came to be baptifed, they conftjfed their finnes , ver( 6. It Was fa eh a confijfiott, as amounted to repentance , for the Baptift fo interprets it s B r ™& forth fruits Worthy repentance and amendment of lift, verfe.y. 8. and their ewn words evidence as much, £^.3.7,6, what fbill VPC do? The advice of the Apoftle requires as much. Repent and he bAftM&> Adls.^.jS. and the works of this Repen tance, and the aim of Baptifme imports as much. Fjr the remiflion of finne doth call for fuch competent knowledge of Cbrift, and of remilTion of (ins in him, that they may make way for the light of the need of a Saviour, and alfo or going to hi in.

Again 2, when M -.R«thus writes,/*^2,p.pp, " The ignorants 'taxdfimple ones among the tpapifts^have not rejefled the Gofyel " obftinatelj in resjett it ft a never revealed to themyet the fiwi. * pie ignorance ofpoints principally fundament all ma^es them A. ^non.Chttrch,

Whence I Reafon thus.

That Ignorance Vvhich maketh per fins to be no Church , that Will hinder a ferfon from being a trne member of a Church.

But there i& afimfle ignorance of points fundamental that makes people anon-Church, by his own confeflion.

Therefore,by his grant, there is an Ignorance, that will keep a man from being a member of a true Church, and there is no point more fundamental!, then Chrift to be the foun dation ftone, laid by God, whereon our faith and we muft be built.

A,Third ground we take from M r .#. is p.ip6,/.a. where hehaththefe words. Faithtefreakjprotorlj doth give H* right to the feats 9 and to (peak accnratelj>a vifibleproffflion of the Faith doth not give a man right to the feals % but only it doth notice and declare to the Church that the man hath right to the feats, bo-caufehebeleeves, andthatthe Church m*j lav>fttllj give them . to him.

VVhencel Reafen*

That,

That profejfion Vehich mtift notice to the Church, that a j>erfoHMatruebeleever,thatmttflnotif,e THAT HE HATH "TRVE GRACE.

Bat the profejfion that M\R. requires, wttft notifie to the Church that a perfon i* a true beleever.

And ifitnotifie thus true faith, ic mud prefent fuch grounds of probability to chancy reftified by the rules of reafon and re ligion, that they will caft and carry the fcales of a mans judge ment that way, and the evidences of grace to a charitable and reafonableconftderation will over weigh all the evidences that come in competition or comparifon with them, otherwife they cannot notifie a party to be a beleever, but fway judicious cha rity to the contrary fide.

g.Conclufion,

£hurckes confiituted of fit matter may he corrupted by the breaking firth of fcandals t and peftered With fcandaloftt^erfont Which may fo far be tolerated, untilinajudiciall ftaj, the f<?»-(Itres of the Church be exercifed upon them, according to the rule ofChrijt, and they thereby reformed or elfe removed and cut off from the body.

There be three branches in the conclufion, which hold forth evidence of truth at the firft fight, and therefore we fnall noc ftay long upon proof.

That Churches rightly conftitutcd may foon be corrupted,"} the Scriptures are pregnant which teftifie it, and experience is fo plain, it is paft gainfaying, at Corinth, Galatia, Sardis, Laodicea, &c. And above all, this is to be feen in the (Church of the Jews, the canker of f alfenefle in doftrinei and corruption in manners, had to far eaten into the very ejfsnce of the Church, H0/2.2.P. that the Lord threatned her to give her * bill of divorce, and to caft her out of his fight as not hi$ wife.

2. Yet in fuch declining times, when defeafes grow deadly, there is allowed, and a toleration of necejjity mttft be ft far granted, untill Juridice by A judicial! proceeding the evil b* examined, tf;-e parties convinced, centres applied for Reforma tion.^* the Ordinances of Chrift and rules of the Gofpel ferve, not only for the conftitHtion of a Church, but for the preferva-tlon of it. That is the main (cope of our Saviour his government: firft, togain a (inner if it may be, for he came not to

£2

23 Cap. 2. TkCwjtitMwofAriffiltChurcb Parti,

the World ( men can condemn themfefves f aft enough ) but to five it, aad the cenfures of the Church are fufficient to recover the lick and dcfeafed,as well as to nourifa the found.

And hence our Saviour requires time of triail, if they may be healed, and uncilltlm be over, they maft be tolerated. Cutting cffis only ufed when things come to extremity. If he ^ill not hew Jet him be M an Heathen* &c. Therefore had he heard arid fubmitted to the cenfure of the Church, and been gained there by to repentance and reformation, there had needed 00 further proceeding.

Bat in cafe they prove iocorrigeable and irrecoverable by the phyiick u'ed, they are then to be abandoned. Purge out tks oM leave*. I Cor.5. caft out fuch an one.

And hence it is evident,the corrupting of a Church conftitu-ted gives no allowance to bring in corrupt members to the con-ftitution of a Church, but the contrary, if a pertinacious mem ber fhould be removed by the rule.of the. Gofpel, then fuch a one Should not be admitted,

Thefe Conclttfions premifed: the arguments of M r .Rutt, a* gain ft the vifibilitj of Saint* to be right matter of aChttrch, Will admit an eajte anfiver*

"I. Argument , is taken from the manner of receiving mem-" be rs in the A fifties Church&here there WM nothing but a fro-" fifed Veillingneffe to receive the Gofycl, howbeit they received * it not fom the heart.

tsfnfa. There is not only a frefifted tyi&ingnefie t* receive tbeGiffiel, but a prattle all reformation, that in the judgement •f chanty gwts ground of hope there i& (omething reall> be fire the contrary appear. Apd therefore Peter who received Simon UWagw, upon his approbation of the truth and outward confor mity thereunto in the courfe of his life, when his praftife pro* claimed the contrary, the Apoftie rejected him, as one in the gall of biturnefic and bond of iniquity, who had no (hare in Chrift, and therefore certamly would not fuffer him to (hare ip the priviledges of communion, (o perfifting without repen tance.

a. Argument. " If the vifble Church be a drav-xet, where "are ffh and filth: an bottfe, where are veffeUs of filver ; c tntgold, and btfcr veQcls of brtft; *»d wood; Then in

Cap. 2. in the Caufis thereof. Parti. 29

" a Church rightly constituted, there may be believers

avd hypocrites*

/»>. The argument is wholly yeelded, and the cau£ not touched, much iefle concluded, as may appear by the ftatc of the queftion taken in a right meaning. The like rn+y be /aid to the third argument, torching the man that came to the voedding y not having on a wedding garment^ for it feems by the text, he carried it fo cunningly in appearance, that onely the Mafter of the ft aft perceived it, others did not discover it, before his coming in.

The three laft arguments having one and the fame bottom to-bear them up,admit one and the fame anfwer,

4 « If the Churches oflfrael, fudab, Galatia, Sardis, Laodicca, st were Churches truelyconftituted^ and yet in them were, many ft wickfdiprtphane, unclean ; thenvifiblc Saints are not onely "fit matter aUowcd by Chrift to make up a vipble £hurch*

But they were Cburehes truely conftituted, and yet had clean and uncle an mixed among them. Therefore, Anfw. The conference u denied^ and the caufe is given in the third conclufon^ bccaufe fuch are onely by rule to be tolera ted for a time, untill the cenfures be tried upon them. But if then they prove incorrigible they are to be removed and excom-, municated. So that the edge of the argument may be turned moft.truely againft the caufe it would prove.

jfifrall thefe Churches the nnclean and profane were to be

excommunicated i Then foch as they, were not tobeadmiti

tedSButby Gods command they were to be excommunicated-

Therefore fuch as they Were not to be admitted. Its certain

Chrift allows the Toleration of fome in the Church for a time,

whom he doth not allow to be taken in as He matter to make up

aChurcb.

The reft of his Arguments propounded in his fecond book. jr.iji. labour of the fimemiftake, and the HkgAnfyper releeves-che reader without the leaft trouble. For let him carry the con-cluiions formerly propounded along with him in his confidera-tion, and refresh his memory with the caveat and caution that was pet in by MtRobinfon, when I cleared the opinion of thofe our Brethren of the Separation; That our Queftion is not, whether members nowjreceived,and vifible Ghriftians in the eyq. uf charity may fo degenerate and break out into (caodsilous cqut-

E 3 fes.

fes and apoftaties, that they may be fcanc&lbus, and that groffely: But the Queftion is, whether in the orderly gathering of the Church, fuch according to the way and warrant of Chrift can, and ought to be received.

And therefore to difpute, The Church now gathered hath wicked and ungodly in it, and fuch as be noc vilible Saints: Therefore it may be gathered of fuch, is fo broad unconfequence, and makes the Church door fo wide, that M r #. his own princi ples Will proclaim it to be the broad way that leads erode to the tenure of the Gofpel. For I would make a collection, that (hall carry a parity of reafon with M r #. his Inference, which cannot ftand with his own grounds.

1. Such as Were in the Church of Ifracl, in D cut. 29.

2. Such as the falfe Apofiles, Nicolaitans,fi Rowers ofBa» Rev*?. & foam and Jezebels do&rine, who were members of the *•'• Churches of AJia* 3. Such who were Sckif matte ks,Ru lers, Partakers of the tables of devils, i Cor.tf.io. with chap.lo.2O.

Such may be received members,according to the^order of Chrift.

But (uch as thefe are openly fcandaloas. Therefore fuch as be openly fcandalous maybe received into the vifible Church.

And this doth not only fee open the Church door, but pulls down the Church-fide, and its that which M. R. himfelf gain-faies, and that profeffedly and in tcrminis. lib.2.p.2$i. Let him therefore but defend his own opinion, tnd the like defence will maintain our cauie from the force of thefe arguments.

His fourth Argument taken from the 3000. in ex/#.a. isan-(wered before.

His fifth, is p. 2 5 3. Thus:

" If we are t o bear one anothe rs burthen, and ft fulfill the lw *' of Christ* and if grace may be befide many Jins> yea if Simon c6 Magus/^r0$$?0» TV as esteemed fufficient for to give him bap" <c tifme ;• Then it i* not required, that all the members of the * c vifible Church, be vifible Saints^as before explicated.

Anfw. The conference fails, for all this may be, namely, there may be many weaknefles, and yet vifible expreflions of re pentance to reafonabU charity, and it is certain there were fuch in Simon Magus. For what Peter exacted at the hands of thofe, »38* Repent and be b#pti*,fd; he Would and did follow

the

the rule of Chrift which fte had received and deliveted to others, and therefore required as much at his hands. . The examples oftsffi and Solomon, the one breaking out in* to open perfecution, the other into toleration of grofle Idolatry, are here very impertinent,ind pre/udiciall toM./Z.his own defence and conreffion: For if tueh as thele may be received; then openly fcandalous may be entertained, which he denies* ubi fopra<

Hisjixth argument is,

c * If onely vifible Saints Jhouldbe received, then we are not " onely to try our felves, but to examine and judge carefully one * l another, and that every one waft labour to be fititfiedin con-" fciencc anent the regeneration one of another.

Anfw. M.#. maintains we (hould be fatisfied in the judgement of charity that perfons are iuch: for he holds, " i.that Vvemttft «* beware they be not fcandaloM*. 2. They muft be fach a* may " be baptised by the order of Chrifl ; and thele muft repent and c< profefle their faith in the Lord Jelus.. 3. They muft be fich as " by their profijfion muft notifie they be true beleevers^ ut fupra. Iib*2.pag.i96, Therefore, They rauft try and examine them that they be fuch, and thefe grounds give warrant thereunto*

Argument feventh 9 .

fc If many be brought and called to thevifiblc Church on pur* " pofe both in Gods revealed intention in his word-to convert " them; and in the Churches, that they may be converted; Then "the Church doth not.confift *f thofe who are projeffed . converts.

Anfw. The proportion fails. Thofe who are converts in,the judgement of charity, may yet in Gods intention be brought in to the Church, that they may be truely converted.

But if he mean, that the Church doth of purpofe receive them \ into the Church to be converted, then it iscroife to his own Te-net, and a perlon may be received to the feal« of the Covenant, who doth not notifie that he hath faithy nay the Church may receive them to the feals, whom flie knows have no right to the feals; f or ilie knows they are not invifibie members, which in 3vl. R. his judgement onely gives them right.

Having thus cleared our way, We fhall take leave in few words, to take into further con(ideratior> and examination (owe expreJfiwsoiM,R. \i\chaf,p.p. 99J.I* where neer tke, end .he hath thcfe words. i.

3 2 Cap. 2 . The Constitution of a Vifibk Church Part i .

I. *s4jfertion. of I. "#V fay that there i* nothing more required, as touching te the efentiail property and nature of being members of a <c Church at vifible y hut that they profile before men the faith ; " defire the Seals of the Covenant, andcrave fcttowfiip With the '[viftble Church.

^. Afltrtion. of M,#.

2 . <e Preaching the GojpelucaMtd A note of A trne Church* We (hall take thefe into confederation ,in the order that they are propounded j and

To the l r *s4£ertion.

Thofe that haveafiew ofgodlines and deny the power thereof: The A potties charge is, that, we JbottldtHrn away from fab. i.e. Renounce all voluntary, and unneceflary familiarity with fuch: For the condition, unto which we are called by God, may happily neceifitate a man or woman to hold con&ant and inti mate familiarity with fuch, in point of confcicnce, by ¥ertue of their calling. A godly and pious wife mud doe the duties of a wife in the moft inward and intimate manner of familiarity with faihujband, though profane and wicks d : The bond of relation neceffitzites thereunto. But were it that ftiewas free, (he were bound in confcience neither to match, nor to maintain any fpeci« all familiarity : becaufe (he is now at her choice, and her ftciety is voluntary, and thence to be a voided. Whence the argument growethon.

Argument, i.

Jflmuft not enter into a voluntary er unneceffary familiari ty with /itch, who have a fhew of godlinejfe and deny the power thereof: Then ami bound much more, not to enter into a tyeciall and tyirituall ficiety and fellow jbip of the faith.

Becaufe this is much more, then ordinary and civil familiarity, and there is much more danger.

But this fir ft part is the charge of the Apoft le, therefore f&* fecondis undeniable.

Argument, a*

Again the A poflles advice is plain and peremptory. 7/4 Brother be an Idolater^ or cwetQHt, &C mthficb ainet/tt not, I Cw.j.n.

Cap. a. in the unfa thereof. Parti. 33

If he be unfit for civil,*mttch more for fpirituall fociety And communion^ And therefore both Are to be avoided, as far as in my power, and according to any parr, I (hail be able. For k fome-times fo falls out, that I cannot rtmove a wicked perfon from myfpirituall communion, becaufe it is not in my power to caft him out, whom a congregation will keep in, yetlmuftby ver-tueof the ApoiUes charge, ever oppofe, and proteft againftthe admifliorror fuch, and the other of the brethren (hould accor ding to God, keep him out of communion as unfit wholly for ipincuail f ellowihip, who is not fit for civill familiarity.

Argument, g.

They VvkofiottldbecaftoHtofa congregation bjthe rule of Cbrift, thofe Are nnftt to be received in.

But men may have All thofe three properties ( fuppofe a com mon and ordinary drunkard ) i.e. Profife the faith, is eager After the (eals, mofl defirous of pciety With the Church; as counting it a <Ufparagemeut not to be born, if not admitted to the Sacrament; and jet fuch A one fltould be caftout ; therefore alft kfpt out.

To the ^.Aj['ertionvl M r /?. Which is,

c< That it u vain to fay the preaching of the Afford is no efenttAll c< mark^ of the true Church, is wtdcgoodbj diftingttifang three "thing*. I. Single and occafionall preaching, i. Set led «preaching or the fit ling of the CAndlettick* g. The preached " word with the ftals. Whence the anfwer in the fumme iflues " thus. It is not the jingle, but the fetled preaching of the word, " eftablijhed andremaining in the Church, which it A mark^of it.

Anfw. How-ever the tenet feems to be vain, yet it will not vanifti £o eafily.

By fetled preaching of the word ] Is meant a conftant opening and applying the Scriptures in one place to one people.

By mark ] Is meant, not any common accident or adjunft which doth indifferently agree to other things, as well as the * Church, for then it could never be (aid to notifie the Church, in that it may notifie many things befides. Buticmuftbea diffe rencing and diftinguifbingnote&n& therefore it muft bepropriuw quarto modo y as they call it, and infeparable.

Thefe things confcffed, which received rules of reafon evince; I thence difpucc.

F That

TV ;/£•£? Is ftpar*&le front the Cbtirrk, ewd Common te

fiwttkix-g btfide that, cunnet be a note of the This is evident from the fight explication of the terms.

But fttled preachivg of the word, <wd conftavt opening ap: lying tl:e Scripture to one people > incx? pl&c?} is fepa* ruble from the C^tirch.

As ftippoie a Minifter fhould preach many years^ to a com-pany of 1 nfidds in one phce. N iy fuppDie a kx^urer (peak con-ftantly to a company of people, which retort from kverall Churches, unto the fame Auditory.

litre is fttled$reackix%$b& yet here is no Church $ and there fore this u afepcrableadjttntt>andrtonote.

If it be replied, that you muft confider fetied preaching, as eflabli(l)ed and remaining in the Church.

To chat the ^w/rwis; This plea is yet too narrow, to cover the nakednefle and weakneffe of this afction. For -upon this grant, the difpute muft follow one of thefe two waies. The ft tied preaching of the word taken Wth the Church, is a mark of the Chttrch : and this is irrational!, to make the Church a mark^ofitfelf. Or the meaning muft be this; Setled preach* jng, Vehilft it remains in the Church , is a note of the Church : but this nothing helps, for the inference remains as feeble as before. For if fuch a fetied preaching be but a common ad junft *>r (eparable accident, in the nature of it, let h be where it will te, it wilUever, nay it can never be a f roper note to that thing, as -SeK/itiva faculta* in homine^ is not a mark^ of a man. though

C'H A

Cap.?- in the Caufes thereof. Pa?c I. 35

* III Of the Invifible Church.

Whether the Iniptfibk Church be the principal, andonely^c^rfubje^t^ to whom all the Seals ^ priT>iledge3 effyeciallnote doe behng ?

M After/?. Itb.z.p.z^tMttintt.i. Is pleafed to fuggeftafe-nQUSadvertifcment unto us, which being well coniidered, many of our erroneous miftakes, (as he faies,) may ieafonably be recovered, and we brought thereby to a right undcrftanding of the things of Chrift.

Amopg other of my Brethren, I doe profefle my (cope in this inquiry, to be ontly this, to lee the way of cruch, and to walk therein : and therefore (hall gladly lend a willing ear to his di-redion and advife, that our errours being thereby difcovered, we may lee and fliun them for time to come.

That particular truth, which will be like a fea-mark to teach us how K> ftcer our courie and compafle aright, is by him thus ex-preffed.

"THE INVISIBLE CHU&CH C ATttOLIKE *' is the principally prime, and native fubjett ofatt the friviledges «of Chilians ,&z. and the CHVRCH VISIBLE, as te jbe is fach 3 u no fcaies fack A (u,b\e$ \ t'ae non- con federation « thereof Vve tak* *° be the grotin^ of many errors in owr rcve-< f retid Brethren in thi* watttr.

This is his ieaionable warring, unto which I readily attend : and becaute ! would not creare moleftias, & ferere lites fins c#f*fa : I foali crave leave to make inquiry into two things, wherein my ftkk is moft, that being convinced and fatisfied in them, I faall readily fit down in fiknce, and fubniit to the evi dence of better reaion, then mir*e own.

I. Whether the invisible Church he the pr incifatt, prime, and

onely fiibjefl: of the Seals of&e Covenant / 2 1 Whether the holding of thisconcttijiQn tyi/l qeceffarily make W firftke our dottrine touching that power we givetolfae people^ and our afftr t ions of lnd a $sn&Kcy aydcwgregatio-nail Churches.

Cap. 3. The Covfti tution of A Viable Church Part I

I choo(e toreftrain the proportion co that particular mentioned, becaule there appears the gceateft difficui'y, to my dimorw and (hallow apprehenfion. As alfo becau(e the through explication of this which is molt familiar, will of n.cefllcy force and draw in with it a reall confederation of the reft,

That I may be plain and pundiull in our proceeding, I flulL take leave, and I hope without offence, to let down the con trary.

The Invifble Catbolike Church^ U not the frime and onely fubjfft of th* Seats, and therefore not of All privilcdg esof Chri stians, by any argument that M r R> hath here alledged for proof or confirmation hereof.

When I fay, the prime and onelj futyeft, I underftand the meaning ofK*§'«W, according toM r jR. minde and expoiition, quodconvent* ^ *vri convenit *.VT)$P*>M^C<>SKU >&%Qht;w<

Though his expofition of the rule is neither fafe nor found, yet it is a fare ground in diipute to take principles in that fente and meaning, which is confeffed by him, with whom we difpute.

To come to the matter in hand, I (hall endeavour two things.

1. I will confiderw^f^ hath faid/^c<?^rw^^», and fliew what realon yet I have, to perfwademe not to yeeld to his proof.

2. 1 (hall propound fuck arguments as I have, which wholly hinder for the while, from entertaining this opinion.

To the i.

The i. Argument which M r fl. alleadgeth to prove that the vifible Church, asfuch, hath not right to thcfeaLs, but the in vi-fible, is this,

,.£ t "Thofeoneljwhoarewithin the covenant have right to the

148. "-feats. And this is "Peters argument, ^#.2.38. to prove the baptizing of infants.

But only the invifible Church hath right to the covenant*

I Anfaer.

People may bcfaid to be within the covenant two waies. Externtlly in the judgement of charity. fmw//jr and fpiritually, according to the judgement of verity and truth.

Externally thfe arc within the cweuant) who expreffing

their

Cap.j. in the Caufes thereof. Parti.

their repentance, with their proftflion of the truth, ingagc themfelves to walk in the waies of God, and in the truth of" his wotfhip, though they have not for the prefent that (ound work of Faith in their hearts, and miy be fhall never have it wrought by Gods (pint in them.

' And of perions thus in covenant the Apoftle fpeaks in /*#.a. and that toM r fl. h;s apprehenfions elswhere, as ic will appear eafily to any, who will weigh the context.

Thatbeingin Covenant is here understood, Vvhich Was vijlbte and int eligible to tht Apoftlc, according to the grounds of judici ous charity, other wife the Apoftles counfell had not been of war rant to carry them to the practice of Baptifme, if he had given them direction upon a mifconceived ground : nor had they reafon to have followed his diredion.For the reply had been eafie.

fnvifible Chriftians have only right to Seals: Bat whether we be itich,we for the prefent doe not know: and its certain,you can neither fee, nor know, for truth of grace is invifibU to man.

BtttthebeingextewtAlty in Covenant^* ihut intt&igiblg by th* aXp0/?/*,therefore this is here attended.

The firft is proved, aud the/<r<r*»*{ u as fUin.

The Invifible Works of grace, which doe make the Church Inviftble^iQtQ be beleeved, cannot be feen, nor come within any certainty of humane knowledge, And this is not only con-fefled in the generall, but acknowledged alfo to be meant in this place. 3000. were added to the Church, who could not all be approved, to ehe confciences one of another to be true con verts.

Clear then it is from tbefcepe of the place, the ground of the Apoftles counfel, and the nature of the prom ife here exprtfled, I. That being externally in covenant is bere attended. 2, Thac fuch a being in covenant doth give right unto the Scales, eife the frame of the Apoftlcs rca/d'n and counfell had fallen to the ground.

The proportion thus cleared,the Minor is to be denied as falfe : and the contrary tenet,TW enly the Invisible Church hath right to the Seals > will draw unavoidable difficulties with it, and give fuch advantages to the Adverfiries of Gods grace, arid the dUpenfation of hit Ordinance^ that they will hardly be re gained.

38 Cap.j . fke Cwftitutiw of a Viable Church Part i .

i7> WearecompaffedaboutbyM r .£. in thisch. /.2.p.24y. witk

a croud of accuiations, to h@ld one of the grofleft cf the nian, 'Popijb, Socinian Doftrines : afldupon all occafions we hear Ad naufexm ufg 3 , of our fodering with theerrours of S aci nus* Catch. Cracov. Nicholaides,$tc. Howjuftly^Nz have in pare touched, and i"hall add fomeching in the feafon thereof.

But I would be loath any of our tenets maintained profeffedly by us ( not fathered upan us iBJiirioufly,) (houldlay fuch a cor-ner-ftone to build up the wretched dodrinc of the Axabaptifts, as r his of his doth.

ForletM r #. help us to anfwer the Anabaptists upon bis grounds,thus realoning.

Thofe,that I cannot know have any right to the Seals, to them I cannot give the feals oi the Covenant in faith as the Apoftle cals faith.

But I cannot know that Infants are of the Invifible Church, Which only gives them right to the feals.

Therefore I cannot of F.akh give the feals to them.

If M./?. will grant them the propofition, that they may give the fcals unto fitch, Wkomthey cannot know have any right to them, They will go away triumphing, as well they may. For they have iuch a hold, that all the battery of the ftrongeft Argu ments is not able to drive them from.

JfM R. help the minor with a diftindion which he ufeth,/.a.

. in the variation. p.iSj. <c Faith in Chrift trzly givfth right unto the feats of the cove-** nant, and in Gods intention and decree, called voluntas bene-**placiti, they belong only unto the invifible Church : But the ** orderly Vvay of the Churches giving the Seals is y becaufe fucha * ' fociety u a profijfing or vifible Church, and the orderly giving <c of the Seals according to Gods approving W*//, called voluntas figni & revelata, belong to the vifible Church.

This falve is too narrow for the fore* For the diftinftion will either make God order tks giving of the Seals, to fuch who have no righty and (o impeach his wifdome, to appoint the giving of the feals to fuch, to whom he gives no right to receive fthem : or elfe it doth imflicare plainly, and the feverall exprelfiens contain apparent contradictions. For this v olttntas figni, which allows the Church vifibie to give the Seals,it either gives another chit which the inviiible members have, or eile it

gives

gives no right. If k g'iv*e Another right, then the invitibk C hurch hath not only right, which is here affirmed. U it give no right . then the vifble Church doth give the Seals orderly to fitch who hive no right to them, as far as we can fee : which was before denied fa the grant of the propofidon.

Qftidplttra? I muftconfeiFe luch is xny feeblenefle, that I cannoc fee how this caa Be avoided. For ask the queftion, How come hypQcriticall profetfburs to have right unto the Seals ? As members of the vifible Church they can have no right : they are the very words of M.tf .p.24j>."7&<? vijible ffiftrch as the vifible 6: Church, hath no right unto the Seals, therefore they as vifibi* ' * h*ve no right. And Invifible members they are not, and there-fore can have no right that way. Either then the Church inuft give them »o feats; orelie give them feals, when Jhs cannot know they have any right, for indeed they have none, fince of tlie iavifibk Church they are not, whereby they may claim a right : and being only of the vifible Church, (he can give no right: andfo(he adminifters feals orderly to f uch who have n@ right any waies to them : and this an order Without order.

For thefe reafons now exprefled it is, chat I cannot fee weight enough in M,#. his arguments to perfwade my judgement to be (Satisfied ki the proof.

Having then gained fo much, that in a true fence ic is a truth that t he viftble Church is within she Covenant, and hath right to the Seals, according to the warrant which God hath lefc in his word : Let us in flaort inquire

Whtthcr there is not allowance given M in the ^ond t to give to the Church vifihle titles of jfrtcidl votci and this alfo is an efpeciall priviledge, which is by M./J. denied to the vifibk Church.

H. IDS called the flockj or Church, redeemed by the blond of God.

2. Its ftiled the body otChrift.

Allthisinafavouryfenfe (according to firmer and familiar explicativn, (peaking ftill according to che judgement of charity 9 which is the only line, according unto which our conceivings are to be led ) is fafe and true.

The firft isexpreffed, and to my apprehenfion, whhjts much , as can be defired, ^f^2o»28. Attend t* the whole

flock; ™ V T> w».wj///wV, to fed the Church ofGod> which he htth ' fttrchafedWith hi* blood.

The Church here is according to us, Co*gregAtion*tt ? tp M r .#. itsTrcsbyteriaH. Buctakeic either way, it rauft needs beviffa.

That over when* Elders find Officers are fei to attend and fid, bydottrineand difcipline jhumuft needs be aviftble Church. For unlefle they did fee them and know them, how could they execute cenfuresupon them ?

But THESE are called the Church redeemedmth the blond of God* then which (lib, none can be more glorious.

If any man fay that the eleft and iovifible are only there inten-ded by that name. I anfoer. That conceit is crofle to the very grain of the words, and the fcope of the text, For they mult attend wn to the whole flock* The charge puts no difference betwixt perfi* and perfin, nor muft their care be different. Nay upon this ground the Elders Should not know what their care was, nor upon whom they fhould beftow it. For they might reply, Lord, we cannot iearch into thy fecrets, t© perceive who are elett and invifible Saints 3 we cannot difcern them, and therefore we cannot tell how to fied them: whereas by the cur rant and common (enfe of the Scriptures, taking redeemed and fcnclified as vifibly, though not realty fuch, the ftream of the text runs pleaftntly, without the lead appearance of a doubt.

Its called the Body ofChrift, i Cor.i2.27.23. Thefe evidences of truth once taken in and entertained, A Way is readily made to the right underftanding of all M l K. ar» guments (o far as they feem to croiTe any opinion and practice of oars.

And Secondly, Thofe heavy Inditements which are laid and pleaded againft us, will be wiped away with a wet finger, For hence it follows,

A Church may be vifibly in Covenant, which hath,not an in fallible afliitance, but may erre in Fundamentals : which may fall away, and not indure as the daies of heaven. And that is hisfrft and fifth Argument. A Church may be vifibly redeemed by the blood of God, and be called the body ofChrift be (tiled by the name of Sons and daughters of God, and yet not be really and inwardly

(uch:

Cap. 3. in thecanfis thereof. Parti. 41

fuch : which is his'tlcond Argument. The third is anlwered before.

A Church may be vifibly redeemed and taught outwardly by the (piritof Chrift,asheis?0/;V*V*# H<Wof his Church, which was never taught inwardly, nor effedually brought home to Chdii, which is &*>> lap Argument.

Hence again all thofe heavy inditcmencs which are charged upon us, are wiped away, nay they melt away of theintelves before the explication of this holy truth of God, as fnow before the heat of the Sun.

They who held a viftte Cbttrch to be externafy Within &e

Covenant, and the redeemed ones of God, his fons and

daughters, to be his body and houfe, vtvehich Chrift is the

Head and h»ft and in A FISIBLE MANNER : They

cannot be faid,by the inference of any right reafon,co main

tain: That Chn 'ft died fir aS fuch in Gods intention, Or,

That aU fach are c ho fen to glory : Or,That God intended to

five aU juch ; There is not a colour of any conference from

fuch a groundjto make good fuch a concluiion.

We have done with the firft thing, which we propounded,

namely, I have foewed the Reafon, why M.R. his proof doth

not evince the caule for which it is brought.

To the Second

Khali now propound fuch arguments which yet hinder mee wholly, from yeelding to the opinion, and that I may narrowly exprefle my naked thoughts, The Conclttfion I am to prove, / thus propound.

The Invifible Church Catholik* ** not the prime and princi-pallfukjtttoftheSeals of the Covenant: they do not KaSVim, belong to it, which is according to M. R. his rninde, they do not belong to all them and only to thew,

Argument, i.

I. If thofe tyho Vcere grace le fa and had no intereft in had jet aammandfromGodto receive the Seals had Warrant from his Word to require them : Then they had a right from God ( i.e. an outward or vijible right, in fir o Ecctejia, tor of that we (peak) to far take of them. This admits no deniall. For there can be no better right, then Gods command to in/oyn, and his w©id to warrant us to challenge any priviiedge*

G * But

42 Cap.*. The Cwftttutio* of a Vifibh Church Partj.

But picfj who were gracelefe and'without any intereft in Chrift, and fo none of his Invifible members, Itave Gods command to injoyn^ and his Word to Warrant them to re ceive ths Seals: as lfljm*el 9 Efiu, and all the mttes were inj'oyned tobecircumcifed. AH the families of the Jews were commanded to eat the Pafeover, many whereof without ail queftion,were not Invifibie and beleeving mem bers of Chrift.

Argument. 2.

3. If many bcleevers, Who were fincerely fuch, had yet no Warrant or allowance, becaufe efthat t to partmks of the Seals of the Covenant, Then the Seals do not of right be-long to all invijible members as the frlme and frwcipall (ubjeft thereof.

The nature of the terms evidence the truth of the prepo-Jttion.^m Warrant and right carry a parity of r.eafon with them, The Agttmption is made good by inftance thus, feb and his gtdh friends were Invifibie members of Chrift, yet being ftrangers/?-^» Ifr*el 9 they areexprefly forbidden to<?*/ of the Paftwtr. Exo.12.48.

Argument^.

J. // the Invifible Church be the frime fiibjctt, to whom the Seals do appertain,^* thy belong immcdiatly to their, 9 and to all others by their means, and this the rule of *$ ttvrl, infers undeniably. Therefore in an orderly way, they muft^r/?bedifpenfed to them, and from them communi cated to others. As heat is firft in fire, and from fire com-municaced toother things,

Butthisib.R. dfewhereoverborn, as it feems with the beau ty of the truth, doth plainly deny. p,l 8.2. ** The orderly giving ^ of the Seals belongeth to the vijible Church, and by this ds~ "vice the vijible £httrch mttft have themfirftty,and the invifiblc ^ from her.

Which is profefledly croffe to the rule formerly mentioned, 33 all men grant,

Argument.^

4, Rom.i-i.ij. The true Olive is there the Church of the fews, thefatneffe thereof, is all fitch privitedges as appertain thereunto. The way and means how the Gentiles come to par take thereof, is by tkelt i»gr*ft*#& into the £hnrcb vifible.

An.d

And this is the received interpretation of rhc moft judicious Se-*,*, ^Parent, Willeti&s* and the context will conftrain as much ifitfhouldbedenied.

Whence I thus reafon,

The Olivei* the prime fabjett of that fatnefrethat iffttcs from if t and appertains to it.

But the vifible Church u the Olive: the Seals ( as other pri-viledges)are/wr of that fatnes,Vfhkh appertains thtreunto* Therefore the vipble Church w the prime fobj« tt of them.

Before I leave this place, I (hall commend to M.tf. his re view, and the consideration of the judicious reader, what is wric byhimfelf, ltb.2j.26o. "If any after they bt received, jkall be ** fiiindxot to be added of God, becaufethey b; not regenerated, "yet W* are not to caft any out for non.regeneration,even known*

//you be bound to keep fach ia a compleat Church ftate, I fuppefe you will nor deny them the ieals, and then they faall partake,and you (hall give the feals to (uch,whom you know have no right to them,becaufe they are known not to be of the invifible Church: becaufe they are known to be non-regenerate perfons.

We have now finished the main J2g<ery, and given in our Rea(ons,why we cannot yeeld to JA.Rfttterf. his advertisement*

We (hall add one word touching the other particular propoun ded to debate,tvhich was this.

Whether the holding of this conclujion Witt neceftarily ntaks *& firfakeour dottrifte of Independency and popular government^ fo far as ive give power to people to att in Church affairs.

For Anfvper I yet conceive.

The holding of the firmer err our will neither help us out of an crrour, if we be in it, nor yet help M r R. to confute that opinion, or to bring us out of it. For the holding of one errour will not help a pcrlon to fee, much leflfe recover him out of another. But this appears to us, by that which I have aniwered, to be an errour. Therefore, this were enough for the while,to caufe me to wave the inference.

But chat which caries greateft weight with me, is* That coKclnfiw -which overturn; M r R. hi* main principles touching the government of a vipble Church : That Will rathtr covp*m our proceedings > then ^e^kent^em% But thts concfafion now in debate doth (9: as may thus appear.

G 2 That

44 Cap.j. The Conftitution of A rtfible chare b Partx.

Thatfthich puts all offices and theexercifc of them; and the kals and the ditpenfation of them into the hands of bdeevers : That overthrows the pillar, principles of M r ^. concerning the government of the viftble Church.

But this opinion, that makes the inviftble Church,the prime, principall Cub/eft of all chriftian priviledges, and (o of all offices, officers, and the difpenfation, (forthefeare fuch) doch puc all offices and officers, the (eals and difpenlations of them into their bauds.

This part can be onely queftioned, and it is thtu confirmed. JSecaufe thit conclufiondr opinion puts tics formal* ratio of all thefe offices and ordinances into the hands of invifble bc-IcevtTs: and that alfo is evident, Becaufe it makes it agree

to them, e&V7ig>3iy.(J!AVc<>{ £ i@AoMxffi{<

If M r &• rid his hands of this argument with any reality of truth, he'muft (hew fome efentidl cavfe of offices and officers, of the right of feals and the difpenfationa thereof, bejidcstheia-vifeblc Church j and that his conclulion and the interpretation which he hath fetled, will not fufFer.

I will onely fuggeft this to him, to occafion him to clear this coaft to purpofe.

Thofe terms or things, which contain all the cffentUK caufet of e#ch other, befitLc them there can be *9 formal/, or ejfen~ tiaS caufe added. For then all the cfkntiails Oio»ld net be there.

Bttttkofgtyhich agree AvneptufAttot £ KetQoMws, thefe contain the cffentiatls each of other. For this is the nature of thofe things which are convertible or reciprocall, ac cording to all the rules of right reifon, unlefle there be a new logick made, which yec never Taw light. Homo eft animal rationale. A man is a living crea ture indued with a reafonable foul ; and every living creature indued with a reafonable foul, is a man. An entire man confifts ©fa foul and body fo organized, and whatever confifts of fuch parts, is an intire man. The one of thefe take up as much as the other: and all the effenri-all caufes of the one, are comprehended in the other: other-wife they had not been of cqaall breadth or capacity, which a reciprocation requires.

Of this kinde are the Catholikeinvifible Church, and all Chri-

ftian

Cap.4- in the Caufes thereof. Parti. 45

ftianpriviledges, they'*&rec thus reciprocally. Whatever hath thefe, is the invifible Catholikc Church: and

the invifible Catholike Church hath all thete. And therefore Ail the eflfentialls of thele priviledges are therein included.

And therefore befide or without this, none can be added

upon M r R. grounds.

CHAP. IV.

Of the Formall caufe of a rvifible Churchy the Church Covenant,

WE have done with the Mater tail caufe of a vrfibk Church: and we have feen that fuch as be vifible Saints make up that.

We are now come to coniider of the Formattc^^that which makes the Church to be that which .it « and gives the jpecificatt nature ( as we ufe to fpeak ) thereunto.

Tor take*/? thefaithfoH whether they befeemingly or fincere-ly fbch> fcatttred up and dawn the face of the whole earth, thefc are but like Scattered ftones in thsftreet, or timber felled in the woods, as yet there is neither watt sna.de up, nor frame creeled.

They who befincerc are truly (aid to be the myfiicatt body of Chrift,built uponrhim by afaving faith > and foir joy union to,and communion with the ktadi But they canno; (to common fenfe) be thought to make up a viable communion when they are, not only fevered one fromanother, but it may fo fall our, as in times ot perfection, they may be wholly unknown each to the other.

This Invifible communion by faith tmkesup the Church mi litant taken jwjtf/'r^jand it is but one in all the world : Bat.the Church we are to attend, muft be vifible : fi many as may come ly meet together in oneplAce 9 wko M they have the right to aR or dinances , (9 they may enjoy the ufe of them in Chrifi his order : and (o they muft be,and accordingly areftUtd /»^»^.The £hurch-

of fttdta, of Galatia. &c.

That then which gives the firmaHy of thefe Churches we

G 2 ' are

* ti

4<? Cap.4» tTfo Conftittotion of A vifibh Church Part i

are now to .inquire: and the conclufion we maintain this,

Afmujtll covenanting attdcofifosderating of the Saints in the filloTvfeip of the faith+according to the order of the Gof* pel, is that wkkh gives constitution and being to a viable

C I. What this confosderating is* We (hall confider < 2 Ho TV it it exprefed.

( $.The Reaftns ofthcconclnfivn,

I.

This confederating and covenanting implies two things, i. The tsftt that is performed betwixt fooae ben lor the

while,and fo paffeth away in the expreflioo. a. The State arifing from the Aft of obligation, which is no thing elk 1 but that relation of tittle per ions thus obliged one to another.

The Sum in ihort is this. By mutuaH engagement each to the other, fuch perfons ft and bound in fuch a ftttc and condition to Anfwer the terms of it, and to Calkin (itch \\>*ies 9 as may attain the end thereof*

And the right conceiving of the nature of the thing, I mean, the incorporating of men together 9 will conftrain the judgement to yeeld this.

For confider thefe feverals.

Confederation i.

Its free fir any man to offer to }ojn with another who u ft fir fittowforp, or to refufe. ] tS zsfeee for another to reject or receive iuch who offer and therefore that they do jbyn,it is 6y their own free confent and mutuaU ingagement on both fides; which being paft, that mutuall relation of ingagemenr, is as it were the fe-ment, which ioders the whole together: or like the mortifing or brazing of the building, which gives faChion and firmndfe to the whole.

Whente it is evident, Fkft, that it is not every relation, but fuch an ingagement, which itlues horn free confent, that makes the covenant.

Secondly, This ingagement gives each power over another, and maintains and holds up communion each with other* which cannot but be attended, according to the termes of the agree" mtnt.

And

Aod laftly it being o"f perfins, who were Vrhotty free, each from the other. There can HO necefarj tye of jnutuall accord and feiiowftiip come, but by free ingageme nt, free (Hay) in regard of any kvm*#ec**jk*4i*t+

Confederation* 2.

This covenant being taken up in a Church ^ay and fotjpiri-tytll ends, therefore in reafoa faould be of fab, who arc fitted chereunco, namely, vifible Saint si there is great caxfe, why fuch, who chus are to ingage themfeives, and enter upon fuchafockey, Jbould be carefott and VeatchfiiH to fearch fiduloujly, andlabaur to be acquaitttedVeitkeach others fitnts &nd fufficiencie in judgement, and JpirituaS difcerning to facb afervice : and becaufe the work aifo is of fo great a weight ; Ic in reafon calls for ferious humiliation and ffcki*g *'**<> God, for to goe along with them, and tovouchfafe his bleflingand prefence unto them, when they enter upon the fame.

And hence it is the manner of our Churches, that there is both more ^ro^obfervation thereof attended by fuch touching she their eftate and condition, and leeking of God by fuch by folemn f afting and praier, when fuch a work is fir ft encrcd upon, then is attended in taking in, or receiving of all the members chat defire to joyn thsmfelves to the fdlowfliip of the Church afterward*. Z. How the Coven ant may be expreffed.

This Covenant is difpenfed or adied after a double manner.

Hither < or

( Itnf licit ei-y*. An Explicite Covenant is, when there is an open

iwof this ingag^ment in the face of the Aflembly, which perfons by rnuwall content undertake in the waies of Chrift.

An Iwplicite Covenant is, when in their practice they d* that, , Whereby they mak* themfclves ingtgediQ walk in fuch a focicty, according to fuch rules of governflcerrr, which are exercKed amongft them, and fo (ubmit themfeives theroiato : bat doe not make any verbal! prcfiffiox theceof,

Thus the people in the farifiesin England, when there is a -yoz upon them by the Pair one or Bifbop, they con-hold them to the fi'llwfaf of the people in ifuch a place, attend a&thsorAtHAxcfs there ukd* and the Aiffiittfitions of the

jl/j»^rfoimpo{edupon them, fubmit thereunto, perform all fervlces that may give countenance or incouragement to the perfon in this work of his Miniftery. By fitch * ft ions, and a fo> ed attendance.UDon all fitch fervices and duties, they declare thatby tbcltfrafftees, which others do hold forth by pubiikc frofifllon.

This M r R . cannot be ignorant of, as our opinion and fro fifed apprehenfion: and I would intrcat the Reader to obfervt once for all: that if he meet with fuch accufations, that we nuilific all Churches befide our own: that upon our grounds received there muft be no Churches in the world, but in N. England^ oc (brae few fet up lately in old ; that we arc rigid Separatists, &c. Such bitter clamours, a wife meek fpirit paBeth by them, as an unworthy and ungrounded afperfion : but the wile-hearted and confcisntious Reader, will referve an ear for the innocent. Audi alter 'am far tern.

_F. If it be here inquired : How far the covenant it ofne-crjfity required ?

Anf. According to foregoing exprcffions, the anfvoer may be caft into thete conclujtont folio wing.

1. An Impllclte Covenant preserves the true nature of the true Church, bccaufeit caries the firmtlu rat lo of a con federation in it, by which a Ghurch\*connitttted. For Jmfliclte and Expllclte are but adjuncts, and thefe fepara* ble from the efence. And therefore the ejfence and being efthe covenant may csnffl With either.

2. In ft me cafes an Implicit e covenant may be fully (ufficlent. As, fuppofe a whole congregation fhould confift of (uch, who were children to the parents now decea(ed, who were •onfoederate: Their children were true members accor ding to the rules of the Gofpel, by the profeflion of their fathers covenant, though they ftioutd not make any per-/fltfrftfand-yo^expreluon of their ingagement, as the fa thers did.

3. Itsmoft according to the compleatncfe of'therule •, and for the better being of the Church, that there bcancxfli-clte covenant. Fer

i. Thereby the judgement of the members comes to be iafotmed and convinced of their i»tj more fully.

a. They are thef£by ktft from cavilling and ftarting afide from the tenure and terms of the covenant, which they have prof effed and acknowledged, before the Lord and (bmany whnefles.

3 Thereby their hearts ftandundera ftrongertye, and are more quickned and provoked to doe that, which they have before God and the congregation, ingaged themfclvd-s to doe.

Hence alfo that question receives its explication and anfwer namely.

Q^ How far this covenant requires cohabitation t

Anf. And here feverali cafes, which carry much variety with them, doe of necefluy call for various -confederations* difcovered by following directions.

r.

Such cohabitation is required,which is necefrary fir the diffen-fition of Gods ordinances,^ adminiftration of Church* centures, forotherwife, t\\z end of the covenant would be made fruftrate, and the benefit of the whole prejudiced. And hence there muft needs be fach a cohabitation of officers and a convenient com pany of members, that they comely and conveniently meet to gether to the exercife of all Gods Ordinances, Afts.I4.27.

Cohabitation in the fame ftrittnes Is not required, nor can be attended by all in the £ime manner : but if the tyeciatt calling in (bens, orthe^^/% behalf of the Church in others, doe call for foms exceptions, without the prejudice of the exercife of yublike ordinances (ut fupra) fuch exceptions may, nay in truth, ihould be grant e d. for ihepolicj of the Church and other rules, as they are not in nature^ fo they foould not in their ufe be in Qppofitiov, but in fttbQrditt&tion, each to other*

Inllance* Merchants whofe imploiments are in far countries* and as the 107. Tfal. Occupie their bttjines in the great Oceant their buiincfle and impioimsnts lye there, and their abfence ufu^ily is for many moneths, iometime for (ome years : they may be allowed to attend their courfe. ( But others fiould not, nay others cannot &z fi difytnfed with) and yet thefe are iaid ta becaufe the place tftkcirabedex thire in the ijf

H

jo Cap«4* The Conjtitutiw of A yifibU Church Part I

Hence upon the fame ground the C&urch may fend out ft me , either to begin plantations, in cafe the body require ic, or to help on fome others who want able guides to fuccour them in their be ginnings, before they can attain a Church-ftate. And it futficeth they have fuch under their care, and in their power } to recall them, or take an account of them, as they fee fie.

Solomon fent fhips to Opbir, which returned not by the fpace of fome years, All dates may be compelled to (end fome men to Sea for trafic\ ; fometimes by way of juft war, and yet no pre judice done to any rule of Chrift, or Church-order in that cafe

3. Thereaftnsofthe Covenant* I.

The firft is taken from that refembltnce which this policy hath with all other bodies politick.

Every fpirituall or Eccleji attic all corporation receives its being from a sjiirituall combination.

Btit '.the vifivle Churches of Chrift, are Ecclefiaftlcatl or fyirituall corporations 9 Therefore.

The frft fart of the Argument , hath reafon and common fenfe to put ic beyond gainfayiog. Each whole or intire body, is made up of his members, at, by mutuall reference and depen dence they Are *0y Weach to the other. Thus Corporations in towns and cities, as they have their charter granted from the King or Stttc, which gives them warrant and allowance to unite themfelves to carry on fuch works, for fuch ends, with fuch ad vantages : fo their mutuail engagements each to other, to attend inch terms, towaikinfuch<tfv&r/, which (hall be futablc to luck a condition, gives being to fuch a btdj.

Itsthatfement which foders them all, that fiul as it were, that ads all the parts and particular perfons fo interefted in fuch a way, for there is no man conftrained to enter into fuch a con dition, unlefTe he will: and he that will enter,muft alfo willingly bindeandingagehimfelfto tach member of that fociety to pro mote the good of the whole,or dfe a member actually he is not.

Ihzpolijbed and hewnftones prepared with great comelineffe

and conveniency, gives yet no being to a hottfe unlefle they be

ceniojned and compatted together, and thence the whole frame

comes to be constituted and made up.

Cap. 3. in the carfes thereof. ~ ~ Part I. "j I

a Citj % Htb.i2.aj. a tio»fe I Tim. 3. 15. the body of CbriflT Eph.4.i3.io*. i Cor.i i.i 2.27.28 And all tbcfc places are fpo-kcn oi particular vifible Churches. For where Rafters and Teach ers are fee, and excrcife their work ; where members are k$it and compa&t and ef&dually edifie one another, there rouft be a particular Cburch, noc the Catholike and to this purpofe fpeaks

" A Church in an Ilandisilinletitj 3 * little kingdoms cf lefts " C^-*/?, Being then (pirituail cities and corporations, the mem bers mull contain in them all the effentials which make up the whole. Viftble Saitts being the matter^ this their union and combination muft make up the Form.

2.

T'kofe who have mtttUAll power each over ether 9 both to com mand and confer air, in cafe • Who were of tkemfelves free each from other, in fuch a way by all rules appointed by God in pro vidence : They nw& by mutuall agreement and ingAgement be wade partakers of that power.

But the Church of beleevers have mutuall power each over ether to command and conftrain in cafe, who were be$rc free from each other.

Therefore They mufl by mutuall agroement and ingagtment be made partakers of ,that power.

The iecond part or Affumption is evident by the courfe of proccffe and proceeding which our Saviour prefcribes, Mat.iS. 15. If thy Brother offend &c. where we have a It gall and or derly way laid forth by our Saviour, in which brethren only cf the fame Church, ought to deal one with another, which they cannot exercife with Lnfidels, nor yet with other Chriftian, as our own experience it' we will take a taft, will give in undent able ev.dence.

I may as a Chriftian, meeting with an offenfive carriage in a-nother, re buke him for ir : But if he will not hear me, (hall I call in one or two, he departs the place, refufeth to come. Let me go cell the congregation they lend for him, he refufeth to come 9 becaufe one Congregation hath no power over aoother,one Claf-Jis over another ; But each have power over their oven, as M #-grants. Each member hath power over another : Each over ArchipfHs, not only tote\\himbyinirtaty, but in a I e gall r^J to convince him, and in c^fe of pertkiacy to bring him to thie

H a Church,

J 2 Cap.4. The Conftitution of A riftkle Church Pare t.

Church, and there to complain of him" For fee is a Brother as well as any of the reft, and therefore theproceffe of our Saviour licth a£ fair againft hint, as againft another.

Beiide, allthdeare^rw of binding, each makes way for the other, and the gaining and forgiving u a degree of loofening, Nay in cafe he fhall be deteded and brought to the Church for heretic all dottrine, or fome hainous villany, take M./?. his prin ciples, in cafe the Claffis will not cenfure him, ha will grant the congregation may rejedl fuch a one, and make him no P aft or to them, and I fuppofe that will ptove a power, which can take away the chief power an officer hath from him. This learned Whitak^r (vir undequa^ maxima ) hath dilputed and con cluded, De conciL conc^.^.c^.p.tfoo. Si Petru* ipfe rc-mittitur adEcclefiami tanquatnadfuperiui quoddam tribunal, &jtt&eturad eamaliorum delitta defirre, tune fequitur, Ec-cletiam Petro, -vel quoquam alio, author it ate ma j'orem.

Again he affirms Chrittum generaliter loqui Ji frater in te peccaverit &c. if therefore the paftour, the teacher, if Peter 3 \£<!SfrchippHSy befrater. Each brother hath as good law againft Arckippus, as Archippw hath againft him, and the proceeding inuft be the fame. For Archippu* muft remit him to the Church, if he were the meaneft brother.

Obj. But happily it will be replied twhitaker difputes of a^<r-tterall councell, what power that hath over the Pope, not or" a particular Church.

9s4nf. True h§ doth fo. but it is as true that he gives a propor tionable power to a particular Church; hear his words and let the impartiall reader then weigh them. Ergofateamuropor-tet, per Ecclefhm, corpus mtiltorum, non unnm epifcopttnt , cestum hominum, non unum aliquem hominem intettigere.

And to remove all doubt, that can be made, he adds. Et f particulars qu*j 3 Ecclejla maiorem habeat attthoritatem in iu-dicijs, quam f Petrus % velquivit homo particulars, tune mul-to wagis univerfilis EC c left a qu& in concilia generali repr&fen-tatur.

I add once more, Take it of a generali councell, and this wiltyet lend no relief to the anfwer in the leaft meafure.

Every member of the generali councell hath power in the cen-furing of a delinquent (In M.tf. judgement) that is, in paffing

But

Butbrethrenor lay-men (as they are termed) are members ofttgenerailcotmcelL Therefore,

Each Brother hath power to c^nfiare a brother in cafe of de linquency.

The idffumption then of this fecond Argument is found and

The Proportion is proved by inftance and experience.

If others had no Church-power over this or that party, if he would have re fifed t o come into t heir ftttowfbip and ioyned with them, then it wo* hi& voluntary (ubiettion and engagement that gave them all the power or intereft they have. And let any man uf e his own e xperience, it will evince as much. Severall chriftiara men come from far, into places, where Churches are planted. By what right or power can this Church charge or challenge him tofu down in that fociety ? or by what duty is he bound to dole with them in that way ? As it was in his liberty to come into that place, andamongft that people: fo it is in his liberty to change that place, and go to another people, to tefufe this, and choote to member with another Congregation.

In a Word, If they h*ve no power over him without this t then if they have any, it is by thi*.

lAt primnm verttm* Ergo,

Thus We read, ^#.5.13. thzreftdurtt *not ioyn, Luk.y^o. when the Pttblicanes were baptized, the Scribes are faid to r*-ie&thccottnfellofGod, being not baptized : and neither John nor any elie had power to conltrain them to undertake (uch a fervice.

3. Argument.

If voluntary combining Churches together,w*££f the m a £/*/-ficall or Presbyterian £hnrch, as M. R. confcfleth /.2. p.jzo. " s/f covcnient number of Churches having ordinary converflng " one with another flail volttntvrily combine themfelves in one e{ ficietySThis la ft gives in the formality ofClafficall member flip. So his words are.

When Godhathmade him a combined member, now by Infti-•• ttttion of one Presbyterian Church not of another : though by « or dinary cenverfe with other Churches } in cafe of fcandall,bt4 (( example may prove preiadiciall andinfifluous tt> ethers, yet "this Presbytery m# ft froceedin excommunication Againft hi

H

w becaufe he u only combined with them. ^

If thus a voluntary combining makes A «w* A member of 4 Chureh claJficaS, then a voluntary combination will make a member of a fourth congregational. For there is the fa m e rea • fbntorhefubftanceof the work: efpeciallyupon M.ff. hisprin-ctpks,6ecaufe he would force the inftitution of a claflls and (ynod from the fame place or Scripture. Mat.i 8./. i .p.

If there be one and the fame Inftitution , then there is one and the fame ground and caufe of conftkution, 4.Argument.

That fociety ofmtn who may enjoy fuck priviledges fpirituall ind Ecclefiaftick, unto which none can be admitted Without the approbation and allowance of the whole: That fociety mutt be in an cfpeciall combination, as members making up the whole. Becaufe (uch an acl: argues a combined power,which the whole hath, and not any member alone : and that tl^y cannoc have, but by their agreement.

But a particular Congregation is fucha ftciety who enjoy (nek Jpiritttaltprivileges, unto which none can be admitted with out the approbation of the whole.

They who have power to chufe their minifters and rulers, they have power toadmitorraVSfuch, who of&r theuifelvcs to be members.

The laft Argument is taken from Induction.

If the Inventory of all other re ff efts being brought in, none can conftitutea Church vijible, then fail only muft>

Its not Chriftian affeftion that can make it. For fuch are fo united that never faw each other,and ftiall never enjoy the fociety cf each other.

ItisuQtcohabitation. For this falls within that dispute of fivillprecin&s, which we have formerly proved, gives no being to an Ecclefiaftick fociety.

Meeting in one Affembly unites not perfons together. For Jnfidfls and Turks ( i Cor.i4.) may coine into Church-aflem-bhes to hear the word, as is confdled on all hands, and yet are not made members for thatrcafon.

11 is therefore in t the houfe of GeJ, as it is in other houfes. We muft become covenanting fervants, if we have any intereft there, w think to chalenge any priviUdge there.

Cap.j. in the Caufa thereof. Parti. 55

To this M.#. anfw./ft.2.p.ia$.

The enumeration it fitfficient, For the SEALS OF BAP-TISME and ^f PROFESSION OF THE TRVTH, is th at which maketk one a member of the vifble Church^ i Cor. I£ Ig. Vtearc aRbaftizedbjoncftirit into one body, and can you deny the covenant that u fealed in baftifme^ and by thu we are aS. the citizens and dome flicks inchttrched and received int9 the vifible (Church.

Of chis ?ve (hall inquire at large.

CHAP.V.

Whether Baftifme doth give formality or make tnembc r of a vifiblc Churcht

Negative* Reafon.i.

IF there be a Chursh, and fo members before Baptifme :then Baftifme cannot give the firmalitj&wxxfe firm* is caufall,and fo is in nature before firmatunt.

^^/^CT^r^nowconfidered as totttm efientiale, u be fire Baftifme.

For Minifters are before bapifme : eife Baptifme may be ad-miniftrcd lawfully by fuch, who are not Rulers, Paflors or Teachers which is denied by all Orthodox Divines, and J quefti-on not, but by M.A. And there muft be a Church of beleevers to c hoofff a tJMimfier lawfully. For none but a Church can give him a call, and without a Call he cannot adminifter.

To this M.#. anfwrs.l.z.p.219.

'* ft ufalfe that the Church mixifteria/t, whieh only can baf-" tits, it be fire the Officers for they JljoMthcn be before them-" fet<ves<> which itabfitrd.

To which the replj is eafy.

That we (peak not now of the Church, as &finifteriaR 9 or vstotumOrganicum t but as totum effentiatc, which is before Organicum. therefore the argument is wholly untouched: nor doth the anlwer reach the reaion at all. it fecredy confutes it

fcif

(elf and confirms the caufc, For, If Bapnfoe cannot be before a Minifteriall Church, nor that before a Church congregational!, which muft make choice of a miniftery, then fuch a Church is much before Baptifrne.

Befidelet it be fuppofed that at the coming of fome godly zea lous Chriftian and fchoilar into the country ,and a company of Pa-gws (many) are converted to the faith, I ask whether thefe iriaynot joyninaChurch-fellowfliip, andchoofe that mm Pa-ftor,and whether that choice was not lawfull according to God ? Therefore here is a Church before a Minifter^nd fo before Bap-tifme.

s.Reafon.

If Baptifrne give the firm to vifible memberfhip, then while tk at remains valid the party is a vifible member* for where the firm is, the firmatitw trwft needs be, if the principles of reafon may take place.

But there if true Baptifmercftingin the party, who hath r>@ vifible memberfhip : as in an excommunicate, in him that re-nounceth the ftllowflaip of the Church, or when the Church is utterly diflblved then ail Church- member (hip ceafetb. for Relata mutuo fe ponunt & totttint. And yet Bapciime is valid.

M, R . *s4nfwer< p. 2 2 o,

c< This i* agAwft yourfelves and doth M well prove that bap-« tifme i& not afeal of the covenant of grace, For an txcommtt* *'nicate per fin may remain externally without the viji&le " Church, whenbaptifmeremainethafeal) and maty be afeal of f * grave or priviledgejvkick u interrupted or removed in ad: ^ but « l remaineth in habit. As to be the eldeftfon of a King y may be a "fealoftkcfins keirjbip ,andyet he may for a fault be difenherhed w and caft out.

Reply.

The^rj? part of the An fvoer is no whit fatisfaclory, nor doth remove the force of the Argument. For let it be granted that an excommunicate perfon may remain externally without jthe co venant to the judgement of the vifible Church, and yet Baptifme beafealofit, becaufeJ5^p^//»tfisbut :*feparable afyunft unto the Covenant whofe efficacy may ba hindered ( and therefore the (pirituall good ) by the unworthineffe of the receiver, though in its own nature, itstheeodofbaptifmetodo that, and as much

as-,

asinitlieth, doth and would doe it, but the ad of it is hindered by the wickednefle and un worthinefle of the receiver.

But the reafo n is far othcrwife, Vthen Baptifme it made the form of member jhip, and therefore the inference will be far other, namely,

Though zfiparabte *J}*H& may be fevered from hisfabie&t or the cffe ft thereof ( which often is ) may be hindered: yet its IK ver heard chat the form of a thing could be and remain in its full vigour, and the form At urn not to be. If to be the eldeft ion of zKing, had given the formality of the poffefling of his inheri tance, that could never have been taken away : but he ihould have flood pojfe fed thereof. But fo it is not in cafe fome notorioH* fa*k difinherit him, oaely that makes him capax (ubie&um re-mote, but that which gives informality of poffeffion, is an heir deferring.

«TheCh:irchandCh»rch-memberJkip are reUta fecundum effe, not fecundum did, *rirUt%*^»*tyi&&.

<c Butbattifmea*d£l:9trch>memberfhip are notfo f erf eft re-" lates> butb aft ifme doth remained Ckurch-wtcmberjkip may €t be dijfolved. The Burgejfe ticket ^hereby a man hath *ight to "allths City-priviledges t may remai* 9 vploe* the man for fome <c crime committed again ft the City, hath loft all hi* City-frivi-u ledges, and u not now a free citizen: in which cafe kit Bur^ geffe-tickftfealeth nothing t9 him.

The Reply is.

Tliisa»foer which Qiould maintain the caufe doth fully yeeld it, For if Church and Church-member(hipber<r/^M/^»»^7» e$e % and yet baptifme comes not within that compafle, then cer tainly it gives not informality to Church -memberQiip; and that upon a double proof.

1. If Church and Church -membership be perfeft relam t without baptifme, then are they mutuall caufes one of the o-ther, andreceivc»«c<7»^>flrrt^, oreflentiall caufes elfewhere. For, Relate conftant ex muttta affcttione.

2. If Baptifme give the formale to member/hip, it then ftands in (he fame kinde of relation ,*& Church-memberfoip doth, as gi ving the fyccificall aad proper being to member[bip*

But that you fay it doth not, and therefore it cannot lend the

I /or-

59 Cap.?. The Confutation of a ytfble church Parti.

formality to it.

Laftly, LetitbejeeldedthatBaptifaieand Church-member* feiparenotfoparfecl: relatives, for that we queftion not , but that ( which is granted ) it is form*) and then/ari».a & format-turn mtttuofepcnunt & totlunt.

Thatokhe#/*rg*/<?r*V^, if kfeaJ nothing of his eky-privi-lodges to him, it remains a writing jyot DO Authoritative means offreedome, and therefore not a formal? of his freedzwe. For if it had given him his Burgeffe-Qiip, the corporation would haveprovidedforcheftt^f^^»?^o/'^^ at the ficft, as well as the taking away afhx liberty. As Ae. King fends for the broad Seal, when he will out the Lord Keeper^ of his power and place.

<c Further the grant that Baptifcae (ealeth other things, and is cc valid to that end, but fealeth not memberfliip, This,. I fay, de-ftroys the caule, which ic is brought to defend, to wit, Tk*t it cannot be the form, for the/«r/» remaining, thGformatum will certainly continue.

Reafon. 3.

This tenet doth of neceflity evidence the Church of Rome, to be * true Church, which is thus gathered.

Where all the members we true member^ there the Church i*4 true Church.

But all the membersi» the Congregations in Rome are trstc members.

Aflnmption proved.

They who have the true form of & Church member , they Art txue members.

But ^11 the members of the Church of Rome have revived true £aptifme, a»dfo the formality of true members. Therefor^

Therefore the Church is a true Church.

But this la ft isfalfeither e fore thd fir ft atfo. Reafon. 4.

Thatwhichisa^^/ollhe Covenant and onr ineorf oration iiHo the Church vi(ible,that cannot be iteform of it. tsftprimum verum^Ergo.

The Proportion is proved, becaufe the/^/ comes of per the thing fealed in nature : but the form goeth before it*

,ai6. is very large to lay forth the <wd Swrtments, and his difpate is

in the c**fcs thereof. Parti. 58

togoodpurpofe, and ttf £difie the Reader, in chat point, unto which I willingly yeeld in ill the feverals thereof, for the fum and (ubftance of the expr&fions. Namely, That the Sacrament* are/jw and/**//, and exhibhive inftrttments of the increafc of grace. Nor do I know any of ours that ever fpake or writ o-therwife.

And what he grants in this, gives in teftimony to the truth of the Argument and confirms it ftrongly, only let the right fenfe of foine words be weighed, as they (hould, and not racked beyond theinrendmentofthe Aut^mrs minde, x For when if is faid that Sacraments ate not appointed to moke a thing that Was not, but to confirm and eftablifa a thing that

This is the eafy and ordinary fenfe of fuch phrafes, to wit, &4 Sacrament doth not give grace, where it was not, but con firms grace where it was. It begins not grace in fuch as have it not, butincreafethandconfirmethitinfuch as have it, which is the fame he beftoweth lo many pages,and To much pains to prove, which is conf tiled without any further trouble, and fo all that labour might have been fpared, And we crave no more, then what is thus acknowledged on all hands.

For if the Seals do not work grace, where it was not, but &p-pofe the firft grace wrought, then the Sacrament fcaling our *"*-corporation into the Church, It prefuppoieth this covenant firfl made, only it adds a further confirmation thereunto. Argument. 5.

The Church Was vifiblc wke* there was no feat, neither cir-cumcifion nor B aftifme.

Therefore thefe do not eonttitftte it or any member of it* Gen* 17.10,11.

90 Cap.<J. The Covftitution of A Vifihle Church Part i •

^ e

CHAP,VF*

Quefa.Wbaber PROFESSION makes a man a member of a Congregation.

We (hall firft inquire the meaning of tfee n and the intendment of M.&. and fo lay down the (late thereof in the fcverals of it t 2. Then give in our Arguments why we cannot give our confent to this tenet,

i.

*"pHe meaning of rhequeftion will bed be difcovered by our 1 inquiry of the nature of profeifion, what ir implies, and how it is taken in this difcourfe.

i. PROFESSION in the moft frequent and familiar appre-henfioo, (ignifics the fublik* manifestation of cur affent to the doftrine of Faith, as in the word delivered and received hj tt* t and our refaction t9 perfift in the maintain an ce cf the fame. And then ic is commonly ufed in a way of diftindion from PR ACT1CE. And thus we fay many profefle fair, but their fra Elice anfwcrsnot their fro ft JJion. And in this fenfe 1 fuppofe he doth not, nor indeed can he take frofijfion, as ftrving his purpofe.

For an excommunicate, who is caft out cf the Church for his finfull carriage, may notwithftandiftg in his judgement avouch all the truths of Scriptures, and outwardly dehre to enjoy all Gods ordinances, and yet this gives him no formality of mem* berflu'p, becaufe he xnary have all thele and be cut oflrf rom raem-berfhip.

a. ProfiJJion uyet larger, and includes alfo a fat able carriage in the lip , to far as the profeflion which is made, is voidof fcan-dfllftHscottrfcs.

^. As Profffion muft not be too narrow, fo we muft be care-f»H not to make it too broad, as to exacl more then is coinpe-lible in truth unto ic. Namely Such A froffflon of the faith and

affent totkedoftrine oflruth, i* »ot here exatted, a* thataperfin fiauldnot be counted to Met firth a profijfion of ths faith, that ( happily through ignorance and miftake))&*# hold fomething differing from the truth, and from the apprehenjions of many o-ther both per fins or Churches vebich profile ths fame.

As fuppoie a Chriftian maintain fuftificatioit by Chrifts pa-ffive obedience only} Reprobation in malfa corruptaj whether Children have habituall or attuatt faith alft. Such miftakes which may fall in fooie particulars, wherein pious and prudenc men are of adifitrent Judgement,, do not make a perfon to be luch a one, M doth not pro ft (fe the faith fivingty, fo as may make Way for member jkip in a vifible Church warrantably.

ed according to the compare of the former explication, dotkriukf (i. add a caufall power With baftifmt to) amember of the vifible Church, and fast member of all the vifible congregation on earth.

~ThQexprfjfionso{M t R. which lead me thus to conceive kin meaning are diver fe in divers paffages of his books, lib. I .

<s This doth uot hinder but jet they mAjhsar, andfo be mem-Cf bers of a Church, /.3,p.1 25. 3.1aft lines, whenaperfin removes "from one Congregation to another, he makes a txcite cove* '*nant, to ferve God in all hi* ordinances, w'th that new focietJi ft but he if not therefore made a member of the vifible Churchy "for that he too* before,. 1. i.p.pj, A called P aft or i* a membtr r "of the viftbte Church, before he be called to be the Taftottr " though he b? no member of any particular Congregation, ( which expreflions carry a kinde of myfterious difficulty witfc them, we fhall take liberty to look further into them in the fol io wing dtfcouile) Laftly, /i^..a.p.ip4. the i.Uft lines, hehacfr thefe Words. " He who if a member of one vifible congregation ± el » by kit Baptifme attdfincereprofijjjpn, and hi* pnfejfed ftan-c< ding in covenant with God,a member of all vijible congregati-**o*t on earth, and ts baptised into all congregations on earth*.

Hence then we have two things to difcufie.

I* That this profeffton makes not amember,

3. Being made and ftanding itt> his profiled Covenant With ) or is not a msmbcr of evtry particular Congregation o*

_____

Tottefirft.

Argument, i.

1. That^'nickopporeth and binders the ^fork^df Baptifme, and fo hinders the cooftitution or formality of member/hip : that doth not help it f of wards.

Becaufe this is made the moft efpeciall ingredient in the con-ftitutionofthat relation.

Rtit Trofyffion law foil and warrantable may dofo..

For fuppofe a man profeffe the whole truth of God, only he differs or miftakes in this, that*0 the Churches on earth are m gathered, and therefore he{ dares not, and fo refkfeth to be baptised. This profeflion is a warrantable profeffion ( as it hath formerly been explicated in the third conclusion ) and yet this hinders the work and diipenfation of baptifme in the fenfe their fpecified : and therefore hind ers,and helps not to the con-flicution of membership.

Argumenr, *.

2. That which gives mfmberfhif to a party^ who had it not 6ef*re, that can reftore member fhiy when he hath loft i> But tku cannot reft ore member flsip loft.

That power which I*rMicc&& him oat, that muft faridicc or regularly receive him in.

But the power of the Church in vertue of his confociation in that he falfified it, caft him out, and therefore muft alio receive him in upon his humiliation and futye&ion to the covenant again.

Whereas if pofleflion and baptifme were fufficient to do the deed, baptifme rccaaining the tame, as before tus excommuni cation, and now his proteflion being renewed, there is the whole formality of meaiberfhij^ which experience evidenceth to be falfe.

Argument. 3.

3 /That Vvhich gives aftnall existence to a member 9 mtiftgivc intereft to a totum aQttally exifiing y and therefore to \fime par ticular Congregation.

eft tAntum Individuorttnt* Individuals only

exiit

Cap.tf. mtbtCwfes thereof. Parti.

exift,andnrrcefuchaperfonis an Individual! member, he mud have relpect or reference EO the whole chat doth adualiy exift,and thk &£gc*trAll xatftr* of da; Catholike Church doth, in the par ticular Congregations -only.

Bcfide if he be a particular member, he muft be comprehen ded within the compafle of members, But all the members of the Church catholike ( takeicasaru»*rp-//;») are comprehen ded within particular Congregations, therefore he muft be a member of fome of them, orellehecomes not within the corn-pafle or number of members. /

Laftly, to be a member to the Catholike Church firftly, that is to be a member to an whole, ft hick a man ncr did 9 nor could fee, nor do any homage to, nor receive any direction or influence of government from, This,I (ay,is fuch a fublimated imagination, that I muft confefie, it is beyond my ihallownefle to con ceive. 1 dobeleeve, beyond the breadth of any mans brain- to expreffe.

That which is (aid after wards, That a member is caft out of the Catholike Church antecedents will prove an apparent pa-raiogifmc, and we (halltrythe truth an»d ftrength of it, when we come unto that place.

The Proportion then hath free paffe.

But (I aflume } t&u prajsjjion gives no- inter* ft to anjpanitM* lar Congregation^

That which equally and indifferently belongs to all, that can make no particular appropriation to any one, why rather to this, then any other.

But this profefllon is equall and indifferent to all, as well as to any one, Thecefore It can give no appr@priadon to any particular. No more , then if a woman love att Chriftian men, with Chriftian affettiox^ therefore J&e i* a wife to this or that man. So it is here, it is notgeneratt ^roftjfion that will ferve the turn r but there muft be zfsculiar inga(rem&>tt&nd appro to this or that particular body.

Argument.4.

btcomt d member of a Church by \ki6 then the Chttreh hath Authority aver him.

( for fo (he hath over her members ) and can proceed againft defert,

Bat

Cap.tf. TtjeCoKftitntiencfarifibleChurch Parti*

•But by thisprofijfion no man hath authority ever a flirty t for if they have any, let them claim it, and their own experience willeajily evidence their miftak*, 2. How Can or why jbwld one Church claim it more then another ? Argument.?.

If thuprofijfion would give member Jbip, then a man might make himfelf a member of thi* or that congregation, whether they would or no, naj y without the frivity of the Congre gation.

A man baptized goeth into Africa, or to the mmoft parts of theeirth, he comes where many of the Churches of Chrift are, he hath been baptized, and doth profefle, and this is enough to make him a member of any Church, and therefore he hath right amongft them, as a member, whether they will or no.

We have done with the firft,

The/> cond now comes into confideration, namely.

Q^jpkether aperfon, who u a member of one vijiblc Congre* gation % u,bjhubaytifmcandftncerefr0fijfion 9 and hi* frofifed ftanding in covenant With God, a ^MEMBER OF ALL THE CONGREQATIONSON EARTH.

Anf. Negatur.

v This tenet I cannot fee how it can (land with the principles of truth, or with M.#.his own grounds.

Not with the principles of truth, becaufeit draws many in conveniences with it, ne qKidgraviH* die am ?

I. If he be a member of ail the Congregations on earth , then he can ferfirm the duty of a member unto aH%

But that is impoflible.

•2. Look ^hat liberty or fewer a raw hath in one particular Congregation, at a msmbcr, he hath the fame in ati. bccaule he is a member every where.

If fo,thcn he htth as much in choofing all tke Officers of all par ticular Congregations and in maintaining of them.

Then he cannot be cap out of one Congregation, unlede all the Officers of all others do caft him out.

Nay no Officers of one Congregation (hill proceed againft him, |or he will depart to another, becaufe he hath ss much right there

as

Cap.6. iw the cattfis thereof. Parti. 65

.—^.j—. .

as here: and the Officers of thofe Congregations are his *Paftors and Teachers, whole Judgement, prefence, and concurrence, he may juftly require, and none can juftly deny, before any ad monition or Church cenfure (hall paiie againft him.

3. Hence I cannot &e, but it mull of necefiity follow, that one particular Congregation muft bs another, Epheftt* tnuft be Smyrna^ and Smyrna muft be Thyatira, For I reaion thus.

Where there be the (awe Individuatt member s 9 there of nece-Jfity mttft bethe fims Ixdividttail Integrntn : and the ground is undeniable from the received rules of realon Integrttm eft t9tnm^ cuipartes fun! ejfentiales. Therefore the fame membets carry the fame eflence which they give unto the whole. <

I aflume then from th e former grant.

There be the (am$ Individtiallmsmbers, of aH the particular Congregations,

For if one profcflour-be a member of every particular Congre gation, then by a parity of reafon, All particular profefTours muft be fo : and fo all of them members of one particular con gregation, and fo of every OHC.

Hence 3 there being the fame members of every particular con gregation, every particular Congregation is the fame, and thence it will follow that ' Ephefus is Smyrna, and Smyrna to be Thyatira.

Hence, when Smyrna is deftroyed, yet Smyrna remains, be-caufe ic is the fame wich Thyatira, and that yet (lands.

Again fecondly, this cannajt ftand with thofe principles of M r , R. that are granted, and maintained, as maxims^ which ad mit no deniail/ s c. y.p. 72.

We deny that Chrifthatk given power of lurisdittion to one particular congregation over another.

Every meoTber nath right to meddle with the Congregation whereof he is a member.

But a man profefliag, being baptised into one> he is a member of every particular congregacion upon earth, there fire a member. in every province and nation. Therefore the members of this province may ftnd HiefTengers to the Synod of another province. For the members of che Congregations of that province, may fend meffengers to the Provixaatt Synod, But the members of the Congregations in this Province, are members of the Con-

K gregauons

66 Cap.6. the Conpitution of a rifiklc Church Partj.

gregations of thnProvince,becaufe they are members of all the Congregations on earth/Therefore they may fend meflengers to the *ty«^of that Frovir.ee.

And this is a ready way to turn all into a chaos and co*jufion 9 and therefore certainly is not the way of God, who is the God of order , net ofconfiijton.

Hence that exprejflon of M,£. which he laics as a peremptory conclufion, will prove not to have fo much certainty and folidity, as might appear at the firft fight.

'* ft u filly tofcek^ftr difference of -particular fovgregationf, "for Chttrch-covenaKt w^kes not (he difference, fir a Church Ce covenant u c&mmon to them al/.

The Reply is.

That particular Congregations and Church-covenants doe n«t differ in their generall nature or c-flence, is a truth, and confeiTed on ail hands, as that which is fut&ble to common (enfe. For things common or general! do not difference particulars, becaufe in them they all agree.

But there is zfyecifatting or to fpeak more narrow, an jW/-vidutlifor main jy wftich makes a real! difference in the particu lar nature of this Church, from th*t.

1. The rule was of old^Genw cumfirmaconftitttit fyeciem.

2. If this and that pgrticular combination of Churches give a peculiar being diftinfl to this Claffis from another,, then the like may be in particular Congregations. That M.R. grants, and therefore this cannot be denied.

3. This Congregation differs really from another 9 habentfe »t res & res, therefore there muft be anfwerable grounds whence this reality of difference muft proceed.

4, If they differ only in accidents) thofe muft be common or pro per, If common they then bring in agreement and no difference. Jf proper, then they arilefrom fosne propriety, and peculiar for mality of the being of each Church. Nay,

5. How comes it that this Church hath power over this pet-fen, which another hath not s but that he hath a peculiar inte-rcft in thar,and they in him by iptciall ingagement ?

Laftly in all voluntary Covenants, which arife from the free content of party and party, there is no difference to be found in thofe Covenants, but in the peculiar and Individual! formalities of fpeciail iflgagemems* which paffe betwixt party

and

Cap.J. i*tfa C*»fa thereof. P a * c *•_

and party, and therefore* the difference is there alone to be fought, and there alone it can be found.

Should a man come to a fervant, and tell him, lam a mattes offervants, and it is a folly to (eek for differences, fer houfaold covenant, or fervants covenant, makes no difference; for fcr-vants covenant is common to all, there is only a difference in number, and forne accidents, as there is betwixt many iervants in my family. Thsrefirstboti artmy fervant, and muft do the

Should people of one Congregation come to the Paftour of another, and tell him- come and beftow your pains conftantly with us, tor its ail one, as if you did it wich your own people, for its folly to (eek for differences in covenant , betwixt P aft or tn&feopt*-, for that makes ao difference, fince the covenant is common 60 all. There is only a diierence in number and ac cidents, as there is betwixt the Eiders which we have in our Congregations, Therefore you are otir Paflor, andmttft do the yperk 0 f°# r Congregation*

That4ttM# <houldbea£**mi#H*/2>4»^ to all women, or a woman igenerali Vtifi to ail men, becaufe marriage-covenant is common to ail, It (eems ftrange at the firft fight, and therefore its counted folly on our part to (eek any difference here* and we are content to bear tie charge of fitly for it.

CHAP.

68 Cap.y. The Conftitution of A yifiblt Church Part i

An Anfoerto Arguments madeagainft the C hutch covenant."

E have thus pofitivdy fet down 3 what yet we conceive t6be themindeof God touching that which formally con&itutes a Church. I perceive MR. his fpirit carried with a marvellous diftaft againft this way : we fhall as we are able, la bour to remove all miftakes and rnifconceivings, that the rninde of the Reader, may notbemifled with the multitude and throng of expreflions, many whtrtof come not up to the point in hand.

To level! the path in our proceeding,we (hail lay thefe confide-rations following, to fill the uneven ditches, that the devices of men have made in this high way ofholinejfe.

i. Con- liRelation, As fach t is not the foundation cfafree covena?:f 9 clufion. ( whereof we now fpeak ) Becaufe there be forne relations foun ded in the atts of nature, in the putting forth whereof, there is neither the obftrvation nor confideration of the parties required. As when twins are born together, or one within the diftance of a twelve moneth one from anothcrj thofe have the relation of brethren and fitters, and yet it is without the apprehenfion of ei ther : the relative tye, and the duties iffuing therefrom, have their rife and power from the impreflion of the rule of nature.

And hence when the Reader fhall meet with the name of cove* nant> which proceeds from fach a root, let him know it makes nothing to this caufe.

And hence slfo it f ollows,that tech relations and duties, pro ceeding therefrom, may be multiplied without any cove nant at all, much lefle needs there the multiplication of any covenant, according to the fpecialties which attend upon them.

2. Covenants are attended either in the-rife of them, by fuch &m&to'frffi'm*kffs of them, oreKein the communication of them, or the bonds they lay upon others, after the entrance made. Thus the covenant once made by the mutual! and free a-

greement

Cap. 7. in the Caufes thereof. Parti.

greementof the pard?s,it may be communicated to others with-cuttheirconfenty as namely to their children, bccaufe they are as the Scriptures tpeakin their loins, under their power and dif* pole , and therefore can make fuch an agreement and ingagemenc for them. So it was in 7/>W, Dtut.2p 9. 10. And the like courfe is commendable in the times of the Gofpel, So that a Mi-nifter is Minifter to the children born of the parents who have chofen him 9 and the children of covenanting parents are in covenant with the Church by venue of their parents cove* want.

3. ssfmongftpich who by no impreffion of nature, no rule 3, con-of providence, or appointment from God, or reafon, have power clufioiv each over other, the re mufl ofneceffitj be a mutttaU engagement, each of the other, by their hee content, before by any rule of God they have any right or power, or can exerciie either, each towards the other. This appears in ail covenants betwixt Prince and People, Hvfi and m&Wifi, Afafterand-<Strvaxt 9 znd moft palpable is the expreflion of this in cli confederations and corpo rations : iwmmttttsall attsQk contenting and ingoing each of other, thereisanimpreilionof vningagement relulcs, as a rela tive bond, betwixt tbt contraftc-urs and confederatours, wherein thefitmali%*-atw> or -fyecififfall nature of the covenant lieth, in all the former inftances eipecislly that of corporations. So that however^: is true, the rule bindes fuch to the dud-is of theic places and relations, yet it is certain, it requires that they fhould fir ft freely ingave themfelves in fuch covenants, and then be care-fiflli to fuilfili fuch duties. A man is allowed freely to make choiceof his wife, and (he of her hufoand, before they need or fhould perform the duties of huCband and wife one towards another./

4 SThu Covenant once madf, if avy .relations bs inferred, and fb were vertually included in it, or do rcfuit from it, as there ^ is none, fotksre needs no %ew covenant, to snake up thole, or to require the exerciie of duties unto them. As he that bindes Khn-feU to be a covenant- fervant, he bindes hitrifelf to walk with / ^ his fi'toTV'firvAnts in the family accord ing to the order thereof : theie follow from thejirft covenant, and are included in it, and inferred from it.

$. If you take the covenant efthe Goftel, m fo fall a breadth, f.Con-as that kfliould include whatever is ^&n<wtid by the Gofpel, cluiion.

K 3 then ,

then this Church >covenant| may be trafyvfaid to be in it*

But if it be taken in the aarroweft acceptation [] Beleeve and live ] ThenfV is not the Covenant of the Gojpsl. For that is in ward and invlpbls in its own nature* betwixc God and the ftul cr.ly : But this is vifible betwixc thofe who do profeffe the Faith. That concerns ail, and at ^i// timts, to do the duties of ir, i.e. to believe andto/j't/?. Bat this concerns only thofe who are in this Church efhce. So that in cafe the Churches are diffolved, and through perfection (Scattered, they are not then bound to the dadesof this confederacy.

It is then^» ordinance of ths Go/pel, and Warranted by the Gotyel, (juticis #0nn propriety ofipeech the covenant of the

And this aHoj's here confidaable, that we may difcern things that differ: Th@ making of :he confederation belongs to the Gifysl) but '.being mads, it hath alto a confirmation from the law. As the appointing of Baptifme and Ettchanft, belongs to the Goipei, are ordinances thereof, but being infticuted, they (land by vertue of the fecond Commandment^ and muft be ob(ervcd by vertue thereof. A man may be within the covenant of the morall law, and yet not be bound to the duties of a husband, un» kile he make a particular covenant with fuch a woman to be her husband.

And hence there is a broad difference betwixt duties and duties as the difference is large in the refpeds upon which they doarife. Many duties flow from the gencrall and nectflfary duties of morality, which reach a man as a creature , with reference to God as a Creatour, or eUe to his fi /lower eatttres^ And nence this relation from a rule of nature^ it hath nothing to do with a free covenant, thatmuft come between the perCons and their duties. But in chat they are creatures they mutt do homage co their crea tour, and duty to their fd[ow»creawres. : If a neigh bour preferve their honours, lives, goods, good names, yea be mercifull to their beafts, bccaufe fuch a creature, But there mud intervene a new fc^mMwroctWhtt parties and parties by mutuall and free confenr, before chey ekher fliould or can take up another fort of duties, People muft by mutual! content grow up into ingagement one with another into a corporation, before they (houiddo the duties of a corporation, Afirvant muft cove

nant

Cap.y. intbtCattfes thereof. Part.i.

nant with his Mafter, before he need or ought to ferve hicn as a Mailer,

And here thefc two things are apparently diftinft. To Swear to do the duties of a fervant, when he is OBC, doth not make him a iervanc. But to ivgage hicnfelf and enter into covenant^ that doth make him to be a fervant. The like to this, we may fay touching the choofing or Paflors, Teachers, Elders, Dea-conty thefe are ordinances of the Gv$j>el t and there is a peculiar cpvenant betwixt tho(e that choofe, and thofc that arc chofen, which is not the coven Ant of the Gofpel in precife con-federation.

The fubftance of this v;as in the time of the Law, and that covenanting among them iffued, as it feems, from the GofpeI 8j They were a called and fekft people unto God, sStmos.^ Ton only have I tyown, of aft the nations of all the nations of the world, and therfore received into vifible covenant, to walk in the waks of God, and the truth of his worfhip .• and God inga-gedhimfelf ? that he would bleffe thofe priviledges, and theufe of them, to their good, and the good of their children^ reserving feeret things to kimfelf.

Thefe grounds being laid, we fiiali attend M,#. his reafiti* agamd this covenant./. 2,p,88.

Argument, i»

* f sstfllveilli'Worffiip faying a bond upon the Conscience, where-cc God laid none it damnable*

ci But to tje men to enter into Church eft ate by Covenant >fo '•that Without fush an oath or (Covenant) per fins Jbottld have «« no right totke Seals of Gods grace :\i* wifi-worjbip, and binding « where Godhath not bound t

Aflumpuon is proved thus.

c * That A Minifterfwszr the oath of fidelity to his flockjt law-s( Jutt, that a Father Jvfexv-to per fir in the duties of a Father, a e( Ufylafter the duties of a JMAfter is lawfaH, But to tye an eath (t or Covenant $ to hi* Adiniftery > to lay A band of Covenant c * upon a Lftfafter) that he is in confidence and be fire God no " <Jtfimtter 9 no LMafter, &C. except he fncear t» per firm "the feditties, i* to l*y A bond' where Chrift hath laid "none.

72 Cap.y* The Constitution of a rifible Church Part i .

. That example of a Father, becaufe it refuhs upon a rule in nature, without any free conf en t required, itreachethnoc ourcaufe. -z/^fupraconclut.i.

The two other inftances are either apparently mifapplied, or clfe do undoubtedly confirm the caufe that they would . f'eem to confute. For I will ask any man living, that will not by afide humane confideration, whether any man can charge another to be hisfervaat, or he challenge another to be his matter, unleffe there be a mucuail covenant and ingagement pafied betwixt each to other, the one to pajj and provide for him, during his time : The other ties himfelf to do him honeft and faithful! fervice fuch a time for fuch wages, do not mens fycechet proclaim as much ? he is fuch a mans covenant ferv ant.

I It is fo here in a £httrch way t The perfon ingageth himfelf, byfolemn yrotnife, towalk^tyitb this ftciety in the Mates and •worjhipoffchritt. The Society receives him, and ingage them-felves io to walk with him and towards him. As it is in the co venant of any corporation civill. The like may be faid touch ing a Minifter and his people, That which makes him a Paftor to this people, is the choice of the people, as freely taking of the perioH to be their (hepheard and guide, and the ingaging of themfeives to fubrnit unto htm in the diipenCation of his ottlce according to God : The acceptation of the call and ingagemenc of himfelf to take that ofiice and charge according to Gods ap pointment and their choice, makes them his flock. And with. out this covenanting there aeither is, nor ever was, or will be Paftor and Flock./

So that thefe inftances brought in for proof, cut the throat ©f M. R. his caule. As Mtftsr and, Servant, LMinifter and People, come toftandinfock e flutes and relation one to two the r> focomc the Church And a per (on that it received t& be a member toflandintheir rejpe&f.

.Bin a Covenant gives formality of being to the firmer, and there fire fo to the latter.

Thefe phrafes of- M R.tofweartQ perform foch duties $*%9* to tje by An ssf^ftolike l*w and prattle*, the oath of God to fitch dn* ties, either are rnifprinccd,or elie they miffe the concluiion whol ly, which they thould pro >e, Forwedowot make the {wearing to do A duty :obe ourcovenint, for that is as far diftring fioin our queftion almoft, as heaven is from earth.

A

Cap.7« intktctnfathtreef. Parti. 73

A witneffe comes into'the court, ties himfelf by oath to fwea* the truth, here is no covenant betwixt man and man at ail. So chat 'theft things are ferioufly to be diftinguifhed and differen ced.

I. An agreement ef^rftns^^Q co,an.l with another to ceaabiue and conf®ciate in the waies and worflaip of Chrift.

4. The doing 0ftiie(e duties.

3. Yhefweawg they will do them, when they are combined Tke firft of thcfe is the firm of a corporation. The other two. may be done when they are incorporated, Thus i. Man and Woman ingage themlelves each to other by way of contract. 2. Being contracted they do the duties. 3. They may fwear sad binde themfeives to Cod, they will do them. / have fworn and mil perform it, that I Will keep lbyrightC9M* fadgc-

Argument. 2.

"That way member* are to be inehttrched., and enter into '* Chftreh-fiHowJbipi which Way members were entered into the ce Apoft. Churches. But members were not entered into an A-<c poftolicall Chftrchjrj fuch a covenant but ontj they believed, "profiffdbtlief) andtyere bapti&ck. When the inccftttoM yer~ c * fin is rcentrcd) It u (aid only 2 Cor.i. that he wot grieved •* and testified it, and they did forgive him, and confirm their

*' There inhere no Church covenant. Aft. 8. 12, Saimria re* <f ceived the word gl*dlj, btlteved, and WM btpti&d. Simoa * c Magus baptised. Aft, 8. Cornelius and his koujbold. Aft, I®. "The Church of Eptefas plated. Aft. 1 4, Of Corinth. ^^.18. Cc 0/Bsrea. 17.10. Philippi. **&. \6. ThelMonica. Aft. 17. €< Rome. Att. 28. we have no 'exprefle vocall cevcnant.

*A*f. The proofs here alledged as precedentiall, are of three forts.

r. Touching the receiving of the Inceftnom Corinthian after his repentance. But that doth not overthrow the covenant, but confirm it, For their forgiving and confirming their love again to him, was croffe to his excommunication, and therefore an eft*. tingoi the perfpn into that corporation and communion which formerly he did enjoy, his fubjefting himfeif in (o folemn a man ner to the rale of Chrift in the Congregadoa and Church, and

74 Cap.y. The Conftitution of a Vifikle Church Pare i,

craving acceptance at their hands, arfii entertainment into the like priviledges of communion, of which he was deprived by rea-fonof his (in, and thcifready receiving and entertaining of him in to that relation andftate, and c**frmii£ tfatrUwiohim in that behalf,is i&fLivgtgmwf of the Church to him 3 ind of him again to the Church.

/Whereas had hisprofijfiott at large made him a member, he had been a member whether the Church would have received him or no : or if his baptifme had made him a member, as long as his ba-ptifme had remained, his memberfhip had continued, for whiles the firma remains, the formatttm muft needs be alfo. This exam-ample will appear mcft pregnant, if we do but parallel it with the like in a civil corporation. A perfon, a member of the corpora tion and in combination with them, through his ill carriage \sdif-ftaxchifed zndp.it out of his place and priviledge ; ifhefhall ex-preffe that forrow and reformation, that futes the quality of his (in, and give fansfadion to the Company, his fubjtding himfelf to the Company, and power of the combination, and their re ceiving and entertaining of him upon Inch terms, is an exprefle recovery and renewal! of the Covenant again, and by that an efta-ting of the party in the fame condition and relation in which he was.

The reft-of the proofg-c&rty no concluding force with them.For if there be any force in the Argument, it muft lie here.

a.If no Church-covenant be there exprefled,then there was none, ThtfeebJenefle of which cenfequenec appears at firft fight. For to reafon from one or fomt places againft the exprtflion in my place, is to conclude from an imperfect enumeration of feme £fecies> to deny the^«w, which is a fallacy. It was not exprek fed in one or two EvangcUfts* therefore, i* none. It.is not fa,id in three orfivr of the Prophets, therefore in noae of them. We know it was the rule which the Apoftle prefcribed before ba-ptifme, Repent **4 bfaftiztd, Ad.2.3 8. So the B^ptift trained.' uphisdifciples. To reafon therefore this profeffion of repentance is not mentioned in thefe places, therefore either was not here done, 01 that it is not in other places required, carries no force of reafonwith it.

That laftly of «xf#.2.4l. At f»any <u received the VtQrdgladly % ^eret>Aptifed,4nA there Were added three tbottfind. BHtthcfc Vtere ** wt gathered ffrjQH gather,

Cap«7« int'he Cwfes thereof. Parti. 75

M. R. takes this placets wronged by us, and therefore he re-fjlves to deliver ii out of our hands: i. Becattfe thefe dd notfi'ft (( meet frequently for prater and jpecitll conference, untitt they Were «' (atitfied touching the good eft ate oxc of anricr. 2. They could u not Jet apsrt and celebrate a day of fatting and prayer, and d'fyatch <•'• the confijfion: of thirty hundredVtitirin fuch a time.

Anfw. If we caft an eye to the fore-going conclufions, it will appear that ficbfafting and praier is only required at the ereding and laying the foundation of z Church, and fo alfo fich frequent meeting, before they enter into fo folemn engagement, and the Jettingup a holy Church unto Chrift. But thefe folemnities are not expected in the taking i»of feverall members, nay the additi on of all the ordinary members to the bodv. Befides, thefe were members of the Jewifh Church before. The ftroke that fell up on their fpirits by the Mini(1 cry of the Apoftks ( for I doe not think that Peter only preached) wasfo extraordinary, and car ried fuch an apparent difcovery of the prefence and power of Cirift, that without any miraculous power of difcerning, their exprcffions might make way for members of the Jewifh Church to (inde acceptance with this Apoftolike, and Chriftian Church nowjbeginning.

Its added by the APOLOqY of the Church-coventnt.

1. That they profeflfed their glad receiving of the word, and renouncing that frovvard generation.

2. Being baptifed they continued in fellowship, that was Church fellowtliip, for it wasnottheexcrcifeofthe Sacrament, which the Synac^ conceives.

To this M. /?. anfwers, " They could not continue %n the Afoftles " fillo&ftip and do ftrinc before they Vvere added to the Church : for "ftcdfeftnefteind&ttrine, and (aving thcmfelves from the fiovwrd " generation jotttd not he but habit tt all holinefe, not per fitted in fix 4i hours* Now the fame d*y t verf4i. in Vchich they gladly tyeardthc et Word, they Vvere both baptifedandadded; and therefore theirftedfaft «coniinuingin ChurcheHate> cannoWaiesmake them members in " Church ft ate,

Anfa. True; nor is the Argument urged in that manner, but the difpute lies from the ejfe& to the caufc in that^particular of it: In that they gave conftant attendance to the ordinances of Chrift, and in that fdlowfhip, as taking themfelves bound thereto, it arguesthey took thcmfelves ingaged thereunto by that ftibjecliofi

L 2 they

Cap.y. The Conftitutiw of A ytfiblt church Part i .

they did exprede in renouncing their fofaner fociety, and defiring afld receiviBg acceptance from the Apoftles and the Church,fo as fuch carnages carry the reality of a Covenant.

Whereas it is faid, " If they httdreturnedto PowtM again, they <f had returned added to the Church.

Itiseafilyr^AW. Had they returned with a purpofe not to have walked in that fellowfhip, it is fure,they had not been of that Church by their baptifme:for ALL Jerufalem then,and /W<w,and the coaft about I or dan had been members of the Church by the

Obj«3. <c But here u no Word of *a Church-cove " xecefiary to have been intimate d$ there had been any fuch thing.

Anfe. If it be not mentioned, therefore it was not, nonfiqm-tur. i. If the thing be there, we need not trouble our felves for the WW.And if Calvin* judgement maybe taken, who expound ing \_Libcmer amplexos eorttm jermonem^ he thus writes, AdjunttosChrifttdijcipiilMfiiffe) 'velin idem cor pm injitos & per-fcvcftffe in doftrina. And I (hall offer to M. R. his confideration , That when there is a fokmn baptifing into a Church, that ever im plies that the perfon is made a difciple of Chrift,c-flf«r. 28.15^. For upon that ground their commiffion warrants the adminiftration of baptifme : and fo to be a difciple of Chrift, is to be ingrafted into the body of the Church , and to be as the Apoftle hath it, Fellow-heir s, and of the fame body, Ephef.3.6. which is fpo. ken of the vifible Church : And therefore though many belie ved in Chrift, M.i 2,40. Yet they would not confefle him, or be come his difciples, becaufe they ftare^ they fkottld be caft out of the Synagogue. And hence it is that this embracing the word, this being madeadifcipb, its expretfed by the word «£^£7J0e»7o, a^ded to or incorporated, as in ^#.2.41. & 5.14.

Whereas alltkepecple were then faid to magmfie them,znd there fore Co approve of their do&rine, andfo confefle the truth and. goodrrefie of it ; yet there was more required to this Churck-W0r^, and to become a difciple. And therefore its added, The beleetien Votre added, i. e. they confeffed their fins, and became difciples and followers of that dodrine, and fo ingaged them-felves, and covenanted alfo for their children, to follow that truth of the Gofpel. And if this being a difciple include not thus much* how can our Divines ufe this, as fo ftrong a teftimony againft the Anabagtifts, to make good the inference ? If the converted

father

Cap.y* in t he Caufa thereof. Paiti. 77

fa ther was baptized i therefore their children alfo, unles they in-Church- covenant for their children alfo ?

Follow this order of the Apoftle,Let them be members of Con gregations. Let them exprefte the Veork of repentance with that power upon their fouls, as thefe did, and rtceive the Word With pla<L nes, Our prificiples formerly propounded, will make way for their admittance.

The place thus expounded,finds much liberty and content to be in our handstand will not be delivered, by all the reafons alledged by M. #. to go away from us.

Argument 3.

ce Ifbaptifae be the feat of our entry into the £httrch, i Cor.l 2,1 3, " as circnmcifon WOA the feal of the members of the lews vifible <: Church : thenficha Covenant if xot the formal reaftn of our C{ Ck**fk»wi**jurjfyi EM the former is true, as I (hall 'prove ''hereafter: Ergo, fo ittheUter.

" The froyofitionfttnds, becaufe all baptifed are members of the * c vifible Church before they canfwear thu Covenant, even When they cc are infants.

Anfa. The Pro pofition fails, nay fights againft it felf. For if it feal up our memberlliip, and Covenant with the vifible Church, then is it after- membership, and therefore not the formall caufe of ir, for then it fhouid be before it.

Again, If it feal up our memberfliip, as circumcifion fealed up memberfliipinthejewiflb vifible Church, then certainly it pre-fumes the Covenant, for fo that did, gen. 17.10,13. He that u born fall be circumcifed: fo that he was in Covenant, and fo cal led a My feed) before in his own perfon he could make a five** ttaxt, but was included in the Covenant of his parent.

And if M.5. be of another minde, we«defire he would tell us,, How children of beJ/evers are faid to be holy, if not by a faderall hoiines ? and if fb, then by the vifible Covenant of their Parents. for many children are SO holy that have parents not fpiritualtj and invifibly Within that (Covenant • Ergo.

Laftly, The proof is alfo falfe, namely, children are mem bers before they are in this Covenant, becaufe though they doe not covenant ferfonally by themfelves, yet they are in cluded virtually m the Covenant of their parents, Deuterono my 29,10,11.

L 3 Argument

78 Cap.y. fh Conftittttion of a rifible Church Part !•

Argument 4. *" ^

"The Church, covenant either u All cue Vvith the Covenant of ct Grac'yorit ia a Covenantdiverfe from the Covenant of Grace.But ''xfitker Vtaiescanit betheeffentiallform of a viable Church : Ergo. tf The Covenant of grace cannot he the forme of a vifihle <( CkuYcb, becaufe then allbaytifedfhouldbe in Covenant with God, " Which wr brethren deny. If it he a Covenant diverfe from if, it **nwft be of another nature, and lay another obligatory tie, then ei-" ther the Covenant of works, er ths Covenant of grace: and ft mttft €t tie to other duties, then either the law or Gcfyd require of «/, " and fo i* be fide that Cjofyel Which ^aul taught, and makes the ^'teacher i though an Angel from heaven*, accurfid, lib. 2. pa. pg. '* 'Bona verba.

AntwJTke Covenant of grace is to be confidered, either accor ding to phe^w/uj of faying gface given in it, or according to the means of grace cfftred. Ir is not the Covenant of the Gofpel in the firft fenfe; but it is within the verge, and contained within the compafle of the Covenant in the fecond fenfe. And hence the confequence upon which the ftrefle of the caufe (as it is ur ged by him ) lies, vanifheth wholly. If it be diftindl from the Covenant of grace, then it doth oblige us to fome other duties, then the Ordinances of the Golpel require. For it hath appear ed before, That a man may be in the Covenant of grace, and ftiare in the benefit thereof, who is not in a Church ftate; and a man may be in a Church ftate, who is not really in the Covenant of grace : And therefore a Church ftate, and the Covenant of the Gofpel, in the former fenfe cxprctfed, are different. Yea it hath been proved, That all are bound to come within the Covenant of the Gofpel, who are not at that time bound to come into the Church eftate, nor yet to doe the duties thereof./

M.£. when he is to anfwer to this difference, l.z.p.pi. Vbi (u-j>ra, he grants, That an excommunicate perfon may be in the Covenant of grace, and yet cut off from the vifible Church : and yet denies the confequence, butgives no reafon of that denial, but only fpeaks of another thing, which toucheth not the pinch of the Queftioninhand.

" A beleever ( faies he ) i* the Covenant of grace, may net doe a *' dmj fo a father, brother, or mafter, and jet it it A Wea&onfequence,

"that

Cap.j. in the Cattfes thereof. Part. I. 79

'< that there « a ewe-nan* er oath betwixt thefe^brother and bro. "ther, San and Father^ Afafttr and Servant, commanded bjf " a divine law of per pet nail equity to wake (uch to be in (uch re-" I Alton.

Weconfefle this is a weak confluence, and is of his own ma king, and therefore may as eafily be confuted as it is propounded, but tkit is our confront nee*

A man may be within the covenant of grace, and not within the covenant or the Cl urch, and therefore the one is not the o-ther. For if two things be the fame in themlelves, (o far they be the fame in the third, and where the one is, the other will be. So that the Anfwer (lands in the full vigour wholly untouched, only he {peaks of other things, fomc not touching the caufe in hand, fow? that will not (land by a rule of truth.,

Thofe expreffioni touch not the caufe in hand, namely when he thus writes.

«' The cevtnant of grace teacheth w to confine Chrift^o walk* « before Qod, to]oyn myfelfto a vifiklc Church. But ncne cm '* conclude in right reafo-a, that it is a divine law, that necejp* €t fates me tofwear another covenant, then the covenant of grace u in relation tathefe dmies.

lAnf* /Its true, no law bindes to enter into another covenant, then the covenant of the Golpeb becauie thefe duties reluk ouc of relations, which arifefrom the nature of the creature in re ference to God, but come not within thefiee*n& <uoltir.t&ry co^ •venant which is made by the voluntary conient of the parties. But take the fame expreftlons as looking at a covenant which 11 iffutsfrom the willing content betwixt man and man, as mailer and iervant, man and wife, and it will be evident at the very firft fight, that it is faUe.

For to lay there is no divtnelaw to neceflicate a man ; to enter into another covenant for marriage, beiide thecovenant of grace, before he cando the duty of an husband, is to go a^asnft the expe rience of ail ages, the common (enfe of all men. As enough a per-fon might adventure to take che place and do the duii^ of. a Iiusr band to a woman, who never nude acoveeant ot marriage, and tell her he hath been in the covenant of grace many years, and there needs no other, there is no law neceflitates hia^or her to make a marriage covenant together, I fuppofe a perfon might fufpeft the man ha,d not only .loft his honefty,, but, his pruaepce alio. Should.

/ Should fome Nimrod of the world come upon a poor folitary people, and cell them chat thecovcna nt of grace and eke Gofpei, teacheth the people to pay tribute co their Prince, andi the Prince to exaft it. They both profeflfe this Goipel : There is no divine law to binde them to make another covenant of King and Sub-j^d, and therefore now they muft pay, and he rnuit exa& tri-bute.at their hand. I fuppofe the paor people, out of their own ienfe will tell him, that there is indeed a covenant required be tween God and man to make men Chriftians. But there muft be another covenant betwixt Prince and people, to make thena Ra-Jers and Ruled : otfu r wif^he could expert no homage from therfy nor they protefticn from him. /

Hence the Authour of the Apolory fuggefting to M.£. that it is not the word only thac givech power to the husband over his wife,but the covenanting of the wife with the hasband. He anfwew,'" This is all Which with colour ofreafon can be (aid, and therefore labours to decline the dint of the diipute, becaufe it carried fuch a troop of inconveniences with it, affirms " that •* tkofifltces of Scripture were not brought tp'frove the <Paftors et calling to the people, or their relative 6*fe offubjc &io* to hiwi "t>ttt only thiy prove th. tt the covenant sf grace attd the Gotyel *« layeth a tye ofmwj duties upon t& 9 which obligeth *n **the camming under the tie of ax expreffe 9 vocall,

And I wonder who ever denied this : let the man be brought forth, and bear his blame and fhaoie, that (liould be fo void of fenfe, only let it be heie alfo remembred, that alfo this is w retted byftronghand, and confefled, that there be in (ome conditions a Covenant that comes between per fins, of betwixt man and wifi, J^f after andfervant , before they can come under thefe relations 9 which was denied in the 93. pa.immediatly preceeding. Such is the brightnefle of the truth that it cannot be overborn.

That which is next added, is partly a craving the queftion,and the proof is yet inefficient to make it good, '* Becaufe I frofifte f * the Faith 9 and am baptised. 1 4m a member ef the vifible *' Churchy Without fuch an oath : Becaufe the covenant tf "grace, dethtyemetojojnmifelf to ft me particular Congrc-ggation. &C.

Reply is.

Thatof Baptifmeisanfweifed. 2. The ground of that which is

added

Cap.7« in the caufts thereof. Parti. 81

addcdisamiftake, to wit, If the Covenant of the Gofpel tye metoj'oynmyfelfto a vifible Congregation,Thereforc there is not a covenant required to do that.

If this be a good confequence, take the like, If the Gofpei re quire me to feek for the help of a godly Paftour, that may rule and teach me. if it require me to.mnrrj and not to burr. There fore there is no Covenant required to make me a husband to a woman, that I muft marry; noralheepofthac Shepheard who muft guide and rule me in the Lord. If theie be falie, then the former is as feeble and weak, for they both carry the iauie parity and proportion of reafon.

Some expreflions which here fall from the pen of M.#, are to my apprehenfions, new Paradoxes, As, ; ' c *sf called P aft or " who hath gifts, and a calling from the Church, u a member of "the vifible Church^ be fire he be catted to be their Paftor, '« though be be a member of no particular Congregation.

The difficulties are thefe.

i.ThataPaftormay have a cMng from the Church, before he is flitted by a particular Congregation, and To be an Indivi* duum vagum 9 a P aft or of all peep/e^nd yet of no f articular people.

2. That a perfon may be a member of the vifible Church, and yet be no member of it,and that I will infer from his own words, Thus,

He that i* no member of a f articular Congregation, he if no member of a vifiblc Church. But a Paft or may be a member of a vfible Church) ano\yet no member of a particular Congre gation* Therefore he may be a member of the vifiblc Church^and jet no member The fecond part M.£. affirms. I prove the proportion.

If all />*7W#/*r Congregations are all the members that the vi-fible Church hach, Then he that is not a member of a particular Congregation is no member of a vifible Church: for that which comes not within the numqer and compafle of members is not a member.

But all particular Congregations are all the members that the vifibie Church hath, Therefore he that is not a member of a particular Congregation is no member of a vifible Church.

Butoftheie,»tmismuchby the way occasionally we (hall in-trtat mow fully ot cfcem, when we come to the place o^ the

M calling

calling of Minifters.

In the end of the 9$,p*gM. He plainly proft fTeth, That when one doth enter a member to fuch a Congregation, under the Mi-nifteryofsx/. B. he cometh under a new relative eftate by an im-plicitc and vercuail Covenant, which is crofTe to what was affirm ed before, />.p2. The reft of the examples either confute his own a{Ierciorr,or eife do not reach the Queftion in hasd. For we have fhevved before, that excommunicates when they come to be re-ftored,chey renew the Covenant with the Church,and the Church with them.

That which is added, c< touching A Church m-xly eretted, fie then ** becomes afifter- chvrcb&ith Qthtrs 9 yetfic needs not A new Covenant "toaccomplifiit.

A»f^Q certainly ,the reafon is from the third conclufion,y^/?^ 0 Our Covenant once entered upon, all the relations, that depend upon that, or may be inferred from that> are included in that Co venant, and therefore needs no more. As a woman being in Co venant with her husband, all the duties to his kindred are re quired by that, and flow from that Covenant, there needs no other.

Efpecially that inference is a wide miftake: «* // I mttft have a €< w& Covenant to bring we into *# ett*tc, Vehich iffttts only jro/n^ ** free and voluntary confent 5 Then Imttft not honour men injeveral "relations, at Phyfitians, Lawyers, learned Philopphers, n*le$t I *'take #p a far tic H far Covenant. I fay, fnch a confequence hath nofliadowofreafonin it, nor the leafl appearance of any ap proach to the caufe, becauie the honour we owe to each man, as apeighbonr, in his place and condition, is founded in a yatwall relation we have, as fdlow-fervants to the great God and Crea-tourofallman-kinde. And therefore we muft love God, and ail things of God, in our neighbour, which concerns us: and there fore we muft prefcrve iht honour, life, goods, good name B of all, whether Lawyers, or Philofophers, or Phyfitians. Let me in fer fro rn hence.

That I fhould therefore doe the duty of a fervant to him that isnotmy mafter: of a husband to her that is not my wile, is a wry wcakin&rence^aad carries no proportion of reafon withito

He adds, .jteg.py.

^Then^h there ha tacit Cwevwt betwixt *mw mcmbtf of* Con-'* '•ff'eg#iH»i <wd exf, B^Pailor^ndtkfj came under a my*

Cap.7« ***&* Ctttfts thereof. Part i.

*' Covenant-wife (which*! grant) thu u not the point in qtteftion* " But {his new Cwentnt is that Which l>y nee c flit j of a divine Com-ct mandment , ef perpetual equity makfth the new adjojner A c * member*

Anfw. We are now then at the laft, almoft come to our felves, for we are come to this, That there muft be a new relation Cove nant- wife betwixt parties in cftates and conditions, which iflhc from free confent betwixt them, before they can be tied to the duties of [hat eftate, by being in the Covenant of the Gofpel> the contrary whereof was affirmed, ^3. juxta fi»sm> andp4.iin. i. to the ninth.

Hence therefore that which thfjpobgj expreffed, to wit, "That its not the rules of the Word touching man and wife,Magi-< ftrate and fubjed^that ma'kes people in fuch an eftate, but the "Covenant that is made betwixt them to thofe ends. I fay, this was by him to be anfwered, p^.p'4- but yet ftands in its full force, andnotweakned, nay not touched, nay in truth confirmed by this grant.

Laftly, That is made the great hinge of our debate, that I thinke never came into our thoughts, neither waking, nor deeping, namely, "Thattkunew Covenant betwix r A per (on, and " A.B Pftftor, did ntake fachthe wew Adjoiner y A member of anew

I anfwer, I would fain haveoneof ours produced,that eirhe in writing or printing ever faid any fuch thing, or any rhmg that car ries a ihadow of any fuch conceit;when its well known ro all,,hat know our principles and praclice, we profefle the Church is a true Church, as Totum e§en>iale, before her officers, and the choice of them. The particular per forts are members before ?ms choice, and therefore are nor made fuch by this choice or new Covenant.

Argument j.

" IftkU Cktitch* covenant be the e fence and $rme of a * l Church^ Vchich differ enceth between thevifible and'nvifible ; ** there have been no vifible Churches fince the Ap ft I s d^ie , ntr are "thereany in the Chriftian World thi* day, five only i» N*E t and * f fime other places.

The Anfyeris open, and hath been formerly intimated, in the opening of the nature of the Covenant, and the manner of the ex-

84 Cap.y. The Conftitutiw of a vtfibk Church Part I.

prcfllng thereof, to vvit,Tt is either imfifcite or explicit e. The Co-venant is preferved for the/«£/?**f<? of it, whether of the waies it comes to beaded. And all the Churches that ever were, or now are, true Churches, either in England^ Holland, France .&c. have, at leaft, in them an implicite Covenant, which is abundantly evidenced by the conftant practice, which is performed, and is al-fo required at the hands of all that are members therein.

Argument 6. and laft.

" A WHltitttdc of unwAYr&nfable Veaies, fartlj go bcfirc 3 partly "ionvey tkx Chttrch* covenant.

Anfvp. If the waies were unwarrantable that conveyed the Covenant, or went before it : if yet they doe not touch the nature of the Covenant, that may yet be lawfull, when they are unlawfall. As it is in the Covenant of marriage. A man may upon wrong grounds, upon wrong ends, undertake fueh a work, procee ding alfo in a diforderly manner, and yet if the fubftance of the Covenant be right and good, the marriage is lawfull in it felf and fubftance of it. But let us hear the waifs that are fo #*• warrantable.

i. " ItpAdreamytbataBarectnvfrudb) the weans of private ?' ChrtftiattS) Without tht miniftfry offent Ptftors. Li .p .120.

Anfvo. I confefTe it is a dream to fay fo, or think fo. And if a-ny do dream offuchadevice in the night, let him own it, and defend it in the day, we own it not. Is it likely that any man is fo forfaken of reafon, as to fay , that the Apoi^les when they came to plant Churches, that private Chriftians, not they, con verted the people ? And if they converted all thofe firQ Church es, where is the man that will affirm r that All \_^ll t ] are converted by private Chriftians ? Though its poffitle that private Chriftians may convert forne, y*#.u.ip. Befide, materials of new gathered Churches with us,are fuch,ashave been converted by Mi-niftersin their feverall Congregations.

a. <{ ItiAnunwfirrMtobltVVAfo t* fay that Ptftors, ** 'Paftars, " are n9tfe»t to Indians.

Anfa There is warrant enough to affirm that ,and evidence e-qoogh to prove it; As (halKappear in the handling of the ordina tion and power of a Paftor.

3. Abfurdity. «Tk*t men wnft be fatufad in their co « e touching one awthen cowerjfott.

Cap.y- in the Caufts thereof. Parti. 85

Avfw. That the members of Churches diould be vifible Saint?, andthattoreafonable charity, we have formerly proved: and that fuch fhould ft P™fiff e > M *kat the fiundnefle and truth of their f*ithm*y be notified to the Church, is granted by M. /?. and this is as much as we defire, and fo we doubt nor, buc Ananias, Simon Magw&c. did appear fuch to the judgement of charity , which al waies judgeth the beft, unlede it can prove the contrary.

4. Unwarrantable way. <c By What Warrant of the Word arc pri-<! vate ChriftiAns, not in office , mads the ordinary and only converters ^ of fouls?

Anftv. There is no word that warrants it ; and I know none of us that arfirm it, that all are converted by private Chriftians. The found of fuch an abfurity is fo continually in the ear and rninde of M. /?, ( but from whence it comes, I know not) that I fee it findes fuch welcome, that he is willing to repeat it twice, rather then to mifle the remembrance and mentioning of it, and therefore he repeats it as a double abfurdity, this fourth being the fame with the firft, and by this way he may fill the number of un warrantable waies eafily.

If by ordinary, heunderftand that which infrequent in a courfe of common providence, which is neither miracnlum^ nor yet mi-ra*tdt4m, for the extraordinarineffe thereof, Ifuppofeeach mans (Xfritnce will evidence this truth, That the endeavour ofperfots cut of office, h*th been faffed, andi* blefitdto tie converpon of divers, and that without prejudice to the office and ordinance of Chrift. But were all this granted to be unwarrantable, what is fuch a con-ceic to overthrow the Covenant ? That may be yet a truth,though f.ich apprehenfions may be falfe, but the Proverb is true* He that counts A man his enemy y he is content to go muck out of bis Way, th.it he may lend him a blow : If there may be any blemifh caft upon the Covenant, it skils not from what coaft it comes.

5. *' What Warrant have theJifter-chttrches to give the right-hand "oj fiRowfiiptQanewerefted Church? For to give the right-hand "offitiowfiip is an Authoritative and T> aft or all aft > at Galat,2.. «Wken James, and Cephas, and John perceived the grace that " Vcat given mt^they gave unto me and Barnabas the right-handeffel-* lowflip.

Anfo* Suppofe the fifter-churches had no warrant to give the right-hand of fellowfcip, yet the Covsnant for all that may be

M warrantable.

Cap.y. IfaCoflftitMiofrofArtftbleChitrch Paiti.

warrantable. And yet the quarrel muft hence fee maintained againft the innocent Covenant. 4stbf lion quarrelled toith the lamb for the "to tier _, & 'bin fhe drank? m<wj miles below his VPA*

terwg.

But let us fee the hainous w&f*rr*xhtbhxef* of this courfe of giving the right-hand of fe/lwfirp to fitter- churches. The fir ft c&tt(eiS)becat4ftit i* an Author it at ivs <*#,as Paret&,Bem,&c.

Anfw. The Authours give in no evidence this way. For the words of /^r^in the margin, lib. 2.p.i6i. fhew the contrary. It is made Intim* conjunttiomsfymboiumibut not authoritatij. f»-timatt love, friendship and familiarity doth not inferre authority* But Beza his words pur it beyond queftion, Porresternnt (juodfjmtwlttm ejfet mftrtin Evawtly dottrinb/umtn* con Why M./?. £hould conflrue, fymbalum confenfioni* to lum aathorititiu, is beyond my underftanding. But if Interpre ters help not, yet hit ArgHmtnt\t may be will fettle the caufe, therefore he repeats this again, and adds this reafon. " By r.9 ^ authority can they rfceive them as members of the £ath<itik$ Church, ** f er thi* receivings a Chfirck a tt i and they have nv Church pwer* The frame ftands thus,

Argument i.

They who have no Church- power, they can put forth no Church-aft.

Anfir. The Propofition is apparently weak. The Church can put forth an aft ofc<w»fe/ t of approbation>of love,of conjunction, as well as an aft of power.

M./2. grants that one fingle.Congregation hath no power o-ver another, one Cladis over another, one Provinciall Synod o-ver another : Yet I fuppofe he will not deny, but thefe may coun-fel, reprove, approve, rejeft or convince one the other.

One Church, or many Congregations, may meet with the Hea then, may teach them occafionally, convince them, encourage then), and yec have no power over them. Many Churches be ing fcnt to the Parliament to declare their judgement, touching any thing in agitation, may approve of their counfel and determi nations, if holy, or difallow them, confute them, if other, and yet I doe beleeve , he will not fay , they have auchority over them.

Argument 2.

Cap.j. > in tfaCaufes thereof. Part.i.

Argument 2.

" They cwnot tifon two or three bears fight, hearing none of "tlxm fteak^ be fitisfod in their conferences of their regent-

+ ration.

Anfat //"they (hall hear fojitive teflimony of experienced and approved witneftes of their conftant and confcientious walking without ail fcandall: Iftheyfhall hear the expreffions and pro-fefforts of repentance to wards God, and/**'/£ in our Lord Jefus: This is Argument diffident to the judgement of charity to hope they are viiible Saincs,whcn nothing upon knowledge or proof to the contrary is given in.

Argument 3.

Avdthat therein the greatcft Weight lies, is this, l£ What a "meeting u thu^ofdivers fifter-chttrchcs to receive a newjifter-churchf c< It it a ffiurck, / heleeve^ meeting together (andyet it is not a Con-*'c? vfgttion) and it i* An ordinary vifible Church. For at the admit-<e ting of all converts to the Chnrch order, thu meeting rnnft he. Siire-" Ij here our brethren ack$oTvletige y that there « a £hurch in the N. "T* m*de up of many congregations, Vehich hath power to receive in ' ; Whole £httrches. This u a Vifible^ Provincial or National Church, " Vffhich they other-wife deny. Jfwewy Churches meet together to ap-" prove of the Way and frocee ding cfet Church gathering by our judge.-"mentytbtf We acknowledge a Church Provincial and National.

Avfw.'fhe confef]tience}\^ no colour of truth in it. Did ever, any of us deny the confociation of Churches in Way ofccftnfelar.dad* vice ? and yet confociation is one thing, and the cenftitution of a new fpecies or ^tnde of a Church is another.

Suppofe two Congregations now newly creeled and gathered, which have no power over one another, fbould meet together to * confider and confuk touching the fin and offence of fome clafli- * cal Church,Is this then a Provincial or National Church? Suppofe two Congregations ofWo feverali and diftincl Claflis fliould be fent by either of the Claflis to concur with a Church in an Ifland, ROW to be gathered, to fee and confider of their way, and to ! end . them direclion and approbation,and this done ordinarily.Htre is a Church-mating : A Claflis it cannot be, becaufe they are two only Congregations of the Chffis: and Provincial it is not, nor; yet Nauonai: Therefore there is now a new Church made up of, many Churches, which is neither Ctajficalwt Provincial. will, there be an end of fuch inferences ?/

88 Cap-7- 7i* Coattitutiov of A Vifibk Ghttrch Part i»

6. "We fee no Warrant, Why one>not ye t a T* aft or er ElJtrftottld e< take uj™ him tofyeak^ to A Congregation, thwgh they att sonfent " th/tt fe tfeakr

Anfir. If M. R. will look into the pra&ce of the Church of «SW*W,ortohisfirftBook. He fhall finde , that there be fuch, who muft have their gifts of teaching tried; and therefore may and doe ceach,before they be chofen : here is preaching and C forth preaching and pray ing, and yet there is no P#ftor. And yet this will abide the meafure of the golden reed.

7. He adds, "We defirc to fee fuck a Church attion, M Aft.2. <c Where 3000 Were added in one day*

Anfw. We alfo joyn our defires with his, and fhould be glad to fee fuch a day, for we fee no unwarrantablenes then, nor would be now, if all circumftances did concur. ! The 8 th is anfwered in the 3 d .

The 9 th " Mich tels Hi efan IncourAgemcnt to be good flewtrds of " the manifild graces of god, VeefeeitWarrtntabls to provoke each " man to traffiqfie WiVA hit talent.

But that all, who enter, are fworne to attend publick prophe cy, it happily may be found in lA.RatUo*es curranto, which he pickt out of fome mans letter, who writ he could not tell what: nor could he reade happily aright what he wrote. For I know no fuchcuftome of the Churches of Chrift amongft us.

lo." H re are £httrck atts, &n4 the power of the keys exercifedjn "f reaching, praying and'difripline, and yet no ftewar 4s ntr officers o? *« tlif ho tife Who have received the keys.

Anfa. That of preaching and pray ing hath been anfwered in the/A-ffe, And if by an adl of difcipiine, any aft of the power of the keys be meant, its then plain,there may, an acl of that power be put forth without any officer. For an officer, and fo other members may be admitted, and in cafe rejected and excommuni cated by the Church.

CHAP,

CHAP. VIIL

Wherein the Precedency of a Church* asitisTouun homogeneum, is handled.

\ \ 7 Hen we look at the Church,as7V0;» efc*tiab,vie attend V V C i. How conftitutedm the caufes of it.

two things in it<?

(i. How qualified and adorned.

The firft hath been difpatchcd in the fore-going Chapters, where in we have endeavoured to prove, That vipbb Sai»n are the only true Matter, and £onfider*tion the only true Form of a vifible Church.

We are now to enquire after the fecond, viz. fuch qualificati-CMS, which are of fpeciall weight, and do in an efpeciall manner belong to the Church under this consideration.

rOfficers,

Order or prtcedxc, of it before^ °' Qualification then! J al

is either in

S ardofthe

n

Touching this Congregawndl Church, if we look at the Order and Precedency of it,we have two Queftions that offer themfelves to our confideration.

i. Whether a company ofbeleevers, thus vifibly confociating themfelves, are truly called, and are in truth, and indeed, a Church , in the phrafe of Scripture, before tksj have Of' ficers ?

The trumpet here gives an uncertain found: and therefore we cannot tell well where to fatten, M. R. his expreffions are fo full of variety. Sometimes he feems to fpeak the lame with us: fome-times to be of a differing minde. One while he laies the weight

N up*

£0 Cap.8. TkeCwfitiitiwefaViftbtectjiircb Parti.

upon a rainifteriall Church, as including officers therein. Ano ther while he feems not only to deny the Church, thus confider-ed, to be Totttm orgamcMw, but to deny the Church to be a Church, without Officers.

To avoid therefore all oflfenfive miftakes, we &all in (hore fetdown, frW V?c conceive to be the truth in this cafe : and fo we flialloccafion M r R. more fully to explicate his minde.

When the Church is called Ministerial, that word may be at-tefided in a do*blcc**ffaf4tiQ*.

1. GeneraKy, as implying 4*j delegated power, in theexercife of any Church-afts in way of fubordmation under Chrift, and by power and appointmentf rom, hire, Thus a number of believers or vifible Saints now confociated,batb power cf*dmi$o» of new members, and cleftlonoi Officers, according to the order of Chrift, and in cafe the officer chofen lhall prove hereticall and o5-ftinately wicked, they have power to rejefthim, and make him no orj^cer unto them.

All thcfeare granted by IA.R.

But thefe are a&s offeurch-Aifctylinelargely taken, and acls of power. For to give a key of power, and to take away a key of power, argues power in fo doing, according to the inftitution of Chrift.

How far the Church may upon jtft grounds, andforjuft caafc proceed to excommunicate, we fhall afterwards enquire.

2. Minifterial is taken more/r/^/y, as it icons M r /?. would by his exprtfllons-make us conceive: then it implies an Office-pow er, orpowtrcf Officers, aiidfoit calsfor Minifters, i.e. Officers. And in thisfenfeit fhould be without fenfe to affirm, That the ChufchftiouldbcTotvwQrgtinicftm, Without organs : That the Church fbould eonfiftof Ruling offietrs, and Ruled-ffojU 3 when it is without all officers.

Thefe things being premifed, our apgrchenfions are thus hid 4own.

The Church of Vifible Saints confederating together to walkinthefellowihipof the Faith^asthus, it effcntiale, Ic is tcforcgM Officers.

Argument

Cap.8. in the ca*fis thereof. \ Partx. 91

Argument i.

CjodhAfafet Officers in the Church, i Cor. 12.28.

Therefore the Church u before the Officers.

As the fetting of che candle in the candlefttck, prefuppofeth the candieftick. The Church is the candleftick, Rev.1.20. The Officers are the candles.

M. R. anfwers, <f god hath p»f and, breathed in watt a living f^uh " Therefore he & a living many before the (outsat breathed *' in hirtLj. Cf Frien^ The logickj* ntagbt.

Rfplj, A friendly warning is good : but the Looickwtj be good alfo, for any thing that is hers faid. For, It is laid, god made man ofths earth, i. e. The body of man of the earth ; and he breathed into the noftrils of that body, or into chat body fo made by that mean, the breath of. lift. And I fuppofe, to affirm, the bo dy was made before the foul was infufcd -, that the W/, which is thefubject to receive the foul, muft in nature be before the (out is very good Logick. And thus the comparifon holds betwixt the Church, zstotttmeffentizle, and the Officers. But to take man in a proper fenfe, as an efts ft confining of body and foul, and to fay in propriety of fpeech, Qod breathe a life into an tffift that had life, God put a form into an effect that had a form, no law of lan guage will admit fuch an expreffion, much letfe the rules of rea-fon bear it. For the form is put into the matter, and is there in nature before the effecl: exifts. It neither is, nor can be faid co be put into the effect

Bejides, Here is yet a further advantage to the caufe in hand, in that the Church is not only the fub jecl in which thefe Officers are, as utum effentialc: but by vertue of her choice, (he is cau-fall of the Officers call: and therefore in reafon muft be before them.

M. #. anfwers fecondly, <c The Church u the CanMeflicl^ , not <c fimylj VPtthottr candles and Umps: the Church winifteriatt it the ss £fmdle$lick^ and the Miwfters the candles : and by the can-"dlesfettingin the Churchjhe Chwch becomes a minifterialgovern-" ing Church.

Repfy, it's erode to all mens apprehenfions and expreflions, that the faxdteJlick&Quld be no longer a Candieftick, then the candle is in it 5 why doe work-men fell them for Candlcfticks, o*

N 2 ther

Cap.8. Tfa ConftiMion of a rifibletChltreh Part r.

ihcr men count them fo, buy them for fucti, before they put any candles in them ? Is not a fufytt truly affettum «d arguendttm^^ aflfe&ed to argue nfeparableadjunEli and fo truly called a/#£/fS, though his adjuntt be not f^r*,and be adualty difpofed with him? What kinde of Logtck this is, let the Reader, that hath any logi cal judgement in him, judge*

As if one ihould fay,It is not a Corporation of Aldermen,or free men before the Maior be chofen. It is true, it is not a comp/eat corpo ration of Maior and Freemen, unlefle there be both : but that hin ders not, but they be a corporation of Free-msn united amongft themfelves, though there be no Maior. Nay, they mttft be a cor poration, before they can chafe a Maior : and therefore they mud in reafon and nature be before him. A man cannot be a httfcand, before he have a wife, yet he may and mufl be a man Vfooing a wo man, before he can make her a wife.,

Argument 2.

IftkeCktercblre not a Church Without Officers, the* as often at tbt Officers tie, the Church d'teth alfo. Nay, when the Church ihallhavejuftoccafion (asfuch its poffible may be) to reject her Officers for herefies,or grofle villanies,When they rejett them, dp they therefore d.ftroy the Church and themfelves in fo doing, when they labour to preferve themfelves, nay ufe the means for their,prefervation ?

Doth a Corporation, when it puts out a wicked Maior out of his.place and priviledges, Doe they thereforedeftroy their own liberties , and nullifie their Corporation by that means, which is. the efpedall way and- mean of their fafety and comfort ?

One wouldihink that fuch^Argnments were fufficicnt to caft a caufe, carrying fuch fenfible evidence with them, and yet M%#« ftrength can turn afide all.

Heianfwefs, " When the fief her As are remove^ the tents cannot ' ! be called^ the fapherds perns: and per/ecution doth often- deface tloe * ? wji&tefaeetfa mimfterialL Cfotrcbz andtosemoveths C**dlefti-ck^ *^i* to remove the'Jfriiniftcr y i as to take away tyes 9 and ears t and " hands from t^e body, U to hurt the integrity of it.

2^** AR communion ministerial!, thereby We are a body vtfble y w i Car.io.i<5. eatingombr$ad, wMj$cJl fa Ioofed 9 "token Paftors &.c removed*

Cap.8. -cof. ) Parr.i.

Reply. Vv iien tnelhepherds are removed, the cents cannot be called, The tent* Where the ficthfrsis ^e r yet they may be called, The tents fit to receive them y and in point ofthatfttnefle, they are the fame they were before they were chofen,. and remain the lame.

Its true, to remove the Candle flick is to remove the Miniftery • becaufe the Miniftery and Minifters have their dcptndance upon the Church. Deftroy the man, the ft hole, you deftroy t he parts. But it holds not contrari wife. It is true, in a Mi*ifter%<&, i.e. an Organicttmtotitm, when you take away any part, yoa lame the integrity of it; but you do not deftroy the ejfence and nature of it, zsiotttmejjetftia/e. Socrates may loole a limb, an eye, an hand, arid fo he is not an entire mau 9 confining of fuch members, yet he hath tot am ntttttrAm & dffiHitionemkominis, in regard of his fjfin* tiaR caufes.

That which is added, is yet more befide the eaufe; For its granted on all hands, That where Officers are not, there is no communion In the Sacraments. Is there therefore no Church-communion ? Such confequences come not within the compafle of ihecaiife.

We have done now with the firft Query, and made it clear,

That this Qhttrch it befvre dl Officer s> and may be Without t&nt*.

The fccond Qjl E S T I O N now comes into confiierations

Whether there be any Presbyterian Churches in the NewTeftamentof Chrifts appointment and inftitution^ pr only Congregational^

94 Cap.?. frheConftitui --rch Parti

^lA.

©/ the Nrtwe and Being of a Prcsbyteriall Church,

THe Qutlifictitio* of the Church , as totum eflentiale y confi-fted in the Order and Precedency of it, in regard of her true Officers, and that we have now difpatched in the anfwer to the former queftion.

Confider it now, as it ftands in comparifon and competition With that, which our Brethren call a Trefiytcritn Church-, and here we fhall take in the fecond queftion. Which, however it fall far lower, if we look at the proper place thereof, yet becaufe it fits our purpofe in hand, and the laying open of the nature there of in this place, will give light to that which follcfws, wcftiallufe this Crypfis of method^ make our next enquiry about I T : and •this**£«»Vjr may be referred unto four Heads.

1. Wherein the e fence of a Preftjterian C£#rcA confifts , and how made up.

2. Lay down fbme grounds t which may cle*r the right difcowry of fitch Aconftittition.

3 , ReAfon from fuch grounds <*£Ainft it. 4. Anfiver fuch examfles as carry foxiie femblance at the firft ap~ it.

i.

A Presbyterian Church refults, and arifeth upon three main principles, which are as the pillars of its fpeciall confli-ttttion.

1. There muft befevtratl Congregations, made entire of fuch members , as Chrift hath appointed , to make up an integrall bodji of Officers which rule; and feofle^ which are led and ru led by them.

2. Thefe Congregations neighbouring together, fo that their com munion may be accommodated with more eafe, and incourage-able conveniency, and the fcandals that may prejudice and i iinr by their infectious example, may be more eafily cured and remo

ved :

thereof. } p ar ti, 95

ved: And/£^4*ww^ofthem fhotild enter into

each with other in the concurrence of common government, which

may relieve the common goodof all.

3. Thefe (o combined ', eere to fend their Rulers, according to mutual! agreement, to manage the great centres of Ckrift, and de termine the emergent doubts and difficulties chat may arife a-mongft the combined Congregations : and to fuch d^nfttions and determinations all the/*t>m?$ Churches combined are to fab-mit, zstoattsofjurifihftion, proceeding from fuch, asarefeto-ver them in the Lord for that end.

Thefe Eldtrstv*l f pr€ footers of thefe combined Churches, thus affemkled, are called, A Prfjbyterian Church: becaufe this Rfprefwtative body is made up only of Presbyters an4 Elders.

And of this we are now to enquire, and to lay down fuch grounds, as may clear the enquiry and difcovery of fuch a confti-tution : and thefe are $s followeth.

Seftion 2.

ground I. *JurifJiaion»>&ew// It tat?* in

fhereisxffpwerofJHrifdi&iM*, but that tke hl 8 dt fafe, it fal a retfeff

which arifcth from che^mr ofOrAr, which £ffi ^/^^Wf *'*"

ftandsby^ • <pp**J* and inftitudon .of '%

Chrift. and the privilege CbriJ} halt? It-

BypowerofOrdtr, following the exprefli- *'*fa tkem niti. And therefore

6ns of the School, Papifts, and other Wri- \ hl -y w /aid to judge,

ters,I underftand nochirig clfe, but Office ^'f > . , s mfGffe

. at whichthcy all look. fa/ /

And jurifdtttio* to be the exerctfixg of ifatfv^&far/ (pe^oftH pow r, a-s fit objed and matter of things cr or the community. , / wtf if and pcrfons are presented. For the ve- l u ^ l ^'^f6/^lKgtkefhafe of

ry tiateire of the terms gives in teftimo* irt ^ tJ ~S -rr^- ec • n

i. Tvsre u mnltiiclion oracialL

ny to this truth, Executio ;«r», or, D*- /^rpecifiatioiw^^ww ito, '.

fi 1 ^ ;«r^, the Authoritative proclaiming tbattzfe it in the peculiar rramer of

or executing of this ktnde of power, being difpeafatiaa, ititfue^owlylromthe

Tku «& prefurnes a R*l*r 9 and °5 ce ' a ^ c ™ h * ****** , buf l * an

fitfor that; endand purpofe. far*ejrh*j* «?/ /

Aad he^ce the Jtehojl, when they will .w-ojjfa »i/^.

give

give their undcrftanding leave to exerci?* the liberty of reafbna-ble men, according to the rules of reaibn, they coafeflfe as much, as this amounts to, and may necefirily be collected and iiia»«tain-cd from their own principles.

For tcotus and Thomos> and with them their fiffower^ ^ Sent, dift. 1 8, 1 p. define the power of the k$je* by binding and loafing* and * l taJ P, in the^binding and loofing ttljurifdittion b ,(m their fenfe,)is con-' forvum tamed: and this prefumes a kfy, a fUce and office, unto which the purpofe in perfon muft be called^ a po w,er wherewith he muft be invcfted,be-ba»fl 3 to fore he can put forth thofe ads. vb,jari/* § o Cafreolu* and Dur^nd: Capreo/fU, 4. Sent, diftintt.lf.

4itli6*ina covcluf.i. Poteft** conpciendi, & poteftat clavium eft UMVL* narrow , . /

ftnie^ut &**&&.

mean not Only when they would gratify their great mafte* the Pofc, to take an and do homage to the Church of Rome, they then deviie a way tbat they to p ut out the right eye of their reafon, and to crook the rule and IS* /*" cro ^ e ^ e * r own P r ' n ciples, that they may promote the primacy f ncilue tie an °* P^ en "ude of the power of the Pope.

exercife of They would, The Infiriour Priffts to have the fowcr of th* affpe»er kejs, and this power of order to extend it felf ( qHAHtum eft de tbmbj. f e ^ toabfolve all} and therefore Chrift faith indefinitely, qu*-rum rcmiferitu &C. wkofoeverjins &C. But the ufc of this pow er muft be prefuppofed according to that commiffion granted to Peter, and io the Pope ordinarily, that he may extend it, or reft rain it as he will.

SoDurand: cperordinationemEcclefafaftttm efl y Ht e^ui^ libetficerdosnon fojfit abfolvere : (ttbi fufra contra feet** dam conclttfionem,) Thus men are forced to turn the edge of their realon againft an acknowledged truth, and that againft ordina-tionem Chrifti, to maintain Ordinationem Ecclefiz, & tyranni-dem Pap*.

But whatever they conceit,the evidence of the truth is fo un deniable, that it will conftrain the undcrftanding to yeeld to that which is here required. For this Jurisdiction (in the (enfe I take it) in the exercife thereof, either requires one called or autho rized byoiHce: or elfe any without this authority may doe it. But none is a Steward unldlefet over the Family. Governments are not in the Church, un)efle they be appointed by Chrift, I Cor. 12. 27. 28. yea the blinde Pbaiifees could grope at this " ' darknesof their delufions, as appears by the queftion the

Cap.?. bf fa CA-sfes thereof. Parti. 97

unto oar Saviour^ 2 WHAT eAVTHORIT? doftthouthefe things, and who gave thec this Authority? So that the putting of this fxridbfttou and Rule i.e. Authoritative or Office juris-dittiw ("whereof we now fpeak) into the hands of any, who are not appointed to the Office of rule, is meerly the usurpation of that LMan of fi#, or a prep arrtiov to bring hi oa in; or a re mainder of him, not fully caft out, not the native and naturall inftitution of our Saviour, the Lawgiver of hi* Church, and therefore you (hall obferve,

What ever may promote the plenitude of the Popes power, and bring the iaft refolution of all thicher, 1 1 is fo given to fomc of his creatures in eminent place, that in iffue it may be confined within the compafle of his Triple-crown. Hence the Biftiop, which is the Popes vice-gercnt, he will difpenfe his power to his poor underlings by fachpittances and allowances, that the poor Snakes may be trained up by their daily experience to acknow ledge, where the treafury of this power is ftored up, and whe ther they muft go to fetch it.

f&wtfFirft, He muft be made a DC AC on, and allowed to read, but not prf*ck; to adminifter Baptifwt, but not the Sapper* not that one Sacrament is of greater eminency then the other: but that the (ervant muft know, they have no power further then they have his allowance.

At the next turn he is made a Prieft, and to that he hath frcfa writings,and f refh Seal, and f refh ordination. And when that is attained, yet he cannot preach in any Ailembly bcfides his own, but he muft have a licenfe and allowance for that. And ad thi*

And therefore when all is granted, he muft do none of thefe, if his Lord Bijbop beprefent, and will officiate in his own perfon* So much power the Bifhop hath over fo many Parifties, that by this means his power being received from the Pope, the fulnefle may be derived from him, and returned to him again in a ready way.

Bnt (as I (aid) this it the Popes uflirpatio^ not Chrifts *'*-ftitution.

Hence the fecond ground I lay down, is this.

There is no Office in the Church, but only fach which are aj>» pointed b j £hri ft $ and therefore there is no lurisdi&ion or rttU canbeexercifed, but onlj by the officers of Chrift.

98 Cap.p. I The Conftttutio, m j.

Tkefirft pun of the conclude

f. Officers and 0$Cff* atu Cvswai*™ mfrctes : gu.... vv'hich proceed only from the Afcention of Chriit. Ephq. 11,1*. #^*» 6^ afcendcd tip on-high, -— - Ht gavt gifts unto m?» y (oms te*« ffhcrsttomt Pafttrs,' its Chrifts prerogative ropii co bellow fuch gifts.

2t They wzfropsr means of ha worfiipt and therefore it is on ly proper to him co in joy p them.

3. It is in his hand ovly to blefre and fucceed chein in their %i-rituall difpenfacioDS, to the attainment of thole fupernarurali ends. c#f r *f.28.20. and therefore it appertains to him alone -to appoint.

The inference ofthcficondpart of the Gonclufion is clear, from what was formerly proved.

AlljuYifdiftion muft iiTue from an Order or Officer.

B-Httker*\$ none, but Officers of Chrift allowed in the Church,

Therefore bijtirifiti&ltoi fpirituall, ecclefiaftick, can bs cxerd-

y twt by An Officer of Chrift.

And therefore Surrogates, Chanccllour^ Archdeacons, 'Deans,

&c. which a re hatched and fpawned, by the pride and luxury. ambition and tyranny of that Man of fin, as vermine aodjfcitoftge creAtwesout oftheilimeof Nil** ; They are none of the Orders and Officers of Chrift. A«d therefore have no authority by any right from him to exercife any jurifdiction in hi* Churches, or a-? niongft his people.

Ground 3.

Hencg, He that is now called, and appointed an Offiwr accord * Jng to God, and the rules of the Gofpel, as he needs no otk.rpow™ , tr, but that of hit Office, to authorize him to execute it t So there & no fower, that can if) rule and right hinder him in the due execu tion thereof t

For it isM Chrift alone, as to appoint the calling and Office ; fo t o lay ont the bounds and limits, to fpecifie the feverali actions and operations thereof, therein required ; and to exact the per formance thereof. Therefore/^/ m*n Attend to teaching and ex--^/a^»,Rom.i2.7,8. They nwft rule Voitk dilt% ence> uke heed to themfehes^ And to thefloc^ Acl.2O.2S. They mitft bindettp the bro ken, r«vi£thc ftraying, tender the weak, JrafJ^,4'4« True, by violence and cruelty they may be oppreffed, p<

ted, imp i hindered from uGir.g I«'

work, and then God call for jeering, not doing} other-wife, Wk- ;..«, K ttc better to obey God or man, let my judge>

Hence, Thefe two, Order orOffiee^nd Jurifdittion, are not members wjpecies of power, put in way Q£ opposition one again.it the other, but are in Subordination one to the other.

//<?»£•*, The re muft be *» Office be 'fire the Jptrifdiftion, or Rv/e ifluing there- from.

Therefore, where> there is no office, there is no right of Rule en: jurifdidion, as fuch, whereof we here fpeak.

Hence, They, who have the fame> or equaH Offices, they have the fame and equatt Office-rute or jurifdidion.

Hence ) What ever is added, bepde office jt adds no jwifdiftion or rule ecclefiaftick at all to any.

From thefe grounds thus laid , I (hall take leave to di-fpute.

Argument i.

If the Churches combixedkave no more power, then they had be -fire they ^ere combined- then thej can exercife no more jftrifdifli-en then before : and there fire have no Prtftyterial power ; are not difttntt tprefijterian Churches.

But they have no more power after their combination, then befirt.

Therefore no Prefyterian jurifdittion : and ft are no Prejlyterian Churches.

The tsfftumption, where the doubt only lies, is thus made good.

They who have no more offices nor officers, then they bad before.,

they have no more jurifiliftion ; as in the firft ground. But they have no more officers • becaufe each fend their own. Therefore they have no morepmer.

Argument 2.

Iftheyhwejuri/diftion, tkev 9 eitfar over alt the Churches in the combination, or only over ft me.

Not over (owe only in the combination , for that is contrary to their inftitution and definition of a Presbyterian Church. Therefore they muft have jurifdiclion over aft particular

O 3

loo Cap.9. { TbeCo#ftit> >> of&fi(i u * Church Parti.

{T^r:i:;- icmay be ten or cc ____ w^ ur leile in r£<? cam-binatio-4.

But this they htw not.

If they have JMrifdittiox over allthefe^ then are they Officer J, ?a-ftcrSt Teachers t Ruling- Elders, in office to them all. For there muft be an Office, and ib Officer, before jurifdiclion,z$ in the third ground. There is no jurifdiclion exercifed, but by an Officer ; as in the fecond ground.

But to fay they are Paftors of them all, u to make a rode And ready Pluralities,

The proof of the minor ^ namely, If they have jurifdidtion over all, then are they Paftors and Teachers,^ . This M.^. denies.

c< Though they rule mwy Congregati&ns, yet they do not bear that "relation of Watchmen and proper Paftors to everj one of tkefe foa-" grejfAtiffnf, that a*P aft tr of a particular bearcth to hi* particular "flock* 1.2.p.3 25,326.

Thus M.A. becomes like NaphtbaK, gives us plcafant words, but I fear they are but words, i . Then we will fee how they vi\\\. wcotdVpitkhimfe/f. 2. How fl?*V£ truth.

1. His 0n>» WWf, lib.2.335. arethefe.

*' We think the relation of the Elder/hip to A Vikele- Clajficall €t Church, unot founded uf on an office different ftem the offices of " Paftors and Eldtrs, 'tohich they have and dree loathed frith, in re-<e lation to their p articular Congregations; but authoritative affs of I' the fimeaffice.

Whexce, I would reafi^

Ifike relation of the Elder fhty to a flajflcal Church be founded up on l he (ame offiee that a T* aft or hath to hi* particular Con-gregb* toon y then the Elders bean that relation ef Vratchmin to a, CUJfi-cat Church , Vehich a P aft or doth to hit particular flock^ For where there is the fame office of Paftor, there is the fame relation of Watchman and Paftor, the one iffuing from the other,

But M. R affirms the fir & : namelj^ that the relation of the Elder-jbiptaa C lajfic al Chur chit from thafime office, Which Elders had in relation to their own.

Ergo, They are frofer P afters to theone, as to the other*

who put forth authoritative aftsjtohich iffue onl* •fr»™ -y at in that relation, and in regard of th

Ca r tsth( Parti,

the) ,. upon Vphom tktj txercife. fach

*tt^ . Lhei .v.iw ^ y *^~.^ ,,«rrant t •• put them fonh. But that alp he affirms.

1 1. We (hall fecondly enquire, how it fates Veitk the truth..

Thefe authoritative afts, which are put forth, ifftu fiomhtnt^ ei. ther M aT^aftor, or as no P aft or, Ruler or no Ruler ;

Ifa4 no Ptfftor, then aftj of jtirifdittion, and thofe authorita tive, andfupreamwrf/^exprefTed and twrctfysl by one> V?ho i* no R ukr.

And this M.#. and all men gain- fay.

If they proceed from him, a* a ^Puftor^then M A Ptfttr of kit particular, or as a Paftor of another Congregation.

NofataPaftor of another Chttrch, befide his own. For then ens man may have two Paflorall offices, and two Chttrchet, which is contrary to Scriptures, and all found Divines.

Ergo, They mult proceed from him, .as he it Patter to ki& ow» particular flock, Quod fait demottftrandHm.

Again,

// he put forth fuch acls at A Paftor, then thofe upon whom he puts them forth, either are huflocl^ , or are not h^floc^. His flock they muft be,, if he be a Eaftor and ihepherd to them ; for that the nature of relation requires.

If hi* flcck^, \hzneithirth Another.

The Churches combined cannot be his £ ovgvegation , becaufe thefe are many : and diftincl. Ergo, He mttft be A Paftor of many flocks : namely of his particular, And thefe alfo. And fo there is a ready way and. road, for .Pluralities and Tot- quoit) Quod fait demonftranduw*

And let the Reader C O M PA RE thefe expreffion?.

* It u truf, they are called the Elders oj the rprefbyterittt Church "ofPergamw, l>w there it a generaU and DIFFERENT £: RELATION from that ^hich each P aft or doth carry to his own * f flocl^ lib.2.p,326.1in.4,d.

And thefe words,/>«3 33. the three laft lines. .'

"Thg Relation of an Eldtrfiip to a Vokole Clajjicdl Ckttrcb is " funded, not upon A dffirent office from the office of Paftor s and * WUcb thej have and are cioathed Wtb , IN

102 Cap.?. TfaC&> 'bntft-PifUt.jcb ti.

to their r£.

How thefe cannot fee, without fome help

fromM. R*

Confiderwenowthe DIFFERING ACTS that are in the €lderfiip of a Prc/byterian Church, from a Congregational! 3 as M. R. laies them down.

Difference i.

" The Prsfbytery are Elders to the flajficall Church >&ti v, not in 66 things proper to each Congregation, but in things common to afl 9 *r te in that Which is the proper objefl of Government ; to tt?*>, thofe <( things Vtkich rather concern the congelation of the thlrtj « Churches, then the thirty combined Churches in particular^ lib. 2. pag.2.26.

The practice of the Claffis oppofeth this exprefllon. For take a private offence, admoniih then the offending party. 2. Upon not hearing, take one or two : 3. The offending party perfifting, let him bring it to the Church.

Thu u proper to the Congregation : Yet by Claflical principles, the particular Congregation wtffl not admonift : For that Church, that muft fpeak to the Offender, in cafe he doe not hear, that Church may caft him out. So the words, Mat.i 8, 1 7. If ke VvHl not hear the Church, let him be as an Head) en* But the Claffis al lows not this.

Again,

Suppofe the party be admonifhed by the particular Congrega tion for this his private fault, thus perfifted in, and yet fhall con tinue to be obftinate : This obftinacy , is, Res propria, to this Church, Why may (he not now caft him out without a Claffis > Tor thispertinacy did innotefcere only to the Church.

"Ifitbefaid, When he is caft out, the neighbouring Churches "muft fhun and avoid him, upon knowledge given.

lanfaer, fo muft the Churches of another Claffis, of another Province 5 and therefore there is no more need the one ftiould have a hand in the cenfure then the other.

The feiondDifferenceMtR. adds (p.32tf.)is this.

"The Prefytcry doth r#&er take care of the regulating of " the acJs of governing in aU thefe Churches^ then the governed "Churches.

Anfiv. They exprefle their care in chefe judiciall afts, and that

nyCongregation under tne Presbytery,£*/£ cexjures oj^f.m^mtion And Excommunication ; as alfo in the direct decifiofl, ana fo re moving, at leaft (topping any errour of any member aridng, fi that they fall upon the Church tv be governed dlreftly. The third Difference.

"The Elders of the Clajficall Presbytery are Elders to all theft "Churches, as ths Elders thentftlves are in Collegio Presbycerali, " andproperly^ as they are in Court. So he.

$ut I afftivc' The Elders there, are proper Paftors of their own particular Congregations. Therefore they muft (if at all) be fo here.

That thefe differences do not in the leaft meafure ftiew a differ ent relation from that which each Paftor doth carry to his own flock, appears thus,

Thofe aftj Vehich a Paflor fHts forth in hi* proper place to hit •proper floel{, tkofe cannot fi>ew any different relation in that office.

lint all thefe attionsfrecifiedi a Paftor dothpttt fir&toht* proper fac^ When he a% sat fitch a Paftor. Jnftance.

A Paftor in an Ifland, where, at a Taftor he cannot teach, ad-rrioniili, excommunicate, but in c&tt* Congregation^ not fevered, from his Church (as we fay) or his Confiftory, or Collegi& Preftj-terali (as they fay)yet this doth not hinder, but he puts forth thefe acls in relation to his proper flock.Therefore if anEider in a CJaf-fieal Presbytery put forth the like actions, thefe do not prove, nor can hinder, but he may ftill be to them as a Paftor to a proper flock in thofe regards.

Difference 4.

"The Prejbjtery hath a Church relation to &ll thefe thirty <c Churches not taken diftribtttively, bnt colltftively^ a* they all "are united in ene Church claffical> under one externall govern ment,

Anfvter*

i. If the Presbytery put forth atts of jnrifditiion upon thofe Churches diftribHtivtly , as they are fevered ; then they have a i Church-relation to them dtftributively conlidered. ^QtJHnfdifli- . on-ifaesfrom Church-relation, and indeed from Church-office, els , it could never be exercifed.

But that their prance evidencet^ for they admonifij, cenfure, s feverall perfosis of feverall Churches,...

e ~?ck Pares,

2. - hatches t;Xen coileftwely, are nothing !v: *i Cla£ \

fis 5 orfo*^») r I 5 flyitrs meeting together : and to lay they are Elders wer L.. id exercife Jurifdi&ion over them,hath been

conceived abfurd in the like cafe by M r Rutherford.

That which M.# . adds in the next place, p. 3 27. As

Ct Elders of an Independent congregation are not Slders of their " (?*£/* congregations , being fcparaied from their Cottrt>and extra "aeollcgtBfli Presbyteriale.

This Aflertion at firft fight feems a Paradox. JV if their office remains the fame, when feparated as well, as when aflembledj when in the Court and Congregation, as out, & contra. Then •thtir relation holds, and their jurifdiclion.

es4t verum prim urn.

Its true they never put forth pubiike atts ofjurtfdittion, but in the Court, nor *# of pa ft or aft teaching and adminiftratiori of Sacraments, but in aflembled £hurch : Doth any therefore conclude, That they are not teachers* nor have both fut, and Power of teaching, when they are feparated from the Af-femblies ?

Difference 5.

''f/ajfical Elders in the Court have power of jurifdiclion in *' relation to thit Prefty ferial or Clajfical Church : but they have '* not properly an ordinary powir of Order to preach to them atl, and J* 'every one. 327.

Tfthis jtirifdiclion iffue from fatfimt office of Paftor, then they have p ower of order- and that to preach.

But that it fo iffues,hath been fhevved, and is alfo granted. M.tf. adds.

4 'Tkff Elders of a particular congregation have power of order ^And « e power vf JURISDICTION Without the Conrt: but they have not * « fewer of C H U RC H-] U RISDICTION, to in the Conn. Tor <{ there is a difference betwixt power of jttrifdiftion, Which Elders " have M Watch-men, andapewtrofChurch-JHrifdittionfyhicbEl-"ders have not> but in foro Ecclefise.

Anfwer.

jTfthey have the fame office, whence all thefe ads of jurifdi-dion arife, as well without the Court, as within ; the* they have the power of jttrifdtfliov, as well tyithont the Con ** Wit-to*.

thereof. Parti- 105

•'ic, t 5 Ife j .*te *.tt$ of jurifdi&ion, faii. .a

Court; no more can they put forth the acls of pMik* preaching and adminiftring Sacrement, but in firo 2echjf<e. Yet I never yet heard any man affirm, Thit they had no power to do thefe, when they were not mfiro Ecclefa, as though their entering into the Aflembly (hould adde this power.

That example of the^^/^»A^/wtoucheth not this caufe, or elfe deftroics it, if it be paralleled in all the particulars of it. I willfuteitwithamorefenfiblepatern every way alike. A ?u-ftice of peace in the Countrey, or Bttrgejfe in a Corporation, are chofen to be members in parliament, the one a Bnrgeffe, the o-thcr a Knight eftke Shire : Here are now t wo fpeciall places or Offices diftinft, and here we can fee a plain and open difference. And if M./?. will grant the like; that when a Ruler of a Congre gation is appointed a member of a, Ct*Jfi f > he hath a new office di-ftincl from the office he ha din the Congregation, we (hall then know where to findc this claflical myftery,and dilcover the croCe-nesof it to Chrifts Government.

Headdslaftly.

es Idiftinguijb the proportion ; If they he Elders in theft common €t afftirs, Vvkieh concern Cjevernment in general; then are they El" " ders in fieding by the FTord ofkxowledge^ anl in Cjoverning in All * c the ptarticttltfrs which concern the Cjovernmcnt of each Congregati-< c on : that I deny ^ faies he.

Anfiver.

it Its obvious to each mans apprehenfions, that every Elder and particular Governour in his Congregation, as he hath the na ture of an Elder in generati : fo out of power he can, and doth put forth generatt aftions that are common toother Elders, and fb alfo meet with thofe generall things which concern Government in generall. For where the acl is, the object muft needs be in its proportion, and all this he doth without any Claffis in his particular ftation. For the fpecies determines the ad: of the genw*: as Socrates confines the adls of humane nature to him-

2. Its well known, That the Claffis meddles With the Articular offences ofpartictt/ar perfins in all yarticnUr Cengregatiens, even fach which are at Jpecittl&s any Elder in an Ifland doth meddle with in his own place.

3. If all.a&s of jurifdi&ion, whether they be

p

as well a$ $*thwit*tive g

j*i, <w wen ao **» 6 <.nviw", iifue from 00* and thc/2w^ office ; why there fhould bethc0$fc<?0i/*r «#,and towardsaJl,and»0/.'6*/S«i<? *#, no word warrants.

4. Its as undeniable, There be generall atts i# preaching and Hatching, which are common to all Congregations, which the Gaffisnor doe, nor can difpenfe confcientioufly, becaufe they cannot attend them. NoryetwillitfuiEceto fay, That he was Paftor to the Catholick Church before, for then before this com bination he had as good power to exercifejurifdufrion, as any who be in the combination. But M.£. his own principles will not permit fuch an Aflertion : For he affirms, That one Congregation k*th not power over another, one Clajps over another : and there fore thefe Paftors and teachers arc Officers f which e&erjout of the circuit are not.

Argument 3.

That courfe^ekich divides the things which God tath jojxed to-^andott^ht fir ever to %o together, that if unlawfiilL

But tofewrjurifdiBion and teaching is to part the things that (jod hathjojnedtogether. For both ifliic from the office of Paftor andTeacher, andifofiebcreqnired, by the fame rcafon may the other be exacled : and yet the Presbyttrian combinationywr«fc thefe. The//-/? part is paft denial.

Ihcftcondl (hall thus make good.

What «8t and duties the office of a P aft or require* to a flock^thofe. *tts <wd duties An officer or Paftor it bonndto put firth.

'But ruling And teaching bdeng t* the office of a Paft or and Tfeacker, becaufethey have the power of the keyes, and to them it appertains to ufe all thefe in binding and loofing, as the flock fhall require : And thefe cannot be fully ufed in binding and loo-fing, but by tcAchingAndrHlinfr Ae\2O.i8. I Pet.5.1,2.

Again, Thofe A&ions of their office, which are of nccefllty re quired to procure the end and good of the fioc^ thoie they muft put forth.

But both thefe of fetching and ruling are ofneceffny required tc , attain the end of thetr office, and that is, The gttterixg And perfi~ fling of the Saintt, EpheGja 2. And this will not be attained,but , by the ufe of all thefe to their beft advantage ; both tcachir^ *"c ] rttling being ferviceable, according to God, for the quicknmg of

tkc

. iul in the wi : ?,and t e preventing an4 purging cue

r ieven of^n, whicl» may be prejudicial v. . ________ ..ia.cba€

work of the Lord.

To this M,fl*anfwers many things, /.2.j* 329. cc /f * Grand- fathers and Fathers do bear a relation to the ftmt " children divers Stales : Both are Fathers, but both are not begetting "fakers : So at ft doe the Clajfical Elder s> And Elders of a Cw$re-*' gat ion hew diver* relations to the flock.

Reply.

If they havi fuch relations to their flocks as Grand-fathers and Fathers, then* at a grand- father cannot be a father ; or a Fa ther, a Grand- father, to the fame childe, fb an Elder can-not be A proper Elder , and a flajflcal Elder to the fame

Thefe relations of Grand-father and Father come grounds, from which the relative refpedb ifliic. proper Eiders ifliie from one and the fame office, which they have, andarecloathed with, in relation to their proper flock, /. 2.333. yea his words are expreflfe. *' Slders proper and cUJfical have not 6< t wo offices 3 but only thej per firm two atts of one and the fame office.

Laftly, heanfwers.

ajfis and Congregation doe not differ fir-*' molly orftecificdly, but only in more or lejjfe extenfton of power > lib. 2, />.338.

From Vchence to my underftanding,fuch c ollettions feern fair and to follow undeniably.

If there be one office in the conftitution, then there is the fame definition of an office belonging to the Elder of a Clajfis and Con gregation : then the (amecattfeS) then the fame elettion and choice. Then Vehat he doth by vertue of his office to ene, he is bound to do to the other. Then ^hat operations he putteth forth ia the one, he can put forth in ths other.

Again, If they differ but in extenfion, then w intrinfeca and intend ve is the fame in the Slders of a Congregation, as of a CUffu* Therefore the re is no fpecifical ad, that the one puts forth, but the other can put forth, asoccafion fhall require. For, (jradtu non variant fyeciem. Therefore in cafe there be objective TM&* ter prefenced for Ordinatiem or Excommunication ia a Congre^-gation, they can pat forth fuch operations : for they have

' • P 2 the

the fame intrinfccall axd intwfvt p and in

cAttfes of thcfe operations feen, when a he cpjtct is pre-

fenced.

Thofeexpreffionsthatin the Court Afmbly at 9*rufilen^ 9 1 ' Aft 15. they are Elders in relation to the Vehole Churches vf Anti** « c och, Syria and Citiei*, and the gentiles, coflttttvcFf takenjn tkefi « dogmatical points: And the fame Slders Herein ftecitl manner El-" ders to ths congregations of Anticch, Syria and Cilicia> taken di-" ftribtttively.

The Reply is , The Elders did the one as CeunfelltttrS) they governed the other as Rulers, as we hope will appear in its pro-per place.

But that other, to wit, £2.3 30.

" By that fame official 'power , that a Paflor teachetk bis ewnflsc^ " viva voce,^ vocal preaching as a 'Do ft or Joe teacheth other Chttrch-

* c

ef

This is an invention, I confeffe I never heard, aor faw before, and whether ever it faw light or no, I cannot tell : orrly I fuppofe it will not be ofFenfive to make forne enquiry after it, if it be but fer mine own information.

Clear then it is, He teacheth other Cbnrches by writing.

Btit that this,thus teaching of Churches comes from thefawe of" fatal power that he teacheth his own flock viva voce, is queftioncd upon thefe^nwW/.

I . It croffeth the nature efthe office.

For , firft , That cfficiall power by which he preacheth to his proper flock, he received by elettion from the people, ftands bound to them, may be rejected by them in cafe of delinquency notorious.

Secondly, By that official power, he can require all hfs to hear.

Thirdly, In cafe they gain- fay offensively, tocsnfure.

If his Writing proceeds out of that power,then by verttae there-' of'he could challenge and require them to re#deit, and cenfure them for not reading. Nay, upon this ground he ftiould not only have power over the Churches Within the Prefyterj or Claffis, k but over thofe, who are under other Claffi?, nay other Provinces,Na-tionS) &c. Nay the cafe may be that he may have official power o-ver aU ^Churches in the world, for they all may be taug his books and writing : jca, thofe that are infidels, and yet

nthec Parti.

)ut know *fl£uage, they may be taught by this, and

why may he not be Pattor to pertorm acts from his office to them all ?

It mifleth that ri^bt ground of power: for iftku power pr,o-'tfw A/5f ojjfo, then it is fomc where required, that each man

fhould zs well print* as pretch. For to preach w?4 t/w is requi red of every Paftor, out of his office : but if printing ifliie from the fame office , the one fhould as oecefTarily be required as the other; and hence, what he preacheth he muft print : for he is bound to teach his people viva voce , by vertue of his office, and if his office cals for tbis, he is bound to this alfo, as well as to that : but that we finde writ in no Gofpel that I know of.

3. That Vokich Another may doe Vvit& M muck authority and more-I mean authority of truth, as being more able, yet being out of office, That cannot belong to the power of an office.

When it Veat a*k?d> Whether are the Claflkal Elders, Ruling El ders, or Teaching Elders to the claflical Church ?

M.ff.anfwers ^.330. "Theyareboth, and they are neither in di-<c vtrs confederations, They are teaching Elder six all the Co*gre$6-* c thus diftribtttively taken: Thty are r tiling in alt cotte&welj ta^e». "They are teacher swrv. TJLH (erne referred atts y v$t constant teash-* ( ers> Its true, he that is a rulingP^floy^ ualfl a fetching P after, *« but not to that fame fleck, atoaies.

When we enquire, what kinde of Elder a Clajftcal Sldfr u^ we are told, that they are Elders teaching in »11 Congregations diftri-btitvuelji i. e. take claflical Elders, as they are Congregational Elders; and that is all one, as to fay, Noclajpcalgldtrs,andthen they are teaching Elders : for fo far as they have reference to their proper flocks, they were teaching Elders before the com bination, and fo all that is gained, is this, ^c^ffiealEl^r, a* he is HOC la Jflc a! Elder, is a teaching Elder*, and fo there is not a dij}i»&i*H± or divers confideration of a claflical Elder (which ftiould have been the term diftingaifbed ) but a nw-conjidtratiofl of him, Mfah.

Further, It hath been often faid , That thefe acls of the Elders, iflue from one and the fame office : now where there is anff and the fame *ffict> there is one and the/^w? officer*

p 3 ani

no Cap.?. Vatti*

and fo the f* pewr of teaching w^, ruling ami the jam* duty.

Lafrly, We have here that k , ^.~^^ t waicn oerore we con cluded, That a per fin may have many flocks : he may be a teaching paftor in one, and a Ruling in two or three, or thirty : for its affirmed. That a RuliagPaftor is alfo a Teaching Paftor, but not to that fame fl&ck alwaies. Therefore he may have many flocks, An-d fo the Lord 'Bifoop may be A teaching P aft or in the Cathedral

Canterbury but a Ruling*? aftori* all the Province collettivcly

Obj. He arrogate s this alone a* one.

A*f. But {hew a rule of Chrift, why the Elders may not give that to Kim, and liberty to take many to help him, aswelLasyou joynmany to concurre with him in that work.

I believe be hath no power to take many with bimfelf to rule a Province of 30 Churches, befides his own. And I beleeve you have no rule of Chrift to join many, to rule many Churches, be-fide their own particular charges. A fhcpherd ought to have but one flock : one is as much as he can rule, one is as much as he hath authority to rule. R( tat or urn uwm uni tzntum.

Its laftly added, ^.330.

ct Neither it thu true^ becaufe fowcr ofjarifdiftion if fi*ndcd f ttp-*' wjoweroforder, There fire teaching fiottld be every Vtay com-ec wcnfarAble Vrith ruling. For the £lderfti$ cowencd in Court % <e and only formaliter in foro Eccle&e, in thit Conn hath Church "pQfverofjurifdittion,in 4 Congregation , and in thi* Court they €t govern : But the Elderfbip in thi* Court neither doth fre«ch> nor \* canfrtach.

Replj.

Ruling and teaching appertain to the Paftor infuo more, and as his peculiar properties,and therefore they are .made a dcicription of them, Rom, 1 2,7,8. with i 7*07.3.5.

2. Hu flock will need) and every fhephcrd fhould do the one, as well as the other.

3. Without both he cannot ftlfill hi* 'jMiniftery , and attain his end ia procuring the good of his flock commended to his care. Therefore the reafonailedged here, and propounded formerly, hath no evicting force in it.

For the Elders, if P aft or s, and in office, Vvhen from the Court, then have the) Church jurifdiftion cut ef the Court. But the fir ft is •true* Adde

.*. Part.1. in

Add£ her? ^tke-cen&ref ought to

be difpenfed ** f/k Congregation^ and there, I fuppofe, its not onely poffible that the Elders m*j preach, but they muft preach aifo.

Argument 4.

That Vol: ids fates A bt&r&en upon teaching Elder?, Vvhich god ne ver laid, nor are they ever ah let a discharge ^ that i* net JiitnMc t*> Gods Kill and Word.

But tki* Clajjicalcettrfedrth (o.

The /4j]t*mpti0# y which only can be queftioned,is proved by M. ff. his words, who impofeth an office- care upon one over ma~ ny flock?, when as tneujuffcient to improve a/I abilities of the moft able Minifter on earth : And therefore the Apoftl ed Etiert in every Church, and charged them to attend the fl not fakf.

Befides, I had thought the lotthfimeneffe of plurdiries had been not only hifledout of the world, but abhorred of all confci» enriousmen.

M.-ff. that he might remove the loath&me diftafte, wherewith this reafon loads the ctufe, he labours, CUvum clavo peffere. And therefore would bear the world in hand, That the Vtay *f 'tyatchwg over fifter- churches, and other Chriftians of other Con gregations (VtkichVeeAHdatitbeVeorld allow, M that Which pie tj **d ChrifttMiitjj the UVP of Religion and Reafon require ) to be as ^drctdfittttfir onerous,. ctrefatl, UboricM Wttchfulnefie in ^J of 4 * confcief.ce as to he bound tksretwto by W*gj ofoffoe*

To which I fay> G O D F O R B I D.

His Reafin* are mainly two.

1 . *' We have a divine comiRAttdi that Vfe be our brothers l^ffer^ ** Andtki* Watch cats fir like onerow, laboriow cart, & if

1. <v We make the ground and foundation of governing a *' -Church^ to be that bond oj love and union of one body of Chrift, *' and thu bond oflovtly and brotherly conpciation csmmands^nd lies « " w to doe no more in governing and helping othtrfifttr-clturehesjhen . "ifVre had no farther %>a*ra»t to promote their edipcatien> then tk* ** alone relation of brotherly conficiation.

The fentence is fomewhat imperfecl", and that it jnay reach his 3 Ithmkitmuftbethusexpreffcd. The bond of brsther-

ly cbnfociatior • iistoifc ther

warrant then t . ..uciatiort tieth

ustodoea* more, m governing inter- entireties, uicu u^^^ iy confociatioa can doe, is trut y but wholly impertinent, and of no proof to the point in hand 5 and wholly mifTeth M. R. his fcope, wftich is to compare die bond and burthen betwixt brotherly C9*fiti4t*9n and tffice-impoption, as if chat the re were a parity be twixt them,

For REPLY, we dial 1 examine, i.thetruthof tke Afmio* 9 And 2. give anfwer to the reafons alledged for it.

i. Touching his Ajfertio* it felf, we (halioppofeo^thatispro-fcffcdiy contradictory thereunto.

Affcrtion.'

Tktre u not the like care , 0tur**f#eff* and Ubsur required in duties of ' Chriflia* toatchfalneffe in * brotherly Way, M to dte the duties to others, to Whom We Are bound in Way of &ffce-relation*

And M imfArity appears, partly, in the preparations required to the fervices ; partly, in tht execution of them.

i. For prtfdration EO the work of teaching^ which the Paftor and Teacher are to attend, by their places, labour in^in Word and doftrine, ( that as good Rewards they may lay in provifion old and new,and be able to divide the word of truth aright ) they are to beftow their Whole time and ftrength, and that confeantly to nm,4, t hi s en( i. Therefore they are enjoyned to attend to exhorwio* and teaching, the mam bent of their daily ftudies muft goc that way. They muft fearch to know the ftate of their flock, Search

Ecclef. ii> the Scriptures, and ftttdy pleafant Wtrdt, which may with moft plainnefTe, and profit, and power conrey the truth to the under-ftandingofthemeancftwnder their charge. And therefore they

iTim.x.4. mH ft n9 t fa intangled in the affairs of thitltfe. They muft lay afide

Afts 6.41 the attending of tables, and give thewfefoes to the Word and prater. The Apoftlcs pro felled to take this courfc (though extraordina rily girted and affifted ) as occafion did require.

Afo *. J, j, jf t he Apoftles laid afide the care of the peor in difpenfing the trcafury, becaufethat would hinder the work of the Miniftery; if there had been any w«rk of like care and oneroufneflc, Why /bottld they not have laid afide that al/o ? I cannot fee it : and there fore they judged not the cxercifing the acls of Chriftian helpfulnes Qf this nature. In

Part i. 113

.... r ~~....w ~nyt.uiALiuft<iiiu a a mm in rat ion of Chrifts holy things, if the improvement of time and ftrength be constantly requited, if brotherly congelation required the UkfCAfe^ and laid the like orierotifneflc upon a Paftor in Chriftian duties of love, they were BO more able to difcharge both, then to be ftftfrs it two or three Congretytiw, which all men cOnfefle to be croffc to Gods command. But blefled be God it is far otherwifc. His waies arc full of mercy, wifdome, pity and goodnes, and he exacts no more of his people, then in an evangelical way they are able to performe.

And therefore iVour £hrifti*>i Watch, I am bound only to ^ad-minifter occtfanallj , rebukes, counfels, comforts and exhorta tions, as I meet with brethren of other Congregations, and I fee their occafions require ir, fo far as God puts prefent ability or opportunity into my hand, all which labour and burthen is light er then the nail of the little finger, compared with the body of that care and burthen, which concerns a Teacher in office to wards thofe, to whom he is bound by that relation.

2. Look we again into the difotxfiuion **d execution of thcfc fer vices, the imparity alfo will appear plainly.

If an officer hear of a fcandalous courie of fuch, who be his iheep, he is bound to make diligent fearch touching the truth thereof, and upon pro0f made, he is bound to convince and admonifh : If he iball not hear, to take one or two ; if not hear them, then to complain to the Church, of fuch a de linquent.

r £tit thus I am not bound to beftow my time, and imploy my care With *H ChriftUvs, with whom I (hall meet, in the compaflc of the fame CUJfis, or the fame Province : for it is impoffible, I {hould fo doe. If I hear of many fcandals, that many have given in feverall Congregations, Countreys, nay, as the occafron of travelling and merchandizing may require; a man i"hall be forced to fee many in many places : Mufl now the traveller or merchant layafidcallhisbufinelTe, and deal with all theie? Or in cafe he return home,the preflures of his implements calling him thither, Muft he needs go into France, Cfsrinany, Holland, to proceed a-gainft fuch Delinquents? Ifuppofe each man fees the abfurdity without fpecfhcles, Its impofTible any man fhould attend fuch a proceeding. And therefore, bleiled be our Saviour, who never

required

Cap.p.

required it, n . .-• this

manner $ bu ided m rimte

courfe, which may be followed, witncomrort ana couvcmcuty ; He hath Appointed guides in every Churchy i. e. Ruling £/^r/,who are ejedveings to the people, over whom they are placed; they are at hand, they are by office appointed to deal in fach cafef, tnd they live and con verfe one with another, have charge over them, and authority put upon them to that purpofe,and are fct a-fart from other entanglements to attend the improvement of all ordinances, for the good of thofe under their charge, that their evils may be feen,fearched and reformed.

Nor let any man think to eafe this inconvenience, by faying,. that a per ion is a proper Ptftor to the one, and a "Paflor &T& r, to the other removed : for thu device^ like a warm hand, ftrekes the fore, but will not cure it. For by this it i* granted, that pafloral tare is f f jr more oxerotts And laborious^ the* (Thrift ion avd brithttfy tare in firne (enfc, which is now our queftion.

2. Itsaffi meiintheplace^ and often expreffcd by M. R. Thac there is but one, andthe/*a*0j(jfo' > wheftceall thiswatchfiilnefie iffoes towards all. And therefore as it hath the fame bond, fo it requires the fame fervice : And therefore all &ch conceits are meerly coined, to ctufe»me*s coniciences, andlb to keep them quiet , but they will never goc at the great day of ^c-

For the qucftion will be, BaAft thoit the fame paflsr^l ett to the one as to the other, a* thy fletp ? If thou ftoodeft bound to them as thy fheep, by the fame Office and CaJJ, the needs of both thou wert bound to fupply, and the good of both thou wcrt in like manner bound to- promote ,

'3.. But laftly, M. # . his own exprefllon will not admit any fuch > 'confide rat ion, as this: for he intends ths comparifon betwixt father fy cart zndpa&erd care to a mans proper ilock. For his words are thefe,

*•/ c tear it in tht\ namf/y, That thtrt id a* great car* and oner &*£ *< rtefif, in foroDei, lies upon A brother, as upon a Paftor^ in tke-'< Vcatching fir the good of a foethcr* v4 man u, a gifted preacher in . ^aCongrtgAtion*, wa9*JJland> therein no other gifted of C/od to ** preach the Gofrtl, hut he only. I Veovld think?, ^ a brother, he **Ttetc *#der& gnat ** obligation of care #*d laborious onero#faes

Parti, 114

vf- j preach*

**«*£, tkot*?( tVtsrcn9t£aRcdt9betki~ * ~/,*, , «« y hs i#e re called "tobethevPaftsr.

The cafe is here evident, that M f R. his intend men t is to com pare the care of a To/lor over kit proper fack^, and brothtylj car* over Chrijiitns together.

And here ajfp I muft crave leave to differ wholly from M r £• his opinion. For it is granted, that this gifted perfon is not cal led to preach, nor will the people in the Ifland fo acknowledge him: Therefore they are not bound to maintain him : Hence I rhould rather think thus,

Be that ufe&hi* generall casing p, as that he deftroics hi* particu* /4r, he ufeth it difirdtrly : For thefe are in fubordination, not in oppofition.

gutfitopreack ( being gifted, as in the example given) it t* uft hi* general calling (for he doth what is done oat of Chriftian charity)/^ as that he deftroies hit particular: For he muft of neceffi-tylay tf^e the attending j able* > i.e. his worldly occafions: that would and did take his time and ftrength, if he come to beftow himfelf in his preparations and difpenfations in a Paftor-like man ner,*.*?, as faftoifs ufe to do.

Befides, To doe as much in a generall way of charity, as that which amounts to the work of a particular calling, is t* confiundgenerall and particular catlings, which God, and rule have diftinguiuied. When MJc. faith,

K / defire to know Vthat the nakedrelation of authority or jurifditti-« : on addeth to tbk care and oneroufneffe in point oflahour by preaching " the (jofyfl.

Its eafie to return, That Jurifdi&io* implies an office : an office doth not only add a fpeciall bond, but requires more fervice with the greater improvement of time, and ftrength, and conftancy therein, as it hath appeared before.

2. fhctwoReafixs, which U.R. propounds for proof of the conclu(k>n, have not folidity enough to fettle the undemanding of a man ferioufly judicious.

The frame of the firft Reafon of M.fi.is this,

to he our brethrcns fyepert, then

116 Cap.?. T/

-•• AtreAr-i

"roufnefle

Anfirer*

The c onCe^ence is to be denied, as noway futable to the rule of truth, as it hath appeared at large in the former enquiry, and this one thing is alfo enough to make it palpable. I am bound by that divine command to keep many brethren from danger, with whom I occafionally meet with once or twice in my life : and therefore can relieve them no more : Am I there-fore bound by niy office to watch no more, nor lend no further relief to fuch as be committed to my care? Will it go for good pay at our appearance before Chrift, to fay, I ,am bound by of. fice to watch no more over the people left to my care and cufto-dy, then I am bound as a Chriftian to be my brothers keeper, in a Claffis or Province ? Many of them I could never fee, or very feldomc lend any fuccour unto in all my life : Therefore I am bound to doe no more to thofe that arc under my charge : If I occafionally meet with them, to doe good occafionally to them, but never to beftow my time and ftrength conftantly to attend their comfort, to binde up the broken, to recall thofe that go a-ftray,and to heal and help the feeble. The fecond Reafon comes out of the fame mint, and in form its thus.

2.

" Ifthefiundation cfgcvtrxing a cUjfittl Church be the love <c unisn of the members of one body of Chrift: Then there u as much "care, onerottfr.es andlabcnr, Which it required in brotherly confe-* f elation to help, at the eare and oner eufnes, Which u required in of-" fee-help, or that Which u required™ thsjurifdittion^ Vehicb comes " from officers. The firft part is true : Therefore

The Propofition deferves a detta/t, as not having a fcmblance of truth in it. Bec*ufe I love ail fuch as are confociated with me un der one National Synod, whom I never had a fight of, never came to fpeech with all, with whom I could never meet to doe good to them, or receive any good from them in converfe : That thcrt* jSr*I(honldftandboiindtoput forth the like onerous, labori ous care for their fpirituall good, as a perfbn that ftands charged with them in Way of office, one would certainly conclude and readily, either thofc officers doe too little, or elfe I am bound

to

Parti. 117

to doe too iiv

eejftersx jean office

towards fuch, whom they never fa w, "nor knew; Rtver did any good to therryior received any good from them.

Or elfe I Should be bvundto £9 too mxch ( more then its poffible I can attain unto) It I fhould ftand ingaged to comfort, counfel, direct, reform, and proceed in cenfure againft foch for their evils, which officers muft do by Chrifts appointment, being fent to ga ther and perfed the Saints, when J (hall never converfe with thoufands in the nation,nor they with me,untill my dying day. Our 5. Argument.

If they he Paftors ever all the CongregAtions in tke circuit, the* they were nevf chofen by the fever all £*ngregations t or not.

Jf they were not ckofcn, then a Paftor may be a Paftor by an e-fpeciall appropriation to a people, or whom he was never chofen, which is croffe to the rules of the Gofpel, and the nature of the relation.

If they Were chtfen by them all, then each of them is bound as much to *tt, as the fir/} ptop/e, and therefore as much to preach and perform paftorallacls to the one, as to the other. 2. Here is really nin-refidency brought in. Nor will it fatisfie, they are Pa-ftors ^7ct T/J for if they ftand in tke fame relation of a Paftors of fice to a Claflis, as a Paftor doth to his own flock, then they muft be ckofcn thereunto,and are Paftors properly , for fo Paftors are to their own flock.

Bttt each Paftor in the combixAtio* ftands in the fame relation of A Paftors office to A Cl*ffu>A& A 'P Aft or doth to kit ownftockj

Bothpropoftionswz M.#«/<fr.The major, \ i.p.56.1.2.2Ol,iO2. The ssffamption or fecond part.

*' M* R, teUs us, 1.2.p 344. That they are called Elders at Epke-"fH*,i.C.ofcverj£/g#rcb inthatcombitiAtion, inthAtfenfe, that " Kings Are eallid Kings of the nations, not becAufc tvery King wot <f King of every nation: for the King efEdom VPM not the King of <; Babylon, yet,in cttmvlo, ihty did fill up that name, to be the Kings of «' the nations : So Are Elders ^/Jerutalem called, in cnmttb* Slders <f of AH the Churches of] erufaleffi coitettively taken. And <u it fil-<c lowtk not>that the King cfEdom (becAnfcke i* one efthe Kings of " the nations ) if clettedto the Croietnef(fhMeA bj the voice of the "Nobles : fo it it not AgeidcQnfeqHtfice, fuck a number Are catted

« Churches t *fi*

It is true,thefc a:re£WjrWf,but it is as true, they do not touch the caufe in hand, much lefle confute if, if they be rightly confi-dered.

The Kings of the nations arefoftiled by »*y of diftin&io*, be* cau fe of the jpetiattruk they have, diftincl: from the rule which is ereded in the Church : And the fair and familiar meaning is, This King is Ruler over thofe people that are within the com-paffe of his nation or territory : another over his people,and fo every one over his own particular fubjecls, and hath no Kingly rule at all in anotheis kingdom :fo here the Eiders of the Church* es are and may be fo called, becaufe they feed and rule within their particular Congregations, but exercife no rule m another* fchurcht no more then the King of Edom doth in the Kingdom of £haldea : and therefore the members of one Church, as they did notchoofe, fo they fhould not fiibmit to the rule of the Elders of another Congregation, no more then afut>)eftin£kalaca> as he did not choofe 3 fo {hould not fubmit to the KmgojEdom • by this -exprcffion our caufe is confirmed,not confuted.

<c If aH the Kings of the nations did meet ^in one Court., axdh that "Court did govern the nations with common rvyatis * c counfeU in thofe things, which concern all the ktn^dem " then All the nations were bound to they them in that Court. " Vthen they do confent to the power of that common Court, taciteij " they co»fent 9 that every one ofthtfe Kings jbail be A chojen King of "fich and fuch A kingdom.

Rtflj.

Thefe are Vterds which darken, ancl by a miftake mijletd the rea

der from the mark, but rightly difcerned and fearcht into, do

uothiag make for the caufe ; fir, when it is faid, th<j meet in

fofurt, and govern the nations with common royall authority this

.authority was a new fuper added authority, which came not from

the King of Edom, or from that royall office ( let me fo ipeak )

of the regall power he had there, for then it fhould have belong

ed to none hut him. But this is a, common royall authority,and that

was another authority wherewith, not only £<?, but *flthe reft of

the confederate Princes were invefted, as well as he, and that

was

had in

en^o,whcn )fthe

people or the Parliaments in all the Kingdoms, mcy ict. up all thole confederate Princes : Suppofe the King rfEdom, Bal>yl0x+ Emperour ofPcrfa;'Princc ofTranfilvavi*, Dft(e ofF/orence : &c. this one and joint power of confederate Princes, to act in fuch a manner,in fuch things, with fuch limitation, as diftind from that particular princely power they had in their own territories. This is the truth in the example, and let M R. fartllell this in the cafe in hand,and Veejhtllfoon come to an rtgtw»sf»f, namely,

That the Elders who had fpeciali office, and the power of it in their proper charges, yet when by the combination of all the Churches they are to meec in a Claffis, and have power put upon them to ad in fuch things and in fuch a manner, which they ne ver had before ; this is not HOW An office of A P*ftor, bnt the power of a Commiffi<wr> wholly diftintt therefrom; and that is a£«-n*ane creature- of mans devifing : the Churches dealing therein, at the cjvitftates do, who have allowance, and they in this cafe take allowance toadde andinftitute new faces and.wppflKw.nnthe.' Church, fo that they were ^//chofen Commijfionen, butnever a one of them was A Paft&r, which is that which M.£. will not ai-low,and yet this frame is not able to gaintay k.

The iflue then is, had they been 7= 'after s, they muft have been chofen and maintained,which was the confequence of thereafon,,, and Hands untouched, upon chat fuppofition. But they are Com-fKiffioners : And that Ivs words intimate, which the nature of rhe. thing forceth unto, that they yromife toc-itd) okdterice and fubje-dion to every one of the Kings of the nations., not. (imply as they are Kings in relation to fuch a kingdom;?hat is,by /wn'^and pro-portion ofrfa/on, the people promiCing iubjedion to Elders, not as to Pdftors, but M to I ommiffioMrs, which Are humar^crtatttres o£

Argument 6.

The Claflicall Church confiding of fo many Elders i.n a Church reprefentadve 3 meccing together, to exercifc Jurifdidion by joins -concurrence : therefore the ading and iflma£ of .determinations and cenfures 5 muft either be carried on by the joint agreement of all, or elleof the major part : for if the fewer or lefler number might caft the. ballance in calcs propouflded^ .then the weaker fhould overbears heftrongcr ,( (or they have all equall power in

the Co rhofecoga

on one .._.,„.._ if :: _, , : aid have

the crafting voice, then the leflfer weight (hould carry the fcales againft the greater, which is irrational!. Again, upon this ground, the pare thould not only over-rule, buc deftroy the whole, which is abfurd. Whence then it is plain, that the greater p*rt hath the finer in thtir hand, to paflc fentence in way of decifion,as when it is paft, to put it into execution . /

But what if the j»*#have the Bwj?cau&,and crre in their judge ment and pradice ?

The aofwer is, While the fewer do proteft againft their pro ceedings, they quit their hands of fin, and that is all they can do : but the fentence muft take place : only,if there be a way of an ap peal Jeffrey may take the benefit thereof in their opportunity.

Thefe premifed,which cannot be denied, I thusrtafin.

That eourfe of government, Which nullifies the power of the El» ders and people of the Congregation, and their proceedings in a rigk-teotis vrayjhat it not a power of£hrift*

But this doth ft: asinftance,

The greater part of the CUJJls miy fentenee a member of a pcr-tlcular Church to be excommunicated, Vehfn the Elders anda/I the •people judge and that truly,*** to be worthy of that cenfurc: here the power of the Elders and people which a& in a wayofChrift is wholly hindered.

To this M.jR. anfwercth, That,

" Dejure, the power of the greater Preftjtcry in thi* tafe ought t* te he faalloved up of the two voices of the Eldfrs of the fongrff-"gation.

i. Bat this we have heard is crofle to all the orderly proceed ings of Chrift, and rules of reafon, that thetito«%r Should over bear theftrouger, theptrtshewhote.

2. This layes open a gap to endUjff dilution • for upon this ground, fome fin> w\\[ fay, we have the truth on our (id e, and therefore your vofes,and expreflions,though the apprehenfions of fomany, fiiould give way and are to be fwallowed up by our ar-gument,and muft therefore never appear in fight more.

Laftly, Who muft judge, which party hath the better end of the CtafFe, whether the fiwer or the^4^rnumber be in the right? cither the greater party muft judge, or elfe there muft no judge ment pafle at all. and fo it will be in the power of a few to

difturb,

difturb,yea difanull all puBlfke proceeding, and bring prefent con-fufion upon the whole.

Argument.y.

From the former ground I reafon 10 the feventh place.

That courfeandproctedingwbich cannot attain his end, is net appointed ty^otir Saviour, whole wifdome fails not, nor can be f ruftrate in its preparation.

But the ClaJJis exC9mmunicating, and the people and elders of the Congregation refujing to fit&mit thereunto, their excom munication ^onldbe of no firce, for they would ftiii maintain communion, and they could not relieve themfelves, lee them have their full fcope to exercife all their Church- power to the full.

Arguments.

This jurisdiftion they nowexercile, either iiTues from the pow er they had he fore their combination , or from fome new fovtr they have received fince their combination.

Not from the place and pwer they had before the combination, for M.K, maintains if, as a principle, "That one Congregation ce hathnotyower over another: and reafon evidence th as much. F»r why (hould they or how can they, challenge any power over onf> but they may challenge power by the lame ground over #*

If Ms jurisdi&ion iflue from fome ne-» power, That muft pro ceed from fome new order or office received from their combina* tion. For J urisdi&ion iff ttes from order, as in the firft ground, and no jurisdidion in the Church can be exercifed without aa Office appointed by Chrift, as doth appear by the Second ground.

But there is no order or office add?d to them at all, for they were Patters and Teachers and Rulers before the combination, and there be no other officers appointed by Chrift.

And there fire thx place and power put now upon them, is (I fear ) an invention of matt.

Before I leave this place I fliail offer fin* ,

collefted from the former difputes, to the judgement of the Rea-der,that he may relei ve me and himfelf ,in his tnoft fcrious thoughts infccret. R !. A

122 Cap.?. The Gonftitutiw *fa rtfitle church Part j

t. A Paftor (A one Congregation hada not power over another, for one Church hath noc power over another, dicref ore the pow-er he recdvesmuft not come from che office of a Paftor, for that he had beforehand yec lib, 2 p»i33. its (aid, "Thi* powr iffurs ndtke fame Office in the C outre ratis* and in the

..

2» iC A P 'tfft our M hefrandf in relation to hi* Congregation, and ct in reference to the Clajfis,hath not tvoo,lttt one Office, p. 3 2p . | 33 . w And jet they are elettto the Office of a Paftour in the Congre-tf 2>20

t€ in refirer.ce to the Claflis :fib.Z,

Which ( fay I ) is very itrange s (ince there is one and the feme office.

3 . cc The powers of a Congregation and of a 3 ) rcj$terf 9 4ri not *' fir maty noreffentially different^ lib, I. p. 3 3 2. Where power* "diff.r not formaly, fay I, their operations differ noc formally : "••tnd yet the Pafio fir >he doth *0t 9 .kt needs not, ke cannot 9 watcby "over the C la Jfictll Church, ke cannot prea.sk to tkem^onflantly^ *' they be not conftant teachers to watch for the foals of them aH t c * lib. 2.350. Archipptu is not an elder fo as he hath to anfwer to * c God for their fouls. //^.2.326. They are denied to be Elders m jkding by the word of knowledge, lib.2 t -p t iij. But this, i hy, to preach, watch, and feed, Elders do and nwi do, by venue of the tflcnce of tbcir office. Therefore tkey have ads formaly dif fering ;

And therefore have powers formally differing.

4. •« There is one and the (ame office which Elders ad: by, ''inaclafllcalUndCongrcgadonall way. lib.2.$29. If there Its {fay I)oxe and the fame Office 9 tben it relates after one and the feme manner^ then to the Clafticalland Congregadonall Churrh after one, and the fame manner; If then the Congregationail CJhurch be their proper flock, fo u the ClaHicaii Church their proper Hock. Qu& fant idem inter fe, .ilia flint idem tertio, And if one and the (ame office, then its received at one and the fame time.

Butthefeare denied in this difpute. "The ClaJJlcall Church <c c anr.ot bear re latiw to one fnan> as thtir proper Elder, lib.i. 344.345.

5. P wcr of fyrisdiftion proceeds fiom the power of crdcr.Ll. p 330.

Andtherefore,£ayl,they who give no office, 'give no power.

But

But the combination of thurches gives no office to ElderSi wha were in office before they combined.

Therefore they could give no power.

And yet the difp ute faith it doth, and the doftrine of a Clafficall Church muft of neceffity maintain that principle.

Either thefe are mazes and myfterious cwiftings, or I confeffs I am muchmiftaken.

/Laftly, I would intreat the ferious Reader to oblerve, what depths there lie kid in this device,

1. APattor maybeaPaftourinrelationto^t £&*£&£» and yc* never be chofi*. Far a Clafllcall Eldtr is (o ; and why WAJ noc 4 bifkop be ft t

2. Would, you fee A perfo* that hath the formall efifence of a Paftour, and yet never did, nor is bound t o preach ? fo a Clafficall Elder is to his Qaflicall Church, and why may «** a Bfeop have the like ?

3. Would you fee a perfon, that hath the Office of a ^P^

to teaeh t but mud have no power to rule ia chief ads of jurisdicti on ? beholdit is the poor Paflor of* Co*gregation$t£*£k he »ayt and adminifter the Sacraments he may in his own Congregation ; But the Claflis keeps che key of Jurisdiction, they muftfendinhis cenfures, excommanications. And why miy not a Biftep do ft, if ye will ?

4. Would ye fee a perfon ex.emkf*risdi&ion over Churches\ andyetw^f be bound ta preach to them? behold the Clafllcall Paftordothfo, And therefore why maj not aBifhoprnle a Dio~ cefe, and preach only at his Cathcdrall ?

It is all that can be (aid, that many are joyned with that one in joint power to do this.

True, But what if the Elders met in the Clajps, (hould give power to one man to take many to himfelf, and exercife ail the Ju-rifdiclion without them, not as a Moderatour only, to order the adieus of the Aftembly, but as having the power of a judge.

HE IS THEN A PERFECT BISHOP.

Andldefirea rule of Chrift from the Churches in the combi nation, to convince the Elders meeting of an errour for choofing oneamongft themfclvesi and putting upon him the Jurisdiction of a Judge, which wiU not condemn themfelves for choopng many Elders of other Chftrehety and invtfting them with fttrisdiftfo*

R 2 Of

124 Cap. 9- TheCofiftttutiwofaVifibleCkHrch Part

of Judge-like authority over lo raarvy other Churches, btfide their own.

For f/they have liberty to inftitute and commit a p*wr tommtj which Ghrift 'never appointed, why rmy they not have thelame liberty to in&icute apomr, and commit it to one which Ghrift never *ppjinced ?

For when it is arfirmed and confeffed, that one Congregation hath no power over another, therefore if they recdve this power over other Congregations, Icsnot theOificeof a Paftour or tea cher that gives chat power, for that they had compleatly when they were officers but of one Congregation.

Therefore the power they receive from the combination .m% ft bent office-power.

There fire it mittt be ft me other petrt r, bejtds th*t .

Therefore Combinttieb gives (ime power to mmj^ befide tbff power of offic^ that Chrift hath not appointed, and that is a hu,-mane invention.

And why may they not give the like power to or,e and let him take Surrogates, Dea»s, Arch-deacons, and ctHoars to himfelf: this is but a humane invention, as rhe o» ther.

In a word,l^t M;^rgive tnebut onepl*ce of Scripture, or one found reaftn for it.

1. That a per [on may be a P aft our to a people, by whom he VCM never ekoferii

2. And that he may be a Pafrottr (as the Office of a Piftoac Appointed by Chrift ) to fitch, to whom he neither can nor fhould preach centtantly*

3. And that he is bound to exercife JtirisdiEllsn of cfvfire, anddecifionof doubts to fuch, to whom he neither needs, nor indeed is bound to feed bj the word.

4.or Laftly^ that the Churches may give power to a man or men thacChnft never appointed.

And I (hall profefle I will willingly yeeld the caufe. But they inuft either make good the thrtefirft, or elfe pro vet he latter, or die thd pillars ot the PresbytcriaU Church will fail, |

Section. 3..

We have now done with ww ftrt ofgr9*ndt* whereby the con-

ftituiion

ftitution of a Prcsby teriairthurch may be difcerned.

We fhail add another, and the nee alia di/p#te,

It is then confeffed on all hands, and granted ofccn by M, Rtt* terford,

cc That a £bttr&b in an Il*nd may difyenfc all the Ordinances * ( ~of Ged, of Ordination and excommunication, becaftfe it it A * c fhttrch properly fo called.

l.," In that it is a little City, and a. little kingdoms of fefu* "•Ckrift) having within it felf pawer «f the w»rd and Sacra* "ments.

2. '* *sf»d alft that it is >a Church, And hath the e fence vf a

) to Which agree the ejfextia/l notes of a vifible Church* . f reaching of the word t and administration of the Sacr*-

From thisgrottndi would thus reafon.

If a Church it *n lla*d m ty difyenfe all the cenfares anA all the

inwcetthen every particular Congregation may.

But thtfirft M granted*

Therefore ihsftcond cannot be denied.

The Propofition is evidenced many Wlies. Where there is the fxmepower appointed to the (V:ne ends, there may be and indeed ou^ht to br the iamc operations, But inevery vifible Congregi-tion rightly conftituted, there is th: fame power, and that ap: pointed to the fame ends.

This lecond part admits no deniall, becaufs fen(e and experi ence give in cert imony. There be all the Otficers which Chnft? hath appointed in the one as in the other.

AH are cnjoyned to put forth all their operation f , and to fnllfi'l the work ot their mmilhry, and the duties of -their ctl-lingi one as thcocher, andthee»<i' if the fame in both, thegaihe-' ro)g-and perfeding ofr the Saints.

The Propofuion is proved from that principle of reafon, tbac feqttitur, €§?., The operation anlwers the

tioa.

.

The third ground formerly laid, confirms the fatfiej Where there is an Orrtie or power appainted by God, there needs no other power, out the Office, to authorize ta-the wock, and it requires the pertormancc of it.

Andlaftly, Irctiepowctr be the lame, and the end the fame, /?r^ and in vain, if it (hould not be

126 Cap.p. The Covftitution of a Vifibk Church Part i

put forth to the end. And the power {hould be wronged, and theinfthutionof Chrift alfo, if it ftiould be hindered in the attai ning that end.

And let any man (hew any power, right or ability, that a Church in an Hand hath to difpenfe any Ordinance: and it will clearly appear every particular Congregation hath as much, For,

1. AllthedifpenfationsorfuchaChurchifluefrom the intrin-fecall power of the Rulers calkd by Cfarift to the work, and (o it doth in ail other Congregations.

2. If neighbourhood of other Churches, be but a fep Arable ad-juntt, it can add nothing to the covftitutio*y and fo to the ope ration of the Church* for the nature of fuch adjuncts touch not the effence or conftitntion of the thing in any tnsa-fure.

But neighbourhood if but a feparable adjttntt, as experience and common fenfe can teftifyj becaufe tither death, or diflcntion may take away Tome Churches* and nullifie them, and yet fome particulars are preferved.

3. Sftppofe a Church gathered and erected on a continent in the wildernefle, and is there alone. If this Church could aft all thefe cenfures, and difpenfe all Ordinances, before any other was planted by them : and if thole that come after, do abridge them of that liberty, they have power over them : but power they have none, for one Congregation hath- not power over ano ther.

4. Bepdej, Thofe operations which a Congregation puts forth, out ohhe authority of the Office and Officers, which they have received from Chrift, and for which they are called, thole

. operations ought not t© be abridged.

5* Nttjylk the Officers and Offices remain the fame, they ought not, they cannot be abridged. Where the fame intrinfecall power of conlbtution according to God remains unaltered, there the operations remain the (ame.

Obj. "If it fa (aid) they {hould fubmit to a combination of " Churches, as well as combine as members of a particular Con-"gregation,

eX»/w>, This is, Peterefrfgcipita*, To beg the queftion.

2. Suppofe they will not, then the other Churches cannot cxad or command thar ? no more then a particular Congregation

can

can command me to be a j member.

3. They ought noc fo to combine as to prejudice the operations of that power, which they have received of Chrift, and which they are injoyned to put forth accordingly. And let there be any warrant (hewed out of the word, that any petion or Church hath power to hinder the operation of a Paftour or ruling eider, in any one ad of bis office, more thsn in another.

And Laftly, It hath been proved, that the addition of any thing befides an Office adds no power or right of Jurisdiction. Ground third/itpra.

. 6. If the ground of the combination be of no force, nor carries any validity with it. Then the combination and claflis falls with hi

k But the ground which is given, is a meer fallacy, and hath no validity in it, Namely, te The preventing or curivg the mint and ** pollution that fifeandall Will bring by tkt neerneffe of cohtbt-

That this is no ground ft will thus appear.

If the (candali in an ordinary courfe may, and will fall out su mong thofe that are nearer, then many in the combination ; then this neerneflc is not a fuffi:ient caufe of it.

At^rimum: As in cafe members trade among people of ano ther Ciaffis, and give (candalous example there.

2. They who live ac the outfide of the combination, are nea rer the Congregation of another Claffts then their own.

3 The Scandal! given, itg^ethfar and wide into the provinces and nat ions alfo.

Bcfidcs,the righteous proceeding according to the rule of Chrift in a particular Congregation is a cure appointed to remove rhe polluting and infecting power of the tcandail, be it done never (o far ofF, or never fo neer.

Seclion«4.

The^.V^ fort of grounds taken from the »ature of a Church.

1. A Church in the Oojpel is never ufed only fir Elders.

2. There cannot be a 2>ij£?*;j0.* given, that will agree to & MvgfifgttiiwafUnd 'Presbytcriatl Church.

3. If the Congregations befofcies/pecialijfimd of a true Church, then there can be no lower sjfcies reiuicing or ariliog from them, as this doth, . 4- If

4. If every Congregation hath alfthe Integral! parts of a Church, then it is an intire and compleat Church.

But it hath all forts of Oflficers.as Rulers and People ruled.

5. IftheChflisaddveatfar Officer to them, then they add no new power of (uch Jurifdidion, becaufe that iffues from them.

6. Every Imegrum is made up of his members, therefore in nature- tbej are befire, therefore Churches he fire Claffit. IbttQ-torewhat etch b*ve they receive from them, therefore they have KO Officersbutfromthem) therefore both Ordination and faris-diclion corns from them,

Section. 4.

How far a particular Congregation is bound to meet in one place

Oar pra&ice here will be the beft expofition of oar epinion, and that is dually thus.

I n; ca(e the Congr cation grow too big. and therefore be forced to (warm out, Or in ciie they tra*tyl*nt themfelves from one place to anotherjSo chac,par» be forced to go before to make preparation f or thofc that follow, we then lend one Officer with the fmalltr Party, and the greater number remain with the reft : and yet are all but one Church in our account, and under one Presbytery of Eiders, chofen Rulers of the Congregation.

But when the Congregations are fixed, and they eftablifhed in peace, and fitted with fupport about them, there ftiould be no more, then way comely and comformblj meet together, to partztk* of *8 Ordinances^ the ufe and benefit of the labour of their Officers.

Hence an ssfnfaer may be eafily accommodated to the exam-fles, which M.R. brings* for the evidencing of a Preftyteri** Ckttrch.

I. That of the Ap oft let Church will in no wife fait his end, or ferve his turn, or make good the qaeftion. For to make up a *Prefbyteriall Chttrcb, there mud be many Congregations* many Eldsrs appropriated^ ehefe Congregations, which have power over their own only^ and not over others : Fhefe muft combine, and upon the combination thefc Elders mud afiemble, anddi(-penfe their cenfures, and fet down their decifions.

But there were no Elders appropriated to their feverall charges

and

Cap.?, w the CAnfa thereof. Part i.

and Charches, which had power only over them. And feck El ders the Af oft let could not be> becaulc though they had til power in them, yee thf hadno power limited^ for that did intplicare, and contradift their Apoftolicail commiflion.

The reft of the examples, of Antioch % Ephefa, Rome, though it were granted, that upon their greater growth and increafe, and io want of Eiders, they might meet in divers places fir the while, thele might ftill be under one Presby tery,their Officers in a diftind manner attending upon them. And therefore gerfim *Bucerw his anfwer {bits here, Quitadeo ineptirefafli*ueritt &c. that becaufe they met in divers places they were under divers Presbyteries or Elders.

2. It doth not appear out of any text, nor any eviding argu ment gathered therefrom, that (letting afide the Church of Ic-ruftlem ) they (houid need meet in fevcrall places.

3. Let it be conlidered, whether by Church, many Churches may not be intended, M Saul made havoctyflhe Church^ i. of ait the faithful! members of all Congregations.

-—— "--* • ^ """•- ' --.

Having difcovered the conftitution of this Presby* teriaUChurchy we are now to confider of

CHAP. X,

Such Arguments asM.R. alledgeth for the confir mation of a Preibyteriatt Church, Anfoered.

WHich we (hail fuddcnly difpatch, becaufe we have held the Reader fotnewhat with the longeft in this debate.

His firft argument is taken from the Church mentioned in CMat. 18. and his reafon is this. " // Chrift attudeth here "to the Synedry andconfiftoryoftbrfcws, With Which hi* hea-**rer* were, wll acquainted : Then a Trefbytfriatt Church of w Elders cottetted and. combined from, manj Congregations^ i* tl here ttxdtrftood.

" Em our Saviour afludcs hereunto the Synedry And Confiftory « of the Jews.

Therefore A PrefbytcriaU Church u hcrettvdsrftood.

tdnfw. Setfj the Propofitions may fafely be denied : nor is

there any evidence thtt can evidl the certainty of-them: /br as

M. Robinfinfats Well, The manner of our Saviours proceeding

&f> flxin and obvious to an ordinary apprehenjiw, that it may ex*

Jidy and familiarly be perceived.

Thealludingto the ]tw\fa Synagogue would add little light to the procefl^ now propounded: Should our Saviour mean a p&ti-CM/ttrSyoagogftftthey had wo^ the power of excommunication in their hands: for the Church of the Jews was a nation AH C^ rc ^% and unto Jernfalem the malts were bound to repair three times in the year: and if they were not c*ft out fromhen;^ no excommu-xicationcQttldbecomfleAt. For they had their liberty thither to appeal in weightieft matters, and the delivering a man to the De vil was a matter of greateft conference, that could befall him, and therefore he would in reafon fee the through tryall. And to lay, that our Saviour alluded to thcnttienall Church of the Jews, is to confound the govennent of the Goffiet, with that of the Law.

a» This

Cap.io. in iht CAufes thereof. Parti. 131

_ £ — j— - « -

2c This were to fend a man to a generallcounfelljiQt to a Ciaflis yea to fend him thither, where he was no: like to finde relief: f or the plantiffe might be dead and buried, before the Councell could be gathered.

3 . The dire&ion of our Saviour points out apparently fome ftan-ding Tribunal!) and that at band. Such a Church whereof bofa the parties wre members : Thac when two witnefles could not (ct down the offender, The Lord Chrift raifed an Whole Church^ as the body of the army, to overbear his obftinacy : I would willingly fee how a Church in an Hand, a (oiitary Church upon a continent, or haply two Congregations fitting down together, or how the firft Church at ?<fr«/2/^«f, exf^.i.ag. could take any warrant to cxercife any aft of difcipiine againft an offender from this place; or from any word of the Gofpel, VPON THIS CjROVND.

Laftiy, It doth not follow the allu(ion had been to a Claffis ( for there were none but a nationall Church) but rather to a Coa-fiftory f uitable to the Sypagogae.

The Propofitio* alfo admits a juft deniail : for an allufion is only a fimilitude : and tkejf«*Y/#«6 may lie in fome particular, befidc thequtlitj <?/the Judge, as thus. As the offender that would not hear the (uprcam Judge was cut off, fo look you muft at the par ticular Congregation, as the chief tribunall ; and therefore he who will not hear her fpeak, let him be cad out and accounted as no member of the Church.

And that the reiembhnce could not lie in the Iudge > this feems to evidence it; becaufe the Judgement in the Sanhedrim, was mixt (asthephrafe intimates, Z> <?«/.! 7.1*. zChrox.i?.) $*tt-iy of Eccteftafticks partly of civill ludges) who, as the cafe did require, had their hands and voices in the verdid:, which carries no refemblance in our Church- work.

Argument, i.

"Tkefourch efbeleevers convened together is ft ill a Church cc met together, fir hearing the word andrceeiving the SacrAmentS) cc But this is a Church aflemblednot to prophefying or prdjixg, bttt "t« rebuking and j ndicitll centring.

TheChurch meeting together^ though the fcope be for praiet

S 2 and

Cap. ic. TheConjtiMiwof4rtfibUck*rcb Part.i.

and prophccying mainly, yet not only : For they may be jointly attended, the adminiftration of allChr'tfts holy things may, nay moft properly (hould then be attended : as when the preaching of the Word is ended, the cenfures aUo may be adminiftred : nay, un-leffe fowe peculiar cafting circumftance require the concrary, they Should fi be*.

Argument. 3.

: 'Tbe Church here frozen of, is fich 4 (iiptriottr feat, M ought to be obeyed in the Lord, under pai» of excommn-nic4tiott. But * multitude of belecvers Are not fach 4 i

The Minor is the queftion in hand, and indeed part of the con-chafion to be proved, namely, whether a particular Congregation, be the higheft tribunall, or a Claflicali Church. And M./e. takes one part of the conclvpon to prove the other.

If the Congregationall Church be not higheft,then the Citfficali ifi,

The Minor flaould ha v« been proved, and not propounded na kedly.

Argument, 4.

*' Whatever Church m&y excommunicate^ every member then* w ofconvencd'yoith tke Church may inflitt all infiriwr punift-* c ments.

€t But all tke members convened cannot inflift lefferptinijbmtntS) *M women and children cannot rebuke openly*

Anfvr.

The confequence is feeble, as fliali appear from the nature of de~ legated publike power, which is committed by Chnft to per fins enable thereof , which women and children are nor; the women for their Sex, Children for Want ofexercifeoi their undemanding, being excluded,

Both any man reafon thus, becaute people have power to sboofe their Officer s 9 therefore women may put in their voice in tieftion ?

If the 5 Wr &f '* corporation may put out a Major upon iuft de-

fere, :

fere, therefore Veomtn add children. No, the 'wife God provides that the voces and judgements of thefe (hould be included in the male and chief of them, and in them they fhould be ladsfied, and therefore the Wife x appointed to ask. her Husbatd at kcms*

Argument.5.

* e Thofe to whom the effence and definition of a mini&eriall tl Church yhavw^ power to ?xcomwu;iicate)doth nccefarili belong : es thefe *nd theft W y ,d?v uxderftood finder the name of the Church* "Em ft it if, that the e Jfeuce and definition of a Miniftsriall ts Church having fewer to excommunicate^ ajrreeth not necef~ iS (aril) to a g*eat Company of belecvers ajfembled £kurch~ u Waics.

Both the propofitions with a fair interpretation admits s denial), as being clearly faHc.

i. The propsfi ion, Becaufe a Church neither as Totum e (fenti-al? alone, or as it arifcth to be Totum integral^ is here only under-ftood. But the fecond lenie and figmrication is here fintiy atten ded ; because both people^ and elders have their power, parts, and fUccs in this work in a right order and manner: when there be Elders, theymaftlead: buc when there are none, the Church can exercile many ads without them, or can eleft them, and with them excrcife all the ret So that wnen it is iaid^ a Minifteriali Church is here understood, the word minifteriall admics fcveuii fignifications; either Minifters without the body exclxfive) ani EbacisfaUeJ or the Minifters frith the body inclttfive , Now a Minifteriall Church in the faireftfepfe aims as both. In the prft fenie the Propofition.is faife, in tW/(? rend it doth not conclude* To whem the cflence and definition of a Minifteriall Chuu:fa, ».<-, a Church of Minilters without the body having power to excom municate doth necefifanly belong, thcfe and thefe ondy are here underrtood. Thisisfalie, and M.^.hiiniclf wife refute it, lib.i.

2. The Minor involves many things ia it, and therefore it only troubles. Eor when its laid, Theefiencecf * MinifieriallCk»rch 9 te wkontfwer of excommunication apfertninf, agrees not neceffa-rily to a company of believers.

S3, Here

134 Cap. i c . "The Conftitittion efa rifible Church Part i .

, C i. There is a Minifteriall Church. Here be three things < 2. This hath power to excommunicate, £ 3. This agrees not to beleevers.

1. It is conceded, and hath been largely proved, that by belee vers of a vifible Church, we mean (ucb, who arc to vifible to the view of charity, though not fuch in truth. And therefore I won der that M.£, (hould again trouble himfelf to prove that which no man denies*

2. That thefcbeletvers combined are a Church before they have guides, and have power alfo to excommunicate, that we hold. But they have not a minifteriall power taken in the narroweft and ftrifteftfenfe, as here- they have not formally the power of Office, feteftatemOjjicij, yet poteftatem ]udicy t the power of judgement they have, as after (hall appear.

Argument*^

The Sixth Argument refers to fir me r proofs, and we alfo refer to firmer /In/tvers.

Argument^.

The Seventh Argument taken from ^PATAVU authority, That thtre can be no complaint to * multitude, needs no anfwer, being evidently, experimentally falfe, how eftcn, how ordinarily are complaints made to Parliaments ?

Argument. 8.

(t If the koufe of Cloe comfUined of an of en fault to the holy A-** piffle Paul to crave hit directions andht/p in way of refirmaiton , €t having authority in all Churches then complaints muft" be to El" " ders enljy and excommunication attedonly by them, and fecond* <c /7, The Holy Gkeft gives direction and rules about receiving " complaints to the Elder/hip. Tit.'i. 13.

i. The conftquence is denied. For Cloe might have made her complaint to ony one of ^members ot Corinth : but chole rather to do it to the Apoftk) bccauft his Apoftolicall power would be helpful! in that cafe.

a. WkntherebeJ5/^r/ina Church, all the complaints mufk

be

Cap.io. in the Ca&fes thereof. Part.I, 135

be made to them, and the caufes prepared and cleared, and then by their means they mud be complained of to the Church. Thus PWadviteth Titw, to hear complain cs with the Eiders, and by tke Elders to complain to the Church. Now to reafon, complaints muft 6e made by him, and Elders to the Church, therefore tkfy muft be mads only to them, *nd not] to the Church^ is a Vtry weak conkquence.

5. I ts granted by Divines there can be no proceeding to exeom • munication, but with the incite covfcnt of the people, therefore to them the complaints of the evilis muft be nude by the El ders.

4. I would know, in cafe mwj Brethren have j'uft occafion gi ven by the elder sin a Church of an Hand, whether may they com plain, and to whom, if not to the fadf of the people* and they muft know the complaints, before they can give confent to the cenfure.

5, Suppofe there b% grojfe and, h&reticdl Aoftrine preached by Officer •/, for which the people may/uftiy rejed their Paftours, in ca(c they will not recant, and be humbled, as all confeffe : whe ther cnull the people rejed their Paftours for fuch evilis, and never fpeaktothem? or if theeviiimuft be required, and called for to triall, may not a complaint be made to thefe people, before they come to examine and try ?

Nay fuppofe all the elders but oxe f in a Congregation fhould be delinquent, dwelling only by one other Church, fhould the com* plaints be carried to the one Side* •, and not be carried by him to the whole body, when it is prepared ?

Argument,?.

t'That Church is here under flood to whom the kejts Vvtrc gi* "vex, Mat.ld. Putthej were given only to a CUjficall Church-^ there.

Anfw*

The Minor is barely affirmed: and therefore it fufficeth for the while to deny it, the proof jfhall be given in the proper place.

Argument, 10.

Are»t argument Again ft thi* interpretation u tV^j

•' i "" i ~ i '" —'1 " "--'- j " * **—•—^.——-—-—•- -

f< And there fire this fen ft muft have noftrength in it.

Anfw*

Both the parrs fail, For i. That is not the only Apparent argu ment that is here remembred, which either is or hath been given by perions of a contrary judgement.

2. If that was weak, yet it doth not follow, that the different fenfe is clear, and the interpretation ftrong: becaufe there may be many fatter reafons rendred happly then there were yet al-ledged.

But let us attend the evidence, whereby it Is proved, that the word ^htareb in the new teftament is fimetimes taken fir Officers only: M.£«//feeing the ftrcngthof the rcafon coming down the Hill upon him, which at ieaft might, and indeed doth caft fuch a ftrong fufpicion upon the cade here propounded, leaving of it a-lone, delolace, deftituteoftheleaft loving look of the allowance of any text,thac might be a fecond in the field. The good man, ac cording to that fagacity and tharpndle of difpute, wherein he ex celled, beftirshimfelf, andmufters up all his forces (eeks far and wide to win fome confent, but at laft all comes to this, That a man m*y fuppefe fime fuck thing here, but cannot get one place to fpeak proftffedly for him.

And to fay the truth, were the word Ecclefa rarely ufed, and that the thing it felf had been out of ordinary confidcmion, it had been a fair plea to have faid, the Scripture is very filent touching this (ubjeft, and the word ieldome uled: and therefore no marvel! there wants confent. But when the thing is fo of ten, (o ordinarily handled in all the Evangelifts and Epiftles : the very word com monly ,conftantly treating about the (amefabjed, and yet it Should never be taken in the new teftament in this fenfe, It gives a fhrewd fufpicion, and fuch as cannot be wiped out, nor comfortably borne, that the fenfe is here fathered and forced upon the place, but is not the naturall and native meaning of it,but iome changeling put into the room.

Lee us then hear what M.R. adds. Rev.2. The Angel of ihe " Church ofEphffai&c. Here Angel ftands fir the Vthole Chu , ** <*»d the Whole Church is Wrote unto under the name of the s^f "•f fach a Church, Vvkich m<*y thus be demonftrated: "not only the UWtMt/hrs, hut the people, who h*ve ears to hear, €t arccemnttndedte hear^ what the fyirit faith unto the Churches.

Anfir.

Cap.i. ifijhccwfes thereof. Part r. 137

a. The thing now questioned, and to be proved,is, whether the Word Church is put for Elders. Now I would fain know, whe ther M.R. or any man can fay, that the name Church here is taken for Elders only, allthepaflagesofthetext, all the quota tions tell us the contrary, therefore here is not a fyllable or a fhe w of any thing to evince it. *

When the whole Charch is wrote unto, and the Epiftle fuper-icribed to the Angel, this intimates iomething touching the fig-nificationofthe name Angel, but nothing at all touching the name Church, fo that the thing is wholly miftaken.

Befide, that which M.£. would, touching the Angel, will hardly down with any difcerning man. True it is, that by Angel many nay be intimated, the word being taken coiledively, as, The Augel ofth* Lord pit fheth hie tents tbout the righteott*. This fenle bath good Authoiirs, and good reaion s but that the whole Church (houid be underftood in that word, will hardly ftand with the context: for fee how ftrangcly aad harfhly the words will found, To the Angel of the Church of Mpheftu, i.e. To the Church of the Church ofEfhefut $ I fuppofc a man will findc lit tle reafon in fuch Rhetotick.

Afecondplace is, Aft. 18.21. Paul called in at Jcrufiler* and (alutedthe Church, It cannot be thought in reafon, that the Elders only were there faluted, nor by that word intended, be-c aufe it appears by the next veric, that the Apoftles fcope was to confirm the hearts of the Difciples in all this voyage of his, and therefore had an eye unto the weakcft; and thole that wanted his fweet refreshing : and in all probability the Church hearing of his arrivall, atfeabled to give comfortable entertainment, and fo to be comforted by him.

Thereftof theAnfwcr is not only that which we grant, but the moft rigid of the reparation prove, that in the old Teftamene the Hebrew and the Greek word ufed by the Septuagint is fo underftood : and therefore it is granted, without any Me to the one, or gain to the other*

Argument 1 1.

"The Church thttthe fUnliffemuft teff, that Church it to ifif fublikglj the i fen&f. But that it the Church tf 81-iThdj.ia.iS. x Tim. 5.20. Luk.xo.i6, /« T

" *rc to receive publike comflantt, and to ''Tit.i.ij, iTim.j.ip. aTim«4.a.

This hath been fully anfwered in the eighth, whether I refer the Reader: only remember he may, that by the order of Chrift, the Elders are to receive the complaints,and to prepare them for the Congregation, and then they are to report them unto the people, and they to hear and receive them, and they are to paffe ajudiciailfenttnce, the Elders leading the aft ion in an orderly manner, and taking their confent thereunto. Therefore the in-ceduous Corinthian was faid to be rebuked of many, and to be judged of them alto, and that not only by the judgement of dif-crction, for fo they might judge thole that were without, yea they are reqiired legally to forgive him, and therefore they did as legally and Judicially binds him.

Laftly, What will M.fl. fay of his exfpedhnts, who preach publikely, and therefore do inftrudUnd reprove publikely, as in iThef.j.ia. 2Tim.4.a.

Argument 12.

The twelfth argument hath received its anfwer before ,arifing out of a oaiftake which hath been often fpoken to, becaufe neir ther women alone, nor children, will make a Church, nor have any publike power put into their hands for thai purr pofe.

Argument 13.

The Thirteenth Argument is propounded*a* though there was no great weight laid upon it, and therefore I thought to pafle it by wholly at the firft • yet upon fecond confidcration ,1 conceived unot amiffe to intimate a word to remeve a (lone out of the way, thoughitbefo (mall, that any man who could ftir his foot, need jaotftumble at it.

The probability here prefented is this,-

<c Th*t Cbrift could n$t Vtcll me** * vipble fingregttion of

i* Becwfeif floej did convene to " worjkif

< f worjbip godinjpirit and in truth, they meet in Chrifts name, " hut there ufome other thing required that the excommuni-'< eating Church meet for the aftuall exercife of difcifline : for «* be fide 3meeting in Chrifts name, there u required that they *' meet with Pauls /fir it andtherodofdifcifline t fe that Pauls (< fyirit) M an Elder, is required^ wh* hath the power of cxcom-" munic* (ion, at requifite to thu meeting.

'Whenever the Church meets in Chrifts name, flic hath Chrifts power to execute all afts of difcipiine as well as doftrine, having her right conftitution.

2. Its clear in the text, the Church might and fhould have caftouc the Inceftuous Corinthian without Pauls provocation, nay without his knowledge,or confent by fending, and therefore the Church is blamed, in that (he did not fo.

3. The holy Apoftle for their provocation to the work, and incourageonent in ir, exprefTeth his confent, that his (pirit concur red with them,and did give full approbation to their proceeding.

4 . This his (pint doth not diipenfe the excommunication, nor give them power to do that which they cculd not do before, but incouraged them to go on in the work which they had formerly neglected, and was id neceflary to be performed.

Ti CHAP.

C H A P. XL

Touching the frfl Stibjett of Ecclefiaftic all power, where the Na tttre of it is difcovered t and the ssfrgttments brought: againfl f anfwered*

Efore we can propound the ftateof thecontro-verfy, in which the ftrefle lyes, and adde fuch proofs as may be fuitable to fettle that which we conceive to be the truth, we muft of necefllty crave leave to preface fomething touching the nature of Ecclefiafticall power in the generall, and lay out th e feveratl parts and branches-of it, wherein it is expreffed, an^ may beftbe perceived by anunderftanding Rea der ; becaufe this will give light to that which followes, and will dayly help to difcoverthe miftakes of fuch arguments which arc brought to darken this truth.

Ecdefiaftical power raad^ known unto us ufua-lly in Scripture tinder the name ofKeyes, the figne or adjunct being put for the thing (ignified, the enfigne of authority for authority it felfe,

r Supreme and Monarchical!, This power is double, <

C Delegate and Minifteriail.

Rev. n$.

1, The Supreme and Monarchic all power refides onely in our and $. 7 . Saviour, can onely be given and attribued to him, and to none J f a ; 9- 6-Other : He is the King and Law-giver of his Church, the Head Pl1 '"' of his Body, and the Saviour thereof. He alone hath thtkeyes

Q£ David,openeth, and no man fkutteth; fonts, and no man opens \ He mufthave all power both in Heaven , and Earth, that muft ( * pofleffe that place of Head-(hip 3 execute the office and opeations thereof; and that none but Chrift hath , and therefore none but he can have the priviledge, what ever is pretended to the contrary: And of this we do not inquire in thisplac^,

2. There is alfo/* fubordtnate and dele gated power, which is proper to our prefent difquidtion, and it is nothing elfe, but

fright given by commiffion from Gjrift to ptferfons , to 4% in bis ho fife., according to his order.

1>] right~^> meantaj^or^o^i^which according to GWcer-

A a taine

*86 Chap. II. ASurveyofthtSumme Parr, t

taine perfons-goffeffe in their external! adminiftration, ifluing from fuch fpeciall relation , which attends them in their condi tion , unto which thev are called, and appertaines to no other, unlefle they be in likeeftate , and this is given by £hrtft*-fo that they h^ve no right, but by allowance from our Saviour; they have no more,it goes no further,is no other, then what he appoints: he gives lawes ,and fets limits how to bound it,and they may go no further then their commiflion will cary them out.

We adde, its given [jofit ^erfons^ becaufe thofe are here in tended , who according to GWareonely capable thereof, to wit fuch Perfons who are made able to receive this power, and to put forth the practice thereof; and hence Women, becaufe of their fexe, and Children becaufe of their weaknefs, and mad Cor, 14. Men , becaufe of their xliflempers, are difinabled, and fo exclu-4- dedthispriviledge.

And upon this ground it appears how all fuch confequences I with which we meet fa often, conclude juft nothingjf power be in the Church of beleevcrs, then Women and Children might exercife it :So Mr. Ba/t, IKr. Retttherford. This inference comes from a falfe fuppofaion, and fo the conclufion fals to the ground; for that is taken for granted, which ever was, and tor ever ought to be denied , that Women and Children were fit Perfons appointed by Chrift to manage this power, which is crofTe to the letter of the text, and contrary to the opi nion and profeflion of us all, and therefore I here mention it that the Reader may look at it, as not worthy the confutation whenever he (hall hereafter meet with it.

It is laflly faid, [they muft utt according to Chrifts order{^ for Gcdis not the GWof confafion, but of order; and therefore as all power is from Chrlfl committed to the Church; fo it is both re ceived and exercifed in that order which Chrift himfelf hath or dained.The whole Church is an Army terrible with banners: The whole Army is in dayly fight, but all the the parts do not fight in the fame manner, but each Perfon keeps his place & pofkure. The power is in the whole firftly, but each partknowes his rank, and acls after his owne order and manner; The Officers in theirs, and the members in theirs; The whole acls fome things imme-diately,fomething mediately; but all is afted by it 3 or by power received from it.,

This power/or explication fake, is thus diftinguifned;

pin many, when combined and f,his is po-

Its either a power ^ \Donattims

\ In one, when given to him; this is j)*-L teftasOffici*

i. The power of judgement ; the whole may be and doth aft madmiflions and excommunications: for the reafon is alike in both. Ejufdem eft rectyere i rejlcere. Toinveft'with priviled-ges to cut off from priviledges: The Apoftle fpeaks,All,as an aft of all. i Cor. 5. li>yeajudg? them that are within; caft out there for* from amongyott* (i, e.)From amongft the Body andMembers of the Church /The inceftuous perfon was not onely among the Elders,) and they are bidden to caft him out; the words cary a caufall power with them, c§ AV^ 7? cf vffi caft out front a-mong you, v» 13. and this is called judgement by the

Ghoft , which is the ground why we keep that exprei-fion.

2 The fower of gift or elettion is that which the people tiave, as the corporation hath power to choofe a Major, and to give him authority to do that which they themfelves cannot do: So it is with the Body of a congregation, who do elecl: and leave the impreffion of anOffice upon men gifted,though they be not fuch formally themfelves, nor can be faid to labour in word and do^ Srine to be rulers,to difpenfe Sacraments; only what this giving is,is to be underftood with a grain of fait, and requires a wife and wary explication • and therefore this power may be atten-

r i, Inthe rife and reafon of it. ded, 3 2, In the manner how it is communicated,

) 3* Inthe firft fubjeclor/sre^^ J^xl/xor in whch it is received.

I. The rife of this power, and the^eafon , why it is neceuV ry to be attended in a Church conftituted, will fpecially appeare, if we eye the end, which aiwayes fteeres the action among fuch as be Agents by counfell.

In all combinations there is and will be fome common end -: That end muft have meanes toattaineit, tothefe meanesand rules each man muft bind hirnfelf to attend, & in cafe he do not, tofubmit to another,to be direded and reformed 3 or elfe to yield to the whole, that he may be cenfured and removed therefrom, Forotherwife the end cannot be attained , nor the meanes at-

Aa 2 tended

1 88 Chap, f r. A Survey of the ^umme Part, r-

tended with profit 5 or any powerfull fuccefle in reafon.

for if each man may do what is good in his owne eyes , pro ceed according to his own pleafure, 10 that none may croflehim o.r controll him by any power ; there muft of necelfity follow the diftradion and defolation of the whole, when each man hath liberty to follow his owne imagination and humorous devices , and feek his particular , but oppofe one another, and all preju dice the publikegood.

In the building , if the parts be neither rnortifed nor braced, as there will be little, beauty, ,fo there, can be no ftrength, Its fo in fetting up the- frames of fodties among men , when their mindes and hearts are not mortifed by mutuall confent of fubjedion one to another , there is no expectation of any fuc-ceffefull proceeding with the advantage to the publike. To this appertains that of the Apoftle, Every onefubmit unto another.

Mutuall fubjedion is as it were the fmewes of fociety , by which it is fuftained and fupported.

Hence every man is above another 3 . while he walkes accor ding to rule ; and when he departs from it, he muft be.fubjeds to Another*

Hence eveiy partis fubjed: to the whole, and muft be fer-viceable to the good thereof > and muft be ordered by the power thereof.

Sa!tis Topullfuprerna lex,

It is the higheft law in all Policy Civill or Spirituall to preferve the good of the whole; at this all muftaime, and unto this a!i muft be fubordinate.

judkii appertains to all, as , Math. 18. 15. i. Cor. 5.12,

both which exprefTe ads of proceeding in a judiciall manner.

Herice.eachman and member of thefocietyjna juft way, maf be dirededjCenfured, reformed, removed, by the power of the whole, and each may and (liOuld judge with the confent of the whole: this belongs to all the Members, and therefore to any that (hall be in office, if they be Members, They are fuperior as Officers, when they keep the rule : but inferior as Members, and in fubjedion to any when they break tjierule, So it is in any cor poration j foin the Parliament* The whole can cenfure any part, This

Triis ground being laid ,

That Objcttion y in which many place fo much confidence, is eafily anfwered and the miftake thereof is made manifeft,

If the people fhould cenfure the Paftor, then there fliould be Paftors cf Paftors , and the (heepe Qiould be Shepherd, not flieepe,

Anfiv. The confequence is feeble, as appears from the former ground; becaufe the People judge not as Officers, but as Mem bers of the whole, to whom by vertue of the common Lawesof combination, they have fubjcaed themfelves in cafe of delin^ quency. to be ordered for the Common good.

The feeblenefs of this Objection will more fully appeare , if we take it in the like. Take a CUffis ; fuppofe the feverall Paftors or many of them offend, the reft admonifh and proceed in cen fure againft them : the Objection growes on as ftrongly; here be Paftors of Paftors.

Nay yet further, let it bee fuppofed, which is poflible, that all or moft of the Paftors offend, and the Ruling-Elders with the reft, according to the allowance of Chrifl proceed againft them (be it for Herefy or Error broached and maintained ) here the inferior do cenfure the fuperior, thofe of one order judge fuch as be of a fuperior.

2. The rt/eof this power appeares from a principle laid in nature. Its a ftaple rule, which claimes entertainment without any gainfaying.

No man by nature hath Ecclefiafticdll po\\>er over another $ by conftraint it cannot be impofed regularly, as in part we have formerly heard. For coaclive power exprefled by out ward conftraint and violence,iscrofle wholly to the Govern ment of-'Chriji in his Church, ( Whofc Kingdoms is not ofthi* world,)

And therefore from his owne inference, worldly power, and worldly weapons, he wholly rejects, and none of his Churches aretoufe: thefc fwords are to be put up. The Armes of the Church are ho : ly and fpirituall ordinances, they look at fpiri-tuallends, reach the ipirituall man, the confcience , byfpiri* tuali (and therefore fo farmorall) cenfures.

As nature gives not this power,(o aCivilRuler fhould not im-* pofe it.. What ever is done here in the conftitution of Churches^ is done by an Ecclefrafticall rule, not by a rule of policy.

Aa 5 What-

190 Chap. ii« A Survey of the Summ Part. i.

What ever is difpenfed by an Ecclefialitcall Rule,a Civil pow er cannot difpenfe it : becaufe that is his fphere in which he moves, and ads only within that compaffe, his end being

If then nature gives not this : nor Civil authority impofeth this: it comes not by conftraint; therefore it muft come by mu-tuall and free confent.

And the very nature of the practice fpeakes as much. Why doth this or that man combine with fuch in fuch a place, and not with others in another coaft? its meerely out of mu-tuall and free confent on both parts. For as I have no power to prefle in upon them, further then they will admit me : no more .have they any power Ecclefiaftick over me, unlefTe I freely fub-mit and jtutrfeft my felfe thereunto.

If a Chriftian convert (laould come fromCto* into a Coun. trey or City, where there be multitudes of Churches fet up, ac cording to the rules of the Gofpel : none of them have power to compel him to joyne with any one more then another, but he may freely choofe that which ismoft fuitableto his owne heart and affeftion, and may be moft ferviceable to promote his fpirituall edification.

From all which premifes, the inference is undeniable, So far 9 a* by free confent their combination goes , fo farre, and no fttr-ther 9 the -power they have one over another reacheth : becaufe this is the foundation , upon which it is built, and the root upon which it growes, which I defiremaybe attended, becaufe we (hall be forced to have recourfe to this principle in our future proceeding.

II. Thefecond thing to be enquired>M,Thc manner how this is com"

nwnicated. Thofe who are thus met together, having power dif-

perfed among themfelves, they voluntarily confent to unite this

their power, and to devolve it upon one, to whom they will fub-

mit, walking by rules of Chrift, and confining himfelf within the

compare thereof* So that this right of rule, thus united and

devolved upon one, is Officium y or the right of Office properly

ph, 4. i i.i i. fo called. £hrift g*ve fome to be Paftors, fame to be Teachers.

Cor. 11.18. He alone, out of his fupreme and regal power, dothfurnifh

them wi^h graces and abilities, appoints the work, laies out the

compaffe thereof, the manner of difpenfing, and the order and

bounds of their difpenfation.

The

Part. ir. OfChurch-Difdplinc. Chap. n. 191

• r* • — ~~~" *• —

The Church by voluntary fubjeclion gives them this united right of rule to be exercifed over them, and this is their out ward calling by which they are warranted to aft, and to put forth their abilities and Minifterial authority over fuch a people.

And hence againe a it is more then plaine That men may give a call and power to fitch and fitch to he ^PaftorS) and yet them-felites not Paftors.

The inference is undeniable, thus,

A divided right .which is in many,is not an united rigjht yeild-ed by many,and devolved upon one. A divided power is not an united power.

A Paftors power, or power of Office, is an united power from many. The peoples is a divided power, lying in many com bined, and therefore not the fame.

Hence the ,power of judgement is not the power of Office attd therefore the Fraternity may have the one, when they have not the other.

Hence, The Elder swt fuperior to the fraternity in regard of Office>Rttle,Atti and Exercife*, which is proper only to them, and not to the Fraternity.

The people or 'fhftrck are fuperior to the. Elders in point of cenfure; each have their rull fcope in their own fphere and com-paffe, without the prejudice of the other.

No man conceives that the place and office of the Ma/or is ' «. prejudiced becaufethe corporation can for juft caufes cenfure him, though nor any nor all of them cat exercife his office.

No man conceives the place snd power of a King prejudiced, becaufe a Parliament for juft reafons can proceed againft him.

No man thinks that the honour and fupreme Priviledge of an Emperour is impeached , becaufe thePunces and States can depofehim, in cafe he faifify and break the fundamentall lawes of their confociation and agreement

Hence,The cenfure of excommunication for the acl is com mon to Elder?, and Fraternky : only for the manner of ma naging of it, its peculiar to the Elders to be leaders in chat acli=» on ;|&nd thence it iSjThey are called, f^y^^t He6. 13, 17.

Theie things are now laid down by way of explication : the probation and proof fhail be brought in the proper place of it prefently.-

Hence

Hence again, they do not give the power ( which formerly they had ) away from themfelves, and ceafe to be what they were, as in ctvili offices, and amongft civill perfons it ufually fals out. A man fels his office,and ceafeth to be what he was before he fold it. Its not fo here; but by voluntary fubjeftion, they give, an united right to another,which none,nor all of them ever had/0r-ypaliter 3 but virtnaliter only>& therfore the power of Judgement over each other they keep ftill,and can by that proceed againft a-ny that goes afide, though he was an officer.

Its true,The Officer may by a ftiperior united right,cali them together, they cannot refufe. He may injoine them to hear, they may not withdraw. He may in join themfilence, if they ; i {hallfpeak diforderly or impertinently, he may diffolve the congregation, and they muft give way while he delivers the mind of Chrift out of the Gofpel, and ads all the affairs of his King-do me, according to his rule ; and as it fuits with his mind; he is thus above the whole Church: but in cafe he erre and tranf-grelTe a rule, and becomes a Delinquent, he is then liable to cen* ftire, and they may proceed againit him though not by any po\V-er of office, for they are not officers, but by po^er of judge* .ment which they do poflefle.

SECT. II. The third thing to be inquired

Where thi* fower itfeated^ as in the firft fnbjett, and there M* Reutherford his argumentsexpreffedin Liki. £ha. r» of

hi* 'Difcipline are weighed and anfoered. This controverfy touching the firft fubjed of the power of the Keyes, is of ail other of greateft worth and waight.and therefore both needs and deferves moft ferious fearch and triall, that if it be the good pleafure of the LORD, we might come to a right underftanding thereof, and thereby a ready and certain way might appeare to cleare and fettle our proceeding in moft of the things that follow. *

We (hall to this purpofe crave leave to fpeak fomething for explication, fomething for confirmation of that which we do conceive to be the truth; which is this, namely,

The pcftver of the Keyes it committed to the Church of confe derate Saints as the firft andproperfttbjett thereof > To remove the diftaft, with which the minds and hearts of

moft

Part. I. ofCburch-Dlfcipline. Chap, n. 195

molt have been taken afide , as touching this truth propounded „ it will not be unfeafonable,, nor unprofitable, by fome plain and fhort explication , as by fome purging pill, to remove that malignant humour of prejudice, which hath eaten fodeep inta the apprehenfions of men,that theyare not willing to give any welcome entertainment to this part of drifts counfell.

We will endeavour to fcatterfuch fogs, which would keep the] Reader from the full fight and affent unto this way , by the following propofitions,

PR OP os i T. L

That the power of the Keyes \sfeatedintheChurch as the proper fub/ecl , is no novell opinion , and new coined device of later dayes; buthath been of old profeffed and maintained,and that by men of able judgements in all ages : fo that it hath anti quity and authority to honour it > as farre as that honour will reach.

This I propound, not, as placing any cafting or convi&ing power in this evidence.For a caufe is not the lefle true,becaufe of late difcovered ; butonely to ftay the ftomachs of fuch , whofe expectations are not anfwered in any opinion, unlefle it be moldy with age. We will fuffer yeares to fpeak a little in this ihehalfe.

The place ofthofethat'P^^fuftainedinMatth. i^. to them the Keyes were given*

But that Peter fpeaks in theftame and fuftained the place of the Church; the teftimonies and authorities of feverallof the an cient, and thofe of great efteeme, are plaine ; as Origen., Hilary, dugnftine , frequently, expreflely, pregnantly, together with troopes of our Divines, who with one confent give approbation hereunto ; as any may read in Parker depoH\Ecclef.Li^^ t C.i&

That I may fave mine own labour , and fuffer every man te receive the praife<of his own pa'nes.

NayM r , Ruthtrford yeilds thus much, Lib.i.Cap.i.'Pag.zi c We oppofe Fa thers to Fathers, faith he. So that the Fathers by his own ^onfeflion write for this.

Againe, Matter Jfo/v^rjW fpeaking touch r ng excommum--cation, thus writes, Lib. i*pag. t&J Here grave "Be^a, ourDi~ vines, C^lijln^ Bucer^ 'Bullinger, Melanchton, Bucan, Par&us y J&vetus, SibraHdus, fumfu, Trelcatittt ; The Fathers, Cyprfav 9 ^

i require all to be done, plebe confentiente.

And why (hould their confent be required , if it was meerly matter of complement , If the Elders {hould doit, or indeed could do it without them. For if it be in the peoples power to hinder the excommunication from taking place , then the Elders onety have not a power given them of Chrift to manage this : unleflfe we ftiali lay that imputation upon the.wifedome of Qhrift, that he (hall appoint a meanes of Reformation and purging the Church , that in an ordinary courfe cannot attaine its end, which is deeply prefudiciailto his faithfulnefle , wife-dome, and power^ And therefore Peter Martyr is pererntory and definitive in hisexprefllons touching this point, Loc. Com. de excommtinicat, Seel .9* Vnde concluditur , non abfque confenfo ecctefa quempiam excommnnicari pofTe,

P R O P O S I T, II.

The Keyes of the -Kingdome by way of MetapKor/£«/) ##*&#; Min fieriall power by Chrift difpenfed , and from (Chrift received^ whereby all the affaires of hishouiemay beafted, andordered^ according to his mind, for the attaining of his ends purpofed and appointed by himfelfe, All that power ; and therefore all iuch metwcs as are fufficient to of en the Ktngdome of Heaven to fuch as ftoop thereunto, w. to font theKingdome of Heaven againft f«ch, who will not come under the authority thereof, is called Keyes.

The Key of Royalty is in the hand of Chrift, who is the head and King of his Church. The Key of Charity, as it is fometime called { but very improperly) is in the hand of allbeleeversj, when out of Chriftian love they lend fome help unto fuch , with whom they meet, to further them in the wayes of life, but have no power in ajudiciall way to proceed againft them in cafe they refufe, becaufe they are no t in a vifible Church. The Key offitbordinatepoVver which onely fuch, and all fuch have, who are combined in a fpeciall Corporation , and come under the exter-nall government of the Scepter of Chrift in the Gofpell : fuch have good taw > (as we ufeto fpeak)to proceed againft any., that will not ftoop to the rules , and be ordered by the lawes of that Kingdome of his.

PROP o s i T. Ill,

Where thefe Keyes offttbordinate power arefeated, asin the firft fubjed : thefe are communicated by meanes of that, co all other., that partake the reof>, Firftly^

Parr. i. of church DifcipHw^ Chap, ir.

Firftiyin the Church , andbyvertueof the Church, they are communkated to any that in any meafure or manner (hare therein* Heate isfirftly in fire, as its proper Fubjecl: ; and therefore if it be found in any other thing, it is by reafon , and becaufeoffire. The Iron or water is hot, becaufe they have fire in them that heats in them. The faculties of fenfe belong firft-ly to the fenfltive foule , and they are never found in any fub jecl: nor ad by it, but onely where the fenfitive foule is. So it is with this delegate and fubordinate power, it is firftly in the Church, and its communicated to none, a&sinnone, but by jneane of her. Whence its cleere, that itfuits

not the rules of reafon,

1. Tocaft fomepart of the power upon the people firftly, fome part of the power upon the Rulers : As though there were two firft fubjecTs of this power , which the letter of the Text gainfayes, To thee I will give, KQtTo them: To thee, as repre-ienting one ftate or condition of men : To thee bearing the place of Elders or (iiftaining the perfon tfbeleevers. And therfore to anfwer the fcope of the queftion , we muft lay forth -what is meant by Kejes'm the generall , and then (hew to Whom that power belongs, and by their meanes is communicated to others, in order and manner as Chrift hath appointed,

2. That conceit is more wide from the mark, if any fliall make but one firft fubjecl: of this power , and yet have others to fliarein this power, andnot by meanes of that : forthisisin-deed to fpeak daggers and contradictions. As if all power could be faid to be in one firftly , and yet to be affoone in another , as

: .itithat,

P R o p o s i T, IV.

The power of the Keyes take it in the compleat nature thereof, its in the Church of beleevers, as in the firft fubjecl:, bttte-•very fart of it is not in the fame manner and order to be attended for its ruling in tkeChHrdr.bm in the order and manner whichChriffi hath appointed*

Its in her radically o and originally } %% the caufe fubordinately un der Chrift^ and it may there be aded by her immediately , as -potefa judicii inadmiflion of members in the abfencc ofMini-fters, in cenfuring by admonition , for each man is a judge of hi* brother ; and there is a judicial! way of admonition, when the parties are in fuch aneftate, that in for o externo they can make

Bb 2 pro*

Chap, IT. ASurvejoftheSuwne Part, rJ

procefle ^n^V/againft each other. So alfo there is poteftasdoni,, asinallele&ions, they are afted by the joynt approbation of the people. *

Or elfe its from her commttnieateduntofome particular andfpe* 'flailmembers r andexcrcifed bythtm, having received it from Chrift by hermeanes, as all the Officers of the Church have their call and receive externail right of their adtniniftration from hen Asftwjitiva fault M is originaliter in ammaU : but is aded and communicated in the proper fpecifications thereof, according: to the order and method of natures proceeding. The foule doth not fee but by an eye, makes an eye and fees by it. So the Church makes a Minifter and difpenfeth word and Sacra ments by him.

And becaufe the name Minifter hath been in common ufe, e-fpecially applyed to Rulers, therefore a Minifteriali power is put* for power of Office, and fo Minifteriali power is only in Rulers. But ask comprehends all ppwer delegated from Chrift and fub-ordirute to him, then its as large as the power of the Keyes in the general!.

Whence it is e vident > accordmg to the double acceptation of the word, there may be a power MinifterUUw the Church of be* leevers generally taken, and yet a power Minifteriall onely in Rtt^ lers taken in a narrower fenfe, namely, the power of Office is on ly in the Rukisfirmatiter y . in the Church radicaliter, & cattfa* tive.

The power of judgement is in the. Church formaliter, -and i» the Rulers direftive , they out of. an Ojfice-powfif leading tho whole proceeding therein. And that for thefe reafons,

Arg. i. Is taken from that received principle, which is con** fefled and yeilded on all hands. Ejnfdem eftinftittiere & deftittt-tre< Whence I (Hould thus reafon.

They who have power to cenfure and deppfe their Officers, in cafe of Heretic or other iniquity perfifted in, they have power of judgement formally feated in them over fuch, This Pr opo-fition admits no.denyall.- They who can take power from another, they muft. of neceffity have a power above that other-ihthatregardv

But the Fraternity have power tocenfure andfotodepofe? an Officer, in cafe of Herefie or iniquity perfifted in : for they* gave power Co their Rulers by ek^tionj therefore ia cafe of De linquency^

finquency, they may and <an take it from theni upon the princi-

Sle formerly received, therefore they have power of judgement jatedinthem. #

«x#£.2* If it be in the power of the Church and fraternity to admit members, Its then in their power to caft them out (which is an aft of judgement) when juftcaufe is given, and they juftly deferveic. For admitting in, and cafting out carry alike parity and proportion of reafon, are of the fame and e quail extentand iflue from the fame ground,

But it is in the power of the Fraternity to admit members, as itappeares in the admiflion of Officers , before any can be recei ved into the Church. m

A'rg.i .Either the.people have power to put forth a caufal ver-tue in pafling the judgement and cenfure upon the delinquent, or elfe it belongs to their place, and is their duty onely to con-ient,

But this later cannot be granted. To confent to evil , and fay Amen to an unjuft cenfure is finful, and fo not their duty: But the fentence given by the Elders may be unjuft,

To fay they may and fliould diflent , will bring as great in-J convenience unto the caufe upon their grounds. For if they may and {hould diflent from the unjuft fentence paffed, then accor ding to rule and reafon they may hinder the execution of the ientence of Excommunication ; for if they will joyntly keep communion with the perfon, whom they will caft out, the El ders cannot attaine their end in the fentence. Therefore they are not appointed by Chrift to execute the fentence alone ; unlefle weflull fay, that Chrift appoints meanes, which cannot attaine their end, and that in an ordinary courfe (for this ma^r ordinari ly fall out) which is to blemifh the wifedome and faithfulnefl'e of ©ur Saviour in managing the affaires of thehoufe of God.

e^r^4» That Church which is meant in Matth, 1 8. That Church hathchiefe power incenfuring any who are refractory, as the letter of the text gives in evidence.

But by Church there is not meant the Presbytery alone. Afl'umpcion proved.

That which croileth the rule of righteous proceeding ap pointed by Chrift, that is not Chriftsmeaning in the text.

But to underftand it of the Presbytery alone, crofTeth the rule of the righteous proceeding appointed by our Saviour,

Bb 3 That

198 Chap. ASvrvwoftheSHmme Parr, r

That which flops and difannuls the faft part and degree of the : procefle appointed by our Saviour ; that croffeth his appointed proceeding in the cenfure.

But this doth fo, as fhall appeare by a double inftance, Sup-pofe three Elders in the Church, and they all under offence have been convinced in private : one or two witnefles have been ta ken-and yet they will not heare; what can now be done? The Brethren^ who are offended muft tell the Church, /. e, the El ders, that the Elders have offendedjWhich was done before, and which to do is irrational, to make the guilty party a Judge in his own caufe,

Againe|ifuppofe two of the three be ofFenders,and thefe two will not heare the firft or fecond admonition, then the aggrie ved party muft complaine to the Church, L e, to the third Elder, and To one (hould be the Church: or eife this laft degree of pro-cede fliould wholly be difannulled : both which are contrary to reafon and the wifdome of Chrift,

ex4>£.5. If thepower of judgment be in the Rulers only, then i t is either in fome of them, and by them derived unto others: or elfe it belongs to all equally by the fame commiffion $ there can be no third way deviled.

But neither of thefe can be granted as true*

To have rule given to one by him to be delegated to all o-thers, Astohaveonecheife(ag namely 'Peter) and to have ail other to repaire to him, and to derive the power from hira, is ,apparant Popery.

And it cannot be delegated to all equally by the fame com-miflion: becaufethofe,who are equall in commiffion, are equal! in power, for thofe two keep pace one with another, and are of equal! extent.

But its confeffed, that all theRulers,who difpenfe the Keyes, have not equall power. The Teaching Elders are in degree and office b^th differing from the Ruling Elders, and fuperior to thera,

tsfrg. 6. Letmeaddethisas afixthreafom

The Church mentioned Mattk. i8» hath power to proceed in Excommunication, againft what brother or brethren will not heare tt. If he mil not keare tke Church , let him be M an Hea then.

But the Rulers alone have not this power* As inftance,

Suppfe

Suppofe that one of tife Rulers (hould complaineof the bo dy of the fraternity, touching error in dodrine and wickednes in life. In cafe they will not heare the Rulers, the Rulers may, nay fhould Excommunicate them, (L e.). Three or foure R ulers 400 or 500. brethren: which if granted, it will thence follow, thefeRulers (liould not only cenfure theChurch of the fraternity, but deftroy themfelves alfo, asPaftorsand Rulers. For where there is no Flock, but all fcattered, there is no Shepherd. But being lawfully Excommunicated, ex concejfis, there is no Flock, but all is fcattered: therefore their office as Shephers is de-ftroyed,

Befides it is obferved by ssfmes^ that a Church Ofc body of a peoplecombining,cannotbe excommunicated; becaufe then a Body having and retaining its effence, fhould be caft out of it, which is impoflible,

SECT. IJL

Let us now fee, what be the Arguments which Matter J?#-therford propounds for the confirmation of his Tenet.- That the Officer s y thofe not of one Congregation^ but of many^ have the pow er of the *£&]£$'conferred upon them> M the firftfubjett.

( That it is not to be holden, which is not written.

' But its not written, either exprefly or by good confequence., e that all the faithfullay hands on men for Miniftry, as Titus, ' Paitly and the Presbytery do, i Tim. 4.14.

c Or where all the faithful bind and loofe and receive witnef-' fes judicially againft Elders,as Timothy and Teter have author!-c ty to do,

a//»/\fe. This firft,and his fecond and third Argument touch not the Queftion as it is ftated, and may in a right fenfe be gran ted, without any prejudice to the caufe; for the fumme of all the three Arguments amounts to thus much, That Office-power isfor-7#^//'ttr infomefelecl-perfon, who hath minifteriall fpirit and gifts .-and this we all grant, Nor can Maft'er Rutherford (hew ^iny fober and judicious profeflbr or writer of Reformation that maintains the contrary, Parker,Ames, Robinfon. This laft in his \ n-r c D moft rigid times of ftiarpeft Separation, thus profefleth, ' That J p ", ^ , e ' the Government of the Church before the Law, under the Law, ' c and in the Apoftles times,was, and fo ftiil is, not in themulti-c tude,but in the chiefe; and then he addes, It never came into ' their hearts to deny thisionly (as he faith) it is one thing to go vern -

vern the Church, another thing to be tfte Church, Its confeffed then by all, that Office-power is in the hands of forae feleft per-fons: but it doth not thence follow, The power of the Keyes is firftly in them.

Thisgenerall anfwer was enough to put by, what isfaid in thefe three firft Arguments. But for more full fatisfa&ion, we :ftnll take a more fpecial furvey,

i. Office-power, is but a little part of the power of the Keyes: like the nibble of the Key: and therefore that may well •be in Officers, and yet the power of the Keyes not be firftly in them, but in fuch, who gave that power and gave that office to them; an4 therefore had a power before, theirs did give .what they have, and can take away what they have given.

2*Not only the Officers, butOfficesalfo, are included in the Keyes,as being of that minifterial powe r,by which thatKingdom ,of Heaven is opened, and theGofpel difpenfed : and both Offi ces and Officers, as all ordinances are Chrifts gift to his Church £phef*q. i r. He gave fome to be 'Paftors and Teachers, and not only for his Church, but to his Church , as Matter Rutherford confefleth with Chryfoftome, and (hall be afterwards more fully difputed. So that thefe fuppofe the Church to be before both, and to have the power of both,

3, Nay, I confefle, I cannot conceive, (if any man will give but way to what reafon will readily lead unto,) but that he muft be conftraincd to acknowledge , that they cannot be attended under the refpecl and relation of Officers, to whom the Keyes be promifed; for thefe are Mr, Rutherford his words,

c Thefe Offices y that effentially include both the power and the ex~ c ercife of the Keyes, be given tofotnefeleEl /^r/Wr,Therfore they are given to fome that are not Officers; therefore thofe cannon undergo the relation or refpecl of Office rs,to whom thefe Keyes are promifed. Tor how unpleafant, and I fufpecl alfo untrue , is fuch a conftruclion of our Saviours words: To thee, who beareft the place and perfonof an Office,! will give an Office. Thou who tin anOfficer^Jbalt be made anOfficerThou that haft anOfficejo thee 1 mil give an Office^ and yet this muft be the fenfe ef the Text, if Peter to thee /^V/fuftain the place of Officers here,and not the place and roome of the Church of beleevers: For to them it is" given, to inveft fit perfons with fuch power of office, that fb they may from Chrift and by delegation from them execute it 3

accor-

Part. l. ofchitrch-Difciflinc. -Chap, n. 201

according to the limits laict out by CHR is T*

4. If this compleat power of binding and loofing be given to the Officers firftly: then either as Teaching, or as Ruling, in the fpecia/l jvor^ or elfe as Officers (Laring in the gemr^R nature of rule , which is affirmed of them both,

If this power belong to Teaching, qua tales , then to inferrc from Matter Rutherford his own ground : ^ttpd convenit ^fl* civloj convenit <£v7isp*,upAvu>c. to them asfttch : then onely to the Teachers., or onely to Rulers : But that is a confefled falfe-hood.

-If it belong to them as Rulers, in regard of that common or generall nature of Ruling: Then is there the equall and fame .power in both, Teachers and Rulers : For the generall na ture is the fame and jequall in both. But that alfois untrue.

Thefe things premifed, let us take a tafte of the particularSo

f( If all the faith fall may not lay on hands, ( as Titus ^dPaul.) ^ nor receive roitneftes judicially ( as Peter <«WTimothy ; ) Then * c they aren&t the firftfftbjett ofthefofwr of the Keyes.

Anfw. The confequence is falfc, even from his own grounds, Jor the ruling Elders cannot fo lay on hands, Nor fo receive witnefles judicially t , as the teaching Elders doe : and yet they have the power of the Keyes.

Object. 2, C( To Vthomfoevcr Chrifl giveth the power of thf cc Keyes, to them he gives a Minifteriall Spirit t by way of'Preach-" ing) andfteciall embaffagetoentertaine fin.

Anfiv. This is alfo unfound upon received principles. For the ruling Elders to whom the power of the keyes is given, yet have not this Minifteriall gift, by way of fpeciall embaflkge to bind and loofe.

Nor doth the anfwer which is here fuggefted, fatisfy, pag. 9. ec when it is affirmed,?"^ thefofter of Preaching is not given for-'"mally to rttlingEldersyet it js effectually in the fiuitgiven to them*

1. For they who receive the power of that fame Cornmifllon, & confequently both the fame and equal power, they muft have \t formally, as well as others. But thefirft is true-, and hath beea proved.

2. The power of preaching effeftttally cannot be faid to be gi ve* to him.5 who hath no caufal hand in that. But fo it is here, this jpower .efFecluall hath no caufal hand in itrfor the explicationcvi-.denceth as much,in that it is faid, <c There i* ufo

C c

203 Chap. 1 1. ASurwyoftheSumme Parr.

e< ritative application of it In the external Conn of Chrift. For this application of the word thus difpenfed , implyes; that the preaching is iffued and ended.

3 There u A judicial! power in making application of the word preached by any of the Members, who have power to admonifh and reprove judicially.

Mafter Rutherford hi* fourth Argument.

tt The (Church Is corny teat in its government /uppofe there bent "power of the Keyes inthe community of beleevers* exfW there* u fore itsfuperfluoM to place them there, pag. lo.

Anfvp. This was the Afiumytion to be proved j but the proofe is wholly miftaken, and the contrary to that is expre&d : to v " wit, In cafe beleevcrs have power to Excommunicate, &c. Then ct the £lderjbip i* void and a pxt finger, and there u no necejfitj of se exercife ofKeyes as Elders.

But to anfwertohis words when they come not home to the proofe of the propofition denyed, Though the people kavepo-teftatemjudicij) yet thereis neceiTary, that the Elder sjbottld have pot eft at em Officij*

ssfrg* 5. <l The multitude ofbeleevers muft have thi* power et*. Ci therfrom heaven or from man : Ifftom heaven, then -from the law w of nature 3 or fome divine poptive lor*.

Anf». It hathvappeared before in Mattk\ 1 6. and Matth. 1 8. That there is pofitive inftitution and appointment of our Savi our to this purpofe* Butvvhen it is added by him that it i* not "found in the New Teftament that Chrift-hath made allRulers ytnd * c hath left none over other in the Lord.

It hath oftenbeen faid, and fully opened before : To have power of the Keyes is one thing , and to be Rulers and guides is another : even as far differing, as to fay, the Court ofAldermen, or a CommonCouncell can proceed againftthe Major > being a Pelinquent, andyet none of them are, in the place and office of a Major,

And hence this overturned! not the order eftablifhed by Chriftjbecaufe the members and body have this ppwer, and put forth the aft , not as Officers, and .*pti&,tAfl**> but as members of a Corporation mutually Covenanted to fubmit each to other-in cafe ofDelinquency,and mutually to judge each other 3 though > in the manner of the difpentation of the cenfure,as touching the of the action* as guides, according to their place and*

Office^

J ' J Part. i. of Church Diftiplfoe. Chap. n. 205

'Office, that is proper to the Officers ; which is the Avfmr to the feventh*

Hence alfo there is a peculiar authority of Office-poWer, which is not in thtfiock^ : and yet there is a power of judging* which i* inthewfo/*, and is part of the power of the Keyes : and thefe >two thwart not one the other, which is the sAnfoer to the eighth.

esfrg.6. & ii. Thefe two turne much upon the fame hinge, a»dmay receive anfwer upon one and the fame ground, being rightly opened.

Arg.6* Pag. 12. " If the power of the Keyes be given tobe-<c leevers, as fitch, under thi* reduplication • then all beleeving t*o~ tc men and Children have authority over the (Congregation^ for 4 '* Quatenus ad omne valet confequentia ; and ail jkovld fa

Arg.i I , c If 'the power of the keyes be given to beleevers of beleevers, Sf then all and only beleevers have the foWer of the keyes.Quod con^ cc venkKfit9 > fl6VT^onvenitcfcV77sj»«t/c^«Vw;. Ettt thi* isfalje,becaufc <c many beleevers may be excommunicated and thatjufiiy, in ivhick ** cafe they remaine beleevers,^ and yet have no flare in the Keyes.

£t Alfo many have the power of the Keyes, yea be Paftoftrs , and "yet have no faith. Joh. 6* 70. Matth. 7.21.

Anfiv. It is fomething ftrange to me , that M r . Rutherford .confefling that thofe,againft whom he writes, do conftantly ac knowledge, that there v no more, but an unblameable -profejfion of Faith required, to intereft a man by "fray of Charity ^ to be accep ted as a vijible Saint, and as a member of a Congregation, and yet ibufually and frequently to fuppofe they required (incerity, or ,elfe there would a nullity follow of their membership.

Khali {hortly recall what hath been recorded upon proofc, andfo expedite an .cafie anfwer to all that is faid, Suchvifible Saints, which combine in a holy Covenant one with another, and are allowed byChrift as fit to receive delegated power by way of Commiffion from him : thefe are the fubjed ofthis EC- / 0 clefiafticall power. So that it is not beleevers , as beleevers, that have this power, but as beleevers Covenanting and fitly ca pable according to Chrifts appointment, that are the firft fub)"e£ ofthis power.For beleevers that are as fcattered ftones, and are not feated in a vifibleChurch orCorporation,as ietied in thewaH, thefe have not any Ecde(ka{liallpower,accordmg to which they

Cc 2 cas

204 Chap. n. ASttrveyoftheSuwme Part. I.

can be proceeded withall,or can proceed with other in likecon-dition with themfelves. Be(ide,thefe beleevers are fuch inCharity i 4$ who come into vifible combinatio,not fuch in reality/rom thefe grounds which have been formerly proved and now repeated./

The Anjwer, is evident. This power is given tofttch be Ice-vtrs, who are counted fit by Chrift and capable, which women and Children, deafe, and dumbe, and diftra&ed are not. And therefore the confequence of the fixt Argument raiks in the firft branch, The power of the Keyes dothnot tnake a ^Paftor 5 apd therefore its falfe in the fecond branch.

Againe; though the rule of Matter Rutherford QuodcQnvqnit **.9'*vri, eonvenit eCrnrp&pvty&f failes much, according to the Fimdamentall LawesofLogick , which he will eafily find up-on fecond thoughts, and fo the bottom of the Argument breakes wholly under him : 1 (hall notwithftanding let that paflfe , arid' fpeake to the matter, wherein there is a worfe miftake, becaufi; the queftion is wholly miffed.

VifibleSaints and beleevers accounted according to the rules of Chanty, are the fubjecl matter of the Church:and therfore when-they are juftly excommunicated, though in Gods account and by vertue of that fecret feed of Grace, they may be Saints inwardly, yet before their recovery, they are notSaints vifible,to the ratio nal I eye of Charity.

Againe, clofe hypocrites, as Judas y may be unbeleevers really, and yet feemingly appeare to be Saints. Is it I Mafter -fay all the Difciples fearing themfelves as much, as fufpedling fadat.-And therefore the profeflion is fufficient to keep fuch in their Office, and to evidence that all their actions are valide 5 which they minifterially performe.

Arg$. <c If Chrift give hisKeyesJie gives anfiverable gifts to tife (C the Keyes. But fuch gifts he doth not give to all beleevers*

tsf/ifto. Such onely are to be members of the vifible Church, who are in charities judgement vifible Saints: and thofe wno are fuch ? they haveWeived an annoinung in fome meafure, as that they will hear and can difcern the voice ofChrift 3 and will follow Kim, and fubmit to him. Such are able to difcerne falfe Doctrine and falfe Teachers : fuch are able to choofe themfelves Pallors,. as being able to relilh the favour of fpiritual adminiftrations,and to feele what Key will bed open their lock : can fee and difcerne what courfes be linfull and fcandalous ? perfons obftinate and per tinacious

linacious therein. If fucfrhave power to rejerf falfe and errone ous teachers, as well 'as choofe them, they have in reafon pow er and skill to difcern fcandalous offenders and k to rejecl them; This is not an Office-calling ,- but calling to be a member of a fpi-ritual corporation,which is Mr. Rutherford his firft demand: and therefore there needs not the tongue of the learned for this work: nor a fpirit to come upon them in more then an ordina ry manner to difcharge this judgement. And their carelefnefTe irr not watching, not purging is reproved, i Cor. 5. 2. 3. So Matter Rutherford, hath all his demands fatisfied in fo many words-.

That which is further added by way of inquiry : "Godnever cats to a place £ tit he leaves rules and directions for <c to order and guide themfelves anfwerablf thereunto : But the <c Word hath no Canons hoVv the people Jhould order t he K eyes.

oxf^. The places are expreffe,the directions ^m^Matth. 18.17. If thy brother, &c> wherein the Lord doth as it wer* put the finger to the fefcue,and point out all the feverall- paflTa^-ges touching their proceeding, even from the firfc to the laft. And as in one peculiar duty of admonition , wherein the great-eft both danger and difficulty lay, the Lord is pleafed to point out the way, and to put it almoft pall queftion: the like propor tion (hould be held, and conltantiy attended in the other d\icies' of brotherly love, to build up each other in their mofi holy faith, I Thef. .).!!, 12,13. zTheff.-l. \^Heb..i^.ij t Rom. 16. ij.Ob-ferve thofe that caufe diffentions among you, &c.

Thelaft difpute of Mafter Rutherford iflfues from that fo ordinary and often miftake 5 in not differing the power of judge--ment from the power of Office, and confining the power of the Keyes unto too narrow a compafle, as though the authority of Office was there onely to be attended, when it hath appeared,-that it is of farre larger extent: whence the coniequence is very feeble.

cc If God requirtfuch abilities and, qualifications in- Officers , " which he doth not in allbekevers, then the power of the Keyef M ! <f not in the Church. I fay,this confequence hath no colour in ir. • becaufe the power of the. Keyes is of Jarger extent then the power of Oitice,^and thence it is, where the other is not, and-requires not ib great abilities to the managmg ti»ereof, as the o-ther doth,.which isofgreattftcinincncy.

The ID. Ar-g, Which would bkmilli this i opinioii,becaufeit

Cc 3. makes^

206 Chap. ASurvefoftheSutame Part. r.

makes the Government ofGodshouk^Democratica/l, is referred to another place, where our anfwer (hall attend it • only for the prtfent, we (hall record that ftaple rule.

/The government of the Church, in regard of the 'Body of the feople is Democraticall :in regard of the Elders Ariftocraticall\ in regard of Chrift, truely Monarchicall. Anditsfuch a compound of all thefe three, as that a paralell example to the like perfe<&-on.is not to be found on earth/

SECT. IV.

We have now done with thefe Arguments which we find in Mr. Rutherford* firft Book; there be four more mentioned,//^ 2. />. 9. 10. to the 14. which now we (hall endeavour to ad-dreffe an anfwer unto; and they are taken from Matth. 16+ Touching which place, let thefe two things be attended in the entrance once for all, becaufewe fhall be conftrained to have rccourfe unto them, in the confederation of the Arguments following.

j. Its affirmed by Mr* Rutherford, p. p f

"TheKeyes are given to Teeter, as reprefenting the Church-"Guides efpecially, though not excluding beteevers,giving to them "popular confentiand not to believers as united in a company of per-"fons in Church-Co'venant^excluding the Elders.

Thefe are his own words, which if we compare them with our former explications of the firft fubj'ecl: of Ecclefiafticall .tpower, it will appear to any that will lay afide prejudice, *' That^^/tf give the power Ecclejiaflick^ to the Church of belie vers radically, that by their means W* communicate the power of office to the Elders, and do feat office-rule formally in them. So that they are not excluded from having power, but not to have 4t firft, but receive it from the Church; who under Chrift, and according to his appointment, convey the fame by an out ward call unto them,

2. Let it here alfo be remembred, which is yielded ojn all .hands, that by keyes in this place, not fome, but all delegated power is to be underftood, which is appointed by Chrift, as fuffident to attain his end of binding and loofing, opening and (hutting heaven.

Thefe things prxmifed, the Arguments as they lie an order propounded by Mr, Rutherford,\.. 2. p. 9. arc thefe,

"• To that Church are the keyes given which is buiidedon a rcc^

* M 4* hoftfe, the houfe ofwifedome. Prov.p. i. The houfe ofCjod y "* I Tim. 3, I J. Heb. 3.4, by the dottrine of the Prophets and

<*&4poftles : byDoftors andTeachers r v>homChrift hath given for "the building of hi* houfe, Eph.4. II.

" 'But thi* houfe it not a company ofprofefling beleevers united fy "a Church~£ovenant,4nd deftitutc of''Paftor s and Teachers.

<e Therefore fuch a Church is not here underftood. He proves the aflumption.

* The Church of beleevers combining in Church-Covevant:but c< wanting their Paftors andTeachersjs not wife domes houfe y nor "buildedby ^aftors,-and Dottors given to edify and gather the bo-" dy: but they are only the materials jf the houfe, ~yea -wanting the c< 'PaftorSythey want minifter tall power for paftorall preaching and

* adminiflrmg the feales.

Anfa.. The afiumption faiis:and all the proofs are not able to prop it up from falling to the ground, For they are but bare af firmations of many particulars; which either are fo many un truths, or miftakes of thingsthat have fome truth in them* As,,

1. It is untrue, that combined believers in Church-Covenant*, wanting Paftors, are not wifedomes houfe, (ince we have for merly proved tiwtfttcha Church, taken as Totum effentiale, is before officers, and may ! be without them, and what can be more plaine,when the Scripture affirms, ^7. 14. 23. That the Church by lift ing up of hands did wake and choofe them El" ders ? in realon they muft be before their Elders. When Paul ehargeth the Elders to watch over the floe ^ over whom the Lord had made them overfeersjnz implyes, there is a flock diftindl from theiroverfeersj when the Church rejects her officers ashaercti-call, doth fhe then deftroy herfelfe, and ceafe to be a Church, becaufe they ceafe to be officers ?

2. It is untrue, that believers thus covenanting are only the materials of the houfe ; when we have formerly proved, that fuch a confederating company, hath the materials zn& formats, , required to the conftitution of an houfe. If combination can make a Prefiyterial! Church, why not alfo a congregational! Church?

3.Jtisamiftakeandnota full explication, of that which* hath a tru-th in it. *. e. That wanting 1*after*, they want the pow er of edifying the body ofchrift.) which is required in a vifible Church,. For the anfwer is, when they want 'Taftors, they want

Cc4 ' That

that power that Totum Orgavicum hatn to edify: but they want not that power, with a Church, taken as Tiotum effentlale, fliould.have to edify it felfe: but it hath power to chufe officers, andfoto provide for paftorall preaching and adminiftration of the feales by their meanes,

Laftly let Mr. Rutherford tell us, how God^ Teachers in the Church, if Teachers are before the Church.

Ob/. 2. Ci To thefe are the keyes here promifedjtoho are Rewards &f <c the myfteries ofCjod, I Cor*4.1 .fervants of his hottfe, 2 Cor.4,5, "Veho are to behave themfelves well in Cjods hottfe, I Tim. 3. if. <c who are to cut the word aright. But a company of Beleevers in " (Church Covenant , and deftitute of officers, are not ft* wards by " office, therefore to fach a company /^Keyes are not given. The "Propofition is proved by the allegation of fever all teftimonies of "fcriptureandconfent of interpreters; the clavis,^ -%ey y fignfies of-" fice-power* Ifa. 22. 22. Ifa. 9. 6, Rev. 3. 7. Rev. i. i& "Rev. 9. i.

<>An(w. Ifbyftewardf we muft underftand thofe who are de-fcribed and intended in the places quoted, i Cor. 4, i, i Tim. 3. i«v&c. Its certain the Ruling Elder m;uft have no key of .binding and loofing, opening or ffiutting : for all thofe places do properly intimate the Teachers and Paftors office,.

2. The proofs, brought here for confirmation of the propo-.fition, do not touch the thing at all, for which they are brought; or elfe they reach not theConclufion in the right and full mea ning, which they ftiould have confirmed; Moft of them make .nothing to the purpofe, as Ifa. p. 6. Rev. 3. 7* Rev. i, 18. .all which fpeak of the fupreme and monarchic all power of Chrift, and therefore do not in the leaft meafure look at that Stewardly and delegated power of which wefpeak, and the texts fpeak, and the propofttion fpeaksin expreffe termes, for which they were brought.

So.that there remains but one more ( Ifa. 22. 22. ) to be confideredjthatalfo comes not home to the conclufion, which was to be fetled : only proves that which no man ever (I think) denied, that key in phrafe of Scripture, fometime fignifies a pow er given to a Steward.

But what is this to the place Matth, 16. or oar purpofe ? for this may be granted; that key fometime fignifies a potocr §\-ven to an office t and yet by tycs here are not meant that power

only,

©rily, much lefle a power firrfly delegated to them. And if the Readerbt pleafed to recall fome things formerly propounded, this will readily appear. By keyes is here meant all power, which ferves for ihejkuttiag and opening the doors of the houfe ( ut /#pvf)butbefide a j?*W<wvty power, there is requifite for this end, a power of thefpovfe and w;/<? of the family; to &r it is the Lord C^//?, as £*r husband, hath given power to admit in to the family, and reject as juft occafion (hall require; and in fuch cafes, and for fuch ends to judge alfo; becaufe fuch acts cannot be done without judgement; to her it appertains t o call the Steward to his place, and put him into his place, and fo to put a key of office, by election into his hand. The iflue hence is this.

To thofe are the keyes here proniifed firft, to whom firftly and originaliter, though not formaliter all power belongs; but to the Ipoufe of Chrift, the Church of Covenanting Beleevers, 1 all power orlginaliter belongs: for (he can admit, reject, and judge,/^ can call to office, and put in office : and therefore though all power be not formaliter in her, yet all comes origi-naliter from her, /

And this hath been the opinion and apprehenfion of the moft judicious in all ages, which makes me wonder why Mr. Rutherford fhould thus write, *' I think while of late, never ft any Interpreter dreamed, that in the text, Matth. 16. fjyetfjfsffib* Kingdome were given to all beleevers, under-ftanding beleevers for the Church ; I fay, I wonder he fhould thus fpeakjwhen that man of a large and multifarious reading as Mr. Rutherford is, cannot but know otherwife, if he will but re call what he knowes; nay let him recall and remember what he wrights./, i./>. 21. weoppofe/^^ to fathers , fpeaking of this point, and therefore confefleth, that the Fathers fpake and writ fo*

Objed. 3. "fothefe in this text doth Chrift give the keyes, * c to -whom hegiveth warrant and official! authority for the atttt/tk tf cxercife,to wit y of opening andfoiitting. But this warrant and t( official I awhority of binding and loojing Chrift giveth to Peter " onls as representing teachers and Elders y therefore be enlj gives * tofeter this official/power? I will give to thee the key es, &c. fc ther is his power,and authority granted:znd whatfoever (hal be £< bound in earth, fhall be bound, ^£, there is his warrant for the '* exercifc of the aft of his power, D d Avfi*.

. Thi/Argu:*;ent labours 61 the like difeafe with the f ofmer,and the condufion ,in a fair fenfe,may be yielded without any prejudice to our caufe, or hazard to the queftion contro verted betwixt us, namely, That only to Teter, as reprefenting the place of Teachers, is the official! authority of the keyes gi ven, (as will appear in the things premifed in the entrance.) offi cers may have this official power formally, and yet the power of the keyes may be originally in the C/?//nr£, and this office- pow er vcrtuallf proceed From them.

2. The Proportion is apparantly falle, to wit. To them the power is given firftly, to whom warrant and official! authority for the aftuall exercife of the keyes is given : I fay this is faife; bccaufe'j. the power of the keycs*'\s far larger then, office-pow er: as to admit, reject, &c. 2. There is power before office-power jnhkh vertually communicates andconveyesitto the offi cers, who are made pertakers thereof.

When it i$ added. c Now if the kcyes be not given to Peter, as sc toaPafiorjhen Peter and Paftors bj this place as Paftors, neither 66 have the keyesjior official! warrant to preach,, and to remit arid " retain fins; and if by this pi ace they have it not ,. Vve defire tojee a ' '• warrant from Chrifty before he \\ent to heaven for P aft or at Prea-** ching.

9s4nf&. Though the key** be not firftly given to them there 7 yet here they may have good warrant for their office-power, be-caufe the Church, who hath received power to* admit, rejecl, judge, choofe and refufe, doth by Chrifts allowance and war rant call them to that place, and inveft them with that office 0 Again that Com million Matth. 28. ip. (jo preach and baptize^ John 20, Whofe fins ye remit they > are remitted, gives warrant abundantly to that work of preaching.

Mr. Rtitherfordhft\y addes'^, 12. c To binde andloofe are " afts of official! power : and of Paftors, Rulers, Feeders: I prove Ct the Antecedent, becaufe To binde and loofe by all Interpreter s> Cc Auguftine, CyriN, &c. andthe evidence of Scripture, is, by pub-rt like avdpaftor all 'Preaching to remit andretaine fin, 'But pafto* <c ra I preaching doth not belong to beleevers,

*s4nf\\\ Binding and ioofivg r look at them as in the place, and in their largeft fenie -, they comprehend the exercife of all the acls of the keyes, or Church power, which may attain this end : and thofe ads are u not only by publike preaching ( for then the

Ruling-

Part, i • fffChurch Difoffline. Chap, i r. 211

fhouldhave no key to bind or loofe ) but alfo by admonitions > excommunications, admijfions) which as we have for merly proved , iffue from a power of judgeing, common to the people with the Paftor,and not appropriate to the Paftors only,

Laftly we fo give the keyes to the Church, that yet {he doth not exercife any aft of Office-rule without Officers, whom (he calsto that end.

Object. 4, c< IfChrlfl neither In M*tth> T 6, nor in Matth. 18. 6C doth fay , that the Keyes, for the aft of the keyes, (to vitt. binding <£ and loofing)are given to theChurch of beleevers without theirOffi-t: cers, then neither place proves it* But £hrift doth fay it, there-"fore the text doth not be are it.

" That Chrift doth not fay it, he proves ; becaufe flaking of * c the Church in thefirfl part of the verfe, he changeth his proofe^ I *' will give to thee, not to the Church. But its anfwered, The promife is made to ^eter^ becaufe he gave a confeflion ofChru% in the name of beleevers. To this Mr. Rutherford* replyes. * ( lftbekejesbegiven->.to beleevers^fo Covenanting ; laskeyivhe-"ther<theybe given to them, a true orafalfe frofejponinterve-'* ting* at the neereft caufe of the gift ofthefe.

We anfwer, if by falfe profefllon, fuch a one may bemeant^ which may agree unto hypocrites, covertly fuch, yet appea ling outwardly iinblatrieable, we grant it.

To this y^^Rmherfdrd replyes. "'Then the keyes are not « c given to beleevers, becaufe they are' beleevers , and united unto " Chrifl as bis S-pou]e> ?. then this Author faith amiffe , that the *' Church inflituted by Chrifl u a company of godly men , thereof * c Peter Was one. 3. Our brethren ^rove the keyes to be a part of * c the liberty of the redeemed ones : but counterfeit prof effort are not "fitch.

Anfiv. All thefe confcqiiences iffue from that To often and ordinary miftake of viable Saints ; and if the Reader (hall re member how to rectify his judgement in the right underftand* ing thereof, the anfwer will be eafie and familiar : namely, ?/-ftble Saint *) which are members of the Church , they are exter nally united toChrift; and not internally d/flvywthey are faith*-full and godly to the judgement of Charity, but not in reality and truth: they are redeemed vifibly , not inwardly and effica* cioufly.

-Itsaddcd h% byMafter RMwfdrd, «Th*t CM$fpt*k*h

D d 2 **

212 Chap. ir. d Survey of the Svtnme Parr, i;

*• to Peter, as onereprefenting tkeApofiles, and not as to one reprc-<f fenting all bcLeevers y is cleere , prft, becaufe by the confeffion of * : our brethren, binding andloojing are denied to many that mak* €< Vetasconfejfiony thou art Jefm thefon of the living fyd , as to *' believing Women and Children y and many out of Church-eft ate* Anfw. When Mafter Rutherford makes that the conclufion he wou-ld confute , that Chrift (peaks not to alibelievers in the. oerfoaof^Prtw*, weaffkmethefame,andthatheknowes, and in many places expreffeth; and therefore it was fufficient to lay afide the confidcration of all his proofes : yet that we may not leave the place void, we (hallfpeake fhortly to the par ticulars.

Let it then be remembredj that Teter fpeakes in the name of a community of Difciples beleeving and profefling the faith with one joint confent and agreement. For the words are plain and differencing, Afatth. 16.15. But whom fay ye that I am ? 'Yea in way of difference and diftin$ion ftorn thofe fame zn&o-thers mentioned in the foregoing verfes> Somefaid,he W^ John Baptift,/^?w<r Elias, others Jeremias,oy one of the Prophets^ Thefc here underftood by fome and others , were in reafon not unbelee-vers onely , but many beleevers alfo, and yet in a differencing way our Saviour adds, whom fay ye my Difciples,, who have wal ked in the profelfion of the Eaith ?. T>eter in the name of thefe thus having confeflfed the Faith, and upon that joynt confeflion now inftituteda Church by Chrift, in the next words 3 in the name of thefe , (Ifay) Peter at fwers;. and therefore not in the name of Women and Children, .which is Matter Rutherford* . firft Argument.

(?£;*•#. ?. He adds. e // beleewn as giving Ptters- conjeffion €t andbuilded upon the Rocl^ Chrift, by this place are made.-a Mi* " nifteriall £hur*hby£hrift>andgiftedWith the power of the k*yes : * c then the officiall power of preaching and binding and loojingjhould "be made as ft able andfirme from defection) as the Church of e left * f beleevers*

tsfnfip. The Affumption is denyed : for as it hath been often faid, The Church here, to whom the keyes arefirftly givea, though they have avertuallpower to call men in a right order according to Chrift r unto Office, yet they have not formally Official! power : nor is the one, I mtane the Officiall power y of likeftabiiity.with the Church. For the Church may be without

Part. I. *of Cfwrch-Difciplme. Chap, n .

them, and in eafe they faflc , as in gre;t Apoftacyes and-univet-fall declining* of the Churches, they may, and yet thsvifible Church never did, nor can, fo totally faile, as all our Orthodox writers, and Matter Rutherford confeSetk.

Object 5. ^'Thofe to whom £hrift gives the keyes, do reprefent c< the perfon of£hrift^and who defpifeth them defpifeth Chrift , and cc he that honour eth them) honvttreth Chrift , which is evidently fpo-" ken to theMiniflers of£hrift, Matth. 10,40, &c. Now Scrip" ^tures never make all beleevers Embaffadort in Christs roome , flfe

Anfw. The reprefentation of Chrift as his Stewards and Ambajfadottrs+bdongs onely to fuch who have Office-p w/^and are Rulers in his houfe, and this power is but part of the powec of the Keyes here mentioned : and therefore the Church may be the fubjecl of the Keyes firftly and originally, and vertually com municate Office-power unto he'rMinifters, whom (he cals, though formally (he hath not that power, norfo difpenfeth it, and therefore the Propofition is to be denyed as apparantly falfe: namely, thofe to whom Chrift giveththe keyes here in Afatth. 1 6. thofe reprefent his perfon , as AmbafTadours, becaufe the Spoufe had a power in the family before the Steward was enter tained in to the family by her*/

Object, 2, ' c Thofe to whom the kgycs are given , do author it a-'*lively for give and ret aine fins, and their afls are vulidinHea-fC ven. But the fflttrchor company of beleevers y wantingtheir * c Officers^ noScripture can authoritatively forgive .Wten it was anfweredj that beleevers out of Office may forgive. 2 Cor,2.io. * c He replies that the place in the forinths is controverted^ andWe i{ doubt not (fayeshe) bttt of the fame nature , Withthe power of lf excommunicating i Cor; 5,4.

Anffo. That phrafe of Authoritative forgiving being a little cleared, the ftrefTe of the Objection will readily be taken off.

The word Authority in the ordinary fpeech is fometinie ta ken forpower,wd lies in equall latitude with it: but in its pro per fignification a as in this place, its put for Ruling and Offce~ power.

. Retaining thisfence^ which muft needs be intended, and the cxpreflions of Mafter ^Rutherford in this place intimate no leffe ; : The propofition admits a ready anfwer by a rational! denyall. There is z power of judgement^ which the^^m/j have, and they

forgive judicially * There Is a power *f rule and Office, and the Officers forgive Authoritatively, as Rulers. Of the hrft, the place of the Corinth is undcrftood: for any other of other Churches, or fuch as were of no Church, might, and indeed (hould have forgiven the incefluons perfon, charitativcly, out of charity, as Chriftians; but its fpoken here in reference to his former ctnfurv,' and fo for his receiving in againe, and thofe in a Church onely mutt, and indeed can do this.

The like and fame anfwerfuits the ? Obj'eclion, mcerely iflu-ing from th efame miftake, as namely, when he fayes,

"To thofe only are the keyesgivenjvho having ¥z\\\$fpirit,which " isafpirit Official! to preach and excommunicate, way convene and "deliver to Satan. Anf.^te diftincfoon tf jtiMcialtiandOfficitH power fully difcovers the falfeneffe of the proportion, and prc-ferves the power in his firft and proper fobjed, according to for mer explication.

We have now done with all the obje&ions, which we meet withall, touching the firft fubjett of Church-power in Matter Rutherford hisfecond htf\ ; unlefle it be thofe which fall in with a frefh difquifiti'on of the Catholike vijibe Church , where we i"hall attend them. Only before I pafle from hence, I (hall crave leave to offer Come things to coniideration touching this i<5 of Matth. A place upon which all forts have prefled in,firft or laft, to claim fome priviledge to themfelves* The Pope will needs have all power belong to him as Peters fucceffor: The ^Prelates they claim the next place for preeminence as peculiar to them; The Elders and Officers of Churches conceive it beftfuits their minifteriall condition, and now at laft the Fraternity lay in for fome allowance to themfelves, and that they were looked at, in the firft uuent of Uirift. My purpofe is only to propound fome things, that may occafion fome wife-hearted to fettle the mean ing of the text by undeniable evidence; we fhall therefore make our approaches upon the fenfe of the place., by the propofitions following*

"P R o p o s i T. I.

Key, being an enfigne ofpowe-r : by key ex in the plurall ^//dele gated power for the ordering of the affaires of the Church, is here understood, as the ufe of the key-es exprefled in the words doth fully evidence, For all power that the lord Chri-ft hath

be-

betrufted his Church withJll, aimes at this end, 'to open and {hut, blnde and loofe.

PROPOSIT. II.

Thefe %K/ and power muft be given to ajtffg/cfocietjfayir. Rtttherfordis wont to (peak)*, e. to z fort or condition of men -tinder fomey/tfa**// relation, To thce as a fingle fociety,not to them,

P R o p o s i i. III.

I\AS /ingle fociety. under fuch a relationand refpecl,y7^>v alike in equality of this power promifed to them, the reafonis this: Thofe which have the famecommiflion {hare alike in the fame and equal! power, becaufe the power they do poffefl'e and par take of iffues only from their commiflion, but there is but one and the fame commiflion given to all; I will give, to thee &c. PR o p o s i T. IV.

This Jingle fociety here related unto, csmnotbe the condition of Rulers: becaufe to the perfons here intended all power is gi ven, But all power is not given to the Rulers firftly. For there is a $ower before the power of Rulers,to wit power of electi on, and fo admiflion into their places. And that both thefe ads imply a power, is thus made plain, An office is a key, and con-fequently comes uncferthe poster of the keyes : and to give that key implies a power. 2, If excommunication argues a power, then alfo admifTion doth the like, in that there is a parity of reafononboth (ides: one gives that, which another takes a-way,

Againe,fhould the condition of an officer or an elder be rela ted unto. It muft be either the Teaching-elder alone, and then the Ruling-elder, and his power is excluded : or if the/Mw^-El-der alone muft be meant, then the power of the leaching-Elder muft alfo be denied: and then how can All power DC here meant by thefe keyes ? Nor can the generall- nature of a Raler^ as belonging to both teaching and ruling be attended. For then bothteaching and ruling fhould have the fame equall power, ha ving one and the lame commiflion., but that the word and all wife hearers deny,

P R o p o s IT. V.

Hence this power of the keyes, cennot be given to one/^k fociety of men formally in all the kinds of ic,bccaufe-it requires fe-verall kinds of fubjecls formally different: As fome Ruling

Teaching, fome e Ittting. Hence it fo&wes undeniably, Thefe keyes, and the power fignified by them, muft be given to fuch, who have fome of this power firftly, and formally, and originally^ and virtually can give the reft of the power, which fo given, may be fully exercifed in all the a As of binding and loofing, ac-I 4* cording to all the neceffities of the Church and intendment of our Saviour Chrift, And this may* readily be accomplifhed and eafily apprehended to be done by a Church of beleevers : They can admit, elect; this formally belongs to them .- and officers being elected by them, the whole government of the Church, will then go on in all the operations thereof, and be fit to attain the ends, attended by our Saviour. The firft thing which was of difficult explication, isthusdifpatched.,

Thefecond wherein the greateftftrefle lies in this iniquiy, is, Whether the Church mentioned, in that text, be the vifible or in vi fible Church.

After many thoughts floating in my mind, what might be the meaning of our Saviour, one expreflion of Mr, Rutherford, /. 2. p,p. 10. made me recall former confederations, His words are thefe.

"Though the building of this Church on the Rock* Chrift, may Cf ft 'ell be thought to be the inward building of theCatholick^andin-" vifible Church in the faith of Chrift : jet as it is promifedto the * c Church , to the which fhrift promifeth the keyes of the k*ng-tc dome of heaven, it can be no other befide externall andminifleriall •" building by ayublikeMiniftery.

Which expreflions occafioned me to recover many of thofe debates, which before had been ftirring in my bofome , whether the Church there, might not in a fafe fenfe be conceived to be the vifible Church : and all things waighed, my apprehenfions came to be inclined and byaffed that way , and that for this reafon,untill better reafon appear.

That Church is here meantjvhich is built upon the rock Chrift by the vifible confejfion 0/Peter, as explycated immediately before.

Tltft the invifible Chttrch is not built by a vifible profejfion, fuch

This fecond part or AfTumption will find ready acceptance, by reafon of the oppofition betwixt vifibility and invifibility. For the Pjropofition that is made good, by the meaning of the

words ;

words ; Thou haft made tf confeffion of my felfe a roc^ avd therefore art called for ^and'Upon my fe If, fo cotifeffed, jviU'I build my Church.

The main argument that makes againft this interpretation is this. That Church is here underftood, againft which the gates of hell cannouprevaile. But againft the vifible Church the gates of hell hath prevailed, Therefore.

Anfiv. The vifible Church is attended in a double r£-

{Either as this or that particular congregation, Or elfe as^ Church univerfall exifting in the particulars/

And in this latter fenfe, it is taken in this place : and then it fs a fare and confefled truth, That the vipble Church doth not fall; and this is the judgement of all the orthodox, as Mr, Rutherford grants,/, 2. /?, 107.

And in thisfenfe, (Jafoo meliorijudicio') is that place to be underftood. i Tim. 3. 15. thatthoti might e ft knoW hoVv to he-havethyfelfein ^Houfe o/^^.Thishoufe is the vijible £harch> For i . Timothy is inftrnded how to demeane and carryj himfelfe in it ; therefore he muft be acquainted with the houfe, and the occafions thereof; and to demeane himfelfe fuitably thereunto., which is inconfiftent with invifibility, 2.- This direction was to continue to all fucceeding officers, even to the end, and that in all their particular charges : and therefore muft be a pdtteme of a Church^ or a Church as exifting in its particulars, which Chrift will have while the world continues. For Eph. 4, 12, 13. There muft be Paftors and Teachers, until! all the faithful! be ga thered into the unity of the Faith y and acknowledgment of the fen of God, Dr.tsfmef. Medull, I. i, r. 31. 37.

CHAP, XII.

Touching the C atholick^and vifible^Church. To the miniftery guides of the Catholickjvipble Chweh hatb^e Lw 'd commit'

|Eforewecome to the Scanning of this great contro-verfy, which hath exercifed the hearts and pennes of the moft learned in this age , we muft of neceffity cleare thetermesof the queftion , in a word or two, that fo

£e the

2i8 Chap. 13. ASurveyoftheSumme Parr. r»

the breadth afcdfcope of it ma^ie laid outin its" full bound's and limits, lead otherwife we be at a lofle, when we come to apply our felves to fpeciali difficulties-, which will appear in the particular arguments which come into consideration.

i. By key, as we have heard, we are to tmderftand^ power dc~ legated from £hrift,to difpenfe and adminifter the, holy things of his houfe, according to his own will^prefcribing an order to that end : the keyes being an enfgne of this power, and put by a meto nymy for thefubjetty the power it felf, ^ 2, What is meant by the Catholickjtnd vifiblc Church.

When I had read over Mr. Rutherford once and again, I was at a (land in mine own thoughts, to determine certainly what was his proper intendment. I profefle in a word of truth, I wo..Id not willingly mifconceivehis meaning r and fo wrong him and the truth, but the variety of his expfefllons forced my apprehenfions alfo to \wy\fometime his words feem to caft this Catholickjvifible Church, upon the generall nature of a Church, or a Congregation taken in the common nature thereof- and this I could willingly embrace, Thus many of his phraies feem to found.

" To whatprincipall fubjeft hath the Lord given reafon and* ^faculty of difcourjingt is it to Peter or fohnt No, no : It is for cc and to the race of mankind : the cafe i* fo here, I. 2,p. 2 9 I* Cc So fpeaking again of the fame matter. /. 2. />.2<?3« So hegi-cc 'veth by order of nature to his Church ingcntralL

SometimezgMbt his expreflions feem ta intimate an Oecu-menicall councell, which is the Catholike Churchreprefentativc » <e A 2. p. 304. It doth not follow : becatifethe Catholic^ repre-^fentatme^jifiblcQwrcb^is the firft fabjett of the keeyes, &c.

Laftlyfemetimes his expreflions feem to point out a Catho-lickjjifible£hwch> in the integral! natnre thereof, as an integrum arifing out of all the particular congregations as the members thereof. This kinde of difference his words intimate./. 2. p. 311.

(< Generall councels are neither necejfary to the being, nor to the * well-being, but only to the b eft-being of the fatbo/i'kf fflurc h; here he apparantly cfiftinguiftieth a generall councell from the Catholkk Church in this debate,

The like phrafe is found, l.i. p. 304, Which of ttoefe doth moft fuit with his meaning, I cannot (to fpeak ingenuoufly ) peremptorily define, The law was old, Cum boni* bene agier o*

part. I- ofChurck-Difciplinf. Chap* i .

portet.I confeffe my thoughts have enclined me moft unto they£-cond> as that he intended an Oecomenicall Councell, becaufe when he comes to apply himfelfe to feme of the objections which are made, his ufuall difeourfe in the full current runs that way. Though, if I might have had my fecretdefire, I could have wifbed he had intended the frft : becaufe therein we (hould vcome neer to an accord*

That I may deal fmcerely in regard of the truth, and inoftea-iively, in regard of fo worthy and learned a man as Mr, Ru-.therford, I fliall take leave to fet down my apprehenfions, fuck as they be, touching all thefe fenfes, thus explained; let the truth prevail, and the Reader judge.

Taking the CatholickChurch.]&\hzfirftfenfe, as eyeing the fix ture of the Church in general/,

Its that which fuits in a great part with our opinion and appre henfions : we (hall therefore gather in upon the right explicati on of this truth, by the condufions following.

When we fay aggregation tf vifible Saints covenanting f0 vtalkjn the ordinances of the GofpeL> is the prime and origitMfl fub-je& of the power of the kejes ; I fuppofe it is obvious to common fenfe, that as we do not, fo we cannot mderftavd it of this or that individuallcongregation^ as though they only had it, or none but ^hey, or as though they had it fir ft ly, and all from them: this, I fay is obvious even to envy it felf. For what meaneth thofe cla-tmors of Independency., which are caft upon our perfons and opi nions, if we ihouldhold that one particular did depend upoa another? And in that we maintain this as a truth, that every particular congregation hath equall power with another, and compleat power, taken-with all hi$ officers^ to the exercife of aU ^ordinances, we do by fiich an AfTertion profefle that this power is common to them all, and therefore cannot be proper to any, but ionly in the Mividuall and Jpecia/l determination there of.

The iffue is this then, That the power of the keyes be longs firft~ lj toa congregation of covenanting beleeverS) not as this coxgregA-Jion> bat becaufe a congregation offttch, and thus I do conceive (falvowe/iorijudiciojthzt of our Saviour is to be interpreted^ Iwillb»ildmyChurci%t&\Rg zvifible congregation ofvifibl* co venanting beleevers, as that which is a patterns and a lamplar, (*s J-rnay fo ("peak, ) which leaves an impreffion upon all the parti-

i2O v 12* A Survey fftbeSxmme Part. i.

c" — X> —

cularsyas comitoon unto all, and is preferved in all: and it will ne ver fall out, but there will be forae or other particular^ which it will be preferved, as we (hall fpeak after ward, when we come to the fpeciall fcanning the place; and in this fenfe it is, the Lord Jefus never wants a vifihle Church, on earth, though tlr.u, or that vifible may, doth, and will fail, as we fee by plentifull experience and proof out of the word , in thofe famous congregations of Corinth, Cjalatia r &c.

Concl. A Congregation of Coven-anting vifiblt Saints,being a G£NV$

te all the particular congregations^ which are partes homogenese or fpecies thereof: hence it folio wes.

1. That a congregation dothfrftiy communicate its whole na ture to every particular Church, and with that all the power and priviledges that did appertain unto it, it doth equally and indif ferently beftow upon them. Ask is a received rule in reafon, Genm eft totumpartibw eftential'e. And therefore doth commu nicate his whole nature firtUy and equally to all his-fpecies., and all thoteproperties that did appertain to his'nature by it and with it, it conveyes to all of them indifferently,

2, Ancf-from this ground it is, That each congregation hath alt Ecclefitiftical poWer that is feated in the generall nature of the Church, each particular aflembly hath as equally and compleat-ly conveyed to it, as any other, and can acl all of it without the other. Asthis-and that particular man, as Tho.fohn^eremy hath all the nature equally and compleatly communicated to them,, and can put forth the operations of that nature fully of them-fdves, and without the help of any other,

3vHence CatholickjChurch (in this fenfe) is never to befeen, but inparticular congregations y nor yet ever exercifeth its power and' operations alone ( wjeorfim ) but only in the fen trail Affemblyes^ -Genus nee exiftit, nee operatur niii in fpeciebus. The nature of Animal is only to be feen in homine & bruto. The nature of man it only acisy only exifts, in particular men. Hence the nature of* the Church Catholikg, or gcnerall,comes to be determined and confinedto its particular,and being determined^ it only atts in that: And is regulated by that particular in which it is y and to -which it gives its constitution^ together with thefpefidll or individtiall nur ture in which it is. The old rule was.

Cjenut cum forma conftituitfpeciem*

! I will take leave to exemplify for the help.of the.meaner jfort:

whofe

whofe apprehensions me£t not with thefe in their ordinary rode. This Corporation is a fpeciall kind of aCorporatiomThis man and woman are husband andwife, or their contract is a manage con-trad:. Here Corporation taken in the generall nature for the body of a people combined in a civili way for civill ends; tbi* generall nature, and whatever priviledge* arefo proper and peculiar, as that they cannot be feparated therefrom, both the generall na ture and all fuch priviledges are truly attributed to & affirmed of this and that particular corporation as the generall of the fpeciall, and this generall comes to be determined m&fyecificated, by the ittdividtfaU and formallcombining of this fpeciall company of per-fons : and that makes it this corporation. And that generall na ture as it comes to be conveyed to this particular, is confined to and ailed only by the power of that particular : fo that though this coloration bath the generall nature which is common to att Corporations,yet have they not power nor pr wile dge\ but in their own place,

So that marriage contratt 3 which is generall to all of that fort and condition, it comes to be determined^ the particular contracting of thefe, added to ti\£ generall A whence it is evident, that befide a marriage covenant in the general!, there muft cornea particular contract betwixt this man and this woman: elfe they will never be man and wifej'ftiil the rule holds, Genw cum forma conflltuit jpeciem The generall nature of marriage-contract, comes to be determined only in this particular ,/o that-he id a hit fo and only to this woman, thu-'froman is Wife only . to thit man*

And hence by the 'way,, the weakrieffe and fallacy of that conceit will eafily be difcovered, ^hatprofejfionin the generally foould make a man a member of all -particular Churches on-earth.

Hence fifthly + Prom.the firft ground ic followes,

5 .That each particular congregation, ts cornyleat and independent 3 for the exsrcife of all atts anddifpenfations belonging to a congrega* tion or Church^, without any reference to any other congregati on, becaufe they are diftind; Ipecief, which firftly and equally par ticipate of the nature ofthe^^«j-,and fo of all thofe priviiedges that equally, and indifferently appertain thereunto.

6. Hence again, the generall nature of a Church t as'it i$pre~ , fo the full good, in the full Latitude thereof 3 .i*promoted

E e 3. and

Cha t i a'. <* S*rz»ej 0f*6e S#?ra*e Part, i .

ied,bj the particular Congregations, -which are the fpe cies f/w™/; for this is a colle&ion which naturally and neceflk-rily followes and flowes from hence,

7. Hence a Claffis ( which arifeth from particular congrega tions, and yet not from all, but from fome,and that from fome membersof particular congregations, fent out forcounfell-fake^ to confider what might be ufefull in the behalf of the Churches) it can be mo fpecies of a Church : for A particular Congregation u fpecies fpecialiffima, whence it comes , the nature of the Church in genera/h and of the fpecies in particular are compleat, without any fuch a Clajfis; and therefore all Church-power, and the exer-cifetheteot is full md compleat in point of Jurifdiclion without it. And therefore Jurifdittion cannot befirftly there, becaufe if the nature of a Church be compleat without it, then the power and Jurifdiclion of Church-government is compleat without that, andnotfirftinthat. "

Upon thefc. grounds thus laid and debated, we fliall addreffc an ssfnfwer to all Alafler Rutherford his Arguments ^ un-IcfTe they fall under this condufion in the fenfe former ly explicated.

L

cc Firft, he would have the Apoflles to receive thr Keyes in the cc name of the whole Catholic^ Minifteria/l guides. 'Becaufe they c< muft ftand in the place androome of a fngle fociety, when they "received that Cowwijfion, whofe fas ye remit, fiall be remitted* Joh. 20.

Anfw. i* The dpoftle in that Commiffion were extraordina-yjperfoiw, and were fent into all the world , to Jay the founda tion of the Gofpell, by an Apoftolicall power, zndinthufenfe they have nofucceftors ; nor did they ftand in the roome of any* 2. When they did fiipply the roome of a fmgle fociety, I de mand , what fociety was it ? Neither tf Ruling Elders ., nor of Teaching Elders, It muft be z fingle fociety , and0»* relation they muft undergo; what ever will be affirmed , will be prejudi-ciall to his caufe. For if they were in the roome of 'Teaching Elders, then Ruling Elders have by this Commiflion no right to the Keyes. If they fupplyed the roome of 'Ruling onely, then the teaching Elders muft claime nothing from hence. Againe, I would yillingly know , when they fupplyed the

roome

roome of either of thefe? whether they fuppiyed the roome of *//of them, or offome of them ? If of all of them, whether/* ve-rally executing their Offices in their places, or combined together in a daffis or Sy nod* ,

If it be affi med, ( which cannot be denyed with any reafon ) that they fupply the roome of thefe as they bzfeverally execu ting their Offices, ("For their Authoritative preaching is one part of binding and loofingj then each particular ruler may bind orloofe, excommunicate and abfolve in each particular Con gregation, as well as in a Clajfis.

Nay becaufe they are firft Elders in the particular congregate ous before they be in a C/aJfis or Synod, and ttetzfacceedtheA-yoftles as Rulers : then they may be, nay nwft be there, the firft JubjettoftheKeyts* becaufe there they firft fucceed the Apoftles in binding and loofing^y official Preaching.

If it (hall be faid, the ^//^reprefentj?/^/,^ the are con-

joy ned in an Oecumenical! councelL This belongs tofome only : for a/I Elders never met in an OecumenicallcottncelL Befidethis is not proper to Elders, for brethren there meet alfo : whereas this relation the Apoftle here iiipplyes muft be common to all that' pnglefocifty, and onely to that (ingle fdciety , whofe roome they fuftaine.

.The naked truth is, the Apoftles her eps in Matth.zZ.ig.Afarkt 16.15. are extraordinary men, whom none fucceed. And as they are ordinary Tretbyters, or fuppiyed their place,/? they fuppiyed the place of Deacons, Att.6<i,2> and had vertually , and fo could exercife , the power of all Officers. And therefore laftly when they fupply the place of Elders , this (Lewes what an Elder (houlddoin his order, and according to his place , but whether be be the *P*TOV £kx]iw of Church power, tkti evinceth not; but in no manner or meafure evidenceth any thing touching thecom-bination of Elder s> or t heirfo wer,

Before we add rede a particular anfrvcr to the Arguments next enfuing , we muft recoiled fome former confidera--tions that the Reader may carry them along as his Com-paffetotteereby.

/ I; The commonnature of Church and Officers onely exiils and works, and is preierved in the particulars*

2, Thecornpkace being and power of Churches or Elders

in ;

224 'Cha k ^ Survey of the Summe Parr. r.

in the hill eompafte and Latitude of Both, thusexifting, includes not onely ibt£on*»on, but the peculiar nature of the individuals together with the generali: And therefore if we look at them , as in confideration fevered from their individuals, they onely exift in our understanding , whereas the reality of their natures onely exifts in the particulars. There mud be a particular combination efapeopte,befide a combination in general!, before the///// and r I compieat nature of a Corporation will \>texifting, or can befo

conceived. The like may be faid of other free contracls.

3 .Hence thelord never lets upChurches orOfficers,gives power to them, and requires the execution of power from them, but e-verthe Lord looks at the particular in the jr^mz#&the generali , as determined in the particular .-The Reafon is, becaufe the exifling and working of Churches and Officers is only to be feen,as it only appears, & is exprefledin ^Individuals.M whenGod makes an Officer by election^ erects z£hurch/its ^particular Church and*0-dividuall Officer; therefore the individual! there firft exifts, and the generali in the individual!.

Hence laftly upon the fame ground , and for the fame reafon, as the generali is divided into his particulars, fo ti&generals are prefervedin them. All vijible members exift in particvlarCoMgre* gations 9 and are perfected by Ordinances therein, /

Let the Reader take thefe particulars withhim , and they will pilot him fo, as he may fee his pafifage through &\\0bjettions that £hall be prefented in his way,

Thefecond and fourth Objections are thefe. #

I pray you confider, that Chrifls intention , in giving the Mini-M fiery y u not for a Congregation 0/40, 50, I oo, as 'if he intended tc to impawne all power therein,but intended the edify ing of hi* body Cf fatholikg^ and the comming of all to the unity of the Faith. A "Congregation cannot be all Saints. Thtt power itcleereiy given <c that body, which the Lord is to make a perfefl man , According " tothemeafure ofthefulnejfe ofChrift, Lib.i.zyo.

The fum of this is repeated, as tte fourth Argument, 2.^,2^3*

rc To that Church hath Chriftgiven,as to thefirftChurchtheOr-* dinancei andMiniflery which he principally intended to per ft ft, to "gather, and t& bring to the unity of the Faith.

cc 'But heprincipjlly intended to perfeft ,to gather, and to bring fo <s the unity of the Faith in aperfett body , by thefe ordinances-and

Mi-

" Afiniftery, the Vvhole fatholtke vifible Church : andfecondly this ce or that C^ongregatio n.

Anfw.i. M r . Rutherford (hall anfwer M r . Rtitherford Lib. 2. Pag. 248. Where he profeffedly difputes out of this place ofEph. 4. for a Church invifibleto be the firflfubjett of all ordinances, Chriftian priviledges, and Officers,on this manner. Hence let me reafon thus, ( faith he )

^TheChurchwhofe gathering together , whofe Unity of Faith *'&c. andgrowthofthatmeafurcofthefulneffeofChrifii that, the €C Lord intendeth, by giving to them for that end, fome Paftors and c - Teachers: Eph. 4.1 r. 12. muflbe that Church to Vvhom all the cc promlfes of the Covenant andpriviledges do belong.

" 'But the Lord intendeth the gathering together to the unity of f * the Faith, to the knowledge of thefons ofCjod> and growth of the <c meafure of the fulneffe of £hrift,only of the invifible eleded.and cc redeemed Chuhch,;^ of the vifible^profefling Church, nor doth the Lord fend ^Paflors or Doffiors , upon a pttrpofe of vatherinv the ViQote Church.

ThusMafter^^r/Wis of feveral apprehenfions, and one un dermines another; and upon the former grant this cannot (land, much lefle conclude.

Come we-a little neerer to the marke,and try the particulars, Firft examine the Tropofition.

Thofe whom Chrift doth purpofe to bring to the unity of the Faith,andthefulnes oftheftature of'Chrift ,&c.Eph. 4.11,12,thofe are certainly fuch who flialbe faved.And therfore muft of necefli-ty be true beleevers. For they alone attaine the perfection for merly mentioned.

And it is as undeniably evident, that ordinances and Mini-fters are not given firft/y tofuch y I meane to true beleevers, as M^ a Rutherford is exprefle in feverall pafTages of his book. The in-tendment offalvation from God, and the g ving of Ordinances andMiniftery keep not equall pace each with other; nay Matter Rutherford will tell us, that/^& an opinion fedes apparantly with the<^rminians y 'L.?.V,24%^\\£propofition then i* utterly untrue.

Let the ^/^^ come to its tryail.

" But Cjod doth principallj intend to bring the whole Gatholik* cC vifible Church to the unity of the Faith , the acknowledgement <c of the Son of God, and thefalnejfe of the meafure of the flat ure of «Chrift. Ff Anfy\

226 Chap. ASwweyofthtSuMwe Part.

*i .ie whole vijible (Church confifts of good andbad>wheat and tar*\f,elecland reprobate , as it is confefled by M r . Rttther-ford and by all judicious men.

And doth God intend to bring reprobates to the unity of the fAithm&tkzfttlnefeoftheftatttreinChrift ? I know that M r . Rutberf&rd will not fay fo, fo that both the premifes failing, the conclution muft needs fall with them,

An[. 2. Secondly,what is all this to the controverfy in hand ? The queftion between M r , Rutherford and us,is this ; That to the Miniffierj and guides of the Catholikg vifible Chttrch , the Lord bath committedthe Kejet, as to theprftftihjeR: : But let the for mer condufion, and the whole frame of the reafon be granted, to wit, that Ordinances and Adiniftery are given to the Gatholike vifi-Me Church ofbeleevers ( for thefe muft here be tmderftood, as* being dLftind from Miniftersand guides ) yet this proves not the Keyes given to the guides anely. For the former we can grant in a fafe fenfe according to our former explications, and yet we fhall deny thisJatter, as not finding any fufficient proofe fork*

vfa. 3. Laftly, apply we the Argument to that caufe and queftion in hand, as controverted betwixt us, and it will appear that it lights ftrongly againft it.

To that Church which Chrift principally intends to bring to the unity of the faith and the acknowledgement of the Son of God, is to them gives the power oftheKeyes 5 as to the f,rftfftbje£l.

?> tit the gathering of the Miniftery of the Catholike Church^ the jterfctting ofthem^ and bringing of them to the unity of the Faith 9 and the acknowledgement of the Son of God^brift doth not -princi pally intend.

Therefore unto them are not the Keyes given a* to the firft fubjett.

Thus we have done with \hefecondzn& fourth Arguments.

Arg* 3 . " If all power Afinifteriatt be given to a Congregation " ( by our brethrens confejjion ) under the name ofajtock^ ofredee-**medones 9 . at the body of£hrifl> Ad:,2O.28.Col.] »i8. Then it be-<£ longs to the Catholicke Church, for of them theje titles are ve-u rified, and agree fir ft to the Catholike vifible Church* Of is cleere •* Col.i.i8.Eph.5 25,26, iTiin.3,15. Eph.2.rp, 20,21. Andfo they come to our hand*

Anfa>. I am glad we are come fo neer, if indeed it be fo : why do we not then (hake hands ? for that is it which we feri-ouCiy and earneftly defire, If it was that will and good pleafure of God, Let us then enquire whether Mr. Rutherford his mind * and our meaning agree , and then we (hall moft willingly fall in with him.

This Cathoiike Church, as bef;re admits of a threefold ap-prehenfion : cither as it implyes a covenanting congregation of beleevers: or 2. Totum refrefentatwuml 3. or Totum inte grate. If he means the firft, as it is the meaning of the Scripture, we have what we would, and Mr. Rutherford his conchifion fals flat to the ground.

If the Catholick Church hath the power of the Keyes given firftly to it, then the Minifters and Guides thereof, are not the firft fubjecl of them.

But the Catholick Church L e, according to us, A congrega tion of Saint* covenanting ( as before we have explica ed the queftion ) hath the power of the Keyes, therefore the Minifters or Guides are not the firft fubjeft:

The ^Propojition admits no gain-faying, becaufe the Catho-lick Church and the Guides are different and diftinft in com mon apprehenfion,

Tht feeondpart Mr. Rutherford grants to wit, That the mi-nifleriall power of the Keyes , is given to a congregation, tender the name oftheflock^ &c.

And hence his caufe muft needs fuffer (hiprack, failing by thefe flioles 3 for I fuppofe asMn/?«^^4muft as he doth,diffe-rence betwixt tteChurch-cathoUck as the fpoufe and body of Chrift, and tin&Minifterj thereof.

But here he grants, that this power is given to the fpoufe and body. Therefore not firftly to the miniftery. Befide, the

places which he ailedgeth,and feems to allow, evince thus much.

Paul fends for the elders of £phefuf, and bids them take heed to the flocfa over whom Chrift hath made them overfeers 9 therefore this jtock^ is diftincl: from their overfeers; and if unto fuch a /foc^the power minifteriali be given, it cannot be given to the overfeers firftly.

Hence the fackjs not the Catholick Church, take it as an /*-tegrum of all congregations, for its only at Ephejits; and over it, mot over all the world 3 where they made them overfeers,

I? fa Nor

(Chap. . ASurveyoftheSumme Part. r«

Nor can ft be meant of an dfccumenicall Church, upon the fame grounds^yea by his^own confeflion elfe-where,it is not fo to he taken. Taking Catholick in this fenfe,accordingto former ex plication, i.e. \htgenerallnature of a Churchy exiflingandatting in the particulars, we have what we defire, and ouiv caufe is con firmed by this meanes, nor confuted.

Thatwhich is added, p. -291. 292. addes no force to this Ar-" gument, nor hurt to our caufe$ namely its faid, The whole Ca* u tholickjChurch vijible^ is made one vifible minifteriall body, and ''faidtohave organicallparts,as it is defcribed, Cant. 6, 4. by "eyes, teeth, temple^ and fo to have particular Churches ttndev "•her.

<*Anfw. All this is true, in a true fenfe, and urgeth not the conclufion at all. For thzgenzrall nature of officers, is anfwe-rable to the general! nature of the £hurch,l mean it is of the like* latitude. And conceive all particular congregations fo conftitu-ted, they may be called unum genere, i. e. they all, are Church fo gathered and conflicted. This particular Church is a Church, and fo all the particulars they have the nature of a Church attri buted to them., and affirmed of them, as the genns of the Jpecies*

And thus the nature of the Church, and fo the power of the Keyes in the Church, take them compleated in their full being, they include the particular in the general, and determine the ge neral in the particulanand fo the nature of theChurch and pow er of the keyes ? exift firftly in the particular,are therein afted,and in that determined,which is all we call for,and our caufe requires in the explication of it, S<5 that we are to feek neither for the na-. tare of the Church, nor the power of the Keyes ading or exfift-ing but in -particular congregation : As the .genus only exifts, acts, and is feen in hisfpecies.

The fifth zndfeventh arguments belong to another place^where we {hail attend them. The fixt is little or no whit differing from the third ? yet we (hall propound it, and make a returne unto it.

Arg, 6. " 'Becaufe £hrifl hath not given the power of the jMi-" niflry^ ordinances^ and jurifdittion to the Jingle congregation, as " to thefirft fubjftt, upon the ground that our brethren fpe#k> t&^ "'wit, becaufe the Jingle congregationisthutfpoufe^to which Ghrifi; * is referred a* an hufoand?, and .that body to which he carrieth the 1 ^relation of a head* .

Part. i. ofchurch-Di[c> t Chap. 13.

^ Nor id if that ad&tflTate number rfranjotnedperfons, of foeep, c<r of loft one*) to the Which fhrift doth carry that adequate and cc compleat relation of a Saviour, Kmg^ Governour; therefore that " vifible Ghurchifor tvhofefalvation thrift hath given the mini-"fieriall power, muft be the larger vifkle Church,

tsfnfw. If the Reader be pleafed to look back to the firft conclufion , in the explication or the caufe, or the preparation we made to the Anfwer of the fecond Argument, it will appear that as we do not, fo we cannot underftand our queftion of the fir ft fubjecl of the Keyes to be an individual! or Jingle congregAti-no : as though that individuall had it firftlyand all from it: when the clamour of Independency doth proclaime the contrary. How can we maintaine every Individual congregation to be in dependent, if one did depend upon another ? whereas its well known, that we maintain each congregation hath ecjuall power \vlth another-, therefore we fay that the power of the Keyes be longs to a congregation, teexlftlngin Its particulars, and there fore equally belongs to all particulars, in all which the generall with the particulars wtprefervedandpcrfetted.

The compleat being of a Church attended 9 asm Scripture phrafe we find it, and as it iuits with the rules of reafon , it com prehends the particular in the generall, and the gstierall comes to be determined in the particular; and therefore theTVw/- Mr. £#^r/Wpropounds, is not that which we maintaine, but that" which he is pleafed to make to himfelfe.

CHAP. XIIL

Of the CatholickCkurch a* it u totum reprefentativum In the af-fembllng ofPaftors,&c. in a generall councell,

E have thus difpatched the firft member of the Controverfie, touching the firft fubjeft of Church-power, or the power of the Keyes, namely, it doth not appertaine to the gides of the vifible Church, Take it as Totum genericum, or unl-verfale.

Let us now confide'r it, as Totnm reprefentativum^ i. e, as the Gatholick vifible Church is, reprefented in the Convention

Ff 3 and

'0rs of zftjevera/l congregations, in a gcnerall or oecumenicall c ounce IL And according to this acception of a Catholickjvifible Church, the whole courfe and current of Matter R#t her forth difpute in the feverall anfwers and explications that are returned to Argu ments propounded, is to be underftood. The words are faire and full lib. 2,^,305. The power of the keyes, hy order of nature it onely in the Catholic k^ representative Church^a* in the fir ft fubjeEl.

Before we proceed to the pinch of the debate, we will look about us a little,that we may fee where the way lyes. For the path to thefe generall councels hath beene fo long difufed, that its almoft growne out of fight, and as he fometimes fpeaks in a like cafe, The high rvayes are unoccupied.

j. Remember then we muft, There be two things,wherein the qualification and fo the commijfion and warrant of a member 0/*o>#;zf?//confi{hefpecially. The material/ground, of Com-miflioners at AfTemblies, is their gifts and fitnes. The formdl ground is, the Church-cattingflnd fending them. Parker de Poli \ 1, 3. c. 18. Materials ex donis internis pendet,formale ex deli-gationeecclefa, and this Affertion is approved by Mr. Ruther ford, and confefled by all ours, that I met withall, /. i. p. 213.

2. The Churches may fend, and if they will follow the pat-terne in the word, they muft fend learned and holy men unto Synods, be fides *Paftors, Teachers, Elder sy fo Luke hath it <»W#,

f^qc.rec" J * * 2 ^ J ^ % anc ^ tnere ^ ore ^ ts an Argument which learned whitta-r. ' ker alledgeth, from the nature of a Synod ' That fince a generall councell doth reprefent, univerfam eccle[tam y there (hould befome of all forts and orders of men fent there unto : *As Paftors, Dottors, Elders, Brethren, whofhould as k VtCX^ptrfonate, and fupply the place of the whole.

3. All thefe fo fent and adjembled in the Councell, have a dc-cifive and definitive fentencein the ads that {hall be made, de crees and determinations that (hall pafle. This is made the hinge and the very cafting difference of the c ontr over fie betwixt w and' the Papifls, whereby our men vindicate the liberty and power of the brethren met in councell, againft the ufurpation of the T^and his Prottors, whereby they would arrogate and mono polize all authority of deciding and determining controversies

unto

unto theTretates, And therefore Beltarmine l vfou\d carve out all W* f*P the authority to that crew and company, and fays, Apoflolos jttdi- co ** r '*" 1> $ caftefPrefoyterosconfultaffeyplebem audiviffe t ant urn. But Whit- T taker ftates the queftion, as the common received judgement of all the orthodox, and fo maintains that which is openly contra dictory to the Popifti conceit. Noflra vero h&c fententia eft^ non folos pralatos haberejns definiendi in conciliis, fed homines quof-vis idoweoseligipoffe, qtti ad concilium mittantttr 3 eofyne liber i pronuntiare debere*

. Hence this Reprefentative body is but a part,as it fatois in re ference to the CatholickjjifibleChfirch 3 m& therefore it is faid, not to be a Totum in that relation, but reprefentare totttm, by way of delegation or commijfiongwtn.eo nomine y w in that refpecl. The ads of this company carry a kind of proportion andrefem-biance to the body which it reprefents: that what they in ver-tue of their delegation do, its all one or the like reafon, as if the body reprefented did it. Look at them, as they are now afTem-bled, they are an entire body refulting out of the concurrence of alkhe feverall members fo concurring.

We fee now what the nature of thi* representative body is: we (hall now draw neerer to the marke, and make application of this to the particular in hand. Mafter&*/tar/JW exprefleth the que ftion in thefe termes Lib.i.ify. " To this Church univerfall vi-<£ fble hath the Lord given aA£iniflery^andallhisOrdinances ofWord €e and Sacraments principally andprimarily. And to the Miniftery <c and gmdes of this Catholike vijible Chttrch hath the Lord commit-<e ted the Keyes, as to the firftfubjeft.

But we (hall look off from this place , and takethofe words which are moft plaine,as the bottome of our debate, Lib.i.'Pag. 305. The power of the Keyes, by order of nature i* only in the Ca-t( tholike representative Church , a£ in thefirftfubjeft. From Pag. 300 to 3 op. And the fcope of all his anfwer in the moft candid and faire conftruftion that can be made of them 3 looks this way.

Againe, by power of the Key es, weunderftand all the power of Ordination, excommunication^. Which in the current and conv mon apprehenfion is comprehended therein.

And the reafons which yet carry and caft the ballance to the negative part, and our apprehenfions for thepreleiit that way, hefe, J.We

•I. We {hall attend Matter Rutherjwd fas owne explication^ as that which he muft take for granted and good , as admitting no juft exception, namely,

Gjuicquidcovvenit x*8 &un convenit etvvsp&tJLp&vus ^ n&'Snkuwt,

It muft agree to alt and only to that kind. Whence the Argument growes on, thus,

That which fir ft ly andonely belongs to the £atholike reprefenta-tive (Churchy that neither Was , nor can be before it. The very na ture of the termes gives in teftimony undenyable unto this. For it cannot belong to it onely, if it belong to ethers befide it: nor to it fir ft ly, if toothers be fore it*

'"But the power of the Keyes -was before the reprcfentative Church, yea before it had any being. For the Churches had the Keyes and the exercife of them by the fpaceof 3ooyeares, after our Saviour, when as yet there was not the name of an Oecumeni-call c ounce II heard of in the world.

Befide, from \k& former grounds agreed on, touching the con~ ftitvtioH.ota, generall councell,its plaine: That the Churches dele gate all,both/*T/^/ and^M?^ from themfelves to the making up of fuch a generall,Affembly. And therefore they had all Officers, and they the exercife of their Office-power before that day long.

Nor will that diftin&ion relieve the caufe in this diftrefle, to wit, that in order of nature they are onely firftly in the reprefen-tati ye but in order of time they are before in other fubjecls 5 nay the medicine makes the caufe worfe , though it was ficke be fore. For that a^roper quality Jboitld be in time before his proper fubjetty which gives it its being : .and that it fhould be , in time before its owne nature^ wherein his being lies, is beyond the re-liefe of all the rules of reafon. Befide, that feverall things being compared together, one might be before another in nature, when it was fimul and together with another in time, hath beene : ufually faid,(and yet by fome ufually queftioned,^ that time ever attends nature) but that the fame things fhould be in ume> bt-before its nature had any being ( as this diftinclion would bear us in hand ) 1 fuppofe is unheard of.

2. If the power of the kgyes Jbould be given to an Oecumenical! eonnczll as to thefirflfubjetl:: Then thofefooitldhave and formal ly exercife the power of the ke}es t who were no Paftors nor officers in thofe atls.

'Bttt that is denied by mafter Rutherford, ergo.

The

Part. i.

The propofition is proved,15ecaufe the dccrees^nd determi nations ofthecouncell and their actings, in their -deciiions and definings are no proper works of a P aft or a &. nor doe they pro ceed from thefe offices or officers as fuch. Thus Judicious Ames. *Bell. .enerv, Tom>2.c.^. de concil.p 10. Definite in concilia generalibus nonpoteft effe pars muneris P*tftorttm> quia, turn Pa-•ftor\KuUtts eccleJi < t c Primiti'v<ty et panel tantu m fe quentittm fattto-rtim munus paftorale potuifient implere*

And the ground is fure and fafe* Afts which are common u Bretkren y aJwell<Miofuch<ubeofficers,Thofeare not proper, nor doe proceed from an office or officer as fuch } but from Come root or refpecl: which doth indifferently belong unto both, as its evident in the cafe in hand, becaufe they ad aft as me fingers-, for that as we heard even now, gave t\\£fermality to the member of a Sy nod, and by power and warrant of this proceeding iffucd from thence,

Befide we heard before, that the conncell confifts of brc~ thr^n^s well as Elders, and the power of determining and bind-ingifiiies joyntly from all, and to maintaine the contrary is judged an open pointof Popery by Dodor whitaker. Vtifnpra*

3- Arg.

.3. Ifthe.power of the l^jes belong firflly to the QectPmenicalL c ounce II . Then it belongs to all other, by vertue of that y for this the rule, ^0' «'i/l 0 doth require* If none have this power, but onely this fubjecl^then this power can goe no further then this,,-For this avvspctpiyw and j^QoA/^y^ require : where ever Rifibi-tity is, there the nature of man muft be, becaufe it agrees to it firflly to Richard, John. Jeremy) not as this or that jndividuall, but as they have the nature of man in them>

And hence there can no po^er of the kgyes ( as ordination ex-commumcatlon, Sec. ) be put forth but by the <vertne of an OeoU m en \w\\councell giving in their influence rlrft to that workiwhich is contrary to the evidence of fct ipture, and the experience of all ages.,

And before I leave this argument I iliall take leave to make Ibme inferences from it, fuch as neceflarily follow from the na ture the thing according to the praclife of all Arts, proceeding from the unfallible evidence of like precepts.

If all the power of the key es be firftly and onely in the Ca-xholike reprefentative body. G

- - * ---./- ------- '9 */ 'k Summe Pare, i .

Hence in another by vert tie of tin*

Hence \ti\s is as qeceffary to the well-being of the Church at the fower of the ksyes, becaufe the Churches have not this power but from hence. Hence, thi* reprefentative Church M neceffary to the •benc effe ofa Church, not onely ad meliuset optimum effe. For it is as neceflary as the power of the keyes : but that is neceffary *1ttatv+ft,tof Mafter Rutherford his confeflion. Hence this power of the keyes i* here moft perfettJy ; becaufe here firft/y. Hence moft conftantly and ordinarily ? If firftly y onely , and alvoayes feere, and in others £7 vertueof this, then it is here moftcon-ftantly and moft ordinarily.

All thefe follow undeniably from the rule K*'0 rft/rd ^«>77^. t/tyatj nor can there be given any reafon to the contrary. Take any example in any aft, and upon this ground thefe inferences will How naturally and beyond exception. Rjfibility belongs lo the nature of a man. Therefore is there firftly , onely f al-wayes. Therefore, conftantly , perfectly. Therefore its de rived from hence to all others , that flaall be made parta kers of it. Therefore take away the nature of man, and deftroy it, youdeftroy thisfacuky.

From hence its cleere , that ^ contrary exprejfions to the(e s dropped here and there by Matter Rutherford without which he could not decline the dint of the Arguments alledged againft fcim , arefo many tsffferfions contrary to the tr eftbe rule, K*'fl A vie ct

If the po&er vfthc Keyes he ker£ frftlj A'rtd enelj 5 then it can exercife diem witliout all doubt lawfully : and i n the right txercife thereof can attai&e its end.

'ftttt the frft p#rt is denyedby Maficr Rutherford Lib.2.Pag. 4C^8. * / muck doubt if a Catholi/ke coxncett c*w formally excom-** nwnicate aNatiowillChurch* And indeed he may well doubt it.

For foppote that many perfons in the particular Churches of the Nation (hail complaine of the evils of the Churches , and groan under them : The excommunicating of thefe Churches, would inflict the punilhment as well upon the innocent, as the m-octttfor the communion would reach the one as- well asthe other, and fo the cenfure fliould proceed upon them as well who de-fervcd it not , as thofe who did defcrve it.

But fecondly its certaine ,, if die Churches refitfc the fcntence,

the

the power of the councell can never prevail* to Attaint it/

end,

5- Arg.

Let me adde a I aft Argument taken from Mafter Rutherford hi* owne expreflions, which are thefe. Lib. z.Pag. 289. " To thi* " univerjall Church vifible hath the Lord given a Miniftery, 4*4 <f a/I his ordinances 0/W ord Sacrament, principally r , and primarily ,* " and to the Minifte ry and guides of this Catholike Church vifihle " hath the Lord committed the Keyes a* unto the flrftftibjett,

Whence I (hould thus reafon,

To theMiniftery and guides of ftoCatholike vifibleChurch hatb Chrift committed theKeyes,at to thefirftfubjeftjmto which he hath given his word^ ordinances , Sacraments, Afiniftery primarily This! propofition is in terminis expreH'ed and affirmed by Mafter/?^-therford , nay determined as a conclufion beyond all gainc-faying,

But ( I afTunie ) to an Oecumenicalt councell , a* the To turn re-prefentativum of all Churches, (jodhath not primarily, given to hi* Miniftery, Word, Sacraments, ordinances.

Therefore an Oecumenical rcprefentative Church hath not the keyes given to it, at to the firft fubjett.

The Affumption ( which onely needs proofe ) fenfe and expe rience, the nature of the thing, Mafter Rutherford his confeffion in cafes paralell and of like nature doth abwdantly confirme, For its well known to every man, that after the Afcenfion of out Saviour, by the fpace of 300 yeeres, there was nogener-all councell in the world, were there neither Minifters fent, word not Sacra ments difpenced, 7^/0™ and Teachers executing their office, performing the duties of their places and charges, all that while to thofe, to whom , and for whofe good, they were principally and primarily appointed ?

2. Each nun knowes, that the councell confa&s principally of thofe,whoare<f/^frjand'P^rj in other Churches, and will a mans fenfe fufferhim to fay, that there muft be Minifters fent to, teach and feed, and watch over thefe Minifters.

3. Nay doth not the examples and records of all ages evi dence, that the preaching of the Word, admlniftration of the Sar creimentsfrt. nor primarily nor fecondarily is here attended ? but thefcanning ofcoHtroverfies, deciding and determining of doubtful! queftions.

Gg 2 And

And iaftly when Matter Rutherford denyeth Mlnlftcrs to have' a 'P aft or all charge and 3r<i/f£ over a Trefiyteriall OWr/^: be caufe that watch onely is appropriate to the particular Congre gations, the care of vvhofe fotilesthey ftand charged wichall .- 'By parity --ofreafoffy he will in no cafe impofe this upon any Paftor, to be a conftant watchman over a generall counceil .• not only, be caufe its more then he can difcharge , belide his care of his parti cular Bock, but alfo,becaufe it would feeme irrationall, that there' (hould.be a Paftor> and fo a Ruler over thofe , whom he makes to h&vefetpreme rule over all Churches ». 4

Hither appertains the /^^w^Argument of Matter

touching r/?<? kgyes given to thzCathotike vifible church :and ther-forel formerly referred it for thu p/ace,ziid fhall now take it into fcanning and conlideration r and it is this, Lit.2.c.29j.

tl When anyfcandalow yerfon is delivered to Satan, he u cafl ott$ *'• of the whole Qatholike Chfirjch , therefore he was before his eletti-<c on , A member of the whole Qatholike Church. For he cannot be f( cafl out , Veho Vcas never Within , and Vvhen he is excommunicated,

* c hi* fins bound) as in heaven^fo on ea r th , i . e. not onely in that trail €i of ground, where a handful! of a little congregation independent " ( as they fay ) ofio, or 20, or I oo doth ordinarily feed , but in all " the vifible. world, where God bath aCbttrch , And all , both within

* the little consecution and Without, -are to refute him as an hea* s ' then and a yrtblican.

Anfry. When we enquired touching \that which gave formality to a member of a Church or congregation, we then at large deba ted the qiieftion., namly 3 That vifible profejfion did not make a man amember of a congfegation^much Icffe amemberof all the particular congregations on ^?r^/?,whether we refer the/? <?*&kr.Only,we infer from that which was then proved, that he who was not a mem ber c/d//Churches 3 he cannot be faid to,be cut ott'^w^//,becaufe te. never was ingrafted into them:no more then amember of one individual! man,bzmg. cut off from his body or perfon can be faid to be cut of from another, becaufe thefe two men have the nature of man common to them both : or more plainely ; becaufe a member of one Corporation is dif-franchifed and condemned to perpetual! imprifonment, asTraytor, therefore all other Cor porations fhotild dif-franchifc him alfo , becaufe thefc two are faftia of a Corporation in general!,

Part. i. ofChurcb-Difcii 3!hap< „.,. 237

True It u, when one Church of Chrift hath Vighteoufiy caft out a man, ex/// other congregations fhoula\ account of him as fitch an cut caft, approve oftke'fentence of the Church,un\ette any thing ap-peare to the contrary, and they fhould fo exprefTe themfelves, towards him, as fuch a one, whom the Lord Chrift hath fentenced and judged as a heathen : and therefore becomes all, who are the febjefts of Chrift to judge fo of him. As all the fubjetts of the Kingdoms do account him a Tray tor , and carry themfelves to-warcls him, as fuch a one,who is convinced and proceeded againft, as fuch, in one City or Corporation.

This is the ay me of that anfwer which Ma&zt Rutherford ai led geth, from feme, who fay, That the party is excom municated onely out of that Congregation, whereof he is a mem ber antecedenter ; becaufe Chrift hath given the power of excom munication only to the Church: But he is excommunicated to all other Churches onely c&tf&jvtnter, by confequent*

To this Mafter Rutherford fayes; cc Ianfwer the plain contrary. " He is antecedents and formally delivered to Satan bythepdVver " of the Cat ho/ike vifible Church, which it put forth in exercifes and aftsfiefore that Church, thereof he it the neereft member. 8-* f ve-n as the left hand doth cut off the finger of the right hand, which t( other^ife Should infett the whole body. Now it is not the left *' hand onely that cutteth off the contagious and infection* finger, but "the whole man. ^Deliberate reafon and the will confenttth it "Jbould be done, for the prefervation of the whole". The left hand ff u a meere inftmment , and the loffe of the finger^ is a /offe to the "whole body : and the finger is cut off the right hand not'W\t£££-* { denter onely, by the forcer of the left hand, but^y the intrinfecall "potyer thatwa6 in the whole body \ Its true the contagion Should creep through and infefl the right handfirfl : and therefore incijton tc i* made upon the right handfirfljvhen theElderfttp oftfaCongre-" gat ion delivers to Satan, it is noj done by that power, that is intrin-*• fee all in the cangregation onely y but by the power intrinfecally that " Is in the whole univerfati Church. lib.2.pag.296.

We fliall here paufe a little, and as travellers ufe to do, view the coaft how it lyes, becaufe the path feemes dark, and the pa£ fage fomewhat hazardfull.

I-Anfwer then, If the Catholik? Church put forth a powelr/^-m^-^//inthe excommunicating of the offender and delivering Mm. to Satan, ( as it is here faid : ) It muft be cither an

G g, 3

238 - , -? &&0#mfiftk6$&mtito Parr. i.

nicall councell , or a reprefentative body of all, that muft do this 5 or elfe all the Churches mutt, have a hand in k.

J. An Oecumenik^councell ca/inot excommunicate. For that which is not, hath no being, cannot put forth any operation. Non entis non eft operatio.

But a generallconncellwas not after our Saviour by the fpace of Sooyeeres, There hath been none of late , by the fpace of ma ny hundreds, and when thefe will be any, no man knowes.

And therefore it can put forth no intrinfecall power in thiscen-fure of excommunication, neither antecedenter , nor confequen-

2. Nor can all the Churches be faid , by any evidence of rea-fontohavea hand, or put forth a power to this worke. For Matter Rutherford his own principles are, one congregation hath no power over another, one Claffis over another^ one T*rovinciall or Nationall councell, hath no pe\\>er over another. Whence the inference is plaine»

They Vvho have no power, much leffefupremepower over another^ they can put forth no power over another. But ( ex concefiis ) many Chttrches,Chttis, Synods have no power over a congregation therefore they can pjt forth no power.much \zKzantecedentertQ this work.

3. Againe, they who put forth a power intrinfecall to excom munication, they muft doit according toChrift burble, andfu-table to order prefcribed by him.

But in cafes ef excommunication, efpedally thofe ofobftinacy, the rule of Chrift, and the direction of the Gofpel I require ^ they Jkotild examine, convince, admonifo, before excommunication.

And therefore they muft be throughly informed and fully ac quainted with the offence, if they proceed regularly.

But all the Curches cannot be thus informed with the offences of fuch , who are excommunicated, nor yet are bound to be, antece-denter, to the d ifpenfation of the cenfure. They are not bound to receive all the complaints of every particular Church,to heare and examine all witnefles, not bound to convene the offend ing party, nor hath any Church but that , wherofhe is a member ', power to do it.

X'nd therefore according to the rule of Chrift, they cannot put forth a power antecedenter to the excommunicating of him.

4. Bcfide if all the Churches put forth a power antecedent er to

the

Part. I. *f€kitrc&&ifeifli»t. v-nap, 1-3. 239

the excommunicating of*&e offender, before, the particular Church : then thefentence is known and paft before thefentencc of the particular congregation proceed : then there Is no place left of Appeal to other Churches, becaufe their judgement is paft, therefore they need not require their judgement, but this Mr, Rutherford \9\\\m no wife allow, nor is it confident with his principles nor indeed with reafon.

5. if after tint excommunication paft in a congregation of Ctaffes, when other Claffes, Synods, congregations (hall come to be acquainted therewith, and the proceeding therein, as irregular andunjuft, they Jball reject thefentence, as not fuitable to th'e mindofChrift, a nd proteft againft the proceed ing; They $ho in their judgements ever difallowed thefentence, and by their en deavour labour to repeale and oppofe it; They cannot be fetid in reafon to put forth an intrinfecall power, and that auteceden-ter in the execution of it.

Andl fuppofe theChurches^who are of fuch a judgement would wonder to heare a congregation thus fpeake to them: Here is an offending Brother caft out of our fociety, for fuch obftinacy inevilhwehavecafthim out confequenter^ but you have put forth an intrinfecallpower/f»/^*k*f<?rto our ad, els it could never have beene done, •

Ifuppofe,ifaProvinciall, nationall, Oecumenicall councell (that would condemn them for their fentence,) (hould heare them fo fpeak, they would prefentfy proteft their innocency ;, and that they had no hand in ic, they were never acquainted with their proceedings, for if they had, they fhould have profeffedlf oppofed them therein.

Laft!y 9 if the whole Czxholkk Church put forth a power ant€-cedenter in cafting out every "particular offender out of the Church: they alfo muft needs put forth their power antectden-ter in receiving him in : which reafon and the experience of all ages gainfayes. That a congregation fliould confult with aft the Churches on earth, before they abfolve a penitent offender; there was no fuch law delivered to the Church of Corinth in that cafe, but at he blames them, becaufe they did not caft him out, before he wrote : fo he wiftieth them to receive him in again* into communion, neither ftaying<nor«xpe6Bng, untidl a general councell was called for that end.

The fmilittidf which Mr. Rtttherfordukth) hath a handicwne * colour

fen ttie inconjiderate Reader, but being ferioufly

cou weighed reacheth not the caufe in hand

It is true, the left hand doth not only cut off the contagious and infectious finger, hut the whole man.Deliberate reafon and will confenteth therennto ; and the finger is cut offj not by the $ow-erofthe/efthandonely, but by the intrmfecall power in .the n hole bodj. I fay all this i* true, and there is very good reafon it {he tild be fo : becaufe the mind and m// y and fo the whole hath full and fufficient power in it felfe, and that peculiarly and proper ly appointed by God and nature to preferve it felfe, and pre vent infection in any member, and rather to cut of theinfecti-oift part, then that the contagion (houldfp read to the mine oi the .whole.

And it is fo exactly in a particular congregation ; the chief offi cers, as the mind and W/^and the reft of the 'Brethren , as the who/e,\\wc intrinfecall power given them by Chrift, and fhould put it forth in his name, and according to his order to remove an infectious member. But how undatable is it to require the fame of otherChurches,becau(e they excommunicate in the^<?^-rall nature of a Church with them, when in truth they have no power over a particular Church, and therefore as they cannot, Fo they Qiould not attempt any fuch thing > For to lay afide now the confederation of an independent congregation, we will pro pound only, Mr. Rutherford^ QVin principles fot proof in this cajc.

Its confefled by Mr. Rutherford that a Church in an IJland hath power of excommunication in her felfe : and therefore ftie may put it forth alone. And yet I fuppofe Mr. Rutherford will confefTe, that a party fo excommunicate is to be accounted a Heathen to all Churches as well, and as much, as any excom municated out of a Church that hath neighbouring Churches near it: notwithftanding no other Churches have, and there fore can put forth no power, in the executing of that act of ex communication done by a Church in an Ifland.

The fame alfo may be faid of flaffes and provinciall synodf, \\\X£gw&tfother Synods and Claffes, over whom they have no power, by his own grant, and yet a perfon excommunicated in one regularly, is fo accounted of by all.

And common fenfe will conftraine a mans judgement here unto.

0 The

The Major m&Aldermen oftne CorporationjhvSk firft be privy to the offence "of any member in the Society, and then they have power to proceed againft him, without either the power or privity of another corporation, though they be both members of thzfame Kimgdome, and botkfpecies of a corporation, the common nature whereof is attributed to them both : becaufe there is peculiar power left to them in their own place and pre-cincls. The like may be faidof a particular congregation.

^hefe grounds thus made good by reafon, will give in evidence againft fever all expreffions of Mr, Rutherford as diftant from the truth.

" Thatfifter Churches receive members of other Churches to ^communion by an Intrlnfecall authoritative (Church power*

Ifhemean/k-/> an authoritative Church-power, as a congrega tion puts forth in excommunicationfixh a power thefe fliould put forth in admittance to communion : Its an Affertion neither fafc nor found, and a mans experience will teach him the contrary •: For by authoritative Church-power we can enjoine our own members to come to the feale, or elfe cenfure them, but we can not fo deale with others,if it {hall feem good to them to refufc to come.

He addes, " (/hrift hath -given an intrinfecall power to many 5 f canfociated Churches to cafl out a contagion* lump^otheritvife the 6t coafociated Churches are to exercife the punifhment^of the avoid-c ' ing the excommunicated perfon 3 as.an Heathen , whichfolloweth Cc fromapcftoer which is no wayes in them; Vvhat conscience is here ?

I asfnfiv. A good conference rightly guided by rule; For// by the mouth of two or three witneffes e very word [ball be eftabli-fbed, astheLor^and his Z^jwfpeaks: then much more (hall a fatt be e flab lifie d t that hath not the teflimony of two or three, but of & whole Church, it may be fo many hundreds to bear witnefle thereunto. And no man, nay no court in the world., can but yield to this evidence, before fomething appear to the contrary, unleflb againft conference they ftiall lay alide theex-prefle-Z^ofGod,

We fliall propound a narrower cafe then this, and yet its fo plaine that it will carry the judgement of any confiderate man with it. Suppofe a party going to fome remote, place, whether his occafion leads him, intends to joyne with the Church of Chrift there fet up : another perfon privy to his intention, and

H h know-

knowing the man undeferving, Ogives intimation to a friend tinder his own hand and two 0^<?rj,that the party is fcandalous for opprefiion and coufenage: when he fhall defire entrance and acceptance, the letter is (hewed, and witneflfes difcovered, and;he juftly denyed admittance, with is ajuft punifhment juftly inflicted upon him,and that which a good confcience.

In the cafe in hand, the argument forceth a fortiori. If we may account a man fcandalous, and carry our felves towards him as fuch a one, under the witnefles of two or three, before the contrary be manifefted:rnuch more may we account a perfon juft-Jy excommunicated and demeane our felves towards him in a manner fuitable to fuch a condition under the teftimony of a Church of Chrift, untill fomething (hall appeare to the con trary*

"JButfttppofe the Church erre t andcaft out the perfon Clave er-" rante ? fhalla man in a brutlfh manner prattife according t& their li proceedings'/id not difcern Whether the cenfwe bejftftly or unjftft~ c - ly inflitted ?

tsfnfiv. This is not to pradife after a bruitifli manne^ but to proceed according to fuch rules* better then which nor reafon mr rlghteoufneffe requires any : For under fuch a teftimony the perfon (lands juftly excommunicated in mine account, and I muft judge fo if I will judge righteoufly. Jnftance. A perfon is accufed in open Court of Treafon upon three mtxeffej, which are pregnant and peremptory: The judge cannot but condemne the man 3 as(hchamalefador;andincafehe(houldmake an efcape* dlthat heare of the proceeding,they are to account him fuch a one, and to proceed againft him as fuch, and yet cannot be faid to prac'Hfe brutifily, but fioujly and righteoufly, according to rules of reafonable nature,whieh God hath revealed in his holy word, untill the teftimony given in be controlled and difannui-kdjfo it is here.

Laftly I (hall prefent unto the Reader and to Mafter Ruther^ ford what himfetfe hath writ in another place, andfo leave this argument, lib. 2.p. 320. we find thefe words, the queftion being there propounded,fmce a fcandalous perfon living betwixt two neighbouring presbyteries, and fo likely to infecl both equally and indeftrently by his offence, why therefore (hould he not be caftoutof both?

Rafter Rutherford^ anfwec is this,

Though-

Parr* r. of Church Difcipifae. Chap. 14. 243

(t . Though he diveII in the borders of two C lafficall ^refbjuries^ Cf yet fine e Cjod, the God of order hath made him a combined member S£ now by In ft It ut Ion of one pr efby teriall Church,, not of another 3 he is tc to be excommunicated by the one, not by the other.

A man would think at thefirft bliifih, If one clafficall Church doe not excommunicate antecedenter: by the fame proportion of re&-fon many mttft not, nay none but his own claflis doe excommu nicate him,andtherefore how can the Catholil^e Church be faid todoethis^^c^^^rfbtitMafter^^r/^ beft knowes his owne meaning, and this will occajion him to explicate it.

f — , -.

CHAR XIV. Of the Chttrch Univerfall, M it i* Totum Integrate,

'Nd todeale candidly in this as in the former courfe of our difpute , we profefle ourayme in this inquiry is , onely te give in what evi dence we can, to the clearer difcovery of the Truth. For I cannot find any expre&ons in Mafter Rutherford that fully fatten this fenfe upon any pafTageof his difpute, and it is not in my thoughts to father any thing upon him, befide what he ful ly expreffeth,

For our morecleere and direcl: proceeding, I {hall take leave to inquire* 1. What is meant by a, Catho like vifibte £hurch M-kfn in thisfenfe, a* Totum integrate,

2. Whether fttch a Church id to be fottnd in the NeVv Tefta-went*

3, Whether the Lord Chrift hathfet Officers here, a,* in their firft fttbjeft ; and to themfofet , the poster of the keyes doth firftly ttf-pcrtaine.

To the fir ft.

That the Catholike Church hath fome thne fuch a refpefl, as Tetum integrale, I now and then find amongft Authors* ffmei JWedttlL lib. i.e. 32. par, 1 ).

&*clefiaparticttlaris refpeflff Ecdefa Catholic^ qti& habet rati-

°>*m integri) eft membrttm*

His m^ nm g j s } jf w€ j^ at particular members and particu-Hha lar

lar Churches as aggregated togftr , that which refulcs and art-feth from the confluence and concurrence of them all, we put the refpecl of Totum Integrate upon it, and fo it is called ecckfia Ca tholic a.

And for the right difcerrring of this, and differencing of fome considerations about it , The Reader muft take notice that three things are to be attended for the diftincl underftanding of chis Totum , that he may fever it from former refpefts,. unto which we have fpoken.and difcerne the nature of it from the general! na ture of a Church, between which there is- an exceeding vaft diffe* rence, \

1. Then 3 the particular perfons and Congregations^ the members of this Church Catholike taken in this notion and confiderati-on, containe in them the effentiall caufes of it , out of which it a-rifeth , andisconftituted : Whereas Totnm ttmverfale conticzn-* wife containes and communicates caufes to particular Churches.

2. l&w^thefe particular perfons and Churches are, and muft b.e in nature before this Totum integrale i. e. This Catholike Church thus aggregated : and this follow.es- from the former , in fo much as the caufes are in nature before the effect.

3. Hence this -totum in proper and precife confideration 3 though it be ever with its members , yet is diftintt from them, as that which arifeth out of them. As a man is neither bod) nor/W^ but an integrum, a third rifing out of them both.

The Reader muft carry thefe along with him , becaufe hap ly we (hall have recourfe to them, asoccafion (hall re-* quire.

The fecond things to be inquired, is,

whether tbuChurch is to be found in the Nero Teftament* \Vhenthis <$M&re was prefented unto Mafter Ruther way of Objeclion, thus , Tou cannot demonftrate out of the Scrip ture , that there itfttch a thing inthe^jStewTeftament at aCatho* like 'vijible Church.

He anfvvers in thefe words,Z/'£.2.4i8.

£< I conceive the fubjett ofi Cor.i 2. is aC at ho/ike vifiblefchttrr''^ "we do^ not under fltind a- polit kail vifible body , with ordinary vijt-w blt government from one man , who maketh himfelfe the J icar of *' Chriftj-the Pope^iyhof^ mejnbexa. are (^ardinals^iflo^ andfuch (

like

Part, i. of church-Di\cipline. Chap. 14.

*"• like , but the CatholfHf body myfticall offfirift , and than as

•* vijwie.

We fee hereMafter Rtitherf. his exprefllons prefented before us; but what his meaning is, I confefle , I cannot cleerely per ceive, as,

1. Whatis the meaning of that phrafe 3 myfticall as vifible.-

2. What is the thing intended by it/

i. I do not readily conceive his mind in fiich anexpreflion; weunderftand the body 7»//?/V^//of Chrift as invifible. For the myfticall body of Chrift, in common and current fenfe is con-ftantly taken for t\\z invifible body of our Saviour. Now to confider an invisible body as vifble doth implicate plainely; and is, as if a man fhould fay, I will confider whitenefre as it is black^ and therefore this feemes not to be his mind .- but it may be he t &£$ myfticall in another figurative meaning : or haply the ex-prelfion is mif-printed. It iulficeth to point at it 3 to occafion further explication.

2* what is the ffo»f here intended 3 is as hard to find-out-fully.

When I obferved that he puts vifible in a kind of equal breadth and latitude with myfticall'. That being Totumintegralertz\\ the parts aggregated, I could not but imagine, his intendment was to take vifible in the fame fenfe, Befide -£^.2/^.222, I find him diftinguifhing the Paftors of 'particular Congregations from the l^aftors of the Catholikg Church, whereas had he taken Catho-like for univerfall, then the Paftors of one muft be the Paftors of the other, For genm is only exifting in its fpecies, and there on ly can be f^ene, and fo confequently attended.

Thefe are probabilities which fwaymy judgement that way.. But I find alfo that fometimes he puts in the word univerfall to exprefle his meaning of the place. And this cafts the ballance the other way. So that I cannot fay, he meanethby Catholike Church vifible , a totum integrate* ^[nd therefore I {ball not oppofeit as his fenfe, but onely dijpute againft it, as not the fenfe of the place 5 and that thefc ^^/^jibllowing perfwade me for the prefent.

1» csfrg.

That Ghttrch is meant in I Cor. 12. in which Cfodfets Teachers* lelpsfjovernments fa<ordinary Officersfrftty) verf 28*

• ut hefets not thefe firflly in the Catholike Church uifible, as aggregatum, ("before explicated.)

ion, where onely the doubt lies $ is thus pfovecb Hh 3 Becaufc-

Becaufethe fettingbf the officers in tfi^Church( Ifpeaknow of thofe which are ordinary ) is by the Election of the people , and therefore this fetting and officers fet muft be there , where the e-ledionis: this election or call being the foundation, whence the relation between Paftors and people refults, and fo become in relation one to another, gives mutual! being each to other, are together one with another.

But clear it is that election is in the particular Churches, Att. 14. 23. eX&M.Ttf. i, 5. and therefore there thefe ordinary officers are firftlj fet by God,

If,

In what Church Paftors are fir ft ly fet > over them they have ly and primarily Paftorlikg power in preaching, ruling, and dif-penftng the acls of their office. The nature of the office, Gods charge and command, the end at which they muft aim, and for which fent, evinceth this. Att, 20. 21. i Tet* ?. 2.

But ordinary Teachers hatve not this paftoralland official!pwvcr over the C atholickjChurch, as will thus appear,

Thofe whofe power by the Law and order of Chrift maybe refufed in ^//congregations, but in their o^n particular; They by no law of Chrift have right of paftorali power in any, but in their ovon particular charges and Churches; otherwife the Lord Chrift (hould fet a man in his office, and by rule and law others may for ever refufe the exercife and power of his office over whom he is fet,

But the power of ordinary Paftors may by law and order of Chrift) bejuftly refufe din all congregations bef.de their oftn* As fuppofe all congregations have Paftors of their own, they may juftly refufe any to preach, or exercife any Jurisdi$ion amongft them.

Whereas he that hath power to preach as a Paftor, he hath authority to enjoin thofe, who are his flock, to attend him, though they ftiould refufe it: yea to exercife his office, though they do not defire it, For it is not read in any Gofpell, that the Lord Chrift hangs the performance of a Teachers office upon o-thers defires,bnt upon his own duty, with which he (lands char ged with by vertue of his place.

For I might laftly here adde ( though many other reafons arr at hand, yet I will not multiply, becaufe I know not Mr. Ruthr-fordhis minde in this behalfe, and I would not trouble the &*&+

Pare. I. of Church Discipline. Chap. 14. 24,7

without caufe ) I fay, I A^fy here adde ; If a. main be A Paftor to all £lmrches beftde bis own -particular : Then he is either the fame Paftor to bother another anddiverfe. This laft none will own; therefore he muft be the fame to both;and he that hath the fame paftorall office, he hath the fame power and jurifdidion in both, (lands in the fame manner bound to both, becaufe right of Jurifdiclion iffues from his office-call.

Thefe mifts then being removed, the meaning of the Apoftfe is this; Godhathfet in his Church, i. e. in a Congregation exifling in itsparticulars, and fo in all particular congregations, the ex traordinary and ordinary officers, according to the extraor dinary and ordinary occafrons thereof; and this fenfe fuits with that, which we explicated in the firft part of this difpute, touch ing * faholick vifitile Church as Totum univerfak; and hence that qmre which carries the only difficulty with it receives a fullfatisfaclion,/. 2.^.401,

cC This indefinite fpeech ( fayes Mr, Rutherford ) muft by good <c logickjiave the vertae either of one ttniverfall, or a particular <c propofiti&n : If they fay the fir ft, we have -what We crave : if they " fay the fee and, they fall into the former abjurdity^ for God hath 5 ' placed Apoftles in the Vvbole Chriftian world.

tAnfw. If Mr. Rutherford, crave no more but this, that every particular congregation Should be thefpecies of a Congregation, we willingly grant him his defire : but to affirme, that the reafon is they^w* QtTotumaggregattom> is as far wide, as eafl is from the weft. And that his caufe gains nothing by this grant, is plains for thus the nature of a Church exifts only,a&s only,is to be feen only in the particulars, doth equally and firftly communicate his nature to the particular?, fo that no Church hath more power then another, nor yet power over another, having upon this ground and grant an independent power of its owne : As each fpecieshtth firftly and independently the nature of the genut y which fo exifting in it, comes to be confined to it, and wholly to be ordered by it. As we (hall give in evidence, by inftance of many particulars, that we may relieve the Reader there by.

Thus the common nature of a Corporation exifts in all particu lar congregations, and fo its common to all to have Major and Common-councell, ( I ipeak exfappofito) which government and Governors sifting in and determined by the partkulars>

have

2 48 Chap. 14. A Survey of the Sum we Part, i .

have only fowr in their oVen place : 'fl&Major and exercife^ authority in another corporation. To reafon there fore thus, if the nature of a corporation be common to all, and the King hath fet Major and common-councell in all and every one of them, therefore the Major of one, may rule in another corporation; I fay fuch an inference, will in no wife fol-- low.

The like may be faid of like example. h\\ftates fet generals, Colonels •, Captains in their Armies : The king/f/\r c on ft Me s in all Towns ; Sheriffes in all Countyes . If any (hall reafon thui, If this be common to allTowns to have Conftables, Sheriffs in all Countyes ; therefore a Conftable may exercife his office ki ' another Towne, or aSherife in another County: each mans experience will give in evidence to the contrary . And the ground of the Argument taken from the community of the natnre of fuchthings,willnotinforceit,but inferre the contrary, iffert-oufly confidered,

Thefenfe of the Text thus opened, the Arguments gathered 9 out of the feverall verfes will eafily receive their anfwer: This then is the fenfe.as hath been proved tsf congregation or Church exifting in his particulars is theChurchkcre meant ,and therefore all particular congregations are here intended.

And its true, that in all particular congregations ( thofe ex traordinary gifts and miracles being now ceafed)there be the or dinary officers of Teacher s, He/ps, Governments, &c,

2. Its true of all particular congregations, that they are one body in themfelves, and are one in the common nature of the Church , and thefe take in all vifibly baptized into one Spi rit,

3. Its true that in all thefe particular congregations all JeWs. zndGentiles are comprehended,that come within the pale of the vifible Church, For the whole nature of the generall exifts in the particulars.

4. Its true, that the members of each particular congregation have need each of other, and one particular Church of the help of another, as occafion fhall require.

5. Its true of all particular congregations, that their members (hould not make a fchifme one from another.

6. Its true of all particular congregations, that the members

do

do and ftiould efpecially care one for another, and fuffer one with another.

7, Its true of all particular congregations, that by immediate commifllon God fet Apoftles, whofe power of rule reacheth to them all, but ordinary officers he hath fixed to theirparticirfar places and ftations, each one in the individuall congregation by the which he was called, and over whom he is appointed.

We have now done with our inquiry touching thtCaihdticI^ vifible £hurch: we (hall remind the Reader of tVvo things^ which may be of fpeciall ufe, and fo we fhall put an end to this difpute.

L

i» From the foregoing difcourfe he may difcerne, wherein &• fpeciaily the opinion of Mr* Rutherford appears, touching this Catholick vifiDie Church, with any certainty. As namely, Its cer tain that Mr. Rutherford holds the power af the keyes belongs firftly to the Catholickjteprefentative Church; for to this pur-£C pofe his words are moft exprefle,/.2. p r 305. The power of the " keyes by order of nature, is onely in the'Gatholick^ reprefentative ^QhurchjOsin thefirftfubjett.

2. Its not to me certain , what he holds touching the Cathp-like vifible Church, confidered either as Totum univerfale, , or Integrate : what probabilities his exprefllons carry either way, we have formerly intimated out of feverall places: and there fore I think it moft faire, to fatten nothing upon him, unlefle his words were fully and conclufively clear,

Laftly its certain, that if the power of the keyes be in the Ca-' tholike reprefentative Church, as the firft fubjecl, they cannot be long firftly to the Catholkkf>hurch, either as TotumunwerfaU or integrate: The diftance and difference betwixt thefe three ac cording to former explication is fo great and vaft»

II.

Againe let me remind the Reader, what fight the truth hatk gained, if we look at it, as laid forth in the right frame of it, As thus.

1 . The common nature of a Church, and fo the nature of of ficers in that proportion, are only exifling, acting, and become vifible in the particulars, as their fpecies.

2, Hence ail officers and office-power, as the nature of the

I i Church,

250 Chap. 15. A Survey of the Snfnme Part. I.

Church, fo their nature, is equally, firftly, independently, com municated to all particular congregations: fo that they do not receive office nor office power, one particular'from another, or more particulars, becaufe all particulars (hare in ail equally and firftly, dsjpecies pertake of the nature of a gents.

3. Hence it is not lawfull for the Churches to give away this their power unto others, nor lawfull for others to take it dft*iy from them. And therefore they {hould not, by combining them-felves with others lofe this, nor {hould other Churches, by this power from them, in whole or in pan.

CHAP. XV.

An Anftoer to Mr. Hudfon, concerning the Church-fatholick^ vi-fible y as Totum integrale.

Hile I was inquiring and writing touching this ecie-fa cathollca vifibilis, an efpeciall providence brought a book to my view which did purpofely intreate of this particular fubjeft. The Author Mafter Hudfon a learned man, and afaithfull mi-nifteroftheGofpell,

When I had confidered his writing *h\ ^ » c fr I found his judgement (harp and fcholafticall, his fpirit Chriftian and moderate,his expreflion fuccind and pregantly plaine to ex-prefTe his owne apprehenfions.

So tfeat my heart was much contented with the Acumen and Judicious diligence of the Author; though I could not confent to what he writ, yet I could not but unfainedly prife the learning, perfpicuity and painfulneffe exprefled in his writing.

Therefore I thought good to caft in fome few cottjiderAtions touching the things of greateft confequence therein, that fo I jfrttfjht occafion him and others alfo, into whofe hands that book way come, if not to judge otherwife, yet to confider againe of (brae particulars whether they will abide the balance of the fan-ftuary or not,

There i* one frincipaLpoint :I fay, principals^ becanfe the whole frame of the difpute ftayes upon that, as upon the maine pillar and foundation, which if it faile, the whole falls to the ground as

Mafter

Matter H. confcffeth./;. IT.

" //^(faith he ) thefubjett of my queftionexceedingiycppofed,

* andthat^j o&r divines*, and there fore I muft crave leav tocox-<c fir me thatfufficientlyor els, what ever 1/ba/lfaj of the predicate t

* will be as a houfe built upon thefand y or acaftle in the airc.

The greareft weight lies here , and therefore my greateft in quiry flialbe about the truth of this.

And before I enter upon the examination of this principall point propounded, I (hall colle ft fever all expreffions< out of feve-

clufons confeffed by the Author that my felfe and reader may have recourie thereunto, as occafion fliall require in the follow ing difcourfe, when their fpecials (hall come to a Jud : cious triall.

And fince Mr. Hudfon acknowledged!, that this queftion is exceedingly oppofed, and that by our ^Divines • I may fay, by all the pious and Judicious Orthodox y that I meet withall, who write againft the Papifts, it will not feem ftrange to any, nor yet, I fuppofe, grkrvous to Mr. Hudfon, if I joine with them in this defence of the truth, as I yet conceive it to be.

And in my retired meditations, I could not but obfervc a fecret Kind of divine difpenfation that the Trefbyteriamvay muft needthehelpcof a point of Popery, not onelyas^p/7/^r, by which it muft be under propped, but as a foundation or head corner ft one, upon which the whole building muft reft and be ere fad.

Thefegnmj and poftulata which I (hall mention, are thus freely and fully laid downe in feverall paflages and places.

if CONCLUSION,

When a (Church is called nniverfall : univerfall in this queftion

CPerfons* pag, 4.

is meant principally in regard of«r ^Places ? and not in regard of

C Time.

The univerfall Church vi(ible 3 ^ the whole company ofvifible believers throughout theVvhole Vvorld.p, 4*

3-

*All the vifible religious Affemblies of a nation Departs of the fflttrcb Catholike ( hcmeanes members }p, 6.

I 2 4. Partictt*

4*'

particular Churches ate made ftp of tte members of the Church Catholike. p. 1 1.

5-

The proper notion of the Church £atkolik?) and particular, is-, *&Inte$ruw et membra (p. 20.) and ^ (primum in fuo genere,)^^-

6.

For my part ( fay es he J I conceive the. Church Catholike to be Totum Jntegrale, and the particular Churches to be Panes nd fo members thereof and parcells thereof, at the ifi Synagogues were of the Jemjh Church.. p. 21.

"

Every particular Church partaketh of part of the matter ) part of the forme of the whole, p. 21,

8..

Particular Churches are limited and Jiftingmjbed from each other by cvvlll *&& yrttdentiall limits , for convenience of meeting, and maintenance and tranfacling of bufineiTe,

P-

This memberfhip is either devolved on a man by Gods difpo-fing Trvvidence, by reafon of his ^irth^Qt cohabitation there : or voluntarily aflfumed by his voluntary removal!, into that place a aHottedoutby c'will prudence for fuch a particular fociety, to injoy the ordinances of God conveniently together,

10,

JhtCatbolik* C^ Hrc ^ ma y ^Y perfecution, &c; be brought into a little roome and haply to one congregation, p. 24.

II*

While the (Church is but one congregation. That hath the Notion of the ChurchCatho/lc^e more properly then of a particu lar Church, yea though it be but in one family,^ it was in the Ark* inthe dayesof.2VW?.,p.24,

12.

Speaking of the exiflence of the Church Catholike, in rhc exiftence of particular Churches, he grants that the Catholike Church exifteth not but in particular Churches , aiaheapeof ftones exifteth onely in the exiftence of particular ftones p. 24,

I thus take leave to fever and.fundet the fpecials one from an other, becauie if I deceive not my felfe much, they will make

way, not onely for the help of the Reader, tliat he may more eafily carry them along with him in his confederation, but alfo may readily have refort thereunto, astheoccafionofthe difputc {hall require.

E romthefe particulars thus premised , the STATE OF THE

Qu E s T i o N is fully this, Whether there be a Catholikevifib 1 e£hurch^s'?Qt\Jim integrate, •

conffling of alt the particular Churches y as its members , ?

And to this we muft anfwer yet negatively. Becaufe this queftion , thus propounded, lookes fo fully like a Popifi Tenent, at the firft appearance, Mr.H. defires to put *Pro-uftant dreffe upon it,that perfons might not fufpedit came from the Romifh Synagogue, by reafon of the Tontifician Shibboleth it prefents before the judicious Reader. And therefore he would difference this queftion from theirs in three things.

1. The Pontificians take viable for convictions zn& glorious.

2. They hold the name of the Church Catholike to belong to one Church,

3. They hold that this vifible Catholike Chttrchftiouid be un der onevijible ttniverfallhead*

TheJfof/yiv

Thisfalve onely sktnnes over tht'fore , but neither heales the wound : nor removes the skarre. For it is certaine, there be ma ny collaterall errors, which go in the crowd and company with this Popifh'opinion; but with his favour, thofe which he hath mentioned with many others, they border about thitcaufe , but enter nottt. all into the ft ate and conftitution of it, but are di-ftintt'errors, fo mentioned, fo maintained by the Pontificians , fo oppofed by ours. For Mr. H. very well knowes, that Bellar-mlne^ with the reft of the Popifti champions, marfhall thefe caufes as diftind companies, when they come into the field.

1. Ecclefia non pot eft defie ere (i. e. ) numerut eorum cftti veram fidem profitentt*r> non eft femper frequent & gloriofa. And tha4: is theftate of that queftion controverted betwixt us and therru Whitakgr de ecclef,queft.tert.

2. EcclepA regimen eft movavchicum : nempe opus eft vlfib'di monarcha & fummojudice. Whitak.de Rom Pontif.q. i .c. f »

5, Its alfo a diftincl queftion,That the Bidiop gfRcwe fucceeds

I* 3

<r r

pettf ifl that'Monarchical! government oflu c . P/hital^de Rom> Pont if. f 4.c I.

Hence its plaine that all the differences Mr. ^.propounds, are fo many diftinft (\ueftions among the Pontificians, and that this £ Ecclefia Catholic* eft vifibilis ~\ is a fourth diftintt from all the ilrtce firmer. Therfore they enter not at all into theftate nor con-•flitution of this, as either controverted with the Papifts, or now agitated and d i(puted with us.

And if Mr. Hudf. pleafe to cafthis eye upon the exprefiions and apprehenfions of judicious jvhitaksr, when he debates the queftion, he will plainely and prefently perceive,' that vifeble here is oppofed to invipble , by theco'nfeffionof all our writers againft the Papifts : and when they prove that the Catholike Church is not vifible, they do not meane, that it is not con-fyicuow zndgloriotts to the world, but that it never was, nor can •be vifible to any i but it is tobebeleevcd, not to be apprehended by fenfe.

Ecclefa Catholica non poteft a quoqttAmiinpo , inib 3 ne a quo-

^f^^p^^Wm.WhitakdeEcclef.q.2 c.2.p 57* And therefore the forenamed Author makes thefe two di-ftin& queftions

Ecclefia Catho/ica non eft vifibilis.

Ecclefia vifibilisfoteftdeficere ; i. e. cede fa, vifibilis non eflfem* perfreejftens et gtoriofa. vid, fib. fupra.

The iffue then is,

If thefe three mentioned differences be three diftinft queftions front this, now controverted, ; then they enter not into the conftittiti-on of this : Take it in his peculiar and precife confideration and as controverted betwixt the Papifts and us,

And if he will haverecourfe to learned Sadeel.he will there find, that Tnrria» fo exprefleth, fo underftandshis meaning,that Ecclefia Catholica vifibilis eft aggregate ex omnibu* particMUribw ecclefiis,-pert otumterrarum or bcmfttfis : which is the very hinge of this queftion now controverted with us.

So that I muftyet crave leave toconcurre with all our Di vines againft the Papifts in this opinion, and to profefle with them, that, Ecclefia Qatholicaeftinvifibilis : i. e. necab impoimo ne a quoquamfio, videripoteft.

And when we fay that Ecclefia Catholica non eft vifibilis ', nei ther they nor I ineane , that it is not convictions to the eye of the

world,

Pare. I. ofCburch-DtfcipHne. Chap. I J* 255

world :^that there is nofuchEcclefiaaggregat'a exommbtttecclefvi* vifibiUbwi that hath any being in rerum natwa, or w^s inftitutcd by our Saviour Chrift.

For the clearing of this comlufion , we /hail firft difpute from the nature of Tot urn integrate. For herein M r . H. deferves juft commendation, that he deales openly, and like a judicious Divine, expreily intimates, what kind of Totftm he meaneth , that fo we may not be to feeke, when we ftiould fpeak to the point contro verted and intended by him. Dolw latet in

To begin then our inquiry touching the nature of Totum inte grate, which being attended , according to the proper and right clefcription of it, that will be as a torch in the entry, to give light, and lead the Reader into the particular truths, asfo many par ticular roomes in the houfe, that fo the whole frame may fully be conceived.

Jnttgrttm fays(the Logician^efl totumjuipartesfuntsftentiales: it \sjttch a whole^ unto which the farts are effentials ; i, e. give the eflentiall caufes , whence the integrity and entirenefle of the whole is made and conftituted. And therefore to fpeak in their language, they are orta argumenta ; the members arife out of the matter and, forme , and containe in them materialia & formalia frincipia, which they give , in their concurrence to make up the integrum* Thus the feverall Troopes and Companies make up the Army. The Free-men of fo many Companies , the Com-mon-Councell of Aldermen.and Major make up a Corporation. So many Cities, Shires, Counties, make up a Kingdome.

In all thefe the members are caufall^ each gives in a fubftantiaff flare y to make up the integrity or intireneffe of the who/e.

Hence, the members are in nature before the whole ( I fay in na ture , becaufe I would not run into needlefle niceties touching any other priority, but thus they are certainly before the whole ) becaufe they containe the caufes that make it-tap.

That which M r . H. fuggefts elfe where by way of objettionfhzt they be relata, and therefore/?^/ natura , is an old fallacy fre quent in the Schooles , and proceeds meerely out of a mi£. take of Logicall principles. True it is } *h&tintegrttm and mem* bra may be cloathed v;ith fuch a rejpeft , which may be put upon them, for our expreflion and apprehenfion ( as it were eafie to o-pen, onely it futes not this popular debate ) but to fpeak property,,

tooke

look at bit egrunt and membra in their peculiar affeftion of arguing, and they can be no'more Relata , then one oppofite can be ano ther..

Hence ,The integrum is another thing resulting and arifing from the members imitating exactly the nature of the effett , exifting from his caufes, and therefore its called fymbolum effetti. As a body is diftind and a third in reafonand reality from all his members; The Army conftituted of the feverall Companies; The Kingdome from the feverall Counties,Hundreds, Cities.

Hence lafHy,This is made peculiar to this70/7/;w(from that we call Totumgenericum , or univcrfale y )That what belongs to this, doth not belong to all the members. As that man is faid to eat,drink walke, talke, look upward, when no part of the body, nor yet the foule, in reafon,or according to truth, can be faid to doe any ofthefeadions.

Hence then it foliowes undenyably and neceflarily,

If £cclefia fatholica be Totum integrate., its a third, and diftinft from dl the members, and/£ from ^//particular Congregations. And therefore there mtift be fame Officer , Aft) and Ordinance ap pertaining to that , which doth not appertain to any of the members.

And this rule, reafon, all experiences, all inftances in all inte~ grftmsydo evidence. There is zfupreme governour in a kingdom. AgenerallmzCamp, befides all other Officers in all the Regi-ments.

But there could yet be never given any difcovcry of a Catho-like Church, ,asa third m&diftinft from its members , nor yet Aft or 0jJW,befides thofe which are obferved and exercifed in particular Churches.

And I would earneftly and ferioufly defire Mr. H. or any man living, but to lay forth the natttre of particular Congregations, and attend all the Offices, actions, and ordinances there difpen-fed.andinprmy^confideration, ofter to my underftanding,the nature of this whole faftintt in apprehenfion ( I would not,! defire not a reparation of this whole from the parts , or the pulling of them a ("under, for that were infanirecum ratione ) but a prefent-ingof fome <kftito& 9 Q$cer,,AEl 9 Gt operation, feclttfaratione^Qt not habit a ratione of particular Congregations, which do not apper-t aine to them. And this muft be done , or elfe this totum inte grate will prove a meere fiction, and a conceit minted out of a mans imagination.

Its

* »

Part. I. of ChHrch-Difcipli»e. l Chap. 15. 257

Its true, Totum generkum, or take the nature 'of a Church in vralL, there is nothing required, but thatit fliould exift in its particulars, as in its fpecies : and that the generall nature of a Church, and all the priviledges firftly appertaining thereunto fhould equally and indifferently be communicated to all the par ticulars as inferior fpecies : as the like is eafie to be feen and ob-ferved in all examples of this fort, as we have inftanced in the foregoing part of the difcourfe.

But the nature tf m Integrum is wholly different, as it is a third arifing from his members, foit ever hath fomthing peculiar and not communicated unto them.

And hence it was, that the Papifts, who maintained this Ca tholike vifible Church, have created and fancied a vifible Head to this vifible Body, but that fond device labours now with the loathfomnefle of it felfe.

When Matter H> is to make anfwer to this Argument he thus writes, p. 23.

" Thii is the main argument oftheTontificiansfor fhefupremacy <c of the P operand that which made our Divines deny them a Church ce Catholike vifible : But to the argument I anfwer that the Church " had a Head of the fame nature., conjifling of body and foule who "fometimes lived in this kingdom of grace in the dayes of his flejb, Cf and did vijibly par take in externall ordinances, though now indeed 61 he be afcended into hit kingdome of glory y yetceafethnottobe a "man, AS -we art, though glorified, and ceafeth not to rule and " governe his Church, here beloftv; for it i* an everlafling King-" domelfa.y.j.As Vhen King James W^ translated from Scotland e: to England and lived here, he did not ceafe to be King in Scotland.

My Reply is.

T. Thecovfe/ionof Maften H. is very remarkable, which I defire the Reader to obfervc, and for ever to carry along with him in his confrderation, that according to the concurring and joint judgement tf all our divines, they faw it necefary to deny the 'Papiftafatholike vifible Church, unlefle they (hould be con-ftrained to grant them an officer, as a fupreme vifible Head: for fo his words are exprefle.

" This made our Divines deny the Pontificians a Church Caihs-** like vifible -, namely, That fo.they might deny a vifible Head fu-talle thereunto. As though he had faid, unlefle they bad denkd the one, they could not have denied the other.

K Jc

258 Chap.15- ASurvepeftheSumme Part. r.

This was the conclufive determination of all thofe worthy champions of the Lord, who oppofed the fapremacy of that man of fin in former ages.- and I cannot but conceive their grounds impregnable: If the one be granted, the other cannot be avoided: according to all the principles of well ordered policyes, and the rules of reafon propounded in the foregoing argument*.

2, Thefalve, which Matter //.here applies,is fo far from healing the fore, that it makes it worfe, the phyficke being al-moft as bad if not more dangerous, then the defeafe : for,

When in his Anfw. he would beare the Reader in hand that Cbrift as man confiding of body and foule, and living in the Church muft in that regard, be the vijiblc bead of his Church, though now afcended into heaven : I would aftedionately de-fire him in Gods holy feare to confider what he writes. For,

i. Itisnotonely untrue, but very dangerous to hold, that Chrifl as mecre man con fitting of body and foule is a vipble Head of his Church; and yet this he doth and muft fay. if he fay any thing to the argument in hand: But upon this grant it vt\\\ follow that Chriftisfuchahead,that#»<tf prefect with his Body, nor doth, nor can lend influence to his whole body, and the mem bers thereof in ail places: and therefore muft not be fufficient to fupply fully, the neceffities thereof; which how derogatory and prejudiciall to our blefted Saviour, and the fatherly love of God the father to his Church, I am perfwaded his love to Chrift, will make him more fenfible of fuch indignity, then I am able to expreffe.

.2 Its certaine our Saviour is Head of the Church, as media tor, God and man, who hath falneffe of all grace and of all power committed to him, and fo becomes fully fit to execute the place and office of fuch a head, to fend all officers, to furnifh them LO the worke, and bleffe them in the worke of the mini. ftery,for tL-gat her ing and ferfeeing of all his faints, ttntill they ceme unto the unity of the faith. So Beza in his confeflion : chap* 5* Artie, 5. Wkitakz de Pontif. Rom. q i.cap, ^arg. 6, where difputing, that to be Head of tht.Church,was a burden too heavy for any man to beare,a worke too hard forany man to difcharg, he ifliies the reafon thus^ quart relinquendum eft y &c, therefore \fc? muft leave the worke to Chrift, Vtho, O6 he u everpthere, fo he can doe. all things; alias enim caput non effet, otkerwife he fiwld 9tot be A Head^,

. -M 3 «

3, Hence that which mafter H. takes for granted, that Chrift was a vifible Head, and Monarch in the Church, is not fafe, nor true, as hath appeared by the foregoing arguments, and is con-fefled by all ours that I meet withalL whitaker de Pontif. Rom, q. i.e. 2*p. 14, ad*^. TSellarm* arg, Chriftusigitur non dege-bat in terru ut vifibiljs monarcha, nee idea venit in mundtim ut monarchic vifibili* fundament a jaceret, Chrift did not reftde in the world of a vifible monarct^ , nor came he into the world to fet it up. The like expreflions Mafter H. may find often in whitak-p* 533» 5 ^q.ut.fupra, Chrift its mi§w non eft utRegnnm vifbile

autfe tanquam ^Domlnum et Monarch am in Ecclcfiagereret*

4, When we difpwte touching the diftinftion of

from its members, we look that this diftMion fliould be alten-ded in the fame kind-, namely, the integrum muft not onely have a diftinft nature, butfuch a nature, as arifeth and refults from the members; and/0 thzOjpcer or officers, which are appropriate un to that, muft have fome'futable refemblance in regard of the kind of them with the other.

As the National! Church of the Jewes being a diftM £/Wof Church, had peculiar and diftincl: Officers and ordinances, which were national^ befide thofe of the Synagogue : So the Catholike muft have, if it be a Church made up of the particular Churches, <c of the Nationall Church wa* made up of the Synagogues^ Mr, Hi words are,/>.2i.

Hence againe, from the former ground laid and proved,it fol-lowes, the Catholike Church receives being from the particulars, and therefore \tsafter and out from them.

Hence they receive no being from it, becaufe the integrum eft totum cui panes funt effentidles, non totum effentiale partibus , for that is as far wide from this, as heaven from earth; for lee out fenfe and experience fpeak in this cafe. This totum Catholicum is aggregate of the particulars, as a heape is aggregated and made up of many ft ones. (Mafter H. pag.24j an Army of many Regi ments : but oar fenfes will fay, if asked : the ftones muft be before the Heape; the Regiments in reafon before the Army,that ari feth out of them.

That onely which puts faire colours upon this falfe conceit, is, the mifapprehending of forae particular examples, namely, when they fay, that any portion of water divided , 'every part of it & water, and hath the name and nature of it, The Anfwer is,

KJk 2

260 Ghap. 15. ASiirveyoftheSumme Parr, r

/ That predication or affirmation is not by vertueofthatdivifion of a portion of water that is made, M integri inmembra\ for in very deed, it is profefledly oppofite thereunto : But it is becaufe the nature is preferved in the leaft portion of it 5 and thence this predication this part of water, is water, is made good, becaute a g€'/ius znd'fpecies are there preferved and attended , going along A, with the divifion of integri in membra* For when we fay, hac a-qua eft aqua, the Arguments are genus zndjpecies : and the like may be faid, and muft be underftood of the like examples. And that this isfo, will eafily appeare by inftances, if we narrowly fe ver the considerations and refpecls one from another;

Take a quart of water and divide it into* WQ pints, here is a di*> vipon of iutegrtim into its members : though each^/Vtf maybe cat-kd water, yet a pint cannot be faid to be a ^zr^becaufe the divi fion of that toturn will not permit rtv /"

From thefe particulars, as fo many proved premifes, inferred from the nature of an integrumjothez^fi .conclufions ofM ? . H. fall to the ground.

Nor can I fee how the 5 and the 7; canftand together.

If the proper notion of the Church Catholike and particular fflur-thes be 0/mtegrum in membra., pag. 20. Then particular Chur ches are effentials,andgive matter and forme to the Gathelikg.

Therefore they cannot receive matter and forme from the Ca tholike, contrary to concluf; 7, pag. 21.

If the Church Catholike exifteth out of the particular Churches., as a heape out of fo many ftones, pag»24 then they are before the Gatholike,contrary to concluf.^.pag.io.

My fecond ground is that which MafterH". grants, and the na ture of the Church feemes to force/ <c TheCatholi^e Church may ' by persecution, &c. be brought into a little roome , and haply into _ "'one £vngscgationi pag. 24. jet all the efface and pri'ui ledges of the " Church-Catholike infible are contracted and preferred therein, " and from them ^onvejed and derived to thoje whom they Jhall con-"'vtrt, ibidem »-

From this grant, I offer thefe collections to confideration. i. Hence this Catholike Church being an individuall, it muft needs be -ftecies Jpecialijfima, and therefore can have#0 inferior to it, or fubordinately under it-, to which it can give nomen &t ^/wifornomanisrofarforfakenofieafon, astoaffirme,

Part. r. ofdwrch-DtfcipUne. Chap. 15. 261

individuall Church is that individuall Church. 2. Againe, wherein failes this kind of reafoning ?

1. Catholica Ecclejia extends it felfe to all perfons and places, concluf. i.

But fo cannot a particular Congregation.

2. Ecclefia particulars mxy faile : fo cannot Ecclefia Catho-lica>

3. Ecclejia Catholic a gives part matter, and part forme to all particular Churches, conclufq.

But a particular Congregation cannot do fo. 4. That which is aggregatum of all far tic filar Congre gations, and its nature confifts in this , that it is fitch zTotum^ the nature of fuch an integrum cannot be preferred in one*

For integrum cannot be made of one member : As though a man fhotild fay , there may be the nature of a heape referved in one ft one : The nature of a fl&ckjfr onejbeepe. A Corporation in one man*

Its true I confefle, I (hould eafily yeild, that which all writers, all rules confirme, Tota natur a generic confervatur in unafyecis ? as the nature of man was preferred in one man Adam* But that an integrum made of many members (hould be intire and have his whole nature preferved in one, It is tome unconceiveable, wnlefle Matter //.will help us with another Logick, that never yet faw light* Should one affirme the body to be an intire body and hot lame, which lacks all the members, but only the head or hand, it would be counted a ftrange affirmation.

Let us yet once againe look a little more ferioufly into that particular branch of thei i th conclufiontf haply fomething may be fuggefted to our fecret thoughts, for our further confide ration. Its faid, ce that Ecclelia Catholica was referved in the family of Noah.

Befide the inconveniences mentioned before, we may thus fur ther inquire: Its granted that the Church was appointed by God to be in families. Suppofe Noah hitfonnes, iflfuing out into their awn families, as they did : Noah y he had his family intire : when 'Noah was dead, and his family dilTolved , I aske where Ecclefa Catholic* ^was ?^Itmuft needs be either in fome of thofe families feverally confideredy or in a fourth family as an aggregatumof them all.

It couldnot be in the families fiver ally confidered, as that a-

263 Chap. 15* ASurwioftheSumwe Part. r.

ny one of them fhould be , or could be truly called, Ecclcfa Ca-

tbolica$ot which of them could claime that more then another?

2. Ecclejia Catholic a gives matter and forme to the particu

lars, as in the 7 conclttf. but one family did not fo to another,

I^EcclefaCatholica confifts of all the particulars as its members,

But no one didconfift of the other two.

Nor can the fee ond part be granted, to wit, that there fhould

'be* fourth family aggregated of all thefe : A mans fenfe gives

fufficient confutation of this : for there was never any fuch re

corded in the word , nor conceived by any in that age : nor can

there be fucha one asMr.H.hath deciphered to us,that fliould give

part matter, part forme, to all the particulars , as in the feventh

For it privily vn\$\y&% contradiction : to be particulars, and to give being unto them,

Laftly, take we Mr, H. his definition of the Catholike Church cf as itrefpecls all perfons and places , as in the I . concluf. And "therefore 9 uthe whole company of att beleeversin the whole "world*

How will , or in truth can , this agree to the vifible Church," when it was confined within the pale and limits of the land of fadea ? Its confefled by all that I know , that God had no Chmchvijible , to whom all Church priviledges and ordinances belonged, but onely that : And therefore all were bound to turne feVcref, and become Profelytes , before they could be faid to be within the Covenant of the Church,or had any right to the feales, or to fhare in any priviledges thereof. Exod, 1 2, 42. Efhef^.i 2 .

And therfore allbeleevers,that were not joyned to the people of the Go& Q£ Abraham , that were not incorporated into the Church,by fubje3:ing themfelves to the way and worfhip of God ampngft them, and receiving drcumcijion in the foreskin of their flefh, they were debarred all Priviledges. Conceive we now Rahab converted to the faith, and as (lie was, its certaine many families in like fort might be,

By Mr, H. his principles, thefe were all of the Catholick Church, and had title to all Priviledges of the Church, which the words of the text profeffedly gaimayes. Nay cbmpare we Mr. H.huway of the conveyance of the right of Church Priviledges, way, punctually exprefled in his word, and then we

(hall

fliali fee what accord there is, Mr. H. thi£4#$tes, p. n.

" Particular Churches are made up of the members of the * Church fat ho tick., andpertakeof the benefit and priviledges ef '• the (Church primarily^ not becaufe they are beleevers of the parti-" cular Churches, but of the Church Cat ho lick*

So that we have Mr. H. his mind and method thus laid open before u?.

i. When a man is converted to the profeflion of the Gof-pell, and fo becomes a vifible beiiever,he is then a member of the vifible Church Catholike,

2, He hath by this his profeflion and membership with the Church Catholike,right unto all Church priviledges.

3. He then becomes a member of a particular Church: but hath not right to Church priviledges, becaufe of that, but becaufe of his former memberfliip with the Catholike Church,

This is his method.

Gods method in fa word is this.

1. A perfon is converted and becomes-a ?/*/?£/* beleever.

2. He comes to be adjojned to the ^ewljb Church, andtiirnes Profeljte,

3. Secaufeheis now converted and turned Jew, he may eat the PafTeover, and enjoy all the other Priviledges, Exod* 12.41. If a. 56*

It is hereby apparant that Gods method, and that which Mr. H, exprefifeth, is diredlly contradictory. The Lord fayes: Its not becaufe a beleever, but becaufe beleeving fajoynes to the Church; therefore he partakes of Church Priviledges. Mr. H. affirmes: Its not becaufe hejoines to the Church, but becaufe he is a beleever , that he hath right to the Priviledges of the Church; which are open contradict ions in ipfis termini*.

From \hzground formerly made good and granted, it follows in thcfecond place, The Church vifible was not of all people^ nor in all places.

If the Church was confined within the pale tfjudea, then was it not in all places.

If confined to fuch only as were Jews, or became fuch, then was it notv.of all people.

And by all that I can obferve in the text,or out of Interpreters, ~ its plaine, that thzfonnes of Keturah which were fent into the were circumafed 5 and in all appearance of proba..

biiity, .

2(54 Chap. 1 5. A Survey of the $ummt Part, i

ty, not only profeff^he faith (which vfere enongh accordingjto M. H.his principles, to make them members of the Catholike Church)but were fome of them true and fincere-hearted belee-yers : yet its moft certain God did not account of them as a vifible ^m-^nordidhebetruft them with Church-Priviiedges. The Pfalmift therefore confines and impropriates them to the Jew, He hath not dealt fo with* any nation, neither have the Heathens ^nowledge of his wayes^ Rom. 3. 2. VphatistheTriviledgeofthe Jew* &c. to them was committed the oracles of God, not to any other.

And therefore it is, that Divines, and thofe m0ft judicious, conclude, and that with confent, that the Church was then in populo Ifraelitico,but now in populo Catholico -.That it was then in a Nation, according to that, / will make of thee a gre.at Na tion : But now ma/l Nations, according to that^ go preach and teach all Nations ; and in Chrifl there is no difference either of few or Qrecian, Scythian, or Barbarian : and in this notion and confi-deration it is, that I conceive the vifible Chtirch may now be called Catholike, and not in the time of ?^^w, becaufe theGofpel is preached to all people univerfally and indifferently, and gatho-red^out of all without any reftraint, but was then confined fofti-lo Ifraeliticot

S E CT» II.

Wherein Mr. H. his Demonftration, by which he wpuld prove a vifible y is examined and anfivered*

Thcfe grounds being laid and proved, there is a ready way made to the right underftanding of that which Mr. H. pro pounds in way of proof of his Affection, [the nature whereof we have now opened.

Hisdemonftrationzshe rermesit,is this.

* c Jf particular Churches be vifible, then there is a vifible Catho-

'But particular Ghurchesarevifible. Therefore,

Our Anfaer mil be double.

*i We (hall en quire what our Writers an$ ^Prot^ant vines to return to the 'Propofition,

2. Then we (hall apply our felves to the fecpnd part, or Af-

appear, that this Argument doth

no

net probably conclude the caufe, muchleffe necef&rily demon-ilrate it,

- To begin with the Proportion,

When ^Duraus urged Doctor wkitaker with ihi* ^Argument to maintaine a Catholike Church vifible, which he and all'ours do conftantly deny, Matter H. may be pleafed toconfider, what re-, turne the Doctor makes.whitalb contra Duraum Lib^.de Ecclef* jM£. iicvwhen 'D/wio* had thus laid down his Argument, Die qu&foy fifinguU Ecclefa ex quibus velutipartibu r, &c. If all par ticular Churches , whereof the Church Catholike cgnfifts , at mem bers, bevifible, andfallunder our fight, willit not follow^ that the Catholike Church mil be vlpble alfo ?

After Doclor whitakgr had told him , that the Catholike Church is not to be confined to one age and time, but compre hends all the faithfull of all ages, which went before us , and are now in heaven, and then he demands of Dttr<s,u*> whether all thefe fa'TtiJible or no ?

£ econdly,he comes yet neerer home,and drives him to a grea ter ftraight and harrow : "Delnde ut Catholicam mam ecclepam in hoc feculum comyingamusjamen qttottfijtte particttlares Ecclefix. a-fpeftabilesftint£.afho{ica ajpeftabilu non erit* In a word he pa-remptorily and readily denyes the conference, affirming That ths members may be afpe<5labiles,^^ the Whole notfo. And gives the -reafon of his deny all, which is this. Si enlm Catholica ( ut tu die is ) conjiflit expartibtu, &c. Locofapra citato. If the Qatho-like be aggregated of many part s> then -when thefe parts are gather ed together^he tyhole may be feen^ but the parts asfeverally cannot he feene* And addes,anfwerably When the pans arefeene fever al ly , then the Totum, a* aggregated, cannot be feene.

Nay if Matter H, be pleafed to review, how learned Sadeei .deales with Turrian, propounding the very fame Argument to him jn the very fame termes 3 he wiH,and theReader may perceive, what ftrength that judicious writer apprehended to be in this rea* fon, and Doclor^/V^r alledgeth and repeats this againft^/-lor mine and gives his approbation of it. The concurrence of ihofe judgements of thefe two Worthies you may fa&jyhitakde£cclef. fontrov^^c^.Arg.i I, -

Ecclefiamfatholicam adverfarii dlcunt effe omnes Ecclefias par-ticMlaresypertotum terrarum orbemfufattfux quiafunt vipb*iesfc-zlejiam Catholicam whit aggregatam vijibilem efie affirmant*

LI Ottr

Chap 15. A Survey of the Suwm Parr. T.

« • u —. .———^—. — • —.—_—

Our Adversaries ( faith Sadeel) affirms the Catholike Church to be all particular Chftrches Jpread through the whole world; and be-caufe the particulars are vijible, therefore they concludes the Ca-tholick^aggregated of all thefe to be vifible alfo. ( So that it is plain, the Papifts plead the fame Argument with Mr. H, for their caufe, as he now doth for his,)

Hut Sadeel and whiter both, make arwWreturne to him. Sed hoc nihil abfurditt* dicifoteft. They feare not to profeffe that the confequence is very abfurd and deftitute of any flicw of rea-fon, and therefore retort the argument, as marvellous ftrong a-gainft him. If the particular Churches fevered be vifible, then the whole aggregated cannot be vifble: And if the aggregatum be vifible, they cannot be vifible. As they inftance. If there be ten flocks of (beep feverall, they are and may be feen fevered one from another.- But then one Catholick flock gathered toge ther of all thefe cannot be feen.

By this which hath beenalledged, two things the Reader may attend:

1 . How feeble thefe Judicious writers judged the force of the confequence of the Argument.

2. Its evident by their whole debate, that they take it as a thing fuppofed, that to make up a Totum aggregatum^ there mtift be in reafon the aggregation of the members.

For it is not enough to make up a Totum aggregatttm, that the feverall members are under the fame lawes, and governed after thejame manner. For that which may and doth belong to thofe that are not aggregated in any fuch a whole, that cannot be fuffi-cient to give a proper nrt\xtw formality to fuch an aggregatum: for things common do not give any proper and differencing na ture./?/*/ thefe forenamed,to wit,to be governed by the fame laws, and ruled after the fame manner, may, and doth befall thofe bo dies, that are not under fuch an aggregation.

Thus feverall Free cities and Houfe-Towns, which are entire in themfelves: Severall Countreys and Kingdomes, who have nothing to do with each other in their precincls and Jurifdiftions, yet may have the famelawes, and the fame manner of Govern ment, Only that, wh'ch makes them an entire and compleat common-wealth in themfelves, is the aggregation of them un der thzfame governours zs the chiefe, whether 00*fingle perfon as in a monarchical^ or manygs in an Ariftocraticall flate.

And

And this might fuffice for a fatisfa&ory anfwer for the prefent, but I fhall go a nearer way to worke, and as they have denied the conference, I (hall deny the fecond part or ajfumption, Namely, that particular congregations are not members, (but /pecies) of a Church, which as a^w^exifts, and works, and is preferred in each particular, and as far as viability may be given to a generally cxifting, andadingin the individuals, I (hall not gainfay it: for ; • it is that I have opened and defended in the foregoing part of the difcourfe. Such a Totum univerfalel grant, and do not know any either do or indeed can deny; but this ferves not the Papifts turne at all.

For the generall nature of a Church being determined to its particulars, and cxifting .therein, all particular Churches do e-qually and indifferently from thence receive all the Church-power and pnviledges that are common, and there needs no in-pblemonarch over all Churches, but fairhfull Taftors and Teach ers, fet over every particular congregation, for improvement of all ordinances, Sacraments, and cenfures for the good thereof.

NorwillitfuitMafter H. Becaufe we need not*( if we will follow the kveli of this truth, as it leads us ) goe about by a Ca-tholike vifible Church aggregated of all, before we come to a congregation, but we muft be neceflitated to attend upon a par ticular congregation; for there both the efienceand priviledge of the Church isfirft to be found, becaufe the genus firft exifts there,

Matter H. conceiving fuck an anfaere might be made, he frames it as an objettion againft himfclfe, and makes onely this re turn, that he takes the notion of Church in regard of its partial* lars to be Integri in membra but the proofs which ihould fettle it, are no whit fufficient.

i» He alledgeth anexprefllcn out of Doctor Ames his me dulla lib. i.e. 32. part 4 -partictilares ift* congregationes fttnt partes Jimilares evclefa Catholic*, which words, its certaine, doc properly and directly confiderparticular congregations at fpe-cies of a Church, and were fo intended by the Author, as it ap-peares in the next word*

True in the following words, he fpeaks of ecclefta Catholica, as integrum, but rather as putting fuch a notion upon it, or analy-fingthereafonof fuch an apprehension, then concluding that there is any fuch reality exifting* For in the firft words of that

LI 2 chap.

chap, the thus'writes, ecc lejia, qua In terri* agit, non eft tot a

* Therefore this aggregation is not vifible (for in that the nature of this Totttmintegrale lyes ) fo that this expreC-(ion of Doctor ./4;#£f neither hurts ours ,nor helps Matter H. his caufe,

Matter H. addes alfo one argument*

" 'Vbi emnespartes txiftttntfimul compatt<t y ibi tottim exiftit.

" Sed omnes panes ecclefia Catholic*, vif hilts exiftunt pmtil

Therefore ecclefia Cathollca vipbilii exiftit.

The minor he proves out of Eph, 416.

Anfw. The concttijion may be granted in a right fenfe, with out any prejudice to our defence at all. i » Where the particular members of a congregation are compared in covenant of the Church, and with Church officers, there i? a particular Church^ 2. Where there are many particular Churches^ amongft them, there is Totum genericum exiftens.

In tbit fenfe,' ( which is the fenfe of the place ) all may be granted : btit in hu fenfe, the minor is denyed, namely, that all particular congregations do exift aggregated 'together asmeiw bersoftheCath&licks that fhould have been proved, but is not touched, much lefle evidenced*

And if Mr. B. had attempted to (hew how all particular Churches are aggregated or compacted in toto integral^ which arifeth out of them , and hath fomewhat peculiar to it felfe, and not common to them, he had helped the caufe with fome proof, and us with fome light.

' The particular taken from the Apoftles and Evangelifts, namely, it mutt therefore be a Catholike Church, becaufe they; were given to it, we fliall meet with it, in i Cor. 12. 28. where, is fball receive a full anfwer.

SB CT. Ill,

Where the Scripnires Mr. .H. alledgcthy are examined and' cleared.

Wehave thus done wit-h Mr. H.demonftration , and we fup-^ ppfe it doth appear, that it doth not neceiTarily inforce the con-

We

We (hall now weigh, with like liberty, tne Scriptures which he propounds to this end and pnrpofe.

The firft alledged byhimjis, ^/, 8.3. and to this alfo may that be referred; Gal. 1.13. becaufe theaime of the Spirit is the fame in both, and the fecond is but a relation of the firft.

Now that by Church, in Att* 8. 3. cannot be meant catfo-licaccclefa vijibilis, is thus plain, '

That Church is there meant, which *Patil perfecuted.

But he could not, nor did he perfecute the whole company efprofeflingbeleevers in the whole world> for he could not fee them, nor know them.

Befide, he did not perfecute the Church of the Jewes in Jeru-fakm 3 i.e.the fewijh Church , and yet its certain', thefe were there many that believed : but as the text faith, and he affirms of himfelfe, he perfecuted thatway, and all that he knew of that way: which was indeed the Chrifiian Church in Jerufalent, now erecled by the Apoftles, and there exceedingly increafed by the blefling of the lord, and therefore Church is put by a fy-necdoche, for that particular Church : and that alfo for the men and members of it, that Paul could take notice of it, Aft. 9. 2 fo the words are, if he found any of that way y them he had com-miflion to purfue, and fo did,

The probabilities intimated to the contrary by Mr. H. do not evince; as firft when he faith, a It was not a particular Church, " becaufe the'perfecution WAS in ^erufalem^ ^zmzkus, and even to *' ftrange cities.

Anfo. True, no wonder becaufe he perfecuted all that profef^ f£d that way of the Chriftian Church, and thofe by reafon of a great perfecution were fcattered abroad throughout all the re gions of Judea and Samaria, they fled far and wide, and there fore he might perfecute them where he found them, as he did, hunting after them with eagernefle and madneffe of malice. Thus Dr. whitakgr expounds theplace^^^^. 2. de ecclef. p. 456

When Mr. H. addes, an indefinite is equivalent to a gene-rail, he will find that it is not alwayes fo upon fecond thoughts, as innumerable inftances might be brought to evince the con--trary.

Nor yet laftly is there the fame reafon, that the word Church here flaould reach all other Churches. For the Apoftie gives ^in

LI 3 a-*

Chap. 15. ASurveycftheSumme Parr. i»

a peculiar ground why he was thus carried, namely he perfect-ted their way, not (imply becaufe they were beleevers. (For fiich many in ferufalem were that were of the Jewifh Church AEls^ 13.14. Butbecaufe they made this manner of profeflion touching Chrift and falvation by him alone, rejecting the cere monies of the Law.

Tothisalfo you may referre thefe two other Scriptures: Att. 2. 47. Cj&d added to the Church fuck as Jbould bt

That is not to the -whole company of beleevers in the whole : for fuch a company they never faw nor knew, and there fore could not be added to them : But to the Chriftian Church now erecled : and therefore it is faid, they continuedin the Do-ftrine of the Apoftlesjn their fellowfiip, A&. ?. 42.

2. There were many beleevers of the Jewifh Church, Aft. 5. 14. and therefore they who met of that Church, could not be added to them, but to the Apoftolicall and Chriftian Church. And therefore,

3, When it is b\& y they wereaddedto the Church, v. 47. in the 41. v. Its faid, they were baptised, and the fame day wer e added un to them about 3000 foules, i, e. to the Apoftles and their com pany.

Laftly. the Church is diftinguifhed from all the reft, many whereof were certainly profefllng beleevers, Att, s« 14. feare came upon all the Church, and upon as many as heard thefe things.

To this head, namely of the Chriftian Church of theGentiles, you may adde that i ^.10,32. (jive no offence to the ^W, norG en tile, nor to the Church of god. Where the word Church ( faith Mr,//.pag.i3 , ) cannot be the Church of the eleft , nor any par ticular Congregation, but indifinitely,

Anfw< But muft it therefore be meant of the Catholkefhurch vifible., and that as integrum ? the confequent deferves a denyall; and that it cannot be meant of the Cathohke Church , the words of the text give apparant teftimony.

That Church which is contra-diftincT: to the Jewes.that cannot comprehend the whole company of beleevers , through the whole ww/^becaufe fome beleevers were of the Jcw&,i <: Pet*i<fAm,iJ. But this Church is fo contra-diftind.

Againe, that Church is here meant , whom a man may offend

by

Pare. i. of Church-Difciplrne. Chap. 15.

_______ 1— • —,

by his pradife in the particulars mentioned.

But he cannot fo offend the -whole company of beleevers, through the whole World: becaufe a fcandall muft be feene or known certainly : but fo a perfons praclife cannot be to all beleevers in the whole world,

Therefore the meaning is plaine, we muft not offencf thofe that are without, nor yet the beleevingjewes, nor any of the belee-vwg Gentiles, who are brought home untoChrift,and the fellow -(hip of the Church.

To this head alfo belongs that of Eph. 3.10.

That to principalities might be made knoWn by the Chttrch, the manifoldwifedomeofGod if it be not meant of the Chxrchinvi* Jible, It muft needs be underftood of the Church of the Gentiles then gathering , not of the whole company of all beleevers throughout the whole world, as the feverall circumftances carry it, beyond controle, For in v.$. the Apoftle fpeaks of fuch myfte-riesthat Were krpt fecret fince the be ginning of the World* 2. Its fuch multifarious wifedome , which was now made known by the Churches; but before to the Church of the Jewes: And there fore the Churches of the Gentiles are here to be confidered and un derftood,

Unlefl'e, as I faid , it be meant of the invifible Church , unto which Mafter Bez,a and Pifcator feeme to incline, becaufe firft theApoftle fpeaks of fuch things that appertain only to the faith-ful,asz'.9.he fpeaks of all things created byChrifl Jefns, \. e. all the cleft & called(fay they,«.^ thofe former interpreters mentioned) 2. This difcovery of wifdomeisin-z/. 12 f according to his eter-nall councell in thrift Jefus intended towards his elect, and in deed in thofe difpenfations this wifedome appeares,which drives the very thoughts to a mazement: But however it be taken , it helps nothing to Mr. H, his Zcclefia Catholic*.

Mafter Haddes, iCor,i2,28. <l Godhathfetfome intheChurch* * c a* firft Apoftles, teachers, i Tim.3.15. That thon m^ift knoW how ' c to behave thy f elf e in the houfe ofCjod, Which is the Church.

" Ephef.4.Ii, li.perfetting the body ofChrift.

cc Thefe places muft needs be meant of the Catholike Chftrchfayes " he.

Anfa. No: but they are to be underftood of every particular,, or ( which is all one, and my meaning ) of the Church as a 7V

tum

turn ttnfoerfaleeK&ing and'determined in its actings by the parti culars, or if you will, TheApoftle points at one parties lar> but includes att particulars by a parity and proportion efreafon. As God fet in the Church of Corinth, andfo in all Ghurches\ Apoftles and Teachers. The Church of Ephefm is Gods boufe , and are al] Churchas truly confticuted,

The Church of Ephefus is Chrifts body, and fo are all the Churches inftituted by Chrift. They are all one in the general! nature of them, and thofe priviledges which belong in common to them all equally and indifferently,

Let us now fee whatisfaid for the confirmation of the fenfe,

for which Mr.H. alLedgeththem.

The greateftcoft that he beftowes upon that in i Cor, 12. as conceiving that to be moft pregnant , and therefore prudently gathers in upon the difpute thus,

It cannot be meant of the triumphant or invisible £btircbfat the <v'fible,and that not effentialij, but organica, both which we willing ly grant, and confeflb his reafon good, as formerly we have done to M\ Rutherford

But how doth he prove that Churches collettively taken, or C^-tholicaecclefiatanquamintegrum'ishttz meant. That he indea-vors by this reafon.

" If there be officers ofthtChttrch Catbolike vifblejhen there i* "fuch a Church Catholik* vipble*

" "But the Apoflle and prophets were officers of the CburcbC*tho-•"like vifible therefore.

" The minor he thus proves, becaufe they had no limits ,stid yet <c are faid to befct y not in Churches, but in the Church. The frame #andsthus,

<f They who are fo fet in a Chfircb^that yet they have no limits in their workes thatChurch muft be a CatholikeChurch. "But the Apoflles &c. are fo fet in a Church, as yet they have no c limits in their office, therefore that Church muft be aCatholike

ce

<s

>> The major proportion or conference is denied, as not futable to the truth, which may thus appeare.

The reafonQtt\\£\tunlimitedHeffewQ&. from their commiffion^ bejcaufeit was^»fr^//,bcing immediately called and appointed by

God

God to preach tt> all nations* and To had power to plant all Churches, and had vertually all Church power in them : but this did not ifliie nextly from the Church, in which they were firftly fet.

As the eleven Apotths were firft fet and ovtr the Chriftian Chttrch erecled in A<51 1. where there was a company of an 120, can any man reafoh from hence thus ?

In what Church the Apoftle were fet, that is the Catholikc Church ,and the whole company of all believers in the whole world. But they were fet in that Church mentioned Acl. i , and chap 2. 47. therefore that 120 were the whole company of all belivers in he whole world*

2. That Church where Deacons &K fet , that Church is not an unlimited Church.

'But ordinary Deacons were fet in the fame Church, wherein the Apoftles were fet, as in the place, i Cor. 12. its affirmed joyntlj and indifferently of them both,

Therefore that Church doth not argue an unlimited power.

The minor proportion is exprefle in the text*

The major is fure, as being bottomed upon confefled princi-ples;ordinary officers have not an illimited power, but are con fined to their proper charges, becaufe that is one maine diffe rence, betwixt them and extraordinary ones.

That which is impofllble for a Deacon to performe, that our Lord drift never impofed, never exacted at his hands, nor doth it be'ong to his office.

'But for a Deacon, called Hetps, in the i Cor. 12. to diftributc to the wholecompany of all believers in the whole world,is, and was ever impoflibJe.

3. If Teachers be unlimited in their work, then an ordinary officer hath power over all the Churches,and is bound to feed and watch over all and fo there is a rode wa^ e for Tot quots and

4. If fctting an ordinary officer in the Church be by eleftion, then in that Church he is fet by which he is elected.

'But a particular company combined in a particular congrega tion, they onely elecT:, not the whole company of all believers in the whole world,

Therefore in that he i* ovelj fet.

Touching that of i Tim. 3. 15. he gives in a double Argu« ment for proof. Mm " Thk

274 Chap 15. A Survey of the Svwm Part. r.

"ThtiChrucKmuft beavipble tftottrch where he and others " mufl exifl and converfe together, and carry themfelves in mutuall "dutyes. Now thefe directions concerned not gphefu* alone , or in " any fyeciall manner i but all the Churches where ever he foould "come, its that Church , which: is the pittar of truth, and holds «* jtforthmoie forenfi, &c.

csfxfo. All thefe particulars here affirmed, may be and are truly faid touching a particular congregation ; for in that Timo thy may converfe with others,in mutuall dutyes.- there may di rections be given touching that, which by a parity of reafon, will reach all others. As thofe Paul did give to the Elders of E-phefasy that they (hoiM feed and Match over their flocl^i This is common to all Paftors, in all their Churches: and Timothy was left in Ephefus to that end.

A particular congregation, which is the true Church of Chrift, it, as a pillar , doth hold out the profeflion of Faith and Gof-pel more forenfi.

And therefore there is no evidence nor ftrengthofex/r^w^, from all thefe to conclude a Catholick^£httrch.

2. But if thefe 0^/7 belong to particular congregations, and not to the fourch Catholic^, as new controverted, then the place ferves fora confutation, not a confirmation of it ; furvey we the feverals in fhort.

1. Its yeilde^by all that I know, who plead for a Catholick vifible Church, that this vifMity is only in the parts of it, not in the integrall fiate of it. ^mes.medulU 1. I. c, 32 p. l f

2. That Church ftate which men cannot fee, in that they can not converfe one with another, nor performe duties one to ano ther, look at it in that precife confederation, of which now we fpeak,

That which is not fen bj any, that as A pillar cannot hold out. the truth more foret>fi.

The firft is yielded as true.

Therefore the fecond cannot be denyed.

3. //there be fitch an Ecclejia Caiholica, at a particular or in-dividuallintcgrum, ( for ib it muft be attended ) thenit hath fomefpecia/tatts or operation peculiar to it felfe, not communi cable to the members of it: As the nature and definition of an integrum doth require: and which we have formerly eviden ced.

t&Ht there be nofltch aSj?and operations char were ever yet founder could j>e inftanced in,

Its true, there be common operations, ordinances, priviledges, that belong to a congregationall Church, as Totum genericum, fir%, and therefore are attributed and given to all particular congregations fecondarily , and M they are acled and exifting, fo they may be, and there, are eafily and evidently apprehended;

But/*? ajide the particular congregations, the feverall opera tions thereof, and priviledges therein , If Mn Hudfon or any man (hall demonftrate fome particular either a&s, priviledges, officer ot officer r y that tt£ peculiar to thi* Totum aggregation, I will yield the caufe.

Laftly, That tyhich is not, nay cannot be the pillar of truth , t& pubUJb or hold otit the-truth more forenfi, that Church is not here meant.-

r ButCatholitaeccle]iavifibUis cannot do this,for we have pro-ved,that there is no fuch ecckfiaaggregata: and non entls non eft notio.

Tn.the place of the Ephef. c. 4. i2« that Church is called ont in regard of the common nature of it, which as Totum generi-cum is communicated to all the particulars,with all the common priviledges, that by a likenefle and proportion of reafoh is gi ven to them.

That refemblawce of the worldly empire, hath been formerly confuted, and the difproportion demonftrated ; for there mult be fome peculiar acl and officer, belonging to the Church a$ fuch an mtegrnm^ as it is in all worldly empires, wherein the in tegrity confifts, and comes to be apprehended which is not to be found in the Church.

Ttu* consideration of Church, as Totum gencrkttmsjfats an-fwer to all thofe places where the word Kingdoms is ufed te (ignifie the vifible Church, and therefore I might fpare here any repetition, and leave the Reader to make the application him-felfe: but the truth is, the word Kingdoms irr many"o'f the jlaces here quoted, carrks another fenfe,and doth not reach the caufe in hand, muchlefle conclude it; as will thus appear by the tryall ofthe particulars,

'Ihz Kingdom? of heaven befide other fignifications, as the Kingdome of glory, &c. it doth by a Metonymy ( fo its frequent ly ufcd in the Evangelifts, )imply the WW ofthe Kingdome and

Mm z the

Chap. 15. ASurvcyofthtSumm Parr. i.

the diffeafation'znd adminiftration of the Gofpell in the Chur ches, and the Ipeciall things appertaining thereunto, The King-dome of heaven i* like to a manfowing of feed. Match. 13. 24. lit^e to Jlfuftardfeed+^i. to Leaven. 33. to treafare hid in the field 44; The Church is not like to Leaven or feed, but the dtfpenfatkm of the Gofpell is.

And fo it muft be underftood in that i Cor. 15,24. ThenJbaH Chrift deliver up the ki'igdome unto God the father. That}Hmg-dome cannot be the Catholike Vifible Church, becaufe thatcon-fifting of found heartedChriftians and falfe hearted hypocritesjhefe are not delivered up into the hand of the father, that he may be a'1 in all, to them.

Befide Mr./f, his onwe words are witneffe enough againft this fenfe, for fo he writes in the place, p. 15. " Its the Kingdoms ex-* c ercifedin the vifibfe Chttrch, in Ordinances ofivorjbip^

It is to be exercifed in th t vifible Churchjit's- therefore difflndlr from it in fenfe andfignification.

To this head alto belongs that in Hi?^,i2.28, Wherefore receiving a kingdome that cannot be jbakgn, &C. This kingdome is not the Catholike vifible Church*

/ * For, that kingdome is here meant, which cannot bef^ker^ But this may be fhaken by ftrong perfection, and the moft of the members of it, the particular Churches deftroyed and diflblved,

2. Its a kingdome which is mlike that which was in the Old-Teftament, and the unlike lynes lies in this, that this now in the time of the Gofpell cannot be moved ,. but that was: whereas the Church, for its exiftence, is fubjedt to be as much-(haken now, as that under the Law.

But the faireft conftru&ioriQitte words , . and mofl/^// to the fcope of the place, is to (hew how farre differing the difpenfati-on of the way es of Gods vporjfrif, which is now appointed by him, is from that which was ordained under the Law : ThofeOr-dinances and adminiftrations are now come to an end,and others inftituted in their, place androome .-. but thefe we haue now un der the Gofpell axe laft, and fo the unalterable inftitutions of ouc Saviour: and thus Mr.H«expreffeth himfelfej carryed,as it fliould feeme, with the conft raining evidence of the words.. " Thi& kingdome cannot be meant ( faith he ) of the internal! tyngdome of jbtit it is meant of the ext email ordinances ofworjbip and dif-i but I fuppofe thofe are not the Church^ni therefore ther.

Parr. i. of Church-Discipline. Chan. 15. 277

is nothing hereto be found for ths eftabliftirhent of that con ceit.

Much leffeis there any colour offuch a conceit in that of Afatth.%. Repent, for thekingdome of heaven is at bund: i.e. the Catholike Church is at handjhow harfh is fuch a found to a mans eare, fuch a fenfe to a mans mind?

The reft of the places, where kingdoms (Tgnifyes the Churches Luke 7.38. So likewife thofe fitnilitudes offloore zndfel^ they point out ^//particularC<?^r^^^junder that condition,whidi is common*.® them all* to wit, that they are made up of a mixed multitude of good and bad, or which is all one, they looke at the generali nature of a Congregation exifting in its particulars: but put not on the relation of members to anintegrumzt all. Nor. doth the feemingreafonof Mr.tf, alledged to the contrary,carry any conftraining force to perfwade a man ferioufly judicious. For when he thus writes pag. 15,

'• Now if thefe things ( thofe to wit, Which were ftoken concerning " field, floor e> Kingdome} were fyok?* of a particular Congregation " onely : which particular Congregation in the worldJbAllimpropri-" ate thefe to itfelfe?bftt if true of every one inpartkuUr, andallin* "generally and the]e all be continually catted one kingdome, then there <f i* a Church Catholike vifibleJiQ wit, totum integral*.

The anfwer will be eafie and ready at hand : That our expref-fions and apprehenfions looke not at anything imprppriate to one, but that which is common to all, and true of all, becaufe all thefe particulars are unumgenere. And the generali nature is one in them all.- and it is but reafon, that in that regard they (hould be called one. But thence to gather,that therefore there is a Ca tholike vifible Church, as totum integrate , is to wrong the mean ing of the text, and to wring out blood inftea^ of milke: Nay in truth to make the condufion to oppofe the premifes.and his own expreflions,

That which is common to all the particulars, that cannot be an integrum , but a genus : as the rules and definitions o£ genus of neceflity require* Thofe are his prernifes. Take his exprcfllons. If true of every particti lar, and all in gene-

rail : whence the iilue will come to this : That which is true of all the particulars, as a generalijthat muft Mm. needs

needs be a genus •, and not an intcgrunt to them.

The firft Mr. H affirmes; therefore the fecond cannot be gain-fay ed,

The place of Afatth. \6. 18, attonitos tenet interpretes, like the body of ^fahell y puts every man to a ftand, that paffeth by. True it is, that doting delufion of thePapiftSjmakingTmr/ per-fontheV^jishiffedoutofalljthathave attained any eye-falve of the Scripture, to cleere their underftanding in the truth there of: yet there remainemore difficulties and myfteriesin fome parts of the Text, which were never feene with any ful' convict ing evidence to this dayj though many have fet therafelves, and that fadly to the fearch thereof.

We will only attend the particular here fpecified by Mafter H. what Church is here underftood?

Though I muft confefle ( for I love to be plaine ) that I do in cline toMr.H. his judgement, that the vifible chttrchis hereun-derftood : yet I muft profefle alfo, that his proofe is no way fa-tisfaftory either to evidence that it muft be vifible, much leffe a Catholikevifible Church:

For when it was objected, that this was an invifole Church, here fpoken of, becaufe the vifible mayfaile*

Me onely Ipeaks to the fecond part, that the Catholike Church cannot faile: but that this was not an invifible Church here inten ded, he doth not at all prove, nor in truth fet about it»

2. Hisreafon whereby he would perfwade that the vifible Church nuntjuam de-pelt} hath not ftrengthinit, nor truth in it, though the conclufion be true, which he would maintaine; For hethusdifputes.

" If ail vifibl? members fbould faile , then 'all the tnvljrble witfe faUe alfo : for none are invifible in this Tvorld^ttt muft be vipble al~ <c fo: except any be converted and fedonely by injpirativnjphich we " have no ground for in the Scripture.

The frame ftands thus,

If hone be invifible members in this world, but they muft be vifible members alfo : when vifible failes, then the inviiible failes alfo.

But the firft is true; there be no vifible, but they be invifible alfo. The aflumption deferves a deniall and that Ifuppofe upon fecond thoughts, he will grant upon his d^neprinciples,

ijor

1. For its moft certain, that an invisible gracious Saint, may juftly be caft out of the Church.

2. Its as certaine to MafterH/fc#0» that he that is caft out and excommunicate from one congregation, is caft out of all congregations, and out of the Catholike vifible Church*

Hence I would reafon.

He that is caft out of all vifible Churches, and the Church Catholike, he is no vifible member for excommunication cuts off vifible memberfhip.

But he that is and remaines an invifible member, may be juftly caft out of all vifible Churches, and fo the Church Catho like.

Therefore a man may remaine an invifible, and yet not be a vifible member.

That which is added for proofe toucheth not thecaufe:for a man caft out, and fo no member, may be fed by word, and prayer and fafting, promifes, conferences, readings, without any inlpiration , and this the fcriptures abundantly declare, and each mans experience will make good.

TZepdesjt hath been made good, that a man may out of the weaknefle of his judgement conceiving the Churches not right ly gathered, refufeto be baptifed, and fo be no member of the Church, and yet be a Saint truely gracious, according to theifc principles.

tAgaine, fuppofe a perfon fall into fome notorious evill, and for that caufe, all the Churches may rejecl him, and deny him communion, he is then no member vifible ; and yet he is an in vifible one.

Its not a little dangerous to lay the foundation of the not fall ing of our grace, upon the not falling of Church memberftip, which this doth. This were enough to make it appearc 3 that this place lends no reliefe to the condufiombecaufe it doth not prove a vifible Church here intended.

But let this be granted. I would yet adde, that this cannot be a Catholike Church of Mafter H. his cut* For I would rea fon from his owne words and explication, which I think have waight in them.

That Church which onely includes the Church of the Gentiles, and that to be built 3 \hzx. cannot comprehend the whole compa ny of the faithful 1 in the whole world, and fo cannot be aCa-tholike Church,

this Church, Afaitb. i6.iB, ^by Matter H. his ownc words,) includes only tbe Church evangelicafl of the Gentiles.

The Proportion hath fenfe to fettle it, for there were ma ny of the Church of the Jewes true believers and profef-fors.

The minor is Matter H. his own expreflion p. i j .

Wt are now neere home. The laft place, where any ftrength of dispute lies, is in 2. Epift of John v.io. where excommu nication is called cafling out of the Church,

By Church.per fynechdochen generis pro fpecie, which is moft fre quent and familiar in the Scripture, That particular (Church where Diotrephes ufurped preeminence, is underftood.

So its u(ed <»x^?.20.28, Feed the fiock^ , over tvhomye art fet, and that was the Church, which Chrift hath redeemed, in the fol lowing words. And our ordinary fpeech is generally in this ftrainc, fuch a man is caft out of the Church ', meaning that parti cular congregation in which he was incorporate.

Let us heare how Matter//, can force any Catholike vifible Church, with any concluding evidence^ from hence. His words are as followes.

C£ Jf the Church here be a vifible (Church , I would kno\\> } whe-<c ther a man truely excommunicated in one congregation, is not <£ thereby excommunicated from brotherly fellow foip in allcongrega-"tions.

lanfwer, yes, and what is gained from thence? therefore there is a Church Catholick vifible. The inference is weak of rcafon, Forwhenaperfon i; juftly excommunicate from the congregation in which he was, it followes of neceflity, all that felloTvJhip he might enjoy y by vertue of communion ofChttrches mufl ofnecejfity be denied unto him, and he juflly deprived thereof: be-caufe in the vertue of his fellowfhip with one, he gained fellow-{hip with others: and therefore when he is juftly deprived of the one, by the cenfure of the Church, he mutt in all reafon be deprived of the other; but by what ftrength of inference a Ca tholick vifible Church fhould be concluded from hence, I con-feflelfeenot,

If Mr. H. conceive that the party was an acluall member of every congregation , and that when one congregation cuts the

party

party off from his particular memberfhip he had'with it, by the fame aft, it cuts him off from all the other. If this be his mean ing, there be as manymiftakes almoft as words in fu;h expref-fions; and therefore the inference muft be wholly deftitute of ftrength and truth.

That which is added afterwards, is yet much further from "the mark, as when he addes. I would 'know whether the delive-<c ring Hf> to Satan, is only within the bounds of one congregation ,f9 ( that if he remove out of fuch a circuit or circle of ground to ano-tc ther,heis out of Satans hounds again, and may communicate " there fafilj.

The frame ftands thus.

If a perfon excommunicate is not cut off from his member fhip with every particular congregation, and fo from the inte-grall vifible Church, then when he removes from fuch a circuit of ground, he may communicate.

But this laft is untrue, namely when he is out of the circuit of ground,he may againe communicate, therefore.

This conference is conjured into fuch a circle of a conceit that its beyond the compafl'e of common reafon,unlefle Mr. H, Qiouid imagine, that excommunication only cafts a man out of a circuit of ground or that the power of Satan were only con fined to fome circle, I wonder how fuch a confequence came into his thoughts.

The truth is, The power of excommunication lies in the par ticular congregation, where a perfon in/oyes his membership with the Saints of God, under the kingdome of Jefus Chrift, And when a party is caft out of that, and delivered up unto Sa tan, and into the Kingdome of darknefTe, let him be where he will, and go where he will, he is under the Kingdome,of Sa tan, and all the Churches fhould look at him as a Tray tor a-gainft Chrift, and fo deal with him, as one uncapable of Church-communion f

Thofe two places, Ephef. ^. and laft, foh. 10, 16, are either underftood of the Church invifible, as the circumftances feem to intimate»or elfe they (hew that unity, and fo community of the difpenfation of Chrift in all the Churches of the Gentiles, with which the general! nature of a Church formerly opened and difputed fully fuits, and therefore gives no'appearance of a proof for Cat ho lie a ecclep* vifibiluzsTotuminegralevsdLt

N n We

. 282 Chap. if. ASurveyoftfaSumm Part, i,

We have now done with ttfe firft Queftion. The reafons and Scriptures brought for the proof thereof, have been anfwered and fatisried : fothat by the con-ceiTIonandcpnfeflionofMr. H. we (hail not need to adde any thing of the fecond,

For this was like r he maine pillar, upon which the whole frame was built, which failing utterly r the whole muft necefla-rily fall to the ground. This Queftion being plucked up by the soots, upon which the other and all the confe&aries and colle-ftions grew, they will wither prefently of their own accord .This bottome breaking, there needs no battery further to be ere$ed againft the reft or the difcourfe : it moulders away without any more ado, and therefore I (hall eafe my felfe and the Reader of any further pains to be improved that way.

Onely for a clofe, I ihall be bold to offer fome few confidera-tions to.Mr. H, his more ferious tryall touching fome proportions, two whereof are expreO'ed in the tenth and eleventh conclufion-the third and iafl^ may be found in the eleventh page. All thefel fliall fliortly fet down and fuddainly exprefle my reafons , why asyetlcannotyeeldaflent thereunto, and fo leave the whole debate,

I. Propofition is laid down in thefe words

u Thofe farts (that is a particular congregation ) arc limited'

C4 ' ftftd AiftivgHiJbedfrQW other s^by the civil and prudential! limits, f< fvr conveniency of meetinv AndmaintdinaMce, and trAnfattint of

That whkh feems here difficult, I {hall thus fugged

i . That feverall congregations are feparated one from ano ther in place; as it is a thing that a mans fenfe can determine, which admits no gainfaying, fo I fuppofe its not the aime of Mr. H. nor the fcope he intends, nor which he would have the Reader to attend in thofe words : -but hit purpofe is to point out . tlwt wherein, the Aiftingtiifhing awd differencing formality of one cerigregationfrom another confifts, as the followings words and ipeciall inftance tiftd to that end, gives in abundant evidence,

But

But this apprehenfion, I cannot yet fee how it ftiits with the nature of a particular Church, or the nature of a forme whence this ad of diftinguiftving properly ifl'ues.

1. That which formally and truly diftinguifheth, is intern^ to the thing : but thiiis extern All and meerly adventitious.

2. That which is common , nor doth, nor can diftinguifh; but this is fo.

3. That which diftinguifheth truly, it is fefoe forme of the thing properly and firftly, or elfe it proceeds as a peculiar pro perty from it: its either effentiale conflituens or confequens : but this is neither, for neither the forme nor property arefepa-rable: but thtu the place or limits are.

4. Iftkij diftinguiGieth one congregation from another, how comes it that to his and each mans experience, not only in the fame Tov>n> but in the fame meeting-houfc there be feverall and diftincl: Churches ? As the *D.tttch and Englifi Churches ia Colchefter. If the diftinttion of congregations iflued from the /f-mits of 'the place, then they who were in the fame place, they {Jiould not be diftinguifhed. Then the Dutch Church in Colche-fler fliould be Englifli: for they are both within the fame pre-cincls, and either do or may at feverall times meet and afferable within the fame ftone wals of the Church fo called.

•j. If the diverfe limits of the place, did put a difference diftin-clive upon a congregation, then the place of the Merchants, mo ving from TDelph to Rotterdam, becaufethey are in diftinclplaces, therefore they are diftintt Churches ; and fo by moving and fet-ling in feverall places, one congregation {hould differ from it felfe; and as before many congregations were one, now one and the famefhotild become many.

Its true if the demand be, of what particular Church we fpeak, or to what Church we would write, its ufuailand fuffi-cient to defcribe the Church by the place, as the common fub-/ecl: where it hath its abode : but this is no proof that therefore a common fubjed: fliouldgive a diftinguifhing difference of that from another*

When the Chriftian Church of the 120, was ere&ed in fer»fa-lem, befide the Church of the Jewes formerly inftituted, and yet not abrogated, was it ground fufficient thus to conclude, becaufe they are in the fame city, therefore they are the fame Church ? I fuppofe the inference will be judged unfound by all;

N n 2 and

Chap. 1 5. ^ASvrvejQftbeStimme Fart. i.

and yet if thc L differencing diftin&ion iffued from the place, it would undeniably follow they were not at all dftinguiflaed each from other.

The fecond Proportion is in the fame place, and its thus exprefled*

* The member fbip of a particular £hwch is devolved on him y by ** Gods difpojing providence, by reafon of his birth,, or cohabitati-" on there^ or voluntarily affumed^ by his voluntary removall into " the place allotted o wt by civill prudence^for fitch a particular fo-** ciety to enjoy fuck ordinances, of Qod conveniently toge-"

•.' TothisdJJertivn I cannot give my aftent, and flaall prefently give in my reafons when I havebreifly laid open the meaning of theexprefTion^.

When Mafter H+ feemes to lay feverall grounds, by which memberfhip comes to be attained, I fuppofe in the laft refold tion they iflfue all in one, namely, the conftancy of abode andrefi-dence, wit hint he limits offiich a place.

For imagine that a man hath an inheritance fallen to him by birth in fuch a towne,.if yet he will let it, or fet it out to another andrefidein another place, his- birth doth not devolve his memberlhip upon him in that place. For if he were borne heire to lands in 20, places or pari(hes,{hould he have memberfliip in aH 5 when he doth abide but in. one ? I believe Mafter H, would deny fuch an inference,

The like I may fay of remove all :. If he did but as Travekmr and meflenger, take up his habitation^ I fuppofe Mafter H. would not affirme he was a member in the place becaufe he lodged two or three nights or fo many weeks or months in a place-

That I may then put the faireft conftriidion upon his words that in love and prudence, and ingenuity Ican r I conceive the meaning to be this, where aperfon takes tip his h^ihitation^ whe ther he haue right to it by birth, or it come by gift, pur-chafe, or hiring, &c, his member Jhip iffues from hence imediate-ly, that he takes up hit conftant abode within the limits of fuch a place or parifh.

But that this cannot give the formality of member {hi fa I have

for-

_^....,.^

Part. I . ofChurcb-Difciplwe. Chap. 15. 285

formerly proved, and I cftnfeflel doe a little ftrange that Ma-fter Hudfon a man learned fhould fall in withfuch an opinion, which I cannot perceive gains^fo much from any Judicious at this time, that they are willing to fpeake a good word for it.

1, For no civill rule can give an ecclcfaflicall right, Becaufethofe are two kinds of goverment oppofite one a-

gainft the other, and each of them intire and compleat within it fclfe.

2. This deftroyes thecenfare of excommunication and wholly furflrats the power thereof, that it can never attaine its end. For the fcope of the cenfure is to cut a perfon off from his membership and communion with the Church, as the name of excommunication and the nature of the ordinance requires.

Bat if the Triviledges of memberfliip be devolved upon me by a civill right and cohabitation. This, excommunication nor doth, nor indeed can take awaye. And therefore upon this ground it cannot take away my memberfhip and communion with the Church.

And therefore is by this meanes wholly made voide and of none effect.

3. Jf right 0/cohabitation gives memberfhip,7fe Turks'and ^«wmaybe.members,.and they and their children have right to all Church ordinances as well as any; Then men may make themfelves members of a congregation though they be never fo fcandalous and unworthy to be received; nay though the congregation be never fo defirous 0 in a juft way according to the rules of Chrift, to hinder their'proceeding, and rejed them from their communion -.which Matter Rutherford and all rules and reafonable men gaine fay :. In a word, by this grant, all the power of Churches and ceniures and ordinances would be fru-itratedorprophaned;

The pretendedinconvenience which perfwades him to imbrace . this apinion, isjbecaufe, to be in a city,and not to be a member of the Church in the city, it feemes to imply an unchurching of. ihofe places/ &c.

But I anfwer it doth butfeem fo r it doth in no wife doe any fuch thing:0#/7 it flows,that Cjods people are a free people ^and that combination. in§e$ from free confent 9 when no rule in nature,,

N n 3

-nor providence according to God puts any reftraint in that kinde.

The third Proportion is/?. ir.

c: *P articular Churches are made up of the members of the " Church Catholike, and partake of the benefits and privikdges of " the Church primarily',not becaufe they are members of the parti-* c cular Churches,but of the Catholike.

In thefe words, there \sfomething implied, fomething exprej* fed:To neither of which I can give ajfent unlefTe fome proof bee alledged, which may prevaile with my judgement, and per-fwade thereunto which as yet I fee none.

That which u implied i* this> That the Catho! ike Church may have its being, when as yet there be no particular congregations exifting; for this the words of the propofition doe ncceffarily prefuppofe,

If particular Churches be made up of the members of the Catholike: then the Catholike Church and the members thereof muft have a being, before either can give a being to the particular.

But I feeno rule of reafon, nor tcftimony of holy writ as yet to fettle fuch an affertion.

For lay afide in our confideration the confederation, and combination of Chriftians, which make up particular Churches .• let it be fuppofed there be hundreds of Chriftians, who are vifi-ble believers, fcattered up and downe in feverall coafts of the world, thefe now according to the methode of Mafter H> his frame of Church policy will firft make up a Catholike vifible Church, and out of that, particular Aflemblies will afterwards arife.

This is the frame of Mafter Httdfons Church-policy: but this feemes contrary to the principles of all bodies politick.'- that ever were, are, or (hall be. for there neither is->nor can be an cxternall body politick^ ofthat kind we now fpeake ) made up and confla ted of people that never Vvere in external! communion one with ane-ther ( haply ) never had thefght andknowledge one of another, as it is here fuppofed.

True it is, if there were many thoufands profefling and beleev-ing in the name of Chrift-.fo many as were fincere have union and communion with drift invifibly, andfo makeup an invifible

(fhiirch

Church Catholike. But that there fhould *be an external! vifi-ble particular body politick^, cither chill, or Ecclcfiaftick( which this CatholtcaEccleJta,** Totum integrate ji\v& be) and that con-ftituted of men , which haply never had the fight cr knowledge one of another, who never entredinto agreement of govern ment one with another, is beyond my compafle to conceive, and I fufpcdl any mans ability to explicate and evince.

Againe,that perfons thus fcattered and fevered,are wholly de-ftitute according to reafon and all rules of the Gofpel, of all Church priviledges,

I would thus reafon.

They who are in fitch an eft Ate M that they, nor have, nor can have Church Officers, They are deft it ut e of Church -worfbip,fealeS) cen~ fares, and fo Church Cjovernmcnt^and Church Ordinances.

This is undeniable. Becaufe according to Presbyterian prin ciples, none of all thefe can be acled or adminiftred without Offi cers.

TZut perfons thus fcattered and fevered one from another t can have vo Officers. For thofe receive their call and right adminiftration 3 by the joint voice and election of the people now in communion one with another.y#?.6,./#?.i.

AgaineJ. conceive it wilbe granted (which cannot be denyed) that thele particular perfons,thus fevered,are mcmbta mteorantla of this Catholike vifible Church. And therefore they wholly give being to this Church , but receive no being from it.

Hencel cannot fee, how this part of the Propofition will ftand, with tiiZtcondfifion.Thdt the Catholike Church give span matter, fart forme, to the particular Churches.

ff particular Chttrchcs receive their being frew the members of the Catholike Church, ( as this propofition affirmes;) Then they cannot receive part matter , and part forme from the Totum.

For if Ecclefia Catholicagive any matter or forme to the par ticular Church , it gives it by its members.

'Bttt it cannot give matter or forme by its members.

Becaufe it received all its being, and fo all matter and forme from them, but gave none to them*

Therefore -hey can give none from it>

Thefe intricate difficulties and twiftings of controverfie which apptare in Mafter fJttdfons frame, keepe me yet that I can give RQ aflcnt thereunto,

_ „

288 Chap. 1 6 ASnrvejoftheSufttwe Parr. r.

. . - - r

There is a third branch in the Propofition, namely, That particular Churches partake of the priviledges of the Church primarily, not becaufe they be members of particular Chur ches,Jwt becaufe they are members of the Catholike.

Againft this we have formerly given in proofe, whether we re-ferrethe reader: and To reft to make any further inquiry touch-ingthisfubjeclofEccLESiA CATHOLIC A VISIBILIS,

CHAR XVI. We have now done with Church-power.

Of Church Communion as it is a peculiar prhiledge to the member of * Church.

He Priviledges of the Qwtdtyreftvt them-felves next to our consideration ; and the chiefe of all thefc Which we Jkall eftecially attend in thi4 place,is Church-Communi* on, Becaufe we perceive the difquifition of that to be of greatefl difficulty, and the right underftanding of it to be of greateft ufe. And here we (hall make the entrance of our inquiry about that que-

ftion propounded and largely debated by Mafter Rutherford lib.

z.pag* 269. Whether ordinary hearing be a part of Church Com-

munion.i .The [enfe is to be opened,2.The conclusion we hold to be

proved. 3. The Arguments to be anfwered.

To thefirft,

CON c LU s i o N I»

Communion, according to the nature of the word, implies ever fomething common to many^ wherein they fbare by way of proportion, each perfon according to hit condition and place.

When this is applyed to fever'allfubjetts, though it requires a communication offomething to all thefubjetts , yet it ever irnplyes an appropriation of that fo conveyed onely to that tynd : whence it is, that as there is a community of the thing to all fuch wherein

this

this communion lyes, yet there is alfo zftecification or determina tion ofthefubjett , unto which that is conveyed, whereupon it comes 3 though allfuch have it , yet none but fuck are made parta^ kersofit.

Thus in cities there be fever'a/Icomp<anles ,that maintainey2-j>m*# communions among themfelves : Thus civill communion belongs onely to fuck a civittftate: The like we may fay tfCkurch commu nion, whereof we now intreate. It doth not imp 1} all or any of thofe things which a Church hath in common With other 9 -while it is A Church^ bui M it if a Church • As inftance:

A Church while it is a Church in that relation, they haverow-totttniomvith theTown or people of the Plantation amongft whom they dwell, communion with other Townes who live with them, under the fame Jurifdiclion and Government, butthi* it not Church communion , becaufe it is not as a £hurch> they injoy or (hare in this communion, but as ^Planters in the fame Town, or people under the fame Government.

But that is Church communion , tvhkh belongs to a Church , a* A Church* under that notion, ( as we ufe to fpeak ) refped: or rela tion*

CONCLUSION II.

r Either in the things, which they do injby The communion of^ as Sacraments,Cenfures. theChurch lyes, y3r elfe the fpeciallmanner apfrofriated to £ them in their difpenfations,

And though the things , fometimesbe comworttQ other befidc the Church, yet the manner of difpen(ing,and fo of enjoying thefe is alwayes peculiar to the Church.

Suppofe the Churches beintreated by a company of /Indians,"" whofe hearts are ftirred with fome confederation of the truth, to defire fome conferences with feverall of feverall Churches, and feverall of the Common-wealth, that their judgements may fur ther be informed, and their confciences convinced, and the courfe ofGodlineflecleeredupuntothem : upon the meeting granted, they have liberty, and they take it, to wit , they propound their demands, they heare anfwers, they make Objections, ferioufly and fadly debate the difficulties. There be conferences, difputes,

Go debates?

290 Chap 1 6. ASurvejoftheSuwm Parr, i"

debates, by thefe novices , now coming on to Religion, with Elders, Magiftrates, in the audience of the fever all members of the Churches, and yet no man will fayv thefe Are Church attions, becaufe they do not this <# a Churchy but as Chrifllans , to draw on beginners to the faith.

Suppofe againe, the Church of her felfe appoints a meeting,and appoints the Elders to handle the fame queftions, to propound and explicate the fame Scriptures, in way of anfweriagand clear ing up difficulties, This is now a Church aBion : becaufe though the duties be the fame , yet the manner of the difpenfation iflues from another roote ; ffarnely , Officers, by vertue of their authority , require and call for the prefencc and fub]eelion of the people: o-thers in joy the benefit of the actions, (which as fuch, are not Church a&ions,)as hath appeared before, but the manner of dif penfation & properly Church worke , and in that *^have MO Com munion with the Church,

And this frequently and familiarly is to beobferved m*// Cor-porationstwhcn they meet in publike, many ftrangers, of fevcralt Counties, Countries, come in to fee and heare the -benefit ofthe adminift rations: But onelj the members of the Corporation in joy Corporation communion ; i. e. they are onely under the power and authority of the Corporation, and by vertue of that relation are to be there, and to fubmit themfelves to the authority, delL vering orders to that end, and may be conftrained thereunto-^ which ftrangers cannot be, and fo it is here.

CONCLUSION III.

Its plaine fromMafter^/^r/W his own grant .that the ordi nance it fclf.nor the publique difpenfation therof^ior the hearing of tbexlifpenfation doth make Church-communion: For; he con-fefleth that Turkes and Infidels may cocne in occafionally;feveral timea,asit were^/Vr ? and yetthis doth not make them Breakers of Church-Communion, and yet in thefe their attendances, thcfe three things are evidently and undenyably to be obferved,

Ordinance,, The

Hearing

Parr. r. ofChurch-Difcipline. Chap. 16. 291

CONCLUSION IV.

Therefore in the fourth place , we are to inquire what he meancth byfet and ordinary* lib, 2. pag. 269. and profeffedznA re-folved hearing pag.2yo.

If.byprefefed, he meanes ftich a profeffon as makes a man a member ut fitpra ; this doth yeild thecaufe, which he would maintainc in appearance/namely , he that is a member of a Qhurch doth communicate IK Church Communion. Never any deny ed this,

But if it be the refotution of the fplrit of a man inwardly ( for there refolution lyes ) and profrffion, outwardly to attend this a&ion of hearing , we then know where to fatten , and wehavs two cfncftions to difciifle.

I, Whether preaching pttblikely 9 an,l -publike hearing be a£httrch A&lon in ttfclfe confidered.

And that this is no Church action , Mr, Rtttherfordyd\&S) which indeed is tne maine fcope and hinge of thequeftion,as it is prad-ifed, and by difpute agitated betwixt us and them.

For //Infidels coming in occafionally, once, twice, twenty feverall times, to heare, do notyet in fo doing communicate in a Church- action : Then preaching and hearing do not make a Church-action, in themfelves confidered. At primum verum ex

Queft, 2» A bare profeffion to attend the oittVvar Shearing of the word ordinarily, u not a Church attion, nor doth infer £hurch Com munion.

Our Arguments are,

<*Arg. I.

That profeffion^ which may ft and with the profeffedoppofition Attd renouncing of the dottrine of the Goftell^ndthe truth of the Church ', That doth not make any Chm ch communion. For oppofition pro-fcfled againft the truth of the Doctrine,and truth of the Church-ftate, is crolTe to communion with it.

But fitch a profeffion ordinary may ft and with both thefe.

For a Jefuit m ay be hyred, as an intelligencer,to heare and re port the Doctrine to others, who fet him on worke to that end : or dfe as a Caviller to undermine it in the hearts of others whom

Chap. 15. ASurveyofthtSumme Parr. i.

he would eithet draw to Popery , u or confirme in Popery, He may be a conftant hearer, ana yet profeffe that he hates the Pro-teftant Religion, and renounceth the (landing of the Churches. ex/rg. 2, ,

Where there it no Church union , there is no Church communion, becaufe this iflues from that.

ISut many heare ordinarily , who have no Church union , or reall memberftiip with vifible Churches.

Church communion u ordered hy the power ofthe£hurch y and they can cxerclfe their power therein : for what excommunication takes* away, that communion of the Church can give,

But the Church doth not , nor In reafon-can hinder ordinary hearing.

Therefore it did not give it, by any power of Church worke,

We fhall Jnow take] Mafter Rutherford his Arguments into confide ration^

Onely we (hall crave the Reader to recall two things, (for merly evidenced)to mind , and to carry them along in his confi-deration- andthofe will help to expedite the Anfaer r to the rtafons alkdged to the contrary.

1. That Infidels and Turks may come in occaponallj , andy9t that hearings not Church communion, Lib.z.p.iyo.

2. That an attion mltfelfe fimply confidered , may not be a Churchaftlon^ e. proper to the Church, yet the manner of injoyning this s or in joy ing of it, in vertue of Church-pow er, is a Church-work* and way) ifTuing from Church confe deracy and combination.

From thefe twofremlfes now recalled , formerly proved , /*

That the Preacher may in preaching edify the Church met for that end and convince an InfCdell coming in occalionally, iCV. 14. 24, 25. And yet thelnfidell doth not joyne in Church com-munion, though in hearing the word preached by, the Officer of the Church ; which is an Anfwerto his fir ft <*sfrgnment.

Hence the Infidell may be converted , and fo injoy the benefit of the ordinance, and be built upon Chrift, at that his occalionall coming ,. and fo joyne in worihip with them, and yet not in

Church-?

Church worftiip, for his own occafionall coming was noChurch communion , by Matter Rutherford his own grant, which is an Anfwer to his fecond Argument.

Hence the Infidell may be called by others,and being fo called, he may come and heare, and partake in the worfhip, and yet not zsChurch he firing or worjhip) which is an Anfwer to the third Argu ment*

Hence Church-hearing will be then Church communion, Vehen by venue of Church covenant they put forthChurch power in dif-penfing, W/*r/0;mn vertue of that relation ftand bound to fub-mit, in attending to fach adminiftrations, and thus all the member* he Are, But the /#/*<&//heares upon another ground and fo (hares in the *#, but is not under the Church-power and manner of the difrenfation of that aft: and therefore hi* hearing is not Church* hearing. As it is in the meetings of civill Corporations: The members of the Corporation, they corne in vertue of the combi nation, which they hold by Charter, and fo have Corporation com* munity : others come in by the by, &sgrangers, and they commu nicate in the hearing of the AEls that paffe , but not in the Corpo ration community ', in which they have no ffiare: nor hath the Cor poration any power over them, which Anfoevs the fourth Argu ment.

Hence this [hearing doth not feperate a vifible member in gene* re nvtiorumvifibiHum-y becaufeit belongs to an Infidell alfo: which an frvers^t\\^ fifth Argument. Nor doth this hearing, bring the nearer under any tye , which anfwers the fixt Argu ment*

Erooi this ground thus laid and made good, V?e may colletlfeverall things.

i. The hearing of Infidels occafionally argues not communion tfTaftor and people, betwixt £/Wand theOfficer , that preacheth to him : Communion betwixtPdftor andflockJjChtirch'Communion y as the termes, and the nature of the relation euidence.

But in ^^heariiig of an Infidell,there is no Church communi-©n, exconcejfis, from Mafter Rutherford,lih.2.2-jo.

z. If this hear lug would make a peribn of fuch a flock, and fo the Mimfter his Paitor, then ^^kind of hearing of a wicked and unworthy Minifter,, would make a man partake with him in that

Qo 3 fih^

finfuUftationofhis: which hath evtr been ace oimted if ratio-nail, in ttvofe who have been rigid in their feparatiott, fo that it iseafy to diftinguifh betwixt the word that is difpenfed, in which a hearer communicates, and betwixt the office zndftati* on of him that doth difpenfe it, with which they oneiy com municate, who ftand h relation to fucha one difpenfing as their officer.

3. Hence Church-fower and £hureh~prfoiledges are diflfe-ren edin the fame ad. c Pri'viledges^(\^ my aimc here,)imply that good and benefit which attends any Church difpenfation. As take any Church aft difpenfed, there is. i. The good and benifit which may rife and be received therefrom. 2. Church tikepoWerin the difpenfation thereof, And thefc two, though they goe together, yet are fo differenced in reality of their na tures, that the one may be in joyed, I meanethe good and pri-viledge of the ad , by fuch who communicate not in the pow er. Asinftance.

A man preacheth authoritatively in his congregation, Indians and Turkes, come to heare occafionally, they partake in the good of the wr^/and difpenfation of it. But not in the authority of his miniftery. For he is not a "Taflor to them nor communi-cates with them as a Paftor; as it hath beene formerly from Mafter Rutherford proved.

Hither belong thofe exprefllons, i Cor ?. &: laft, Vchat have tve to doe to judge thofe that are without* Matth.i 8 Jtet him be to the CAS aheathen.

Therefore Haethens come not within the priviledge -re-fpecl: of a brother in Church-communion, though they come to Church hearing.

Andhenceitis , as people are more or lefTe capable ofthe good of thefe difpenfations (for fo they may be)fo they do, and may, partake more or lefle in thefe pnviledges, and yet not in Church power whereby they are difpenfed. As it is in feme Corporations,fome perfons of fome families, by reafon that their predeceflbrs have beene Benefaclors to the Charter, they have priviledges to come into the councell ofthe company, to adventure with them, if they will, and yet have noftroke, by any fpechll relation, to aft in, or carry on the occafion or de-figne taken up.Thus members of other Churches are capable of more priviledges then thofe,who are not in thac condition-- and

therefore

therefore partake of the benifit of fame a&s and ordinances, and yet communicate not in the authoritative difpenfation of thofe ads ; and this appeares thus.

If a Paflor of another congregation hath no authority or power, by hi* office to require them of another Church, to receive a Sacrament^ but they may reftife, if it feeme good to them* Then are they not under hi* paftoraUpoV(>£r to difpenfe it to them For by his office power he can require thofeof his own Church to receive it,

And If he hzth no power authoritative to injoyuc them to re ceive it, they cannot challenge it by any fpeciall intereft they have in that power. For the parity of rcafon is the fame on both (ides,

That looke, as it was before, when the ^Paftors did preach authoritatively in his cpngregation,he did not onely difpenfe the word unto his people, as one out of office may doe, but he could by yertue of his office and relation, in joy lie them to hearc it. They in vertue of their relation to him as a Paftor could ex-peel and require it from him, Yet Indians coming in Obiter, they partake of the good of the difpenfation, but ace not under the authoritative power of the difpenfer: fo that he, by his au thority, could not require them to heare, nor they, by any rela tive intereft to his power, could challenge him to fpeake to them, And here then remember two things.

1. That the benefit of the ordinance difpenfed iwWbtJfWMfr in the difpenfing the Sacrament, are fo different, that though the Paftors did difpenfe it toamcmber of another congregation,, yet he had no power toconftraine him to receive it.

2. Remember, that though a member of another congre gation is capable of the good of thofe ordinances (for it is not becaufe a member of this or that*, but becaufe a member of a con gregation that he becomes capable nextlyof thefe feales) yet he hath no relative intereft in the power of the difpenfer to require it at bis hand. And this example will hold proportion with the former, namely. * That perfons may partake in £hurch-privilKdges 9 who doe not partake in Church-power.

Take this other example.

A man provides for his wife, as an husband, fuch and fuch diet, and he can require her, out of his authority, to take his

provift-

provifion, A neighbour coming in may haply (hare in the like provifion, but notupon the like ground. The neighbour as priviledge offpeciall neighbourhood* But the wife by the power of her relation, as a wife.

So that I cannot fee but the proportion is faire» Aperfon may partake of the word authoritatively preached, and yet not communicate with the power and authority of the officer as his. Aperfon may partake of a Sacrament authoritatively difpenfed, and yet not communicate with the authority and power of the difpenfen i. e. as in either,to have relation to him, or them, as their officers.

The like may be feene in fuch afts, which iffue from that rela tive in te reft which refpecl: the fpecialty of the covenant of this or that Church. As namely, when members elecl, admit, cen-fure by vote ; The formality of thefe ads is onely proper to them,yetthegoodandbenefitofall thefe, they who are pre-fent, partake of.

Inftancethus,

Suppofe a Penitent is to be received into the Church, the members they exprefle their readinefle of love, pity, mercy, brotherlinefle to forgive : others alfo prefent joyne thus far in that aft, as confenting to, and approving of what they doe ac r xx>rdingtoGod;yea!are much quickned, comforted, incour-aged yea taught and inftrucTied by that they heare and fee, and fo receive the good, and are much edified by the ordinance. And yet its that which all men will yeild, they fhare not, communi cate not,at ail, in any intereft ofthefowr by which fuch acls were difpenfed

Of

Of the OH u RCH confidered as

Corpus Organicum.

CHAP. I. Of tbe number of Officers therein^ and the nature thereof.

E have in the foregoing part of our Dif-courfe enquired, touching the conftituti-on of a Church, in regard of the raateri-all and formal! caufcs of it, and the fpe-cisll.qualifications that attend therupon, in regard of the power and priviledges thatappertaine unto it; and thus farre we have looked at it, as Tofum Ejjcnti^k ; and yet there is much more required to make up-the integrity and perfection thereof, that it may be compleated in all the fpeciall Members and Officers, which the Lord Chrift hath appointed and fet in this vifible body of his, for the improve ment of the fpeciall operation of every part^and the edificati on of it felfe in love^Epk 4.13,16.

And thus the Church becomes Corfu* Organicum^^ body or ganized of fuch prime and choice members, which may con-dnce to the beauty and building of the body in that intireneile that it may grow up to an holy temple in the Lord.

A a a As

C bap. I. "^ furvey ofthefumn c Par. a.

I •*~mm^^—^*^*m^m •••^••^•••^••^•^ ^«—••— H^WMWMMM* M^^^MM^^BC^BMM^ fen^BHHMMMHOMM^ ••••WWMMMMH^oy

As we looker at £4mp/0;z,when he was deprived of his eyes,as a man ftill^to whom the ful definition of man did fully agree,?/? 4H/HI4/ rationale, as a living creature endued with a reaionab/c foul. But confider him in the integrity or intirenes of his con-ftitution, as confifting of body and foule, and that body made up of fuch members, as eyes, head,hands,fuch as are integral! to the wholes We fay then, though he be a true man, yet he is not an intire man, but lame and mamed, deftitute and de prived of fome of thofe parts, that conduce to the perfection of his integrity.

It h fo here, A Church without Officers is a true Church, in regard of the effence of it : There is a company or fcciety of viable Saints confederate together in theprofcffion of the faith of the GofpelJ.But it is not compleat^but lame and mai med in regard ofthe integrity of it.

The Lord Chrid therefore hath provided for the perfection of his Church in this behalfc alfojit is a coronation gift which he beftoweth upon his Spoufe, Efb.+. when he had conquered the enemies of our falvation by his death and obedience tri umphing over them in his refurreftion, and now returned in to his owne eountrey, afcending into the higheft hcavens,and fits crowned with majefty and glory at the right hand of the Father, he gave gifts, gave jme to h Jpoflles, fame Evanpe-lijls,fome Prof bets; thofe extraordinary, becaufc there was extraordinary ufe of them; for the firft planting and watering ofthe churchcS-.He gave alfo fome to bee Paftors,fome Teach ers , for the gathering of the Saints the work of miniftery building the body of Chrift.

•

/ And though the chiefe aime and fcope of ourSav our(nnder the glory of his name,)was to provide for the fpeciall good of his cleft 5 yet becaufe thofe his cleft were mingled here with the wicked in the world, nay many an eleft child proceeds of a reprobate parent , and becaufe it is impoffible for the eye of man to fearch into heart fccrcts 5 and inward fincerity which is covered there 5 but muft judge of men , an d difpence ordi nances to men according to the lawes and limitcs of rationall charity; therefore it is that our Saviour hath beftowed thefe officis as a royall gift upon the vifible Church over whom(as

we

wehavc heard) he is a head l^oliticall, by outward guidance and government., as well as a head myfticall by his fpeciall and fpirituall conveyance of his grace. The conficjeration of the Nature, Inftitution, and operations of Officers, hath a conftraining power to conclude this truth beyond all con-troll./For,

i The invifible Church, and all that is comprefoendad within that notion, is to be believed, is not lyablc to our eye, nor comes to be difcerned vifibly.

But for the Officers of the Church, which are now ftanding and ordinary, there is required a vifible company of people, that muftconcurre and content to call them: The pcrfons muft be tried and approved,(and er?p viiible)that muft be cal led. God fets ordinary Officers in his Chui ch,bur it is by man, and therefore he mnft know them, i Cor. 12.28. Gal* 1.1.2.

i Look at their Ordination, when they are called. 3 Look at their Difpenfation and exercife of their places and power, in preaching the word, in adminiflration of Sacra ments and cenftires.

4 Look at the parties which are offenders who muft be cenfurcd, or penitent, who muft be received again.

All thcfe operations proclaim a vifibility on all parts and in all the particular circumftances.

Which is the rather to be obferved; becaufe when we read or meet with fuch expreffions in Scriptures which intimate cither the call or inftitution of Minifters, or any of their mi-niftrations, we may know, they do belong unto the vifible Church, and are to be attended in that relation and refpeft.

For common fence will conftraina man to confefle, that there muft be vifible perfons, who muft exercifc keyes in go verning : and there muft be vifible perfons that muft be go verned.

What the word of the Gofpell hath revealed concerning thefe Officers may be referred to thafe particular heads, and thus laid out unto our view.

Aaa 2 Officers

4 Chpp.I." Afurveyofthefttmme Par.2 e

Officers of the Gofpd may be

r Ruling onely, as Elders. Ruling ) cPaftors.

Number X ^Ruling andTeaching b^thj aO

Dolors

^ C State ofthi body, as Deacons, 7

with refe- i Supporting che>

rence to Heakh 3 as Widowes.

»i x- ~n i J3.;

their

v Ordination;

We fee the frame,we (hall attend the particuUrs,as they are propounded in their order.

Touchig the N umber of thefe 0,5:;: rs, generally two things are to be attended.

I.

Whether befide thefe five appointed by Chrift, anymore can lawfully be added, or fhould be tolerated >

An$* No, in no wife; the rule i s here fure, ft om which we muft not depart, no not a haires breadth: thou (halt adds no thing thereunto, take nothing there-from.

That which our Saviour inquired, and the Scribes confef-fedi touching Johns miniftery, it is true of all thefe orders and Ordinances, They are from heaven. The Lord Chrift is the giver and alone Inftitutor of them,aad none belide,and this is evidenced j i. From the right of giving, whence thefe proceed. When our Siviour afcended, He led captivity captive, &c. He that conquers the countrey, to him it appertains to fee rulers over ic, and over his fubje&s in it*

2 They are efpeciall meanes of Gjds worfhip, and all of them in rife and end have an eye to fpirituall things, and fpirituall operations , though they be employed in ordinary outward things, as the OSces of the Dea cons and widows are appointed by Chrift to provide for the ftate and health of the membersrthat the love of Chrift,as the Head of his Church, might thereby be obferved, and the fpir ritsof thofe whsarc refre(bed thereby, may be more full and enlarged to fcrve him with a glad heart, in a Church way, and in the improvement of all Ordinances to that end : and all other civill provifians,though good in their kind,wili ne ver attain this end, without the Ordinances of Chrift, »dfl.6,

r.2$

3. it

_ .

Pare 2. of Church discipline. Chap, i.

5 Its affirmed by the Apoftle, touching two forts of them, the Paftor and the Teacher, whole imployment is principally about labouring in the Word, that the/ are for the perfecting of the body, untill we all meet in the unity of the faith, and the fulneffe of the ftature in Chrift : fo that they are able to attain this end, and that in all ages untill the full accomplifh-ment and gathering in of all the Saints; and therefore there needs no more to be added, to tha end of the world. /It is therefore the ufurpation of that man of finne, when he afcended upon high, to the Popes chaire, and to be Head of the Church, that he gave fome to be Surrogates, Chancel-lours, Deanes, Arch deacons for the building up of the king-dome of dirknefle; becaufe he eafily perceived, that Chiiih Officers would never do his work kindly, nor further his kingdome, but he maft have his own creatures, which muft be at his beck, and ftand, duranicbeneplacito ; and therefore muft be forced to do his drudgery, and durft do no other, unleffs they (hould be flang away 5 if the man of finnedid but once frown upon them. /

That as God complains of Jtnboams praftke, when he would maintain his fa&ion, and preferve the people from re turning to their King , He fet up falfe worfhip ; becaufe he concluded, the truth of the word and worfhip attended unto would make them look unto their true King ; and to keeps them in falfe worfhip, he provides falfe teachers ; made the loweft of the people priefts, who becaufe they had no call and appointment from God, never had care to preferve his word or worfhip,but to maintain that courfe of religion, whereby they were maintained in their places.

And therefore as God faid of them, he will fay of theft hu mane Orders^ They never came into his mind or heart.

Not come from Heaven, but from the bottomleflc pit, and therefore ought not to. be admitted, nor yet tollerated , but bzing plants which the Lord hath not planted, they fhould be plucked up.

Whom God never calls, Gad never bleiTeth. And it is to be obferved, that thefe Orders have beene the props and pillars of that Kingdome of darknefTe, and have been the brokers and maintainers of all that hideous wicked-nefie, which hath beene vented in the do&rines and opinions

Aaa 3 that

that have afted in the lives and con^Tfations of that hellifh crew that have had their dcpendancs npon the man of iinne.

And it is marvelous dangerous to bring in, or continue the leaft alteration from the minde of Chrift in any thing.

The Church of ^cof/W complaints bitterly,that a conftant Moderator made way for a Bifhop, and fo for the bane of their Churches. Chrift who is the King and Head of hi* Church and Houfe, hee in reafon fhould appoint his under-Officers, and fuch as he beft knowcs, fuits the occafions of the Family, and will bcft provide for the good thereof^ and his own content.

II.

The other thing in gcnerall to be ©bferved, it,

T'bat the} mtifl be keft diftinft 5 and that according to the mind and intendment of our Saviour oneperfon muftnot adven-ture to ingroffe all, nor fcvcrall of thefe together.

As to be Ruling Elder and Paftour, or one and the fame man to be Elder and Deacon.

For it is apparent by the Apoftlc his diicourfc, JUw. 12.7, that they are put in way of oppofition, as Membra dividentia^ bnoAMtfwwTtova&te'^v. Therefore cannot be in fubor-« dination or fubje&ion one to the other.

i. The Apoftles companion, carries this with it, as the maine thing intended therein. Rom. 12.4. As there be many members in the body, but all the members have not one and the fame office. *rtw tLviiuui^t iryi.j;tv,

It is therefore wide to fay , as Mr. K. tb*t tbif comparifon boldetb not in all: becaufe it muft hold in the rery thing that is intended, yea fpeciiicd 5 for this is the hinge upon which the comparifon turnes, v. 4, 5. and the ground of the Apoftle kis inference 9 "t%v7K A v I;na/>iV/>t*7i* i><t<po*$. v.6» verf. 6.

3. Each of them is fufficient to take up the whole man : fo that he is not able to attend both, but hec (hall negleft the fpeciall fervice of the one.

4. If the Apoftles profeffed, they could not attend tables, and attendWord and Prayer,and therefore laid afide the one, that they might difcharge the other 5 who (hall thinke hec is fufficient for many of thefe >

The reafoas that Mr. R. alledgeth, doe not fatisfie.

" i. The

^^^.^M^BWBWUM"**"" >•••••• »"•" -j mm ~ti<l« - -

Par.*. of Church dtfcipJlnt. ' Chap, f,

« i. The Apoftlcs dii exercife both, as they could, aceor* w diag as the Auditory was.

Reply i. The Apoftles were extraordinary perfeni, and were fitted and affifted anfwerably,which none, whoft calling is ordiaary, muft looke for.

Secondly, they had all offices virtually in themftlvei, and did put forth a&s of all, as it appeares before the choice of the Deacons: But if any now (hall thinke faimfelfe able to un** dergoe two of them, the orofeffion of the Apoftlcs and their praftife alfo will be a real! confutation of them 5 fince they fo aififted, faw reafon to lay downe one, that they might im prove the other, none will dare to take up both, unlefle hce will prcfume he hath greater boch fufficiencie and ability,theu the Apoftles.

cc 2. Mr. K. faith, That the formall Objefts, to wit, the cc information of the Judgement, and exhorting, are not fo <c different, as that they fhould be incompatible.

Reply. Thefe, in thcm(elves and full bredch, are not fo incompatible; But look at the fpecialtyofthegift, that fits for the one, and that which furnifheth for the other. 2. To attend mainly and chiefly upon each, according to the gift, they will prove inconfiftent.

To kave a fpcciall gift for the one, and to beftow himfelfe upon-that, and to have a fpeciall gift for tke other, and to beftow himfelfe upon that alfo, will ever be foand, if not im-poflible to attaine, yet ever difadvantagious to the di(penfati-on of the Gofpell. And a mans owne experience will evidence as much to him, if he will attend it.

Norisit fufficient that one is eminent in the gift, which fits the Ruling Elder, or Deacon; yet that gives no allow ance, he may be D oft or, Ruler, and Deacon. „ But look where a mans fpirit is beft fitted, if once called to that worke,he muft let all the ftream and ftrength of his abili ties run in that channell, left being divided into many, he be comes fit for none, and failes in all.

This may fuffice for the number.

- ' - •-- " . ' " ' '" " '•"'•«'• ",.^-3.

o

Of the Ruling-Elder.

We (hall now take a furvey of the feverall, in the order in which they were fet before us.

And we begin with the Ruling Elders place, for that carries akindeofiimplicity w/thit: there be more ingredients re quired to make up the Office of Paftor and Doftor, and therefore we (hall take leave to trade in the firft.

QM fimflicius, eo frius.

1. That there is fuch an Office appointed by Chrift.

2. What it is , or wherein lies the limits and bounds thereof.

I.

7bat there is fuch an Office and Officer appointed by Chrift, as the Scriptures are plaine to him, whofc fpirit.andapprehen-fion is not prepoffeft and foreftalled with prejudice: So this caufe hath beene maintained by many of Chrifts Worthies of former, and now of latter times 5 and now at laft, by thofe two famous and eminent Champions, Mr.K«ffer/<m,and Mr. Gileffj.

So that we have no controverfie here but with Hierarchicall Peribns 3 the force and power of whofe Arguments,Iies efpeci-ally in a Purfuvant and a Prifon, armed with Authority of t an High«CommifTion.

And therefore wee fhall content ourfelves to fettle the Scriptures (hortly upon their bafts and bottome, according to the fenfe of the Spirit of God, in the feveiall plaqes, and difpute brieiy there-frpm A and fo finifh this Head ofDif-cipline.

The firft Argument we have from Kow. 12.7. which gives in witnefle to this trtfth; where all thefc Officers are num-bredand named exprefly; if the meaning of the words bee once manifefted, which will bee made eleare in the particu lars following:

i. The gifts here mentioned and confidered, are not fuch as have reference to a civill, but to an Ecclefiaftick condition} fo the words of verf. 5. We are one body in Chrift* 2,The operations alfo which iflue from the feveral functions

evidence

| n-rnr*--- ••-••• ~ ' - - - • i .1 . ,,' -'

Parc.2. of Church difcipli**. Chap.i. 9

evidence as much; Prophefying and attendance thereunto, exhorting and the beftowing fhe heart and endeavour there upon.

2. Gifts here are not fuch as be common, and belong to all Chriftians, as Faith, Hope, Love, HoJinefle,, Sec.

Firft, thofe gifu are here fneant, by which the members of the Body of Chrift are diftin&one from another, and have (everall afts appropriated to them, a$ verf* 4. T* N M*'A« Wme, *

•4

common Graces are not fo diftin&j for in them theydoe a-gree.

Secondly , Em « «/>c/kVx«f 3 «/?? t **£p&\w : The weight of the phrafe^ having the x^rticle in that manner ad ded, notes not every member, butfome by way ofeminencie to whom thefe appertaine.

Thirdly, the reafon and Logicke of the place carries a di-ftinc\ion with it, and the ieveralls are fet out, by way of op-ponxixWcontradiftinQ: one to another, and therefore Cannot be fubordinate and meet in one fubjeft, where they ihould be both formally aded, and hence they inuft be publike functi on* ; for had they beene private gifts, one would have con tained the other,, as diftributing might bee included in (hew ing of mercy.

5. Thefe publike Functions and Gifts are ranged and re ferred to two heads, in the gencrall, under which the fevtrals are comprehended, and unto which referred : as,

Giftt are either

SQ that Prophecie and Miniftery are here put as common head!, unto which the reft may be referred, and under which they are ranged, and that's the reafon why theApoftle in this enumeration cliangeth his phrafe : The i. Diftinftion kee exprcfleth in the plural! : The 2. in the fingular. Beza

So that it ir a mecre conceit, that carries not the weight of a feather with it, of fucfe, who fay that Paul intended to fet

Bbb doune

downethe (ev^rall fun&ions in t^e Church:th<'.rj there (hould be feven, not five, making Pr >phecie and Miniftery two, when thefe are not diftinft jp-c/ej, but two general! heads, unto which the particulars were referred. Hence we reafbn.

That fun&ion and office in th? Church, which differs fo from all the reft, as one member of tie body djftinft from a-nother, in actions appropriate to it felfe, that is properly a diliin& ftecies or kind from them*

But the function of a Ruler doth fo differ from all other Offices in the Church, as the members of the body doe in the aftions appropriate to them.

The Proportion needs no proefe.

The Affumpdon is the expreffe words of the Text, ^4,5.

I ]•

The fecond Argument is taken from i Cor. 12. 28. God hath (et feme in his Church ••> as ftrft,Apoitles \ then Prophets; thirdly, Teachers ; after that Powers, then gifts of* healing, helps, Governments.

The (cope of the place, andApoftlehis intendment is, to lay open the (everalJ Offices and Officers that the Lord hath fet in his Church, and (o many chitte members out of which the? Church is conftituted as an intire body.

And for the right difcovery of the Apoftles proceeding and purpofe, we imy obferve :

1. That the functions he here names, were partly extraor-dina^y, and fo temporary, ferving the neoeflity of the Church in that eitate, and in that time, when it was fir it pla t d, and was to be watered with more then ordinary help, as h iving more then ordinary need, as Apoftles, workers of Mira cles^ &c« fume were ordinary, and to continue, as Teachers, Helpes which were Dtacons , Governments which were Elders.

2. The gifts themfelves are exprefled in the abftraft , A^TT-hfrlw • Ky^t^HcHf' yet the perfbns and officers which Ituv^d poffei^ of thofe, arc to 6e underftood, ,s appeared, if we locke to the words before or after 5 for when the Apoftlc fayes, & /tfVj though there be an apparent dy&vni.TiJb-nfy yet if A, is to be underftood, and that hath an eye and neceff ry refc-xence to the perfons; fecondly, look to the words after verf*

Par. 2 . of Church difcifline. * Chap.r. n

30. he interprets the gif& by the perfons in«the fecond re petition , Mi)

3. Though fome extraordinary perfons had feme of the(e gifts virtually, and put forth the operations thereof, as the Apoftles, they wrought miracles, fpake with tongues ; yet that hinders not, but thefe gifts might formally be in fome (ubje£t$, as appointed of purpofe by Chrift, for that kinde of imployment r As fome only fpake with tongues, fome only had the gift of Healing.

And it is moft apparent in fome of the particulars, though the Apoftles did prophelie and teach, yet Prophets and Do lors were fp^ciall functions appropriate to fome men, fo alfo were Deacons ; and therefore alfo it hinders not , but Go vernments might be a fpeeiall kinde of Rulers, diftinft from Teachers.

From which premifes, the difpute iffaes thus :

As Apoftles, Prophets, and Teachers are diftinc>, fo are Helps and Governments diftinft ; for the Spirit puts them in the fame ranke, as having a parity of reafon, which apper-taines to them all.

But they were diftinft Office r?, and found in perfens as di-ftinft Officers,ds verfao. Are all Apoftles > Are all Teachers > Therefore the fame is true of Governours f

III.

/ Athird Argument is taken from that famous place, I fim. 5, 17. which is full to our purpofe in hand, and intended by the holy Spfnt of the Lord , to make evident the (lation and office uf Rultng- Elders unto the end of the world j and it is admirable to obf.rve, how the faftors and followers of the Pope and the Prelates, who labour to prop up their place and pre-erainencic, have ufed all the wilinefle of their wits, and unweariable wrettlings of their carnal I reafon, to darken the evidence of the truth, and to defeat the power of the proofe in the place, as fearing, it ihould feemr, leit by this meanes^ their way to promote and maintaine the pride of the Prelacy, would br utterly prejudiced and overthrowne ; whereas, doe but fnffer the Deacon to lay afide the care of the poore, make him but halfe a Prieft, give him the allowance that hee rruy iz^ and not give ths Sacrament of tht Supper ; raife the

Bbb a Ruling-

Ruling-Elder .one ftaire higher, chat he may be a Teaching-Presbyter : By this titney the Bifhop is beyond the bound of an ordinary Elder, and with a little helpe, he will be handed up into a Diocoefan Palace,, and one lift more will make him a Primate, and if the Kings of the earth favour him, hee will make himfelfe a Pope prefently, for they differ but in degrees, not in kinde.

So that you muft not wonder to fee the contention grow fo hot touching a Ruling Elder, becaufe if hee be confined within his compafle, the wings of Pope and Prelate will bee exceedingly clipped, and their power impeached./

Its not fuitable to our purpofe to contend with all cavills, nor (hall wee need- for they have beene confured long before this day, and that by fuch who have beene furniihed with choyce abilities to this purpole; I (hall therefore latisfie my felfe to give the native anH natural! fenfe of the words,^s fuirs onely to the rules of right and reafbn, and may bee eaile to fuch ( as the wayes of wifdome are^ who are willing to un-derftand.

The forme of the context ftands thus: When the Apoftle, in the foregoing verfef, had direfted to the right choice of the Widow, whofe Lbourftiould be im proved in the Church, he intimates alfo his minde, how (he ihould be refpeded by the Church, in whofe ferviee ihe is im-ployed : Honour Widows, &c. v. 3. /. e. fo care for them, that they may be {iifficiently fupplyed, according to their care and condition.

And from thence he takes occ^fion to leave an Apoftolicall Canon upon Record, how the Elders of the Churches mould be provided for: To wit, the lowed degree of Rulers are worthy, not iingle and Sufficient fupply of Widowes, but double honour, the ceruinc put for the uncertaine, the finite for the infinite (by a iynecbdoche') i. e. all honourable refpec>, Officium $" beni'ficiuni) not onely fufficient to relieve their ne-ceffities, but that which »iay honourably anfwer their places, imployments, and prayers.

But the Elders that are of the higheft ranke, and whofc place requires laborioufnefie in Word and Do6hine,they may nivft efpecially challenge, and the Church ought efpecially to beftow this double bonour upoathero.

The

The words carry a difftibutlon with them ?/$•*,& A', or A 5 and this traftatur collations

The fum of the verfe is expreffed in a difcrete axiome ; The Arguments are comparata imfaria 5 The things compared are D r 5 A Ruling- Elder.

thePerr ° ns iATeaching 5 Elder.

And it is efpecially to be obferved, their workes are not the things compared, but the perfbns notified by the kind of their works : For the words are not. The Elders, becaufe they rule well, and becaufe they labour,

n u i 5 Elders that are ruling.

hoic ? Elders that are labouring in Word.

So that thefe are not the confrqnem part of the Propofiti-on, but the antecedent, or fubjeft onely 5 and therefore the pe rfons and Officers being the things compared, it is certaine theymuftbe di'Hr, ftp? rfons, for that the nature of things compared doth redaivc.

And hence thofe conceits vanlih : namely,

Elders here are not attended for their private converftt-ioit in holinefle, as though to rule well, was to order themfelves well in a Chriftian courfe.

Secondly, nor will the conceit hold, which faith, There be not divers Elders, but divers workes of one EMtT attended ; when o/ ^, QI </V 3 are perfons compared and defcribed, not afts,

2. The confequent part of the difcreet axiome, is, cThe tint El 'er is worthy of double honour. t Tne fecond Elder is worthy of double honour 5 Bin: witR t hi.^ difference, its chiefly his due :

F" ft •£ ' n "^ e orc ^ er to ^ e atten ^

5 cm meafure, more of it is due and debt to him.

Now its well known,ns required that both parts of the di£-crete axiome, be not only di(crete, but true in themfelves.

Whence againe, that conceit utterly vaniftieth, which makes tde cornparifon to ly betwixt the two afts of one man namely, The well ruling of a Paftor is worthy of double honour, ibe it alone in it felf considered, which is an aflertion groflcly crofle to the rule of divinity,as the former was to the rule c f logick. That interpretation which makes the performance of the leaft part of a Paftoral calling, though it be with the negleft of the

Bbb 3 greateft

"""greatvft W rk, worthy double honour; that isgroficly con trary to i he mind of God, and the verdift of the Scripture*. For curffd be the man that dotb the wcrj^ of the Lord negligendy , and wo to me, iflfreacb not the Gcfoll* Rather a double wo is to be denounced againft them, then double honour beftowed up on them.

But this interpretation doth this. Or thu« I may reafon If the Apoille, in this text, doth net fpeakoiily of Elders preachers, then he fpeaks of Elders no preachers. But the firftis true, he (peaks in the place offome Elders no preachers, which is thus proved.

f he fpeaks only of preachTs,then were there fome preach ers who preached net at all. But there no be Preachers who preached not at all

The fecond part is paft deniall. Theconfrquen ce is proved. If thofe Elders who are moft worthy of double honour are faid but to labour in the word : thrn they who are accounted but worthy of it, did not labour in the word.

But thofe Elders or Preachers, that by the Apoftle are counted moft worthy, are faid but to labour in the Word,/, e. to preach . ergo they who are but worthy, did pot preach at all.

Laftly the Bifhops faftors, who take up this defence, pro vide ill for the honour and pomp of their great Lord?, the po-tent Prelates of the world.

For by tht Apoftles peremtory determination, the meaneft Minifterthat is conscientious and laborious in preaching, (hculd have more honourable refpec\,thtn the Diocoefan,who fits in his Cathedral!, and under the name of ruling, tyranni-(eth over the poorc people, but labours noe to feed them with the word of life.

To the evidence of the text,we may addc the teftimonie of Ambrose , which carries an amazing kind of manifeftation and difcovery with it.

dfttd omnes nbique gentes hanorabilis eftfenefiuSittnde & Synagogn^ & foftea Ecclejia Seniores babuit^ quorum fine confilio nibil agebaiur m Ecclejia^ quod quit negligentia obfoleverr 9 ~!efcio 9 iififortc DtQorum defidiji) aut magi* juferlia> dumfoli voluw aiiquU vidtri*

The bri^htnefle and patnefle of the witnefle is (uch, as though it had been writ with the beam of the fun y aud da-

zelk

Par.i. of Church difciplifo. Chap.i. 15

z:ls ai moil the eyes of crfvy it felf, and therefore its ftrarge to fee kow the fpirits of men turn every ftone, wrench and wreft every way 5 if not not to pervert the meaning wholly, yet to darken it as much as may be, but all in vain. I (kail leave a mark or two of remembrance upon the words that the wife hearted reader may be made cautelous, and fo fenced againft fuch forgeries of devices , which the car-nail reafons of men of corrupt minds have coined and vented to take off the evidence of the teiUmony.

1 Let him know then, that the Elders mentioned by Am-brofe were fuch, that their places and Offices were almoft worn out, and laid afide in moft of the Churches in his time.

B-.it that the Ofoe of preaching Elders was not. Ergo thofc Elders were not fuch.

2 That the defacing of the power and rule of thefe El ders, it canae as he conjectures, partly by the idleneffe.,bat e£ pecially by the pride of Teachers, becaufe they alone mighc be lifted up. E^o thefe Elders could not be Teachers: for thofe Teachers laboured to deftroy the place and power of thefe Eiders ; bat it is againftall (hew of reafon, nay againft common (enfe to fay or think, That thefe Elders fhould de ftroy their own places.

Again, The Teachers that would darken & abclifli the place of thefe Elders, it is faid, their aim was to make themfelves a-lone eminent.

They who would nuke themfelves alone eminent by the diunu'ling of the honour of otheis places, they coird nor be fuch who were of that rank, or did poffeffc any of their pla ces.

And this is fufficient to wipe away all fuch exceptions^that the fubtilty of the wit of m.in hath raidd and pretended to weaken the authority and intendment of this now aHe id.-». d teftimony, which hath and doth torment all the prelaticall party.

$hrt Gbrift bath afpointsd the Office <tnd f/4/cc of Piling

Elders hath b?en made evident.

2 We arc now to inquire, Wb&t b» tbedutiet of their face . and that with as much b&wit/ as wt may.

The feverall duties which ly upon him by vci cue of his of fice

' r Some he hatH* in common with the Pa-*

r /• 2 ftor and Teacher. fice are of two forts £ Some be proper ^ pK|lHap ^ y^

felf.

Some are common with the other Officer* , and therefore it is we find them all ranked under that common name of El ders in the place, i Tim. 5. formerly handled. But becan(e in our common language, we appropriate this by a Synecbdocbe^ to fignifie this Office $ thence it is, we fo ufually call him th« Elder of the Church ; but when the Scripture would defigne him to his proper place, and fo diftin guifh him from other,i£ doth appropriate Ruling to him only, and ftiles him «aeres*»V, erV/W^W, Ruler or Guide, who is above other, and at a leader goes before them.

The duties which arc common to him with the reft of the

lkfore the aflimbly

Teaching Eldm, are attended part

Before the Affemlby,when there is any emergent occafion o weight or difficultie which concerns the congregation; the Ruling Elder is as one of the common eouncell, the concur rence of whole )udgement,his voice and vf rdic> 5 ig to be taken in with the others, in the conu*iltation and confideration of thebufinefle, for they are all leaders, all Goveniours, all watchmen, in this common work, and ergo malt have a com-S3pn influence of counfel, as the concernment of the Church fliall require. H^. 13.17- i Q>r. 12.28.^#.2O.2&.

When offences are publick, ©r private cannot be cured, be* fore they be brought to the congregation, It belong! to them all by way of preconfideration, and preparation, to ripen the Ofcatfions, that all the doubt full or perplexed cii c? imftances that might trouble the body, or either caufe any miihke m iuch at bg weak, or miflead any through mifuadei (landing, gll fuch mift« by through feareh muft be removed, the particuiai s cleared, the caufe pun$U4lly and plainly ftated, that the uucScrfUnding of the meaneft In t be congregation may be able to difcern ? when the bufincffe i> propunded^ where the pmdi

ij 4Rd to to pafle fintcnce anfweraoly t

The Church muft be told^buc by an orderly way ; and they

are

arc the leaders of the Church,and ergo in reafon muft fo know and prepare the caufe, that they may lead them aright.

3 When the Church is met, in the ordering of the proceed ing of any publick cenfure or aft of difcipine, the Elder with the reft of the Governors, hath liberty and authority to inttr-pofe his judgement, to exprefle hi* opinion, according as ops portunity is prefented, without any leave asked, bccaufe the Ruling and leading of the work is common to them : order and decency only obferved.

The duties which peculhrly or in an efpeciall manner are appropriate to his place, are fuch which concern the carriage and demeanour of the members in their more private

C when not afTembled, or els wa y » £ when they are congregated. I. The members cf the Church, when under the exercife of Gods hand they become to be exercifed with any fpirituall wants, as in time officknefle, becaufe of the preflure of the difcafe, and the grief and weight thereof, or their own weak-aefle, they are not able to pray for them (elves, Jam* 5.14* they are then inj oy ned to fend for ebe Elders : not that it was unlawfull for them to come, before they be fent for, if the tick be in a low and wearifh condition and not able to pray for themfelves, but becaufe either the Elders happily do not know of their neceifities,or yet not know the time and opportunity when it may be molt ftafonable to repair to thttuwrg* its moft meet thi ylhcul y.e.they h .ve liberty for to fend : and the Elders by vertue of their places and calling are bound to go, and pray with them, and To: them, when they cannot pray for themfelves, the ftrefle of the ftudies of the preaching Elders then requiring their imployment, and the improvement of their time in fearching the Scriptures,and preparing for publick difpcnfkions.

And by the fame parity and proportion of reafbn, if any want comfort, {Inking under difcouragement and fadneffe of fpirit, or through ignorance are not able to underftand the things delivered , they may call for the help of the Elder in private, that they may be informed and comforted by him.

2 A.nd hence it followes that he hath power to inquire of the condition, and take account of the fpeciall ftatc of fuch of the member*: fpr clfe how fhould he be able to adminifter

C c c feafoiu-

feafonable and iuitafale fupport t The Phyfidan muft admi-nifter fome qucftions and interrogatories to the Patient to kncnv his pai ticular difeafe,before he can adminifterphyfick to him.

3 in cafe he heare of any uncomely, and uncomfortable dif ferences arifing betwixe members, heistofet himfelf by en quiry to know them, and to remove and ftill them.

4 If any fame be bruted abroad, touching the offenfive car riage of any of the congregation to thofe that are without, fo that forne blame may redound to the party, and fo fome blemifh ly upon the congregation, it appertains to his place to make diligent examination to fee the certainty and truth, that if falfe, it may be cleared, if juft, the party may be cenfu-red, and the credit of the Gofpell fo provided for.

5 To him it is, that fuch as are willing to joyn with the congregation, (hould repair and expreflc their defire. He is by vertue of hi* place, to take fpeciall confederation of their per-fbnsand conditions, and if he find no juft impediment to ly in the way, he is to bring their names and defies to the con gregation,^ in his wifdome he fees fit,according to God, and to lead the whole aflembly in the work of their admiflion, by presenting them to triall, calling for their allowance and ap probation by vote. And it feems to us,to follow from hence, that in cafe the cenfure of Excommunication is to be admini-ftred, it appertains to him to lead the a&ion, and pronounce the femence : becaufe there is parity of reafon : -he that ruled the aftion of admiilions and receiving into the Church,to him it appertains to lead and difpence the a& of excommunication or cafting out; and the argument that forceth and fafttns all thofe fervices upon him, as his peculiar charge, is this,

What ever doth not belong to labouring in word and do-ftrine, and is not a common aft of rule, thoie aftions belong to him that rules well. But all thcfe afts nowfpecifiedare iuch And in truth, the nature of the things would caiily per-fwade a mans reafon to yield thereunto. For how inequall and unreafbnablc would it /eem to a man acquainted with the weight and work of the miniftery , that when the Paftor or Teacher (hould be attend/ng upon reading, and fearching the fenfe and mind of God in the word, and the myfteries of God therein, (who is fufficient for fuch things >) that ihey fhould

be

Par. 2. of Church difciflint. Cfrap

be then taken off their ftudies^Sc be forced to attend upon {peciall'weakneffes or wants in private, when they (hould (pre pare for the publick difpenfations, fo that the one avail be of neceffity negle&ed. ®r they diftra&ed in both > whereas this appointment of our Saviour proAides for both, without any prejudice or difadvantage to either.

Of tbePaftors Office.

We have done with the Offics of the Ruling Elder. That which prefents it felf next to our confideratioa is the Office of the Paiior, and then the Teacher.

The limits of the Paftorswork, may be thus laid out, ac cording to the kwes of Chrifts inftitution. The fcope of his Office is to work upon the will and the afFe&ions, and by fa-voury, powerful!, and affeftionate application of the truth delivereJ,to chafe it into the heart, to wooe and win the foul to the luve and liking, the approbation and praftife of the doftt ine whieh is according to godlinefle, and hence he that exhorts is injoyned to attend upon exhortation. &ow,i2. 7. Not that the Paftor may not interpret the text, and lay o-pen the meaning fo farre as he may make way for the truth to work more kindly, and prevail more tfFeftually with the affe&ions : but that is not his Icftor e^oy 3 his main work whereupon the ftrength of his ftudiesand abilities {hould be beftowed is this: He attends and infifts upon exhortation how he may fpeak a good word for Chrift, make up the marriage, and betroth the foul to our Saviour. This is called a word of wifdome, \ Cor.i2.8.bec^ufe it is a point of fpeciall prudence, and that in |he greateft ex:x liency of it, how to come within the bofome of a finner,and grapple fo powerfully with his fpi-rit, that he may take no nay at his hand.

He that wins (ouls is wife Prov. 1 1. 30. and therefore his labour is to lay open the lothibme nature of finne, and to let in the terrour of the Lord upon the confcience, that the care-leffe and rebellious finner may come to a parley of peace, and be content to take up the profeflion of the truth. And be-caufe when he huh fo done, d?her his hypocdiie may carry him afidc from Chrift, ordiicijaragement may make him a-fraid to come to the Lord Jefus, er^ his wifdom and work

Ccc 2 muft

"^ H T3^ MM ** >HNMa ^ > *' > * M>>IIMln *" BMMI * MMMMa ^ HWH *""«MMMimMMMMM^^^^—

20 Chap. I. Afurveyofthefumme p ar .

2.

muft be to difcover the cunning fhches of the hypocrite,and to i Cor i.a$. hunt him out of his mules., that he may not cofen himfelf and fie down with fome referred delufion, and go no further.

2 To anfwer all thofe feares, and to icatter all the clouds of difcouraging objeftions,that the foul may fee the path plain and fafe to come to the promife, and to receive-power and Aftsi4.ia. comfortto walk with God therein.

3 When the Soul is truly brought to Chrift,becaufe it may either out of (loth not ftirre up it felf to do what it can ,or out ofweakneffeor unskilfull unhandinefTe not be able to do what it would, ergo the Pador muft endeavour by heat of ex* hortation to quicken it, ftrengthen and incourage the foul in every holy word and work i 7bef. 2.11.12. 6-c.

Of the Teachers. Office.

That this is diftinft from the Paftors place and< imploy-inent, we have formerly proved, and in truth the fcope of the Apoftle, Effe. 4, intheihort enumeration of the Offices of thofe that labour in the word will not in a comely and reafo-nable conformity to fuch an intent,fufFer either a needlefle re petition , nor yet allow this name to be put in by way of Se^a. in locum, interpremkm of the former,when the latter doth rather dar-' ken then difcover the meaning of that which went before.

Befide in Rom. 12. 7. when the Apoftle doth on purpofe iet himielf to record the feverall Officers appointed by our Saviour, he puts this by way of divifion,and oppofition unto the other : only I find fome difference in the apprehenfions of interpreterSjtouching the nature and work of the Teachers amongft themfelves. Many and thofe of exaft judgement,feem to confine him to the School, (with whom under favour) I cannot fo fully agree: I (hould rather conceive 5 Doftour may be attended with fome diftin&ion.

There is a^o&or ^f/^ }both have their fpeciall ufe,

and imployment: but the fecond is here meant, for he is gi ven to the Church, and that with this intent and aim, for the gathering and perfecting of the body, and that is of the Church or Congregation 5 and ergo they are to choofe him,to imploy and improve him for their (peciall and fphitual! edification: which

the

Par. 2. of Church discipline. . Chap.i. 21

the School will not redth fo immediately unco, as his place, our Saviours purpofe, and the Churches neceflhic, and fpiri-tuall edification will require.

k Inthistecondfenfe we underftand the Officer we now in quire after, and that wherein he (hares in common with the Paftoris, that they have both of them Authority and right delegated from Chrift to conftcrate and to adminifter the Sacraments.

Hee who hath office-power to publifh the Covenantor Grace, hee by the fame office may adminifter the feales of the Covenant.

But they both may out of Office-power and Authority, preach the Covenant of Grace.

When I fay preach out of Authority of Office, I fo fpeake, becaufe as we have formerly difputed, Brethren, who are qua-lifted^ may, as occafion (hill require, and they invited there unto, preach, or publikely open the Scripture, to the edifica tion of the hearer, and yet not doe it out of office.

Look what office-power authorizcth to the difpenfation of theCovenant; the fame, upon the fame right, will authorizs to the adminiftratton of the Scales. But the peculiar things appropriate to his place, are 5

i. Theaime and fcope of the Doctor is, to in forme the judgement, and to help forward the work of illumination, in the minde and underftanding, and thereby to make way for the truth, that it may be (etled and faftned upon the heart; and is therefore injoyned, Rom. 12. 7. to attend unto Teaching : Not that it is not lawfull for him to adminifter a Word of exhortation, as k were by the way : But he dwells not upon that, that is not his maine worke, beftowes neither his ftudies nor his ftiength upon it, as his chiefe bulinefle, and therefore a word of knowledge is faid to b? given to him. Hence all fuch ditpenfations, which doe properly and immediately conduce to this end, doe belong in an eipeciall manner te him.

As to dwell upon the interpretation of the Text, fb farre as the difficulty and intricacie thereof may require, and to cleare it to the capacity of the meaneft, becaufe this is neceiTary to the information of the judgement.

2. To him it appertaines to lay down a Platforms of whole" fome word*} and to deliver the fundameaull points of Chri-

Ccc 3

Are thtfe a&s of Church-communion and require a common Law ofdifcipline ?

To this head belongs that which headdesinthe22i pag. as arifingfrom the like miftake.

For when itw&sfaid) that God hath provided other meanesfor whole Churches , then to excommunicate them : we muft plead with them, and rebuke them, but it wants precept, promifc and pradifeto excommunicate.a whole Church,

He Anfwers," It i* a begging of the queftion;for we defire (faith C£ he) a warrant from Gods wordwhy SifterGhurches may ufefome " -power of the Keyes agalnft Sifter Churches , fuch a* to rebuke •" them, andpleadwiththem, and yet Wi? may not ufe all the power " of the Keyef, even excommunication, pag.22?.

Reply.

To which I reply, i.From that which hatti been faid it is ap-parant, that aUrebuking is not an aft of the /^wr of the Keyes: and therefore tfiat maybeufed, when excommunication can-not.

Befide,it hath not onely been affirmed but proved, there can be no ad of excommunication paffe upon fome Churches , as I fuppofe will be granted by them : and it fhall Chrift helping be made evident, that it can paffe upon none in propriety of fpeech,or according to the order of theGofpel,

Laftly, that rebuking out °f Ckriftian charity is diverfe from an acl of authority and excommunication : I fuppofe there need no better proofe then his own principles will yeild.

1. One Ciaflls may admonifh another.

2. One Provinciall Synod may counfell,may rebuke another, upon juft occafion offered.

3. One or all of thefe may plead with a general! Councell: And yet he grants : One £httrch cannot excommunicate another : one Provinciall Synod hath no forcer over another, none of all thefe can excommunicate a generall Councell, nor have they a-ny authority over it,

2, He addes, "The ^evoes didjtiftIj excommunicate theChttrch Chriffi dloveeth thereof y Joh,4.22. Yeivor-

fhip

<c Jfr'P > J e know not what , butfalvation i* of the Reives , i

tx words ( faith he ) £hrift provounceth the Jewesto be the true

Cbttrch y aHd the Samaritans »# *<? be trw-.

Reply.

1. / re fly. From thefe words how to fetch or force an ex* eommunkation of a Church , I am yet to learne. For by his ; ©wn confeflion, excommunication i* to deny all (Church communi* on with thofe Who were of one Church and communion ; but fo the Samaritans W€re never of the Jewes.

2. Bcfides , there is not any att ofpoVver expreflfed by the Ghnrch of the Jewesupon \^ Samaritans: nay not a word, fyliable orfentence founding that way, difcoveringany;W/d-all proceeding of the Jewes in that behalfe.

3 . Its true, our Saviour doth plainely and peremptorily pro nounce that their eftate was/^/^r0/^,and corrupt and perfed-lyheathenifh. But thence to inferre the power of the Church to excommunicate another^ would be a far fetched and in truth-a feeble inference. Should a man reafon thus, If our Savi our condemn the SanMrita*svtmft\\$ £0? beathem/k and Idola trous^ in that they worfiip they know not what : then one Sifter Church may excommunicate another : I fuppofe the repeating of fuch confequence were reply enough : as he, Recitareeft con-fat are,

Laftly,when he defires to know what excommunication is y if it be not to deny all Church communion with fuch who were once in one Church.

I reply : Something is here craved , which hath been proved to be farre from truth; to wit, that the confociatiw of Churches it to make a ^refbyteriallor Synodicall (Church : ancTto make the particular congregations members of theChurch^ an integrum which is not fo, but a meere concurrence and combining of their conncels together , without any authoritative and Church jftrif-Aittion over; the particulars.

And this he perceived to follow by undenyable Argument, that the renouncing the right hand of fellow fiip, which other Churches may do, and fhoufd do as occafion requires, \sanother thing fr

24 Chap.T- e A fwity of thefumme __ Par.2

••i f^Sa*^ffm*f*^f»^~l~-—~~* - « ^— ••••— MMBI MMMMB»hVBMMKMMM^B

whence, he appropriates o himfelfeto bee

i. He isfoleRe&or, and therefore Minifters cannot put forth any Aft of their owne order, without his leave ; and therefore if the Lord Bifhop be in place, the poore Prieft muft not preach 3 nor pray, nor adminifter, if his great Mafter will officiate the work, which (as hap is) they doe not mach trou ble the world witball, if it be matter of work.

Hee counts himfelfe the fole Pa ftor , they are onely his Subfidiarii, who come onely in fartem follicitudinis y but lhare not in flenitudine poteftatis.

2. Hence he is joUJudexJyy whom all are to be cenfured with punifhments of fufpenfions, depofitions, degradations, ex< communications : But the Scripture ownes no fuch Officer, but he is a mcer humane creature ; nay, an invention hatched by Satan, warmed in the wombe of pride, felfe- Sovereignty, covetoufnefle, untill the monftrous birth of Antichrift came abroad into the world.

Oar reafons againft this ufurped Order are thefe of many : i. The cxprefle teftimony of the Scripture, then which no thing can be more pregnajnt, 7/N 1.5, 7. The Apoftle having injoyned his Scholler to affleint Elders in every City , and how they muft bee qualified , hee addes the reafbn of his advrce, For a Bijhep mnft be blamfleffe^ &c. Where the difpute of the Apoftle (hewes, not onely the community of the names, but the Identity of the thing fignified thereby : Oiherwife his Argument had not onely been a falfe reafoning, and failed in formr, having foure terraes ; but in truth had not reafoned at all, for it had beene ready to reply , ETVAOTW^ or Bi(boP 9 is anotherthing from Presbyter.

Atts ^o. Paul fends for the Elders of Efbefns 9 and profefleth in the 28. verfe.) that the. Holy- Ghofl bad made them Overfeers , or Efhops , where not onely the name is common , but the thing fignified by UMMXUV y 'is injoyned them, as their duty.

What vmnoKHV implies or requires, that they were to doeJ If am™™* require, to lay on hands , to exercife jurif-orop^erw, that they muft doe; and fhould they have been reproved for fo doing, they might have (hewn this their Commifllon.

And

And that which yet addes further evidence is, a is never read wor recorded in the New Tefhmcnt (provided it be not a pplied to fome extraordinary fubjeft,as it is faid., that another was to take Judas his place, and cmnoirbs* A8. i • 20.) but the aftions therein required belong to any Pres bvter.

2 If they be diftinft, the Biihop is fuperiour : (for they dmy either equality or inferiority : ) But they cannot be (uperiour. Every fuperiour order hath both (uperiour afts and honout belonging thereunto above the fu-periour ; but Bifhops have neither above thofe that are Presbyters; for if laboiuing in the word and doctrine be an aft above Ruling, and is moft worthy of double honour, then the aft and honour of a Pref-byter is above the aft and honourofaBilhop. For they only affume the afts of rule, but give the Presbyters leave to labour in the word and doftrine.

3 If they differ from Presbyters Jure Divim, then there be fome miniftcrs by Divine authority neceflary for the gather ing of the Church, and perfecting of the body of Chrift, be-fide that of the Presbyters. For if the Church can be perfefted without thefe, there is no need of thefe. But there is no mi-niftery necelTary for the gathering and perfefting of the Church , beiide that of the Presbyters. For the Apoftle fetting down the (evcrall minifteries 3 which Chrift had purchafed, and by his afcenfion beftowcd upon his Church, when he gave gifts to men for that end, they are only com prehended in tbefe two , Paflors and Teachers, Ephe. 4. 1 2, 13. and they who are given for this end, can and fhall undoubtedly attain it. Whence the ifliie is. If Paftors and Doft^rs be fufficient Teaching rainifteries to perfeft the Church untill w« come to the unity of the faith, then there needs no more but thefe, nor are there any by Chrift ap pointed but thefe, all others are (uperfluous. The firft part is the words of the text : ergo, the fccond cannot be denied.

4 Diftinft Officers muft have diftinft operations, ope rari fc-quitur effe. But they have no diftinft operations from Prr sby-ters. If i here be any diftinft operations, thofe muft be ordina tion and jurifdiftion. But both thefe belong to Presbyters.Ju-rifdiftton 9 jF«b. 20. 23. binding and loofing imply a power of cenfuring, as well as preaching, and both are given in the A-poftles to their fucceflbtirs the Rulers,and Elders of the

Ddd Churches

Churches , wfio fuccecd them in thek commiilion. For Ordinadon 3 its gavfen to the whole Presbytery, 127^.4.14.

And if we look to ancient timrs, that prime place of H/e-romz ad Euagrittm fhews the charter, whence all the authority was derived,, unum &x fe e letium in althri gradu CQllecarunty quint coptem nominnverunt. Whence it follows, That Brfhops were firft Presbyters. That they had their firft tleftion and constitution from them : and ergo. Presbyters had their ri(e and ordina tion before Biifeops* Ergo, If they can,give Ordination to Biihops, they can

give it to Prtsby ters alfo

They who 'have the j&mc commiffion^tbey have ibefame power from y becaufe all power iffues from their commifiion. But they all have the fame commi(Tion,yoJ!jw 20.21. prout me mi fit Pater^ egomittovos* It was faid to all the Apoftles equally^ and to all their fueceftors indifferently. We have now done with the nature and work of thefc Officers.

fa thefe two laft may we attend the

Firft, For tbe Marnier 9 it may appeare in three things.

I*

They inuft beftow their whole man , and their whole ftrengthand ftudy upon this Co weighty and worthy work 5 and therefore the Apoftle when he had confidered that the Lord had put life and death into the hands of the difpenfers of the word, 2 Cor. 2.16. he cries out, wbo is fufficient for tbefe ibingst and if no man be fufficient, it is then needfull every manihould beftow his whole ftrength upon it.

Hence it is unlawfull for a Minifter to be a Magiftrate ; not because thefe things are contrary 5 but the weight of the one is (b great,that it is beyond any ordinary ability to undertake to dilchage both,urrlefle he would wrong both ; and therefore the Apoftles profefled they w&uU Lay dfide tbe attendance to tables^ that tbey wug/n give tbemj elves to the word and Prayer, q. d. That channell Was wide enough, wherein the full ftreame and ftrength of their indea /ours might belaid oat unto the ut* moftj A8. 6.2,4.

II.

They muft beftow their whole time,panly by way of prepara

tion

__

Part 2. of Church difctfline. Chap. i. 27

tio to furnifti themfelvesfor the work. A gdod fteward lays in old &new,oreliehe couldnot bring it 01113^.13.51. ilim.^ 13. 2Tim,4.i3.partlymhisdifpenrati6 5 2T/>/i.4,j 3 2.^.2o.34

They muft take up no other imployment, n.or bcftow theni-felves upon any fuch bufineffe, but that which may fit them for this main work3 and furniih them in the more fruitful! difcha rge thereof, f\ich as may be helps and no hinderances hereunto. 2 7/^.2.4. He that goes to war, doth not intangle bimfelf in the things of this life: but ufeth his family, calling, &c. as the traveller ufeth the boat j the Ferriman lives by .his rowing, the traveller ufeth it for his pafiage.

2. Touching the Reward.

Queft. But bow can it be conceived, that a Minifterjkouldfrovide for bis family^ and yet not btflow bis care andftrengtb about it .>

Anftv* Very well : as he puts forth his effe&uall working,and the full inaployment of his time ^nd ftrength.for the good of the Church : the Body alfp mould joyntly put forth their effc&uall working for his temporall good; fo that ' they (hould make provifion for him and his family in the things of this life, as fee layes out himfelf for the provi-fion of all fpirituall good things for them and their fami lies in the things belonging to a better life, and this al£o is a Church, or Ecclefiafticall work, and fpirituall iervice, as iftn* ing from a fpirituali ground, and aiming at a fpirituall end.

Queft. If the queftion be,wbat if the Me according to which the Church ought to wdk^ in makjvg this ynvifi&n ?

An. We may conceive the coBipafle of the Rule in the c on-clufions following,

i Gondufiov.

Its not a matter of liberty or curtefie which may be done or left undone: but it is a duty and a work of juftice, unto which the Church i* £4lled, and to the performance whereof they are bound in confcience. Pravifroii 'i n this kind is wages and not benevolence. So our Saviour concludes (Mattk io- K>0 touching his difdples, when hefentthem to preach : he bids them not to be follicitous for relief, For the werkman is worthy of his wages. And the Apoftle de termines it by the verdict pf all Lawes«Look we at the Law of nature j We muft not mnzzle the mouti of the ox that treadetb out the

28 Chap.i. 'Jfurtty-oftSefiaibit* Part.- 2.

corn, i Cor.p.p. 'Look at the Law oY Nations $ Doth any man £o to wane at bis own charges, Ver. 7. Look we at the- Law of God j he hath ordained that tho f *e who Breach the Gtffell fbould live of the Gofyell. They muft not live of their patrimony bat of the Gofpell. As inftance, They who adminiflred at the Altar, lived of the Altar. He that (hall beftow his time and thoughts'to pro vide bread on the week dayesforhis family, how (hall he be abk to provide bread for the Church upon the Lords day }

1 I.

*fhis provijioufhottldke fo hinourable and comfortable as that it may attain the end for the which it was appointed by God, & fo collected by the people, and given to the Minifters. The end (as is above intimated,) that the Officers might employ their time and ftrength, and ftndy, for the work of the Lord, and that frecly,and fully. Hence therefore this provifion mould be fuch as might take off all care and diftra&ion in a rationall proceeding , that they mould have no need to be (low cither thoughts or care, tra veil or expence of time, which was either fit or needfull to beimployed to make preparation for the publick, or to beftow themfelves upon the private neceffities of the members of the Church, as their occafions or the Offi cers duties mould require. Thus the Levires were in the Old Teftament. Thus the Apoftle chargeth alfo \ Or. i6.i8.And if they muft not intangle them elves in the buflneffes of this life : ergo, the Church muft not be an occafion they fhould s and this is one thing aimed at,in that, i 2/01.5. 17.- Tie Elders are worthy of double honour, yea they muft be given to hofpitalt^ ty : and therefore they muft have fuch fupply, as that they may not provide for their own comforts only for prefent, and lay in for this in a faithfull way of Providence, but that they may be able to give comfortable entertainment to ftran-gers, as opportunity (hall be offered.

Touching the order how this may be raided, that place of the Apoftle, is of all other moft pregnant , and carries mod conclude evidence to dtrecYand determine in this cafe, GaL6. Let him that is taught in the word cbntmwicate to him that tracbethyin allied things.

Two things are of fpeciall remark in the words. Fir ft^ What the things be, whence this maintenance muft bbraifed. Second-Jy, From whom, i That

^i_ - -^ _ 4 A -•*••- _ = -Parr 2. of Church difcifftnt. Chap. I. 2?

i. That from whence it ^nu ft be raifed, isfaid ; iVjf. ^// good things that are communicable, for foine things are fuch as admit no communication ; fuch as a man lawful-* ly cannot, fo he fhould not make them common.

As a man hath one rpome to lodge in, one (ervant to at tend him, one coat to cover his nakednefle , onely Co much provifion as will fupply his owne neceflities, thefe cannot be made common. But what ever good things hee may make common, if he have for himlelf and to (pare, he mould com^ n-sunicate, according to his place, portion and proportion. Some good things are common to all or moft of the body. Other good things appertaine to fome few. In all there muft be a communication ; as if they have Land, Lots, Meddowesj Cattell, 8cc. fo muft the body provide for them i So provi&ons for cloathing, dyet, or any choice com fort that God cafts in oceafionally, which may bs comniu-i nicated, they {hould evea of thof« fpecialls communicate.

2. Tbeferfons that muft doe thif. -

The Text gives an expreflTe anfwer ; every we that is taught,? whether Servant orMafter, bond or free, rich or poore 5 yea, though in other cafes he receive contribution, yet when, or wheiein God betrufts him with any good thing, wherein hee may communicate , \ and if he finde the Word powerfull, hee will be provoked to doe it , and againft this I know no judi cious and pious Divine, un lefle it be fuch who are taken up too much with a tang of a Popifh andjewifti way of Ty thing. However they may, and doe happily adde fbmewhat more 3 yet the Text hath that native and natural! evidence, that it will like a mighty current, carry any confciencious man a-way with it. Upon this ground laid, I {hall take leave to adde feverall things.

i. This way of maintenance is moft fafe, and certainly in the times of the Gofpel moft fuitable to the mindeof God, having the expreffe teftimony of the truth for warrant there* of, and that recorded with fuch evidence as cannot be waved orqueftioned. This maintenance is fufficient,undabundantly fatisfaftory to anfwer the worke that is done ', . and the end to which it is given. That which makes the portion: arid provi-fi^nsorth^Mmifters, to carry (omekindof proportion to the plenty and variety of all the good things of all thofe with *

30 Chap.I. AfurVfy'of thefumme Parc.2-

whom they live 5 That way of raifeng maintenance makes it honourable and comfortable. But this doth fo, becaufe not onely many,but all,bring in fomething of all they have either in their conftant pofleffion,or what they can occalionally pro cure, or God in his providence cafts in. And here there is a latitude given to divers appreheniions. Some conceive (the Lords Treafury, being committed to the Deacons, forfup-ply of all Tables of Officers, and the Tables of the poor, both its owne and others.) Tttat this Treafury fhould be furnilhed every Lords day by the free-wil offerings of the Aflembly,eve-ry onccaftingintoitjasGodhathblefledhimji Cor. 16.1,2,3. They alfo conceive this rule of Gal. 6,6. may be attended in this way, every one bringing in of all their good things in a proportionable value* as may fuite the occafions of the Church* Others againe conceive 3 that the maintenance mentioned in the fore-going place cannot be fully railed by a treafury common to the poore and Minifters, nor can it be gathered upon the Sabbath day.

The conclufion hath two parts : Firft, That this way of maintenance cannot be raifed fully by a treafury common to the peore and Miniftcrs, out of which (upply unto them both Should be fetched.

1. To fuch a Treafury all (hould not pay : But to this all do, for all are inftro&cd.

2. Thus to provide is appropriate to the Minifter, and to him alone. For of him alone it is faid, let him tbat teacbetb be mttde p&takgrof all our goad tbings , let no man elfe 5 not the poore.That which is put into a common treafury,that is com mon to all, who muft be fo relieved. But the poore are not to be relieved by all our good things , nor doth either rule or reafon lead us, or allow us fo to doe.

3. If all our good things cannot be put into the Treafury, which yet by the word wee cannot but bellow upon our Tea-ehers, then this providing for Officers muft not wholly and only be confined to the treafury. For experience tels, there be many of our good things thus to be given to our Teachers which cannot be put into a Treafury.

4 This coupling of the poore and Minifters in one common Treafury confounds the works of Juftice and Mercy. For the poore who are to be relieved out of mercy, they JUare in the

con-

contributions which arc put in, out of a juft recompence of wages to the Minifters.

2 And upon the fame ground they conceive that this way of

maintenance cannot be fully raifed upon the Sabbath^be caufe there be feverall good things caft in by way of Providence, which we fhould beftow upon our Officers. And happily they cannot be kept untill the Sabbath, nor will it be comely to give them in, in that place, and at that time. Thefe be the different apprehen lions of differing brethren ; but all agree in-' this,that an honourable and comfortable maintenance is a due debt. I) (bouldbe no breach of hve 3 that each Church follow her own light herein.

3 In cafe any member (hall fail in this free contribution,, he finnes in a breach of the known rule of the Gofpell : it ap pertains to the Church, to fee the Reformation of that evill, as of any other (candall; and therfore if there be any doubt or difficulty arifing,howit may be regulated in any fuch par ticular, the Church is according to God to determine it,and the Beacons according to fuch a determination, are to feek the execution of it; and becaufe it is better to prevent a fcan-dall, tjiat it may not come, and eafier alfo, then to remove it when it is given, its rnoft fuitable to rule , that each man fhould know his proportion, according to rule, what he (hould do, before he do it, that fo his judgement and heart may be fatisfied in what he doth, and juft offence prevented in what is done. Hence again 1 colled,

That this way of railing maintenance , appointed in tfre Gofpell, is far differing from that way of tithing in the Law, nay to be tyed precifely to follow the one, cannot ftand with the other, for this is raifed out of all good things, the perfbn that is taught hath : but thole Tithes in the Old Teftament were out of the \eed of the land, the fruit of the trees, or of the herd of the flock^m* 27.30.31.32.Deut-i 4.22.13.

2 This maintenance is to be paid by all that are Mxgbt: But the Levites were to receive the firft tenth, and pay the tenth of the tenth unto the Prieft, Neb. 10.38^. So that if the patrons of tithing look at the command given to the Jew,as a morall law, they muft confine them felves precifely to the prefcripc form thereof, ergo the Minifters muft have the tenth of a tenth 3 and from them hapily who were never taught by themr As

tbe

- "- I ••!! ^ . • .-:-.,~ ^

3 2 Chap.i. jfl*rvej «/ tbefumme p art 2 ;

the Levites who taught in the particular Synagogues paid to the Prieft who adminiftred in Jerufalem. And hence it fol-lows,That the way of tithing in the Old Teftament was not a naturall nor morall law ; For no law appointed in the Gofpell, is inconiiftent with any naturall or morall Law of God, which this is, as hath immediately been proved.

Of Deacons. We have done with thofe Offices, and officers,which look

at the whole Church, an4 whofe difpcnfations mcerely and immediately reach the fpeciall good of the foul : But the Lord Chrift, as a King of infinite mercy as well as wifdome, he provides for the outward good and comfort of all his houfhold and fubje&s, in regard of their eftates, that they may be maintained^and their health alfo, andfo their lives preferved in a profperous condition, and to this end he hath appointed Officers, that mould in a peculiar manner look to the Church, and Co provide for the good of both.

The Office that is to look to, and relieve the Eftates of fuch as are commended to their care, is the Office of Deacons, of which we ftiall inquire : Firft. their Name : iecondly, their Office, as it is diftinft from the reft: thirdly,the bounds wherein their duties ought to be confined.

the name Deacon in our Englifh comes from the originall Greek word, which in the gcnerall and largeft acceptation of the word, fignifies as much as to adminifter. and implies any

kind of adminiftration, whether < £^ T J ^L^jj,

Mat.22.i3. e l'benfaid tbeKing unto bis fervanti 5 the word is *»« c/>flc»cVc/«, and it is ufed alfo to exprede the admin iftrati5 of the dvil Magiftrate,Row. 15.4. when their adminiftratios are eon-fidered as under God,being his fervants,6e is tbeMiniftcr of God to tbee for good, &AWM %b. And in this large circuit of figni-fication,it comprifcth all fpeciall Officers in the Church,as A-poftles, Evangelifts,e^-c-.i CoT.'$.<$.Wl)9i$ Paul? Who isAfoUti KM»f)*woi' 9 &c. but Minifters, e^c. Secondly,(bmetimca it is taken in a more fpeciall fignification and includes thefc two

laftremaning, t« Wf,{wTdows!

As in that pIace,P^/. 1.1. a place very remarkable, when Paul in his falutations begins with the whole, and io proceeds to

the

_______ - ^ - .

Part 2. of Church difcifline^ Chap. 2. 33

the feverall officers, he th^s writes ; fo all tb:> Saints in Cbri ft Jefus 9 wbicb are at Philifpi : There is the body of the Congre gation, and then adds with the Bifbops and Deacons. In thefe two expreflions all the Rulers are to be underftood ; Pa llors, and Dolors, and Elders are comprehended under the name of Biihops, Paul ftiks them* Aft. 20. 28.

Where obferve, t. There were many Biflaops in one Church, not one over many,

2. That amongft thefe there was no Metropolitan , or fu-periour Arch^Bifhop. For then Paul had been much to blame, in palling him by, or omitting his title and due remembrance.'

The fecond word is Deacons, fuch as adminifter to mem bers weak in their eftates , as the poor, or weak in their bo dies, or fuch as be iick ; and fo both thefe are comprehended in i. Cor. 12. 28. by thofe whom the Apoftle calls Helfs.

3. But laftly,when it is taken moft ftri&ly , and as it con cerns our purpofe in hand, it fets out fuch officers, who are de-figned by the Church to difpofe the ftate ^reafure thereof to thofe feverall pu pofes for wch God hath apfointedjthe occafi-ons Sc necclfities of the body Scany member therof may require.

1. That this is a diftinft office in the Church ,(everall Scrip tures give in undeniable evidence : Rom. 12. 8. He that diftri-butes. Here the Apoftle reckons thefe, as a diftinft kinde, from thofe that went before.

i. It being the Apoftle his airae, by a fimilitude drawn from the body , ver* 4. to difcover feverall parts by the acti ons, which were in a peculiar manner appropriate to them. As there be many members in the body, and all have not one of fice or aftion : fo in the Church there be many members, but there be feverall offices'appropriate to them.

Whereas, was this a Chriitian duty common Co all , the Apoftle (hould overthrow his owne purpofe : For he mould have (hewed things agreeing to all alike, when he {hould have ihewen that feme things are peculiar

Obje» If it be fad that this was done before^ and now be csmes tofet fortbfucb dutyes as affsrtaines to aH.

w- The words of the text bear 'down that conceit. Be-

caufe that which went before, and that which comes after are publike officers, and how can thefe be private > Adde unto this, That the following^ words, vsr* 9. begin a fair alte ration at the fad: view. E e e

34 Chap.i. Jfjurvey of'thefumme Pare 2.

The a&s aretfb generall, thattfce Reader {hould not roifle theaime of the Spirit, if he would but lend the leaft wary attention. Befidcs , the words hold forth a plaine diftin&ion continued in the feverall members of it. Now the members of a division are op polite one to another, and therefore muft have fbmething peculiar oae from the other.

2. The Apoftle intending to lay out the feverall officers of che Church in a ffunary way (as we have formerly heard) he addreffeth himfelf to a diftinft defcription and difcoveryof this Officer, as feleft from the other of Elders^ i.T/w. 3. 8, 10. Deacons muft bz grave, and being approved and tryed^ let them exerciie the Deacons office.

3 And laftly, Do we look into A8s 6.1,2* 6. we may fee the ground and occafion of the infthution and fcope of their calling 5 and at what it efpecially ayraes^ wlten there fell a murmuring betwixt the Grecians and the Hebrews, in that their poore were not fo comely and comfor tably attended, asjfrey defired and expected; the Apoftles perceiving the multitude increafmg , and that it would take up their time and pains too much to give full attendance thereunto, as the nectflities thereof did require, they there fore direftedjthat they mould choole men among ft themfelves fitly qnalitied for that purpofe, and they would fettle them in that imployment. According to the Apoftles counfell, the Church elefted, the Apoftles prayed, and laid on their hands and appointed them to the performance of that fervice. Whenceic isapparant,

J That this was a publick Office, becaufe they were elected in a folemne manner thereunto, and received a (blemne infti-tution from the Apoftles, and fo from Chrift, for the underta king of that fervice.

2 That this their fervice it was about the attendance of Tables, btcanfe the provifion for the maintenance of the Widows and poore, by a dayly fupply as the condition and neceflity of the Church did at that time require, gave occafion hereunto; ergo^ that name is ufed, and implies the difpenfation of the treafii-ry, ftate,and provifion of the Church,for thofe ends and pur-pofes as (hould appeare ufefull, andbehovefull for the benefit ©f the Church^ or any membtr thereof, as far as ferved for a ftirituaU en d.

3 Tbe full and careful! attendance unto this work could not ftand with carefull^conftant^and conscientious attendance unto the Miniftery of the word, as the Office of a Minifter fo imploycd did require, as the words of the text witnefle; It is not fit for «f to lay afide the fare of the word to attend tables ,v. 3. ergo, pnvidemenfitfor ibis thing, and we will give our f elves to the word and prayer,v.^<i'd 9 thefe cannot ftand together, we n^uft either lay afide the one or prejudice the work of both. Thefe c6n-clufions being faire and infallible from former grounds it ap-pear«,What the Epifcopall Ordination of a Deacon is where by they make him half a Prieft, or a Prieft in preparation, and inveftWm with power to ferve the Prieft in the diftribution of the Supper, to look to the Poore, to Marry, to Bury, Bap-tife and Preach , if hee (hall be counted worthy to have a licence granted thereunto. But to corrfecrate the Sup per of the Lord, that is wholly forbidden him, untill he be made a compleat Prieft, which at the next time of Ordination he may attain, if he can provide money to pay for the Parch ments and Orders. Thus the myftery of iniquity hath eaten into the frame, and wholly defaced the inftitution of our Sa viour, fo that there is nothing of an Evangelical! ordinance, that can be difcerned.

The firft errour(which was indeed the firft inlet into the a* furpation oftheBifhop, and exaltation of the man of Sin) wa.*, that they lifted him up abov^ his own place, and crowded him into a corner of the Paftors Office, gKing him right to Bap-tife, which is directly croffe to the order of Chrift.

i That which is made by Chrift,a diftinft Office from P4-ftor and Teacher, that cannot be any part of either, or prepa ration to them ; But fo the Office of a Deacoa is.

2 That Office which is to attend tables, that hath nothing to do with Paftors or Doctors place, either of preaching or ad-miniftring Sacraments. Butthisis to attend tables ^,7.6.3. If any man (hall fay, they may attend both: The pra&ife and profeflion of the Apoftle w'fll confute and confound fuch a conceit, Aft*6*We will give our fdvef to the word and prayer. They conceived and concluded, they could not do both, but they (hould wrong both.

1 If th?. A.paftles,who were extraordinary perfons,could not, {hall m^i jf ordinary abilities b« fufficient to undergo both >

E et a 2 Shall

Chap. 2. Jfurveyoftbefumrne Part. 2;

a Shall the Apoftles direfted by Chrift (ever them,who will dare to conjoyn them, unlefle he will go againft the dire&ion of the Lord Jefus >

3 The gifts ofDeaconS) which are defcribed By the Apoftle, (i. Tim. 3.8.) areiuch as will not furnifh a man to be a iMi-nifter, (for of him it is noc required) he fhould be apt to teach; to be a teacher and not apt to teach , is to be a Bell without a Clapper. 1.0/e. i. That Stephen a Deacon preached, /f#. 7.

2. ThatP/;/7/>Baptifed. ^#.8,38.

3. That Deacons, by ufing well their office, pur-chafe to themfelves a good degree a /. e. a degree to the Mini-ftery.

j*nfa. i . Stcfbens fpecch was not a fermony but an Apologia made by him , for the clearing of his perfon and caufe from the accufat ions and afperfions that were caft upon him by his adverfaries.

2. ThatP^/7/p was an Evangelift, and fo appointed by God, as afterwards appeares ^ and by vertue of thar 3 and not of his Deaconfliip, did baptize.

3. That $ct${tt>v, mentioned in i. 7/^1.3.13.18 not a degree of the Miniftery , but he that doth fo, and is fo,fhall purchafe a good Handing in the Church , whereby he may boldly adminifter his office , and with more fruit. For as we* have formerly faid * If a man may be a fit Deacon, and yet by feme impediment in his utterance can never be a Minifter, then is he not by his Deaconfhip in any neceflary preparation* thereunto.

The limits of the office will 5 i. What he muft doe. appeare, by (hewing c 2. How he muft doe tu I • What he muft doe.

This Deacon being the fteward or Treafurer of the Church,' the thing for which he is mainly to be imployed, as for which he was ordained, it is, for the husbanding of the cftate and temporails of the Church, as may be every way moft b^hcvefull for the be nefit of the body, according to the rules of the Gofpel. And this his fervice willftiew it felf in three things.

i. He muft addrefle himfelf with much oblervance to re ceive thole provifions, which fhall 3 or ought to be coinmited

to

. L_J - — ~ '.

Parr 2. of Church difci/Hne. Chap.z. 37

to hia truft. I fay , due observance in gathering in the ftate of the Church.

1. Ic is for him to iriform himfelf by advice and counfell from the body,what every mans free«wil-offering fhould be in making provifions for fupplies & paiments of theCongregati-on.For though tht Church-contribution be a free-will offer ing, in regard it fhould willingly and wi h a ready heart be tendred unto God: yet neither in the old Teftament, nor un der the new, the thing it lelf, nor yet the meafure was left to a mans owndifpofe or libertie. Compare D t #r. 16. ic» with Levit. 12. 1 8,19, If God hath blefled a man with fo many Oxen, he muft not offer fo many Goats.

Vpon this information and direction given by the Body,

2. Hemuft obferve, whether each member performethis his due and dude : and in cafe h£ (hall failc he is to admonifli him , as fwerving from a rule : and in cafe he reform not, he muft follow the action againft him , by the rule of our Savi our provided in that behalf, and bring him to the eenfure of the Church.

3. What is not offered or given, but promised, he muft give attendance with the firft toreqiiire it, that thus being ob-fervant to gather in the ftock and proviiion of the Chtrrch, he may^not be to feek; nor fucoour may be wanting , when fup-ply (hould be tendered.

IV

As thus he muft give attendance , as Chrifts receiver , to gather in his rents and revenues of the Church : fo he muft be carelull to keep it, when it is in his cuftody, fb that no lack come thereto$ neither mifpendkhlmfdfj nor fuffer it to fpoil in the keeping, nor lend it with difadvantage 5 fo that it (hould returne leflc in worth, or be unready , when the Church hath occafion to have the improvement thereof.

III.

He muft be prudtntin the difperilng and difpofing of it to fuch u(es and to fuch perfons as the body of the congregation ftiall,according to the rules of the Scriptiii*e,require at his hand -herein, becaufethe^weight and work of ^his uftice is efpeciatly to be feen here; ergo9 thi& Is efpecially and particularly mentio ned, Rom. 12 .He that diftributes : and this implies and includes all the reft.

38 Chap.2. dfurvey of thefumme Parc.2.

For he that murf diitribute , He mail gather 5 He mutt keep it by him.

Thus his office is faid to attend tables. / e. To lay out the re, vtnues and treafurie of the Church, as may be behoovef ull: For to provide Elements for the Lords table , when that fhoald be attended: For the table of the foor 9 /'. e. for all their wants, that they may W fupplicd. For the tables of the Minifter, /. e. what ever provifion the Church {hall put into their hands, as by them to be adminiftred to them, according to that debt which the Church owes to them in the way of wages.

And here his providence, faithfulnefle, and paines will fully be imployed.

C H A P. 11.

Wherein the nature of Ordination is difcujfi'd , and the 17. Chap. of Mr. R E u T E R F O R D // confidsred 5 and anfwcred 3 as touching the power he givetb to A Paftor in and over other Congregations be fids his own.

THe Reafons which are in the 16.clMp. alledged and anfwer-ed by Mr. K.we are content they (hould ftand or fall to their own ma(krs 5 not intending to weary our felves,with the maintaining of other mcns works : what we conceive to be fuitable to the truth, and we (hall make ufe of, we (hall indea-vour tovindhate, and make good againft all oppofitionin their proper places.

Whereas it is faid cha. 17. p. 264.

That we make Ordination and election ofPaflors all one^ by a mi-flake : I fuppofe, it will appear, that we are herein wholly mi-ftalan 3 if that which follows be impartially attend d. We (hall therfore for the clearing of this coaft inquire after fome particulars, which appertain to the full understanding of this he..d of'Discipline ; and fo much the rather we (hall be willing to beftow our thoughts about this fubjeft , becaufe of the dif ficulty - n-i obfcurhy of it: efpechlly, b^caufe mijconceivings here draw many inconveniencies with them 3 and difturb almeft the whole frame. As in an un joy nted body , ormifplaced building, when any fpeciall part, and mtin pJJbrifout of place, it brings a weakning, yea a declining of che whole, and fpoils

both •

P arc 2. of Church discipline. Chap, 2.

bath the firmnefle and /kfhion of the frame. We (hall take leave therefore to infift upon f hele particulars by way of inquiry :

1. Whether ordination is in nature before election ?

2. Whether or dinatun gives all the effentials to an Officer ?

5* What this Ordination is ^ and wkerein lies the full breadtb and

bounds of the being thereof?

4. In whom the ri^ht efdifpenjing l\es^& by whom it may be difonfcd?

i*

Whether Ordination if in nature btfore Ek8iox.

To the firft of thefe,, that which cccaftons an Inquiry here, €C isthe words & expreflions of worthy M r - K. cb. iy+p. 265. (7r-cc dination is tha f, wbicb formally makes the man 4>Psftor. , ?hepeo* <c pies eleftion doth ondy appropriate the ma uMiniftery to fuel) antjmb te a people. It is one thing to mal^e a gold ring , it is another* thing to <c propyne <&gtft the ring tofucb a per [on. 16 j. It is prefupfofid by or-cc der of nature , tbat h.R.isfirft called and ordained a Patfor by cc Chrift 5 and the laying on of the hands of the Elder s, i . Tim. 4, 1 4. cc before the petple a n eleft him for their Pcftor. For if A. B. be no " P<ftor , tbe people c annot choofe him to be their Pafler: neither doth cc the peoples election give any fucb power to A. B. 7'bat power is gi« <c ven by the Pres byteries Ordination , which by order of nature is bs-" fore the peoples formall Aft of EleGion^ As the husband who in a La-"pidaries fiop cbeofetb a gold ring for bis wife , axdputtetb it on her '* finger, piejuppofetb it was a gold ring before tbe ckoojing thereof-, nei-cc tber doth hit cboofmg make it agold-ring^but onely make it his wives <e gold ring, by application to her. bflfo peoples Ehttion appropriated) "jucbamanwbo is already a Pcftor , to inch a charge :lut doth not ic makf tbe Paftor a P^ftor^ but cboofetb him ontly to be their PC for, , ¥*26$.

I confeffe 5 I finde feme fuch expreflions as the/e in Cellar-mine. J)iiputabimuspn*ribds'0rdinatione 9 turn devocatione^ poflremo de elettione: which implies, Tbat election comes after tbe vocation of a Minifter, twit ~D?.Ames feafonably tells him, he placeth the cart be fore tbe borfe ; Hoc non eftdiftinde et ordine 5 [edprjpiftere et ~confu f e £*** .?* difputare ordinationem prtponere vocationi et elefiioni 3 -eft eq^f prsponere cnrorum.

I know alfo 5 that it is a Popfo courfe , which our Prelates ufe fthe reafon whereof we (hall difcover in the proper place thereof) that they ordain a .Ptieft and when they have layd slieir hands upon his head , and put his parchments into his

40 Chap.2. AfSPveyoftbefumme Part 2.'

boxefealed with tKe great (eale of tkeBijbops office , he fends the man to take poffcflion of his parifh and tithes 3 and the poor multitude fuffer themfelvcs fo far to be befooled and oppre£-fed with the tyranny of the Prelate y that they are conftrained to fubrnit to him in their praftife , whom often they cannot but juftly loath in their hearts; as being either very fcandalous in his Iife 3 or infufficient in learning and abilities.

But I cannot meet with any Judicious writer , who either knew or maintained the courfe of the reformed Churches ^ that placeth ordination before election. Nor did I ever conceive that to be the order of Cbrift. For I have taken it for granted what Cyprian fay es 5 Vidsmus de divM anthoritate defcendere^ ut

a cyp-'ianli.i. ( acsr ^ os ^ f^ 3e T™fote 9 [ub cmnium oculis delegate^ et digntts et ido-

Eptfl.*. '.neufpuklicojudicioetteftitnoniocomproqetur a .

b Exam.p. i. I ever conceived that trne of Chemnitius >,

d4 Sacr&m.ffrd. ft e c ^ manus alicui imponas^ ne cotnmunices feccatis alienif^ appro* , bando fcilicet elettzonem aut vocationem non rede fa&am.

c Loc.com. 8. I have judged with Mufcultu e Legit imc elefii, ab epijcopis et 'miftr. ordin. fenioribus, qui eleftioni aderant 9 oratione et impojitione manuum con-Magdeburg. fi ima b an t ur et ordinabantur 3 et b*c forma ekftionis ad Cyvriani tern-

* r - t . . . . .

vrdw. * was ever °^ tns opinion with the Mtgdeburgcnfcs

J)degsba\ur epiftopw et plebe 3 cujus epifcopus futurus erat^ pr et acceffit manuum impofttio.

*7 ^ ever confented formerly to that of Honourable Pleffe e , Semper tamsnprinfquam ordinanturet collocantur in minifterio fuoin univerfum wncurrere populi ordinifyue ecclejiaftici csnjenfum , idque deduct probation! f caufaperomnia j<eculapojfey ft coxtroverfumfQret. So that he concluded it a conrfe beyond controverfie, and the practice of perpetuill antiquity,

1 took it in former times for confefled 5 what Calvin writes { -r u ftltjib , 4 . f and with whom B?z,a confents , Sxpereft ritus ordinandi, cut cap..3.h 16- ul'imum locum in vocatione d^dimus. &c.

To conclude^ 1 have apprehended it as an everlafting truth, which judicious Ames delivers in his Medulla Qibro nunquam fans %Med. f beot. i au j ato ^ g ekttionis adjunftum confequens et Cdnfummans eft ordi-4 natio 9 qu& nibzl aliudfft , quamfolcmnis qutdam i?itroduttio miniftri h Tom I'li-iijam ektti hi ipfius funttionis liberam exsctiionem. It is but adjuntt-&•**•& VOCAf • 'utfyapdthit confummtn*. To which agrees .his expreffion in -J 5 76f hisBellarn:* Enervat. t eleftion gives jus adrem 9 ordination

* .. - - •

p ar t 2. of Church difcipftne. Chap. 2 . 41

jus in re. A&thcElettion oi^the Pwzce authorifeth him in his Pvegall power; Coronation onely invefts him into his place. And fome of the Jefuites, moft ingenuous, affirme as much.

I iiTue all with Gerjon Eucer : which argues not onely what his opinion was, but what was the conftitution of all the i etiflirt* Churches where he was. [i] Peftquamfr^sbyterio confenfus Eccle- Gnbe-f. $-fixinnotuit > fuccedit adextremum Ordinatio. And in the follow ing difcourfe, 1 hope it fhall appear, That Ordination doth de pend upon the feofles kwfull Elettion 9 as an Effeft upon the Caufe, by vertue of which it is fully Adminiftred; So that in the very Apoflolictll times , the liberty of the very dfoftles was not fo great in Ordaining as was the peoples in Cbooftng* For as in Atts. 6. its faid of that Office of the Deacons; T'be feofls were firft appointed to cboofe and to prefent the perfons to the 4po-flle : and then theydid readily receive the parties 9 not once queftionlng what they did ; or,by withdrawing their Ordina tion, refufe to iecond and eftablifh what they had done. And if the people had this libertie in an under-Officer, there was great* er reafon they (liould have the like in an Officer of higher de gree , in whom they had greater intcreft, and by whofe Admi-niftration they were to receive greater good: fo that none were to be Ordained^ut fuch whom they did choofe ; nor did they, or according to rule could they, refufe to Ordain them fo Eleftedj unlefle fume juft exception was againft them 5 and then alfo the people were to make a new choice, they were not in that cafe of errour and aberration from the rule, to take the choyce into their own hands. The proofe of this will appeare in the explication of the other particulars pro-pounded,and therefore we (hall proceed therein .The fecond tiring then to be attended is \

2. IPbetber Ordination£ives all the Effentials to an Officer.

Where there be two things come to be fcanned.

1. How fane tbeEflentitllsoftheMinifary or Minifter may be given by man*

2. If they may be given and convoyed over by man ; B Y W H A T MEANS men are [aid to do r/;*f, whether by Ordination, or by any other appointment ofChrift,

The firft of thefe calls for fome fpecial difquifition. Becaufe it will appeare upon triall, that the contrivement of thefe

Fff truths

C hap« 2. Xjurvey of the fumme Part. 2.

had this outward call to that office. Therefore they muit be Af atb.i%. 1.3. heard by Gods own charge 5 though they were moft unworthy lj?\6 v &. mcn * ^ neither Efficiency 9} parts to doe the work of the place,nor yetfacerity of heart and life to indeavour, much leffe difcharge the weight of the fervices which fhoul J be done by , themjBeing blind GuidiS.Ftfotcd Sepulchres >groffely hyprcritical and fcandaloufly vile in their generall course, corrupting the law by their falfe and unlearned gloffes, and perverting the fimple people by their lewd carriages, polluting all Gods or dinances by their corrupt handling and adminiftradon thereof.

And therefore there Is more then Mediath jubjetti coniidered in the giving of this outward call, if we look at the rigour of the phrafe : though (if the Authors will give Ieave)I would take their meaning to include as much, as what I mention 5 becaufe I love not to trouble my (elf and the world with words, or to make any needleffe contention about that, which may admit a fair and ration all conftruftion in any thing. This mediatas fubjefii then is to be attended , not fo much in regard of the parties that are taken to office,but in regard of thofe, who, in a fubordinate way, are inftrumentt under Chrift , and fo as /«-fruments put forth a caufall vertue to leave the impreffion ofzn of-fee-right upon another. For otherwife, we (hall not be able to finde and maintaine any mediate calling.

Suppofe as Mattbi&s & Jofepb were fet before the Lori, there (hould be two perfjns Cct apart for the minittery, were there no caufall vertue corning from thole, who were to call, and outwardly to auhorife one to the place, rather then the other; there could be no mediate inftitution conceived in regard of the parties : they both equally and immediately are prefented as objects to the call; and equally and immediately (in regard of themftlves) lye open te the call. Jofeph ftands not in the way to the call of Matthias ; nor doth Matthias come between Jofefb and the call.

But herein lies the mediateneffe of the call C that however in regard of themfelves , they are equally objected to what calj come*) yet Cbrift hath given a vertuall right to fuch as he plea-(eth to apoint , and that he will not difpenfe immediately acal from himfelf to either party : but they as a meane betweene bim and tbent 9 (hall leave an imfrejjion of a right of power upon

one of the parties to exerciie fuch a place.

This is alfo that which they call [Defignatio perfon*,'] the dejfgnat ion of a fsrjon to a place. If by that they mean, that they put forth a Mjuall vertue, to imprint the formality of the power of office upon fucb a man ; that is the fence I would give, of whattheyfay, andfodoe willingly grant what they fpeake. Etit if by Dejignttion-to* place they would darken the truth with #ordsyi*ittib* <peaks,and make that the meaning of the expre£ fion : to witiThat all the •ej0 r 0if/d/f,namely,the materiaU&ndfoi** THdi? constituting cnufes of externall- office-fewer WAS in the party before, and fo he had a compleai fpecificall being of a calf; bnt fhey onely point'•him -the flace, and tell him it's fit he (hoirld ekcrcife his power here; fo that this dcjtgnatio ferfon^ is onely an adjunft to the office he had before without them, but puts forth 'no caufall vertue (as fubordinate inftrumcnts under Chdft)tobripginthe k/wgof an outward call. Then, I fay, by dt/ignatio perfon*-, in this fence, neither the truth is difcover-ed, nor is the thing done that was intended by it. :

For upon this explication, what difference can be found be twixt an immediate and mediate call, wh' T ch we heard out of the Galatbians to be founded in Scripture, and confefled by the A* fofile? For if all the edentials of both inward and outward calling are equally onely from God, then both the callings are eq lally immediate, fince that call is ioHnediate which is conferred without any meanes.

Secondly, I can (ee no cau(e to hinder, but that an Officer, which is ordinary, may execute his place -without Any c*ll in the ' Church j for I would thus difpute. He that hub alt the caufts of bit call inward and outward without the Church, he hath power and right toexercifehif>call} and none hath power and right to hin der him*

But exconceffiS)'they baveafllbe caufes, if this conceit be true^ that defignatio pf rjW doth adde no e/entials to the c^nftitution of an outward call (for I (uppofc there is nothing elfe out wardly to be added to make the call:) Suffofe there were two perfons fully, yea, equallygiftcd and furnidied with all gra ce*, abilities and willingnefk for the work of the Miniftery^ • which now is wanting to fbme Congregation, and they both defired that work of Chrift: if there was required no more to be done, to bring in all the cauft& 9 and fo the being of th«

powci: -

44 Chap.2. dfurvey of thefumme Parr.2.

help unto the weakeft Reader , that he may lay his finger up on the feverall things., and fee how they lye diltinft in the frame of the Inftitudon.

Firft,its a truth,there be no orders nor officers,which have been received or are to be retained in the Churches of Chrift, but it is the prerogative royall of the Lord Jefus as King of the Church to appoint them. They are parts of his worfhip, and there, what he doth not tppoini, he doth not approve: the inftituting and ufing of any other |is meerly mH-WKJ&f. And therefore all fuch perfons and performances , as they iffue

* cfa'o. 13 ?. * rom the folly and froth of mans brains, and never came into

i J\,ir?g. i ^. i)is minde : Co are they abhorred and loathed by God from bis heart.

3 l -3*' Bcfide, all thefe places and offices they are appointed for

Ipirituall and fupernaturatt ends, and fo to effect Jupernaturall vpsrk,s, even the converfion, fan&ification and falvation of fuch ss God hath purpofed to bring unto himfelf. He then alone niuft appoint the office, who can give a blejfing to the office and the officer to attaine their end : and this none can doe but the Lord Chrift alone by the vertue and power of his Regall authority ; who now being amended, and fitting at the right hand of the Father, he gave and doth bieffe by the prefence and ope ration of his own Spirit. EpJ;e/. 4.8,11. Wl^en Cbrifl a fended np on high, he gave gifts. Some to be 4poftles,fome Prophets, lome Evan-gehftsyfom Paftors,fome Teachers : Thefe offices are coronation -mercies , of the greateft wor( h a'nd excellency. And the Pfal-mift gives thereafon from the end. 'Pfal. 6%. 19, 20. He gives thefe gifts 3 f^f Godmigkt dwellamongft'the rebellious. And by them the Churches are gathersJ and pzrfeiled. Ephef. 4'- 12,13. And hence it is by way of Emulation, becauie j4nticbrift\fd'M there was no means to underprop his kingdom , and promote his tyranny , unlerTe he had (lives of his own making and creati on, that would fervc his turn, by taking up blinde obedience, in doing his will, though they faw no rule nor reafon for it: when therefore the Pope amended on high to the chaire of Anticbrift, he alfo fends his m'faries and inftruments as the fwarmsof

i*ft t ff\ Locufls out of the bottomkfipitjor the 'deftraftion of theChurch, *' a id perdition of millions of poor miferable fouls \ He being hlmfelf the man offm, and the fon of perdition.

Secondly, its alfo certain , That men are furnifhfd and fit ted with graces and abilities inwardly for fo great an iiuploy-

ment

Part 2. ofcKurcbdifciplfoc. Ctop-Jtj-^ 45

raent 5 with willing an3 ready mindes alfo a to give up them- a Rotttflt 1 ^ ielves t© fo holy fervices : this alibis wholly from God in Chrift. He makes us able Minifters of the Gofpel. *> He calls, befanflifies. c He is the Lord of the barvejt, he tbrups forth labour- £ *£" 3*« rm. d This is termed tbe inward call: this onely comes from ^ ^atlb^.i him. Graces and abilities are in his hand., are his gift. fim i a g. ao.

Thirdly, He fets the /awe/ and limits of the flace and callings ^ fets down all the rules , according to which they muil a&, bothon/er and be ordered, according as the quality of their places doe require : doe they muft no other things, nor after any other manner then he prefcribes. There was a pattern prefcribed of all the things in the Tabernacle from the leaft unto the greateft, which muft be obferved in all the feverall E ^ 4 ;.n thereof. So in that oFEf^/Vfjf vifion. e ordinances ^ lawes^fi- ^44.5. gHres^fajbions. All muft be attended , accordins; to the minde of the Lord, withour adding thereunto , or dztratfing therefrom f . * Dent. n. Its but reafon that a 'JMafter fhould ftt down the laws and'or*.

Fourthly 5 but all this while , there is no officer nor office put upon any. nun, nay though there were never io rnany 3 and thofe fitted and gifted every way ,, they are m officer s> i. c. they have not received, nor are invefted with a a right orjus 3 accord-ding to the nt!e of Chrifl ? and order of the Gofycl, by-fjch mean? 5 which our Lord Jelus the King of his Church hach ordained, to leave the impreflion of authoiiry upon them to that purpofe^ Which, how its done , we (hall anon inquire : but thai ibis muft of neceflity be done 5 we (ee ic plaine.

Firii, becaufe Without ibis Cati 9 none can warrantably doe any aft which belongs to an-ojflrer, and therefore without this, , he hath not the SfecificAllformofzn officer.

Secondly, without this 5 what ever is done in that behalf, and for that end, hvoid and o£none,ejfrft.

Thirdly and laftly , the/frewgf/; , validity , andrjjic4ry of an ouwaru call herein appears beyond gain-faying, if k pr:>c«d from fuch , who may give it by rule : Becaufe who evsr in a regular way hath received this outward c.Jl , he is then a cempleat and t rue officer , and may aft any part of his office, though n& t inwardly gracedatd fined worthily c>f ch a. . or The Scribes and P^ati^es fit in Ufis ''

4-2 Chap.2. j*futvey of thefumme Part 2?*

truths is fofecret and fubtil, that it* drives men into divers conceivings, as not being able to difcern, how in the work of the inftitution of the Miniftery, the cflentiallsrcorne to be wo ven together ^ the thread is fo fine fpun , that the dimme eye ofmans-difcerning, can hardly findeit, or follow it r much lefle cut it*

And bccaufe there is here no fmall difficulty , and it is the very binge upon which many waighty confeqnences , and in truth) controversies turn , I fhall be bold to offer fome things to confideration, which at leaft may caufe further inquiry by fuch 5 who are better able to fathome thefe depths. And here as Sea men ufe to do, when the Bay or Haven is unknown, or being known,yet hard to hit; I (hall as it were found theCoaft by feverall condufiens, That I inay firidc where the channel! of tht truthjin the full ftrength and ftreame of it runs*

eis a Caufall'verttte put fonb in * fubordittate way by foms under Cbrifato bring in the formality or Jpecificall being ofajtEcclefi-flicalloffict to a^erfon^orfanjf ibtt iscafod tbereuntwrftafidspofll-jfed ibereof.

i . 1 fay, [fl)*f « done by fome] becaufe it is confefled of all hands that an external} call is ot ncceflity required : oncly ibmc lay the waight of it in one thing , fome in another : but all a^ree ivtbif) whofe conceits have but the colour of common * fenfe in them, ( the phreniia of fome Familifts and A'labaprift* onely exempted , who ealhiere all Gwcrnmnts and Govtrnours or Rulers out of Churches a id Co nmon wealths •, but thi& madaeffe arid folly laboii"S alrnoft with the lew WbaWflS of itftlf) AH, I fay, that are willing to be led wich the light of any reafon , doe readily grant there fhould be an outward call* \n the lo \vift order and office of a Diacon , tkis was obferved by direftion Apoftoiicall , they muft not , they could not adr minifter, before they were called and appointed thereunto. Atts 6.5. And it's a ftapk and ftanding rule , which teacheth all by proportion. No man takgs tbis honour to bimftlf; but-.bc tbat is called as Aaron. Heb. 5.4.

Secondly, that there is a cdtfall vertue fut ftrtb in tbe communi cation of tbis foweri] I (hall (hew, and they will eafily confefiTe, yea when they will exprefle themfelves -freely , their own words evidence as much ; unlcfle they be forced by the fear of

the

Pare -2. of Church diftipline. Chap.2. 43

t he approach of feme Argument which" "imght ha zard fome coRccipt , which they are loath to leave and lay afide, then happily they may mince theif language, that nothing nsay be gathered from thence againft themfelves. I finde that expreflion in the Apoftle, Gal. i . i. Paul an Afsftle not of wan nor by-man^vK *V a.vdtt*7wvji& JV av9pa>W.Men did not inftkute the office of an Apottle, as the Authors of it : nor was it by man as the inftrtmttnull^aftfe , ^convayed over unto Paul : but it was every -way immediately from God. There is therefore in reafon (as ail Judicious collect out of the place) thefe Tw o WA Y E $ of djfjxnfatfan to be attended.

Firft, when God immediately inftitutes and appoints out of his good pleafure any place of authority , and immediately alfo from himfelf appoints the ferfon thereunto. Thus the Calling andPer/oHj called, viz. of.the Apoftles : were from God immedi ately.

2. Way of dtfpenfation is mediate : when the Tnftitution of the office ifliies onely from the good pleafure of the Lord, yet he may and doth ufe other inftruments for the communicati on of this authority, and the inveftingof a perfon with a right to exercife, and yet ft ill the office be truely (aid to be his alone. And herein the P$p ifb ufurCation in appointing or ders & the orders appointed by them appear to be totally An-ticbriftiatt as the rabble of that wretched crew of Monkjy Fryars 9 Cardinal*} Cbancdlours^c. Becaufe they are of man and by mcM^ meere humane creatures which the pride and ambition of the heart of the man of fin , the froth and vanity of his minde, hath brought forth into the world, all which prophane beafts he hath provided, as fo many rotten pillars , to prop up the the throne of his Antichriftian power and Prelacy.

But thofe which the Church , according to the Tnftitution and allowance of Chrift takes up, thofe are wholly font him> as the Author and Tnftitutor of them,yet are they />v the Church^ to whom he hath fir ft delegated power and in a fubordinate manner by fuch inftruments, as he fees fit, convayes a right to lome perfons, that they may po(Ic(Te fuch places, and exer cife fuch offices, according to him without the leaft impeach ment of the royalty and fovcraignty of his rule, which yet re-fides in himfelf alone. /

To come a little neercrhptti?, that we may knd a little

, , J _ ,_,, --- Jl • — ~ MMMMMV ___ --__ -_j _- J_- "I ri-_-U - LJimT- ' -' --

48 Chap. i. Aflhveyoftbefvmme Pare 2.

power of office , . then botb theft bad e\uati right to officials * and though they ftould officiate any afts without defignatien^ they were true a&s of an office ; whether confccrating or admini-firing Sacraments, they were valid : And if they have right to adminifter, who hath right or authority to hinder >

Nor can the words, admit any other logicall refpeft to be put upon them, but w«/e and effefl* In Afts 14. 23. When they bad made or appointed them Elders by way, of choice* The fcope of the place is to (hew, what provilion the Apoftle made for the Churches , in Applying them with Officers , and furnifhing them with Rulers, which before they had not, but now, by Gods appointment 3 they, under him, gave a being of an outward call to fuch perlons,to fuftain that place un to which formerly they had no power to execute.

Conclusion 11,

Hence it foil owes from the former ground, that It if an aft ef power M an Inurnment or rneans^ under Chriil, to give an Officer tbe being of an outward call in the Church.

I defire the Pleader here to recall to mind what formerly hath been expreifed and proved, that the minds of the fimple may not be troubled, or taken afide from the truth by the-ambiguity and mi (lake of words.

When we fpeak of f ower^ the word is of genera!/ fenfe and fig-nification, and hath an influence into every aft of judgement^ T^ judge thoje that are within, i Cor. 5.12. So that there is no ddmonition, either when one tels another alone, or takes one or two, and convinceth a brother, but there is a procefle, in a way of juHciali prore ding according to the Laws and Go* vernrhent of Chrift 5 which is the difference betwixt a Clitrcb-adwonition and a Cbritfian-admonitieji* Between fuch as are not under flich bonds, there is an admonition of Cbriftian~duty : Here is an admonition tiluing from C/;r//hdtf-p0wr, which they have by reifon of tbe placer in which they are fet. Sometime i« Tkff f.i» the word^rbor/'ry is taken thus largly,though moft frequently 17. ufed otherwife and in a narrower fignific;ition : And fo,there j s a ]^ 0 a p ower which is proper toOfficers', and when we would rpc.ik properly, or underftand diftinclly each thing in his pro-P cr nature and place, we then mean, TtcpHitfr of Office^ leading } ruling fowsr^ or Superiority of power.

This

Parr 2. ofcburcbdifciplint. * Chap.2. 49

This being conceived andfr pt in mind, the cfemonftration ' of the conclufion is open : To give fowtr is an aft of power v he or they who give the externall call, or leave the impreflioa of the power of office upon another, they have the power ofjuJg* j«g that-other 5 they caufe that vsnualiy which another hath formally 5 not they thernfelves.

And thus we have done with the nYfi Branch of the (econd Head, wtr.ch- we propounded to-be debated.

2. The next thing that conies to confideration i? 3

By what weans the Ejjftntials of tbk Power may be conveyed ?.

And here alfo becaule we meet with many fholes and fandS of feverall opinions which croffe us, that we cannot make a ftraightcourfp, we {hall be contained to tack about a little, not proceed in a perf«?l: method, but few negatively what doth not give this Powcr,and then affirmatively what doth. The N E G A T i v E we fhall Ly forth in two Oonclufisns* -

Conclufion I.

Ordination (as ic is Popifhly difpenfcd under the opinion of a Sacrament, and as leaving the im-prciiion Of an indtlible Character} doth not com municate tkeeffence of this outward call. .

What is \thePopift>]~enfe herr, the Prelates being their prcpdr SacccfTors, who tread in their fteps*, and keep their path for themoft part in Church-difcipline, cordially and privily maintain, though they be not fb willing openly to profeffe 1 ; and therefore, though they will not have all the world know that they hold (even Sacraments (and fo that of Order to b£ Lord one) by/H//expreflion, yet they'i itiwate fbme fuch thing by 3ook. the ambiguity of their language, which thofe who are their fa- En ? Il ? miliars can eafily Tent out: as namely, there are but two Sacra- Book o"Crf m njfnts tbfolurely necejfary tefalvation: q. d. there are more, and mon-prayer* thofe neceffary 9 though not tbfolutel} neceffary' to falvation.

But for the indelible CbaraiJer that fliould come from hence to make up the formality of a Prieft, that to mine own foicw-ledgfilhaveheardftoutly defended and determined in the Schools of the Univerfity.

Ggg k

50 Chap.2. Aforvey of thefumme Parr.2.

It were wdrth the while, if vfe could pry a little narrowly into this conceit, that we might difcern what is ihefsfiionlof tbif Charter, when it is expreffed to the full 5 that we might find feme footftep for a mans fancy to fray upon.

^ The refined fecrecy andfubtilcy of this fpeculation is. fo high, that it forced the Schoolmen to fnuffe the candle To neer, that they put out the light.

For firft, they will have it to be a quality divers from grace, onely a preparation thereunto.

Second y, it muft be common to all that receive the Sacra ment, truly or fainedly fuch.

Thirdly, it muft be fixed and engraven in the foul in that indelible manner, fo that it cannot be blotted out, nor burnt out in the flames of Hell: And in truth, we cannot eafily fee the fk-i^ht and cunning in carving cut tbu Cbara&er $ for the 6jw of this device was'threefold.

Firft, That the dignity cf the Epifcopac} 1 might be advanced: and thence ic was, whatever action carries an eminency in any kind, or might caufe and caft a reflection of refpect upon it, that rauft be given to If, that fo men might have an eye there" untO} and a fpeciall reference and dependance thereupon.

Secondly, That the honour ofPricftbood (as Papifts and Prelats fpeak) might be maintaind, fome fpeciall excellency muft be left upon it: And becaufe the bafenefTe of the carriage of that Popifh crew might bring their pcrfons and places out of efteem, therefore they muft have fome Character that could not be defaced : becaufe their hudneile and wickcdnefie was luch, that it would deform the very imprdfions of morality, therefore they devifed fuch a Character that (hould be engra ven fo deep, that the moft abominable prophanentflfe of Hell it felf (hould not eat it out to eternity.

3. Becaufe the right of the one, in what he gave, and the Worth of the other, in whajt he received had no realty 5 there fore they mubjoyue fomethiug, as a farre fetched conceit, that the tCrT*.cy might hold men in admiration of, that which pai-fed their apprehenfion, and thence came the minting of this my far lout nothing.

This indekbilis character comes out of the forge of Pope ry, and is fo befooted with the (moafee of the bottomleflepit, and carrie J along in the fogs of the myfteries of iniquity ,that

by

by a fecret Height ic hath eaten infeniibly into th >rders of Cbrift before the world was aware,

And hence it is, the Schools, who commonly when they at tend their owne liberty of difpute, wilHpeake out : they are fo dazzled in their own fayings,that they doe in ifTiie,as much as profefTe, they kr.ow not what they fay.

Somtj that it cannot be gathered from the (acred Scrip1 fires, nor the teftimony of the Fathers, nor from natural! reafon a . a Scows 4. fen

der /, that authority onely gave it life, and that non mtl- tenc -

) that reafon doth not demonitrate it, nor evident Au thority prove it c . c Gabriel 4.

Nay^/H^.that the determination of the Church (in whofe fcnc.dift.^. bowels it was bred, and had i:s being, if any where) is not ex-preffs in the point d . * Ibidem*

And hence they cannot tell what to makgof 7/5 one while its ens rdA!um> as Durand and iS'colw. Another while it niuft be e«/ uA/i-Itimi as Thomas. Whether to refer it,they cannot conclude.

Some will have it in the firft fpecies of a quality e . Some in c Vafyuer ?l-the frcond f. Others choofe the third g. Oihers the fourth h - ^^ :<Uf ^ And all thefe are like the Midianites 9 at daggers drawing a* f jnbfp.£.q*tf mong themfelve??, feek by might and maine how to confirme 6$. Art.4. their own imagination, how to confute other. g Altiodwcnf.

Thus, when they would have it, they cannot tell where to J-^Art.g.c.i ~ , . i /- - h M. ay It Lin. A ^

firideit,Tfl?/;eretofetit. au. 4 ,Art.i.

Some will have the under ftandin? to be thefubjeft of it, as 77;om^f. Some the w/'// 9 as Scotuf*

That it is no tying grace,they will all confeffe 5 becaufc the worft of men may 'have it.

That it is no cemtion grace, becaufe it doth appertain onely ; to fome perfons in order.

Eutitmuft be a fupernaturall quality which perfects the foule, and makes a man like to Chrid, and continues with him in hell, dpretty tale.

A man muft have a (upernaturall grace, and have it for no end, when he hath it, and that to conforme a man to Chriil in hell. This muft perfeftthe fbule, wh^A the foule hath all evils in the full four(e and perfe&ions ortKfStf

It's a common quality in regard of mans nature. It's not

Ggg 2 emni

ctnni nor/o//.* And it hath no fpfeciafl inseparable principle in the foule, which (hould make it infeparable.

So the fum which returnes, after fo much adoe,is this : We have found a myfleriQW nothing, which cannot enter into the imagination of a rationall man * onely,if any will admire and adore the device.) that he is not able to difcerne, he m iy,and tru ly make his ignorame the mother of thai devotion.

Thus we have taken leave to /port our felve?, as it were, in this weary travell, with this fpeculation of the Popifh vaffals and the Prelacy ; which is not altogether unufcfull, if it was for nothing elfe but this, to (hew how wily the vaine mir.de of man if> to coyne devices, to darken ths truth of Cod, and to delude it felft.

We come neerer home 3 and our feconi Conclufion is,

2. Conclusion.

Ordination adminiffrecl according to the method and minde of M after ^ narntly^ as preceding the eleftion of the People^ it doth not give to the outward ca'd of a Mini ft er.

For its croffe to the Apoitles im^itution, given in expreffe charge, A^ts 6.3 . Looke out from among \ou feven men ofhonefl re- . fon. Contrary to their prefent pra&ice, ver«5» And the fayhg p leafed the peop/e, and they chofe, and they fet them before the dpoftles, If none but tbofa who wtrefirft elefted by the peop/e, (bodd be or dained ; and alljuc';) who were fo cbofen could not be refufed* 'Then to ordain before choice^ neither to mik? application of the rule, nor com* munlon of tbs right * in an orderly manner : and fo in iffje defaceth aad makes inefFeftuall the frame of the iniHtution ; and it is too haftily to inveft a man in a place, who hath normality of right to it.

But the fir ft is plain from the place alledged. Nor need rh »t (tumble ary in this bafe, bccaufe the inftance is given of Dta-(O'U) which are Officers of a lower rank^ ; (ince the reason is^ the lik^ in both, or rather forceth a/pnwr/^as we (peak. For they have as great intereft in the one as the oth?r ; nay, have a greater dependanc' upw.their Rulsis ; anr{ are engaged to zgrea* on to them ; and to provide for their honour in a

more

Part 2. ofChurchdifciptite. • Chap.2. 53

moreefpeciall manner, Doth reverence and mainlainance^ there-/ fore Quod adomnesfi&at) ab omnibus debet approbari: Whence it is, that the Apoftle ever hath an efpeciall eye to the people in this* as their peculiar priviledge. *

Objett. If that be here obje&ed, (which is often and ordi-' nary ia the mouch of the Prelates,and their followers) T/M.5 That the Apoftle delegated this authority to Titw 9 and pi <t the difpenfation of it into his hand : For tbif caufelleft tbce n Creet 3 that tbou fauldeft ordain EUers in every City, as I have ap* pointed.

Anfa* True, the Apoftle did appoint him to do this work, but to doe it according to bis mind ; and in the order which Cbrift bad intfituted) and of which he had siven him a precedent by his own practice; namely, when the Elders were elected andpre-fented by the Church, he then laid on hands upon fuch, and fuch onely, according to the order of Chrift in that behalf.

^bnt manner of Soveraignty in proceeding) which the Apoftle would not take, nor ufe in the Churches, in reafon he would not allow his Schollar to arrogate to himfelf.

Bat (bill we take Pau'spratiics for a precedent in this behalf > his courfe is plain, ASs 14.23. When they bad created tbem Elde\s -•in ev r> Cburc') (or as the Geneva reads it, wben they bad ordained Elders by elettion in every Church) and prayed and fefted) &c* they CQmwnded tbem, &c> to God^ &-c*

Certain *t is, that the Officers were compleat in -.heir infti-tution, and had a full call, and z*ullrigbt for theexecuJon of their placts ; and therefore laying on of bands , eicher was not of neceffity rfqmred, % orelfeit was included, and is to be tin Jerftood in that they faffed and pray?d; fo that the feofls bad the cbi-fband in the calling of Offic rs, they & jl choofing, before any ordination could be orderly difpenffd.

And that this was the minde of the ApoiUe, and the mean- <f ine of his charge to T/'r/^f; the words of the text fh^w, for its added, rb^r be (b.ould reheffe tbin^s amifi ; and muft not this be done by the Officers, and the Church aifo, according to the rule of Chrift.?

Argument 2.

Jis not tbe fcope of Ordinalion^ b) God appointed, tegivetbc efen* tials of an Officers call j therefore, ffom tbencs it it not to be expettcd in an orderly way.

Cgg ? The

The force of th^ conjequence is fo fufl and undeniable, that itgaines confenc without any gainfaying.

The Antecedent onely needs proofe, and to that we (hall ap ply our fclvfis 5 That the [cops of ordination is net by the intend-mentof the Spirit, tog/ ve the ejjentials of an outward call. I fuppofe it will appears from that femow flace } i Tim. 4, 14. which in this Treatife of M^ R. hath fo often been alledged 3 and conceived alfo to carry another fence.

Let us therefore in Gods feare addrefle our felves to a feri-ous consideration of the feverals in the Texts, that \vhert through fearch and examination is made, we may then fee what ceruine conclufeo:i can be inferred therefrom, and fo cafe our felves for future times of any further trouble from this T^xtj \vhen ever it (hall be alledgcd againft us. Three things then require fpeciall explication in the Text. i. What thegiftisy here faid to be in timothy. a/ J/PW it was given by Prophefie.

3. W'art ibe laying on of the hands of the Elders addes, and why ufed.

i. What tbtt gift if. •

The word %dei*pict, trandated here Gift 9 hath according to the divers acceptions of it, occailoned Interpreters divcrfly to exp-refle their apprehenfions : we (hall leave rach man to his own app^heniion, and crave liberty to weigh each particu lar, according to the ballance of the Sanctuary and where the truth eafts the fcales, oar judgements may willingly be carried that way. »

The word then in the firft place %nin*es,/#d) graces andgu-cioitf difiofiiions of Jbwrf,which arefredy piven w of Cod : and thus it is moft common,and frequently ufed 5 whether they be com mon graces which are beftowed upon fuch as have no intereft rn ChriO, as i Cor. 12. 9, 28. i Cor. 7. 7. Oc ; juch 9 which in faving manner belong to thofe that are effe&mlly called ; as Hcbr.^.9. fjmetime the H. Apoille, we hope better tbings.> and fuch as accom pany falvation : Better graces and gifts then ordinary, and bet-t*r then tbofatfht common and ordinary men of the world,at-tain unto , btcaule they are fuch as have falvation attending up on them $thus Rom.6.23. & 11.28.' Sometime it is put for the offices and places, unto which men

are

arethroagh grace fitted^ and out ofG-od's^good pleafare cal-

*

e,...

It laftly implies the gift of gr#ce, which through the obedi ence of Chrift is given us for omJuftijicawnJLQm^i^.fa^'T* 1 yaw™.*. And Cbamierus conceives, its never taken in this fenfe De^Saeratn. fa but onely in this place. f "

This laft fenfe beyond all queftion fuits not with the place, as all the clrcumftances in the Text give in evidence , and ' therefore Interpreters fall upon the former.

Some underftand Decendi facultatem 9 Cbryjef. Theodoret, Oecn-

meniw.

£ome, Docendi officium ••> and this is the common current, and carries the confent of the moft with it : Akfthnuf 9 Lombard, ThornM, Cajetans 5 and Gerfome Bucerus, a man of an accurate judgement, conceives and concludes this to be moft (likable to the fcope of the place, dij&t. deGnbernat. ecclef. p. 340.

In thit variety, I fuppofe there is liberty for any to lean to that opinion which he li^es beft 5 and I muft confeiTe freely, when I have weighed *1 things, I rather incline to tbe former of tbe two : for all the leading, yea, cafting circumftances of the places feem to carry it that way, to wit, that by gift muft neceffa-rily be meant, tbofe fyiritudl and gracious abilities, which Timothy received by the Spirit in way of propheiie (of which prefenr-ly) and b} wbicb be w# fined and fttrnified to that extraordinary worl^ of an Evangel ft ybting the office appointed him of God ; fo that though the Office is not hcrefirfily and primarily intended, yet thefe extraordinary gifts and endowments beftowed upon '!/-wotby, are attended with an eye, and certain reference thereunto 5 and therefore that is not altogether excluded, but taken into consideration in the (econd place : or more narrowly, fhefe gifts are losked at as tbey loQkjbat way, are bordering and butting ?/;erc-ufon : for it is not onely a frame of fpeech which we hardly find ufed , we are not wont to fpeak t\\us,forget not tbe office that is I N Y o u,when a mm is not only more properly, but more truly laid to be I N H i s O F F i c E ; nay,the very nature and reality of the thing requires this alf© : An office is a relation ad-jtyned to a man, not inherent in him ; Relatio eft adjunttum adhe rent, mn ink £f ens qualitas.

Beftdes, that place which is paralell to this, and fpeaks ex-prefly tcrthe fame purpofe, z X/m. i , 6. Stir up tbe gift>%te*w* 9

whiib

wbicb was given tbte by the laying on of r/fy bands : the fenie there fore mull be the fame in both. A m-in is not faid to ftir up hit office that is in him, but to ftii' up ihegract that is in him, be ing put into office. We have done with the frrft. The fccond thing that comes to be enquired is,

2. Plow this a\ff given by Propbefie.

For the understanding of this, becaufe fundry inconvcm* ences attend upon the miMaking of this pafLgf, we muft k;iow,Though the office of an Evangel flJwih for gifts belong ing to it,the na'ure and the continuance thereof (rhcy being raifed up as waterei s of that Doctrine, whereof the Apoftles were firit and extraordinary planters;) ihctigb, I fay, the ctl'ing was cxtrterdinar)}. y< t it is-not ncc j? try it thoufd be imttx-diately rt/w?u>.;, fince the Scriptures ffcm evkjtncly to allow a Jarge breadth ; name ly, fytnetimts it is in.m^Jiatc by the opera tion and peculiar infpiratk n i.f the fpirk: fometimes mtdiai? 9 the M iniilci y of man interceding.

Of the fii-.il of thefe we have an induce in Pbiflip the Evair-gelift,who before the difperfion and fcattering of the Church, was called to the place of a Deacon 5 but after the difperlion, without the privity and knowledge of the ftpofjes, he w< nt into Samaria^ and there preached the Gofpel, and is filled an Evangel ft by the fpiric of God, A&i 8. 12, 26. compared, and 21.6.

Of the fecond fort, we have an infbnce in the preftnt Text concerning 7/wjo:/;>, whole choice to his office was not Kfc to the judgment of men, but was determined by the immediate di&ate and direction of the fpirit : quodaffinna* Calvinus: 720^2 bumano fvffii agio 9 led divira revclaiione inqnii Theodoretus :ffiri>* tut wandatQ) inter^rctatur Oecum nius.

This W3^ of divine revtlation s ftiled prophefiein the place, was ac\ed in a double manner : Smttims the Spirit , by fome Piophet prefent and railed to that purpole, did point cwf, as it were, by the finger and voice of God, fuch a one to fuch a place,or to fuch a fpeciall defign in the place unto which they were called 5 fo A8s 13. 2, 3. Jfben they were faffing andferving ibe Lvd., in that folemn manner, I'be bsly Gboft faiJ 9 [/. ej] by ibme Prophet ftirred up he gave that intimation, ver. 1,2.

Soniitime the Spirit did by fpeciall revelation dilate to the

Apoliles,

Apoftles, and prophetically difcover who thofe were, that they ftiould call to fuch a fervice, and whom he would enrich and furnifh with graces>to fo great a work as that was. And this Bi(h.£/7/0w obferved in his Book of the government Cap 7 i of the Church: for // 1 beflirit of God did immediately dire& the Apoftles in their travels and journyings, and point one their f laces exp red/whir her they fhould goe* in reafon we cannot but conceive and conclude, the holy Gbcft would not be wanting to difcover to them what companions were mod fit to further their comfort, and the work especially commended to their care, because there was greater need of direction, and greater good and benefit could not but redound, by the right choice of the one,then the other.

And thif laft fenfe I conceive moft fuitable to the frefent place y (leaving each man to his own choice) namely,he enjoyns him to ftir up the grace,which by the imposition of his hands (Z>c-ing directed by the for it ofProphefte^he did according to God his fpeciall appointment communicate unto him ; As that ivas the ufuall ceremony taken up for that end and purpofe, Acls 19,6. by the Apoftle in conveying the graces of the Spirit.

And thus all things fuit comely : the words are c/>«* Titat, not J)a <sr£2$V7wv 5 and «T/et tm^was z&fav, and J aime at one, and are the explication each or other. 3. The third thing to b; enquired is,

What the laying on of the bands of the Eldsrfii? adces.

This being in fhort opened, we fhall ifTue the proof of the AR-G u M E N T with evidence of difpute from the place.

The Elderfhif bere^ notes not the Office but the Officers $ for as M' R. elfwhere well obferves, the Office hath no hands ; nor is the word ever found fo ufed in all the new Tefhment: and were this the fenfe here to be attended, let the words be cxprefled and fet down in that fignification, not oaely reafon would rejeft, but the very eare would not relifh fuch an unfuitable fenfe 5 Forget n@t the gift which if in thee^ which WM given tbee by Propbefie, with the laying on of the hands of the O F F i c E. How. harlh and unpleafant is fuch an expreflion ?

By Elderfbif then is meant the Officsrsibut whether they were the Paifor and Teacher 9 and the ruling Elders of one Congregati on, calkd a Confttfor) $ or whether they were the concurrence

Hhh of

of the Officers of many Congregations together, termed a Claffis ; I could never yet hear any arguments that did evince either^by dint of undeniable evidence, Didodav.i6o.

Either apprehenfion will ferve our turn, and therefore we will not difquiet the Reader w*h any needlefle debates.We fay then,*Zlb*f impijition of bands added not to the conflitutio of Timothy bis office, gave not ejfintials tbereun'.o, but ondy zfolemn approbation tbereof, and this we force by double REASON from the Text, i. that wbicb was beyond the power and flace of the Prefbytery, tbat they could not communicate. Nothing a&s beyond the bounds of its own being.

But to give the ejfintials of Timothy bis office, was beyond tbe pow er and flace of tbe Presbytery,either Congregational or Glaflkal: For the Office was extraordinary, their places and power ordi nary : that was to ceafe, and is now ceafed ; which fhould not be, were it in the power of ordinary Officers (who yet remain in the Chnrch, and (hall doe to the end of the world) to give being thereunto.

2, Ecftde,\t hath formerly appeared and been proved,that the gift here named, was not tbe Office, but the Graces which were in Timotby^hich (houldbe ftirred up by him, and thereforediA covers thofe gracious abilities and qualifications, whereby he was apted and enabled to that extraordinary work : whence the inference.)

'Tbe outward gifting and fitting an Officer to bis place, efyetiaKy ex traordinary, is beyond tbe power and place of a Prefbytery*

But the firu is here,

Ergo,in (hort,the;zdf#rd/7and native fenfe of the place is only te/p//e not tbofe gracious qualifications wbicb God by bis fpirit in ibe extraordinary way ofPropbefte bath furnifhed and betruffed tbee witball: fbe laying on of tbe bands of tbe Elderfbip by way of confent and approbation concurring therewith to tbyfnrtber encouragement and confirmation in tby worl^

And thus the woof of the words lyes fair and even 5 and the whole frame goes on pleafantly : And hence it is that ftudi-ous and judicious Didoclaviw obferves feafonably and tfuly^ ibe difference betwixt thofe two expreffions ; when the ^e/cr/x^ given tctfimotby is fpoken of with reference toPdH/ 5 as having a tand tiieriB^then the phrafe is,27/w j. 6.^/« tfntevivtiw'wt&viKi

but

Parti. ofChurchdifcipline. Chap.2

but when it's fpoken with refpeft to the Elder/bip, the phrafe then is <y* vn%*<xa>$ TUV %«?# v TK «ps0$i/7i?/B : /jV BY the hands of Paul, there is a caufall venue, under Chrift, of conftitution ; but it's Wi T H the band of Elderjbip&s concurring by way of ap-frobation-onely*

This ground being gained, many things follow for our further direction.

Hence it is plain, that Ordination therefore prefuppofeth an Officer constituted, doth not conftitute, therefore u's not an aft of Power, but Order i therefore thofe who have not the power of Office, miy put it forth ; therefore though it be moft comely, that thofe of 'the fame Congregation (hould exercife it, yet the El ders alfo of other Congregations may be invited hereunto, and interefted in the exercife of it in another Church, where they have no power, and upon a perfon who hath fiiore power in the place then themfelves : Thus it was here, Timothy was an J*,vangelift 9 and therefore by vertue of his Office was to move from place to place, to water where the Apoftles had planted, as either the need of the people did require, or the Apoftles did call, and in thofe places, where the Elders who laid on their hands had certainly nothing to do : they might reafon-ably approve of that power which they could not give nor exercife.

Argument, j. 1

That aftion which if common to psrfons and performances or im-plo)ments , and applied to them, when there is no Office at aS given, that afiioa cannot properly be faid to be a fierificat ing aft to makf an Officer, or give him a CaU*

For if it was fuch an aft, that would certainly bring in the form of an Office; where that was, an Officer would be.

But tbe attion of impofttion of hands, is applyed to perfons and to per" fvrmances, atfpeciall occajton is offered, when there is no Office given 3 nor indeed intended

Therefore it it not an aft which gives in tbe eff.nlials to an Officer.

The minor is evident by inftance, Afts 13. 2,3,4. As they were minittring, ibme Prophets and Teachers, the Spirit faid, Se parate unto me Barnaba and Paul, unto the work^ which I have called

Hhh 2 them:

Cbap.2. j4furveyofthefunme Part 2*

* - , '-ft . • ^-i. .: t T - - _ _

them : and when the} bad fatted and prayed^ and laid on tbeir bands* they let them go.

Where for our purpofe in hand, tbefe particulars are prefent-* eel to our view.

Firtl-, the Spirit bad formerly called Paul and Barnabas to the work, and therefore, the words are in the Preterperfeft tcnfe a «£;««xAty£jt/. Nay, fecondly, we read of Paul his Call and CommiiTion given him exprclfe, A&s 9. 16,17. And laftly,the Office being extraordinary and immediate from God, it could not be, that the Officers or Elders of the Church could be the caufe of the call, for that implycs a contradiction, to be mediately and immediately called.

Secondly, that the Church by her Officers were therefore appointed to feparate them to that fervice, unto which they had been before called of the Lord.

Thirdly,this reparation is flgainVd & performed by prayer, and laying on of the hands of the Officers ; which was not to put a new Office upon them, but confirms their fending unto the Gentiles, Cbamierus lib. 4. de Sacram. N. T. cap. 24. p. 25. Non fntamuf bane imfofttionem manunm, ul/am fuiffe ordinaiionem ad novum muiuf Ecde/iaflicumjedconfirmations™ mijionis^c. whence h's plain, That impotidon is an aft which is common to per-Tons, and applied upon other occaiions 5 therefore is mt afyttir f eating ad to bring in tbis cati of an Officer*

And upon this ground it Teems ic is, that the Church of Scotland is fb far from conceiving laying on of hands neceflary in Ordinations, that they do not onely not ufe it, but )udge it unlawful 1 to be ufed, unleflefome fpeciall confederations be attended 5 as it may appear in that accurate work called>&c.

Argument 4.

If Ordination give the eflentials to an Officer before Eletfiony tben tberc may be a Patfor without People^ an Officer, fine titulo, as tbey fife toflea^ and a ferfonfbould be made a Pcfter at large 9 ^ to follow Matter R. bit Jimilitnde: tbe King that if made and lomfleated in tbe Goldfmitbt Jbof, it's ready for an) man tbat comes next, who will buying made to bis band.

But this individuum vagum, or * Patfor at large is irregular and croffe to the order of tbe Gofpel : For,

FinVm this (as Mafter Beft faith) an Apoftle difFereth from a Paftor,that the Apoftle is a Paftor through the whole Chri-ftian world * but the Paftor is tyed to a certain Congregation out of which he is not to exerc'fe Paftorall a&s.

To this Mafter K. anfwers, cc We Allow of no Pallors ordained cc without a csrtain fock^

I reply, Quid verba audiam, cum videam facia ? what they al low in word is one thing ; if their opinion of neceflity infer what they feem not to allow, is another : their grant hath a conftraining power to conclude what Mafter Bsfl alleageth. For if a Paftor may have ail his eflintials without a certain flock,then he may be a Paftor without it, there being no more required to the eflence of his Office. And I ftrange how Mafter R.retnembrtd not what he wrote two pages before ^."Tfaf " A. B. is wade indefinitely a Paftor for a Church.

<c Sttffofe a people jkould rejett a Patfor, and that uponjuft grounds, cc (Ke confefleth not many lines before)r/;4f they cannot mak^ him cc no Patfor^yet they cm make, him be without a certain flos 1 ^

That which is added doth not loofen the knot, but tycs it fa'fter ; for where it's faid, cc ^« Apoftle WM Ptftor to all the mrld^ cc jef might be exercife Patforall ails of Preaching and Praying towards <c -thofe people^ who would not receive hit Mini fiery.-

Kepty. The fame may be faid of this Individuum vagum, upon the former ground and grant, he may exercife his Paftoral aft even to Heathens,who rejeft him and his preach ing.

That which is laftly anfwered yeelds the caufe wholly, for thcfe are the word?, p. 2 66.** And a Paftor is GNELT the Paftor «oftbatflod{over tbe which the holy Gboft,by tbe Churches auiboriiy^ •* "batbfet him as their Tailor ; but.yetfo as when hepreacheth inano-* c tber Congregationybe ceafetbnot to be a Paflorjttwbeit not the Paftor " of that flocks

WE A R E T H E N A GRE E D 3 and the conclufion is granted.

If a Paftor be [ONE LY] onely the Paftor to tbatfloc^ then is be not a Paftor to any beftde^ then can he do m Paflorall atts to them: To whom he is not Paftor, to them he can do no Paftorall ads 5 but in that place and to that people be is not a PaflW) therefore to

Hhh 3 them

62 Chap*2. ' «Afar<uey of the famine Part 2.

them he can doe Paftorall afts, Quod fuit demonstrandum .?

7>we, while he preacheth to another Congregation, he ceaj-etb not to be a Paftor: it's that, we all fay and grant, but yet he doth not preach as aPaftor : He expounds in his own family, and prayes as a A4*#er of btf family^ but not as a P<z#or, and yet he ceafetb not to be a Paftor whileft he doth that work : He if fab while he doth it, but dotb it not as fucb.

It's obvious to each mans apprehenfion ; a thing may have many relations, and may aft by vertue of one onely 5 though it have the other, yet nor doth, nor can aft by thofe other in that place.

A Conftable in a Town, a Major in a City, they are Offi cers while they are in other places,but can do no afts of their Offices but onely while they are in their own places.

Hither belongs that Q_u E s T i o N which MASTER H. propounds, p.2 6 1 . and MAINTAINS.

" We bold that a Paftor may officiate as a Paftor <c without his own Congregation.

His ARGUMENTS are four which come in order to be (canned, i. Argument of Matter R.

cc That wbicb tbe communion of Sifter-Cburcbes require to be done, cc tbat Paftors may lawfully do. But tbat a Paftor as a Paftor may offici-" ate y tbif tbe communion of Sifter-Cbnrckes require : as in neceiTa-cc ry abfence of the Paftor, to keep the flock when gainfayers a trouble, to convincethat they may not pervert the flock.

REFLY.The affumption is to be denied,and is left wholly defti-tute of proofrfor fupply may be lent in thofe propouded cafts of neeeifity, by Cbriftian counc^ and by mutuallconjociation of ad" vice^ though there be no expreflion of Ecckfiaflicafl jurifdiction in that behalf: Nor can we be faid to take communion away from Churches,where, God never granted any rigbt of communion.

No man is faid to take the communion of Citks away,when he denies the Major of one to,exercil« authority in tbejurifdi-ftion or corporation of the other ^ for that was to take away their priviledges and proprieties, not communities, as it will appear prefently from Mafter R. his own principles.

2. Argnment of Mafter K.

"IfMinifters may labour fa convert unbeleeving ftrangers, and to <c adde them to their flock^, that they may enlarge Cbrifls Kingdom, cc then may they exercife Paftorall atts,over and above others, then tbo(e ci of their own charge. But the former if true^ ergo, the dfjumptionif €C c/eerjProv.p.^. i Cor. 1 4.24.

The Reply is, the proof is added where there is no need , that which is feeble and falfe, that is not at all confirmed^nor any attempt made to that purpofe ; and that is the conference of the proportion, which hath not a fhsd nv of truth in it:

When the Apoftle ftaid in Jerusalem, and the Church was pefecuted and Scattered, thofe that were (cattered were no Offi cers, and yet preached, A&s 8,4.

Apollos aCriftian ]ew, eloquent and mighty in the Scriptures,con futed publicly the Jewes, Afts 18. 28. edified much tbofe that be-leeved,ver. 27. and yet no Officer.

And that it is the duty of all Chriftians to labour to convert unbeleevingStrangers,Scriptures give in abundant teftimony; * and that many have been converted Scmore comforted by the labours of Chriftians, experience makes it more then evident.

The 3. Argument labours of the like Difeafe, namely 5

<c Becaufe divers Congregations are to keep viftble communion i n cc exhorting, rebuking, &c*

This I fay labours of the like difeafe with the farmer, fince all thefe may be done where no Paftor all aft is, or can be done regularly, as oat of Mafter K. his own principles it [hall thus appear.

1'bofe whom a Paftor cannot judge, over them be can exercije no Pa" ftoraU aft ••> for that is one fpecull aft of a Paftor.

But Pagans andlifidels a Paftor cannot judge, p. 226. to them -not withftanding he may preach. Ergo, barely to preach to apeo~ pis is no Paftorall aft. -

Again, a Paftor of one Congregation may preach unto ana-ther 5 a Paftor of owe Glaffh or Province may preach in the afleni * -bly of another Claffis, and in another Province , yet m none of thefe he can doe anyPaftorall aft, as I fhall prove from Mafter H. his grant.

Over whom a Paftor bath no fewer, over fuck be can doe m Pa ft oral! til, for that is an aft of principal! power,

'But

But over tbefe a Paftor bath no fewer, Co Mafter Ruterford : cc We bold) tbat one Congregation batb no power over another, nor one Claffif over another, nor one Province over Another.

Thirdly, let this beconfidered, If atts of Pa floral! preaching .adminiftration of Sacrament?, and Church^ cenfures, as con-vyicing, rebuking, &c. be required by Cburcb- communion, then there be Htrdflj which a Congregation hath proper to it felf; and this was not onely to maintain convnnni6n,bdt indeed to breed confufton in all the Churches.

Fourthly, where a man hath right to adminifter Pajlorall ails, there he hath Paftorall power 5 where he hath right of"Paftorall power, there he may by right challenge the executisn of this Pafto rall power: therefore the Paftsrs of feverall Congregations without the Claflis,may notwithftanding,crave liberty toprefje into the Claffis aflembled, to joyn their vote and cenfure, and fentence with the Claflis, either to haften or hinder any aft * which were to whorry all, things on heaps, and difturb the order of all Aflemblies.

And benefit was that the ancient Councels and Canons have ever added fo much caution to curb and confine the power of Bifbops, that they fhould not (tretch the armes of their au thority beyond the compafle of their own Diocefle.

'fhat they made then a Diocafan.lt was a humane device ; but yet they found it neceflary to reflrain the extravagancy of fuchj which did it belong to them as Paflors indefinitely to overfee a!!, they fhould not onely have wronged them, but the rule, who fo much enlarged their rule and jurifdi&ion.

And that which learned Jmius fpeaks of the largeaefle and lawfulefle of the extent of the Bifhops rule by humane grant, that to goe beyond his bounds is to bs AMOT?/ SOT'TX-OTTB?, or mtp-fyirimvint. 1 may truly apply to a Presbyter, who is ftaked down T£ 7nT(wt$, to tbeflock^over whom he is made overfeer, to play the B'foop in another man's Diocejfi, or in every marts Diocejfc, is a lafttoo big for bis foot.

That which is alleaged touching the partakjng of the Sacra ment by fome of one Congregation in another, hath of all thcgreateft difficulty, becaufe the adminiftration of the Sacrament is a Miniftcriall f%, and can be done but by a Paftor or Teacher '•> and what authority hath he to do it, or they to receive it from him, to whom he is non P($9T ? To

Pare 2.. of Church difciflineT Chap.2

To which I (hall Reply thus; nVft, that it hath beene a courfe which ever I have queftioned 5 and againft it many yeeres fince I have alledged many arguments, and therefore I could readily eafemy felfe of the Argument, by profeffing the courfe unwarrantable. And that the courfe of the Churches in England in their corrupt way, hath given in fome fuch like intimation *, forbidding any to receive at another place, but onely where they properly have their abode, and conftanc de« pendance upon theMiniftery of the place.

Eutfu^oftng it to be lawful!, we will fee how farre the Ob-jeftion will goe, at the leaft how farre it toucheth the caufe in hand.

Firft then, thefe particulars are plaine and beyond excep. don :

1. The Minifter hath power tD confecrate the elements in bit owne place and charge.

2. In that he there con (cerates and adminifters, H E doth hot goe beyond H i s Paftorall power.

3. Nor can he rejett) whom the dffembly lawfully admits* Secondly, therefore now the queftion growes 5 What title

.*ny of another Congregation have to corns to the Sacrament; and by what right the Church can admit them ?

For the clearing of which proceeding, I (hall offer thefe things to confederation, having an open eare to heare and learne.

Firft,a perfbn hath hlsfirfl right to a Sacrament,becaufe he hath an intereft in the covenant of theGojpeti) of which it is a (eale; but muft come at it in a right order of Chrift, i.e» the party muft be member of a vijtble Congregation ; becaufe the feales can there onely be rightly and orderly adminiftred. I fay its Efficient the party be a member of a viftble Congregation, not ttiit or that particular.

Secondly, Hence, who ever is thus qualified, may lawfully be admitted to that ordinance by the Affembly $ therefore cannot Uwfutiy be rejected by the Paftor : quoderat demonstrandum.

So that fuch an adminiflrationdoth not evidence that theRuler doth any thing beyond his place,or hath any power out of H i s place or particular charge,or yet that the receiver (bares in any thing more then H/V right.

T • • T*\L

67 Chap.a. Afurvey of thefumme Parc.2.

The fourth and laft Argument of M. Ruterf.

cc *fbat opinion mufl be reafonlefle and without ground^ the jptciall cc reafon and ground whereof it falj'e : but tkefieciaQ ground and rea-* c {on of tbif opinion if falft 5 therefore.

. <c The ajjumption if proved^ because we are (ajd to maintaine y I'bat <c election and ordination of Pafters if all one $ and that Paflors have "effenliiti) their calling from the eleftionoftbepeopl?. ThfrReply is.

The affumftion and the proofe of it,1 never faw it writ, nor ever knew it pra&ifed by any amongft our felves. The utmoft that ever I knew was ever acknowledged or avowed,is that of Defter ^w?/,namely,>that Ordination it is adjunttum confutnmans; the comfleating of the effsnce of a Patfor, by an efpeciall perfecting adjunct; but enters not into the effcntiall c&nftitHtion : but that it and election fhotild be all onc^ I never yet knew it main tained.

We fee therefore the prQafe?, that fhould be the maine pillar to beare up the ftrefle of the argument, breakea all in peeces, and is anieere miftake^ fo that the force of the argument melts away like fnow before the Sun.

That which remaines as fart of the proofe of the affumftion^ That we fay, Patfors have effentitlly their calling ftom election^ wee (hall in the following difcourfe raakc good, Chrift helping.

OUR FIFTH AND LA S T Argument is:

If Ordinal ion gives the eflentials of a P aft or before e/tfcf/ow, then fey THAT ALONE he hath Pafiorall power : Againft which I thus reaf on:

He that hath contpleat power of an Office^ and ponds an Officer without exception^ be cannot juflly be hindered from doing all acts of that Office. For to bs an Officer compleat, without an Office > or being compleat in his Office, yet according to rule, to be hindered from doing any thing belonging to hia Office, im plies a contradi&ion : for its all one as to fay,a man is bound to a rule, and yet by a rule he ihould not doe it.

But tkv it the condition of a Patfor>ordained> without the election if thefetple : He may according to rule be juftly hindered from executing any aft of a Paftor. Suppofe all Congregations 5 they may j uftly deny him any leave or liberty to Preach

I J T ' ' ^ "*.

or adminifter, either feale or cenfureamongft them. And fo he (hall be an Officer compleat and without exception, and yet (hall be juftly and according to rule hindered From doing any aft of his Office; which is croiTe to reafon, and the rule of an Office.bearing.

By this time we have pafled all the {holes and fands, which crofTed us in our couiie 3 and have finifhed the NEGATIVE part of our Difcaurfe, v/«. what it is that doth not give, the efjentials of the call of a P after.

We arc now come within the fight of the point, if through mercy we (hall be able to weather it fafely, we (hall fatisfie our (elves.

For the AFFIRMATIVE PART, our

Conclufion then is this :

Ele&ion of the People rightly ordered by the mle of Chrtft, gives the effentials to an Officer, or leaves the impreffion of a true outward call, andfo an Office-power upon a Fattor.

Argument i.

1 Its taken from that relation, which God according to the rule of reafon ;hath placed betwixt the Ptftor and the Peofle y whence the difpute growes.

One Relate gives being and the effentiall conflitutiyg caufes to tbe other*

ButPaftorand People, Sbef beard and Flo eke 9 are Relates, Ergo. M r . K« feemes much to be moved with this rcafon, f .2 62. but gives no proofe at all of what he (ayes j but onely takes that for granted^ which is the qu^ftion in hand^ or clfe he knowes will be denied^ and that delervedly.

For bis grounds are thefe :

cc Election dotb not makf a Paftor, becaufe Ordination doth 5 which cc he barely affirmes^ and he knowes is conftantly denied, cc and hath in our foregoing difpute beene disproved. He c< addes, Election dttbn&i maty a Minifter, but onety apfrepriatc "kim>beingfarmnly made to the Cburck. Again^ A.B.^r indefinite "lytPaflortoaCburcb. Hi 2 Thefe

tfg Chap.2. . ^furveyoftbefumme Part

Thcfe are bare affertions,whicfr may be with as much right and eafe denied as affirmed 3 and have been proved in our fore going conclusions to be disagreeing to the truth. Laying afide then all prejudice, let us look over the feverall propoihions of the Argument, and fee where the doubt can arife.

The Proportion is fupported by the fundamental! principles of reafon, fo that he muil rafe out the received rules of- Lo^ick^ that muft reject it : Relata funt, quorum unum con pat e mutua altsriuf afftflione : and hence all men that will not ftifte and flop the paifage of rational I difcourfe, forthwith infer, that therefore they arefvnul natura^re together in nature one with another : a father, as a relate or father, is not before hiffon, buying before ftlling, felling before buing.

Affumption. That Paftor and People, Shepherd and F/ocl^are relates, no man that hath lipped on Logick, hath a forehead to giinfay.

Thefremifes being fo fure and plain, the conclusion muft be certain and undeniable.

And hence alfo it will f6llow,that they areftmul naturli&nd the one cannot be before the other 5 there cannot be a Paftor be* fere there be a People, . which choofe bim* Epifcofalu ordinatio fine fi-t«/o, eft *que ridicula Cfayes Ames^ med. Th. 1. i. c. 39, p. 35.) ac fiquu marituffingeretur'CJfeabfqHe uxore. And 'indeed it is a ridi culous thing to conceit the contrary.

And hence again it followes, that Ordination, which comes after, is not for the constitution of the Officer, but the approbati* on of him fo conftituted in his Office. ¥oc 7 Relata are unum uni y fayes the rule, and compleatly give mutuall caufes each to the other.

Argument 2..

Vs ttwfullfor ^People to rejett a Pattor uponjuft'caufe (if he prove • pertinacioufly (candalous in his life,or heretical in hisDo* £rine) And put him cut of his Office, ergo, it is in their power d+ fo to call him outwardly, and to put him into his Office.

The conlequence is plain from the ftaple rule, Ejtfdem eft infti-tuere, detfituere*

The antecedent is as certain by warrant from the Word 5 Be-vpare of wolves, Matth.7.15- Beware of falfe Prophet s, Phil. 3.2.

Mafter K. anfwers, p. 2 65. <c Its true^ the People have power 19

^^.a.^^^m...—————"—"•"•'• --••••-— - - - -• • —~—^—*-rrn >ma»mi^ •

Part 2. ofeburcbdifciplir*. Chap. 2. 69

tf rejeft him from being their Minifler or Pdffor, but their power ec eth notfo far as torejett him from being nePaftor.

Kep/> If this be true, then a fpecies may be deftroyed, and the generall nature in it preferved; the particular and indi vidual! nature of Thomas or John may perifh and bediffbl-ved,and yet that generall nature of Thomas or Jskn (hall ftill be fafe and maintained^ which is,.I confefle, beyond my under-ftanding.

2. However^tlih I am fore o£ unlefle the fundamental! rule of reafon fail, Sublato uno relatorum^ tollitur */fencw,and they are but unum uni > and therefore if that relation betwixt them two fail, It fails altogether.

Laftly,this reje&Ion cuts him off from being a member in that Congregation where he was, and fo from every vifible Congregation, therefore cuts him offfrom having any vifible Church-communion with Chrift, as a Political! head of the vifible Church,therefore from being any minifteriall member, and fo an Eye, or Hand, or Officer in that Body*

Argument 3.

It is taken from the manner of the communication and convay-ance of this power ^ which we doe conceive dotli of neceffity re quire, it muft be derived by way ofeletlion.

Here we muft crave leave to prepare for our difpute, by foroe previous explication, that fo the force of the argument may appeare with fuller evidence; and it maybe alfo, the whole caufe and carriage of this part of Difcipline may re ceive fome difcovery, that will not be altogether unwelcome to the Reader.

thoritativtCommifl!-

Know then we muft^that conveyance) ^j£ r ele g atl ^nfFO of power is done two waves : rither by^ °™* r > (

•Or voluntary fubj eft ion. Authoritative Commiffion is, when a particular perfon, or bo dy and corporation, delegates fower to another of themfelves, and frem-themfelves alone leave an imprcflton of authority upon ano ther : and then its certaine^ the perfon or the body muft have the power feated in themfelves 5 becaufe all tire caufts of that power iffue out of themfelves alone, in that there is none

/ — .i. . L -.-. -

other to joyne with them, or concarre by any cautill vertue with them to that worke.

Uence 9 the \uperiwr may delegate to the inferior. Hence> he may give fomc part of his power to another, and fyefe to himfelfe the cbiefefl. As he that is Lord of divers Man ners and Townes, may give away both Land and Lord (hip , over the places and perfons to others, and referve fome roy alty (as they call it) to himfelfe. So a King or State^ or fome fupreame power,in whom fiich authority is feated,may make under-officers, as Sberiffes^ EajlifeStConftabltSs&c. Aty^may leave his power wholly , and give it up and his place alfo unto ano ther, as in ordinary courfc is ufually feene and obferved. But to give his power nW/> to another, and yet to keep his place and authority he cannot ; and therefore to make another f«/-ly equall with him, in the full power he had, and now com municates, that he cannot do. A Prince may divide his Pofiefii-on and rule into two portions, and make others mare with him therein, and that equally (namely, equall to what now he hath, not what he bad*) And hence it comes to pafle,when ordination was conceived to be a-ktboritative delegation (I fpeake onely of a Minifteriall manner of difpenfation) and put into the hand of the Bifoop ; He prefently begins to challenge place of [uferiorin over thofe to whorii he delegates. That the tvbole care and cur« of the Diocefle belongs to him, and he commits feverall portions to feverall men, that they might (bare in par-tern folicitttdintSy when HE h*dplenitudinempoteftatis 9 as they ufe to fpeake.

And therefore bence came that wofull generation of Curates and Vicar*. And that device of ordination fine f/fn/0, when the Itifbop left/owe impreilion of his power (as it were iiidefofto) un-till there came a fit time to difpenfe it.

Hence came the mangling of Offices into broken parts. There muft be one ordination to make him Deacon^ another to make him Pr/'f/fc: and when all is done, the poore Devotiatory rauft have yet a further Licenfe to Preach. By all Which, not onely the Fees of the Court and the Bifhops Officers came to be re-pleniflied 5 (but which is, and was the main) that it might bence appeare, tbat tbe power was fated in bim, and he carves out fuch peeccs and portions therof to his qnderlings, as fuits beft wi^h his pleafure.

Some

Parti. ofChurthd/fctplfxe. } Ghap.2. 71

/ Son* of thefe pangs of Popery and Prelacy , like th€ motbs of the Myftery of iniquity,have eaten into the Presbytery in fome imafurev 'fbey have taken power to tbemfehes toordtine before ele« ftiwy and to make indefinite Paflors * which argues they muft have power feated in themfelves 5 all tbe caufes of this Office-power ariftng from themfelves: they dip tbe wings ^nay in trutb cut off tbe bands #f tbe Congregation in tbe worke of cenfnre : For they have taken this liberty from them. For that Church that may ipeake to the offender, that Church in cafe he heare not, may excommunicate the offender. Bitt they fay, the Claffis onely can doe that./ *

From the former ground it alfo followes :

1. That he who is of the loweft adminiftration, or whofe Minifteriall power is the loweft in his kinde, be cannot delegate to anotber : for then, to a lower.

2. That he who is bound to officiate or execute his owne place in his owne perfon, he cannot delegate it, or any part thereof to another.

3. Where a perfon never had power to rule, he cannot there give power to rule.

From which grounds I would reafon :

If a Perfon} and fo a Presbytery have Miniftzriall power) andtbat in tbe lowiftkjndc of />, and are bound to execute tbeir owne places^ in tbeir owneperjons atom 5 Then can tbey mt delegate tbeir power or any i part tbereof to anotber.

But tbefitft is true •$ therefore,

I would here demand, what tbat power /r,which is conceived they doc delegate from themfelves alomt I fay £<*/otte~] (u\fupra) becaufeall the caufes of the power iffue out of themfelves alone.

It cannot be a fupvrnaturatt faving quality) becaufe it is given ' to fuch who have no faving grace.

It cannot be a common grace, becauie then there would cer tainly be found foine reall change, by the conveyance of fuch habit!) and that upon fuch a fudden,as the laying on of hands^ which we (ee there is none 5 and then the lolTe or defating of fuch common qualities would take away the ejjenlials of the call, and nullifie the effence of an Officer 5 which we fee it nor doth, nor can, as it appears in the Pbtrifees*

What tben is communicated .? (we here fee what ufe we have of

the '

^2 Chap.2. [ Afurveyoftbefumme Part. 2,

^^•^••••••^ ' • ** "••"••^™*•• • •• * ' mi I ^••^•••••••••mBMMMB ••_•«___««

the confederation of Chara&er indelibiiis before; ) to fpeak home at a pufh, if any be communicated, it muft be a relation, fo Durand confeffeth, (peaking of the character, which is left (as Smew. 40.30 tne 7 dream) by the Sacrament of Order ^ when he could finde nofootftepofany reality, where tofetit, and what to make of it, he ingenioufly profeffetb it is a He/<rt/Mz,becaufc that anfwers all the ends of this intention. And herein he fayes true, but withall oventhrowcs what they intend by what he fayes 5 for if it be a relation .: where are tbe termini or foundation betwixt whom this relation ftands ? here we are utterly at a lofle, and that the reft of the Popifti crew eafily perceived, and therefore would not give way to this, bccaufe they cleerly perceived, that the Paftor was in relation to his feofle ; and then the eflenfe of this indelibiiis .charader, and fo this power alfo muft arifefrom his feofte, which would quite fpoil the faftuon of the Sacra^ mentj and the foveraignty oftheBiJbofs ordination.

Secondly jhere is a communicating of power ^VOLUNTARY SUB j E c TI o N when, though there be no Office-power^ forma-.liter in the people, yet they willingly ycelding themfelves to be ruled by another, defiling and calling of him to take that rule 5 he accepting of what they yeeld, pofTefliBg that right which they put upon him by free consent 5 hence arifetb this Relation and authority of Office-rule*

Thercafon;

I'hofe in whtfe choice it is whether anyfhall rule over them or no; from their voluntary fubjeftion it is? that the party chofen hath right 9 and flands pofleffed of rule and authority over them*

Hence many things.

Firft, there is an aft of power put forth in ele8ion* That which caufally gives eflence and Office-power, that puts forth an a& of power, Ergo. And therefore the fimili-tudes (which would darken th« declaration of this truth ufed by Matter R. p. 265.) do not hold. "Now Ordination (fayes w he) is an atl of juritdittion 9 fuch as to fend an Embaflodour: but that <f an Embaffadour confent to goe(fuch as is eleftion) is no ail of jurif-<c diilion. For a Father to give bis Daughter im marriage to one, is an " authoritative atl of a Father 3 ^«t for the Daughter to confent to the " choice is no aft of authority.

the

?fie Re-fly is safe.

r i. The choice on the

•Election in the concrete ( as we call J peoples part: it) implyes two things j ^) 2. The acceptation of

t_ the call on his part,

True,, con r enting argues no power 5 but * Jta/'r g/'z>/»g of him Au thority over them, their calling and by willing/#&;e#/07z, deli vering up theziiftlves to be ruled by him in Chrift, is an ail of Power.

Voca*ionifeffentiaeft in eletfione eccleji*, & acceftatione elecli^ Ames medul.lib.i.c.-39.fe&.32.

2. Hence the fower tjiat the Paftor hath 5 extends no larger nor further then bu own people ; he hath no more then what they give, no moj^but this : for their fubjection is onely from them&rves.

3, Hence fuch may, by a vertvaB power Jaring in the imprefll-on of a ruling power 9 who neither have the power formally nor can exercife the aft of that power and place lawfully.

* The Church or people can make a Paftor (as we fay) by ele-ftion, who cannot do a Paftorallatf, as adminifter a Sacrament, &c. which is in this place efpecially to be obferved, becaufe the collecYtoH is full and fair from the conclulion proved, and the weaknefle, feeblenefTe and falfnefTe of the contrary colle ction, which Mafter Bally and Matter H. in (everall places take up,is here evidently difcovered and anfwered, when they thus collect, cc lf the pcofle could verbally give being to Paftor and Teach" cc er, tben they might execute the Office of Paflors andTeecbers : the contrary whereunto hath been evicted by the former Argu ment, and daily and ordinary experience yeelds the like.

The Aldermen choofe the Major, Souldkrs choofe their whither con-]' General], and none of thefe have the rule of fuch Officers in trov.4.c.if. them, nor can execute their places lawfully. f>z *

4. Hence per fons may vertually communicate power to ano ther, who are inferionr to 9 and ought to be ruled by that power fo communicated, becaufe they gave both place and power to the Officers by voluntary /«ij^/o«,invefting them with rule and ^ight to govern, and promifed reverence, fubm^flion and obe dience to the rule and authority in their hands: fo that when they walk according to the lawes of that place and authority they have* they arc to fubmifi to them in the Lord : but when

Kkk they

they go beyond their place and power, they may by the rules of the G-ofpel reform them.

5. Hence laftly, we fee the feeblenefTe of that conceit,which Is moldy with the tang of the myftery of iniquity, by which it was conceived firft, and hath been maintained ; to wit, thar epifcofwgenerat fatres^ and this made a piece of the royalty and peculiar priviledge belonging to his place.

We fliall adde a fourth Argument.

If'the efintials of a Paft&r be communicated from the Elder/hif or Bi^ fiof mzerly , then tbere wittbePaftor ofPaftors^ and that in propriety of $eecb.

For the Paftor that is made by them hath reference to them, and dependanee upon them as Paftors properly ; for it is that which is contended for here in the queftion in hand, that ic fhould be-tfprofriated to their f laces onely to makg Officers.

Bat tbh Mafter R. covdemnes^and reafon gainfayes : for it would breed and bring a confufion amongft all Offices and Officers, and it is charged upon us and our cawfe, as an abfurdity, o§ ten by Mafter R. we defire they would take the charge home to thcmfelves, to whom it jufxly belongs, as being firftly guikyof it: and io at length we have done with the fe-cond thing.

Ws are now come to the third thin* to be conftdend.

% . What Ordination is.

The premtfes formerly confidered and drunke in, we fliall' onely nakedly propound the defcription, not trouble the Pteader with any tedious difpute about it; becaufe the moft and chiefe of the difficulties, which concerne the natuie of ir 3 have been difcufled fully before.

ORDINATION is an a^roption of the Officer, andfolewp fetling and confirmation of bim in bis Office, by Prayer and laying on of hands.

The [everali of the defcriftion have been cleared, in the fore-gping conclufions 5 onely that which is added, touching the ceremony of lay ing on of bands : though there be no convicting krgumcnta in the Scriptare,which will infallibly conclude it;

yet

Part 2. ofChufcb difciplin*. Chap.s • 74

yctj becaufe h is molt commonly received, andfemies moft probable out of that charge to Timothy 5 Lay on hands rt

no man., neither communicate with other wens fins. I -am willing to follow therode 3 when 1 have no conftraining reafon to go*e afide.

Qnely I (hall adde in this place. That from the dtfcription now propounded, the explication and confirmation which hath been given before^it ieemes to beafaire infer ence^thzt 0r-dinAiion if not an act of-fufretme Jurisdiction.) but of order rather* It gives not being or conftiiunon to an Officer ^ but if rather the admijjinn and confirmation of him in /;// Office.

And though each ordinance of God hath his weight and worth j yet we (hould not lay greater ftrt-ffej or [ut werene- . ccffnie upon it 3 -then the Lord himfrlfe doth : when we fee 5 it hath appeared by former difpute 3 that election hath a greater hand in giving being and efjmtiats of Office-power to any D then this: let it have his place. Bat to put fo tranfccndent greatnefie upon it 3 will not paiTe currant^ when it comes to the fcanning.

And therefore Geifom Bucerw 9 a man compleaftly furnifhed . B w , f/r -

.11 r-f • tt * \ J r rr ^ B flC6f QfaCXt

with all manner or learjwng and Ia!iguage 3 makes a profeiled d e gubem. difpute againft the comparative excellency of it, Manw im~ eccl.537. fofiiiotftfid eft aliud) ]uxta tanonem^nifi oratiofufer hominew ?

Augvftim his determination ^Ordinare^uid eft aliudnift orare ?

Cbryj'oftome^ ( I T/»i. 3.) <?als it feme nihil.

The iilue 5s 3 The main^ weight of the worke lyes in the/o-lemnity of Prayer •> which argues no act ofjurijdiciion at all* Thus much then may fuffice for the third thing propounded.

The fourth and laft, which offers it felf to our inquiry^with which we will end this difpwte, is:

4. To&bom the right of dityenfing this Ordi nance doth appertain.

Here we will firft ftate the Qtttftion aright 5 that our opinion may not be mittaken^ and fo misjudged by prejudice. Se cond Iy 3 we will adde an argument or two to fettle the conclufion y which we (hall owne 3 and fo leave this head of Difcipline to the Readers judgement. The plaine ftate of the Qyeftion may be preiented in thc(e particulars very fhortly.

T^"" Chap.2. f Afurveyoftkefumme Part 2.'

i. Whtn the Churches are rightly conftrMttdj and completed with *Reader > whc- afltbe Orders and Officers of-Cbrift^he * RIGHT of Ordination bs-theritbeKigfe* l on g s f 0 \fa Teaching Elders, the Aft tfpertaincs to the Pretby-°f<f we'coulf' * rs cwfttoKdofRding and Teaching, when an Officer is inveft-not&farn by e< ^ in n * IS P* aee : f° r of chefe it is exprcfly fpoken, even in the the copy, it letter of the Text, i 7^4.14.

being not fair- $o that to appropriate this to a Bifhop of peerelefTe pow-|y wrute ? in er, who is a raeere humain creature, invented meerly to lift that man of iinneinto his chaire, where there is not a fylia-ble in the Text that founds .that way, as he fnall goe againft the Text that (hall indeavour it; fo it will be a courfe voyd of reafon to trouble the Readsr to confute ic, which hath been done to oar hands., by mauy judicious Pannes of Ba}nes> Bu* cer>&c. whofe arguments never yethad a nor will have an Aver f when its more then evident to him, that will not (hot his-eyes, or hafh not blinded his eyes with the lufler and pomp of a worldly Prelacy, that Pauls Epifofus and Prcsbyicr are all one.

i. Though the act of Ordination belong to the Presbytery,-yet the jus e^ foteftas erdinandiy is conferred firftly upon the Cburcb by Chri'^and rtfiJes in h^r. Ics in them Initrumencali' ter, in her Orgin liter.

They difpenle it immediately, (he by them mediately. So^ B««/-inMat. Junm CQntrw.<$.l.i. c.7. no*.9.4.^. Zavc!), BHceruf> H*c feteflM 16* (loquiterde 'foieflatewnfljtusndi j>nblicosEcdefi<e Minitfros) fenes

omnem ecctftant eft, authority Minifterli pen'S Presbyteros & Efifco-fos: ita ut Ronuolim potcftjf Pop/// fuit, autboritM Smalm. But moft pregnant, and indeed impregnable is the teftimony of Melancbloit , Qnnm Ef>/fcof/' (inquii) ordinarii fiunt btfes Ecdefi£ 9 aut noluni imyertire Ordiiialionem, Ecclefig retinentjw \uurn. N&MT ubicunque eft Ecclefta, ihi eft jut adminiftrandi Evange/ii. Quare ne-cejfetft Ecckfeam retiwre jxtvocandi, cligendi, & ordinandLMini-ftros : & hoc ]m eft donum datum Ecdcfa, quod nulla bumana autbo-ritasEcdefi£eriperefotcft,frcuiPaulwtetfatur ad Epbef: cum ait, 4fcendit,deditdonabominibM, & enumerat inter dona propriety Eo defaPaftores &Doctires, &addit, dari tales ad miniftertuw, ad> tdipcationcm corforifCbrifti ; ubi igitnr eft vera Ecclefia, M cffe we-cejje ef j IM e/igtndi, & ordinandi Miniftros . T)s foteflate Epifcoporunt' argumenjo fecundo. What can be more plain, unleffe it was writ with the beam of the Sun ? and as hi* judgement is full and cleer, fo his Argument is (kong. All

All thcfe Q0KW are coronation- mercies given to the Church 5 the extraordinary are given immediately 5 the ordinary, mediately; namely, that (he (hould have power not only to preferve them when (he hath them,but to provide them when (lie wants them: and unleffe (he could do the one, (he £hould never do the other. For were it fo,that ordinary Paftors fhould be made, and then' given to her, how were they not as immediate as the other > Moft exprefle to the fame purpofe is Whitakzr, contr. 4. q. 2. ci 1 5. p. 2.Ecdefi<e poteftas data eft fuos epifcopos & paftoresnominan-di & curandi ; & quanquam tot anon poteft fungi hoc munererfoteft ta-mm eligere & ordinare> qui eo fungantur*

Thirdly, in cafe then that the face and form of all the Churches are generally corrupted,or elfe the condition of the Church is fuch, that (he is wholly dcftitute of Prefbyters> (he may then out of her own power^ given her by Chrift, provide for her own comfort, by ordaining her ownMmifters 5 and this according to the regular appointment of our Saviour, and the order of theGofpel.

Chrift hath firftly the whole power of Ordination in him-ftlf) the Church as his Spotife hath it communicated to her 5 and this power/be extrcijetb after a double manner ; either (he pro vides, defts and ordains a Presbytery, by which fhe may ordain in future times 5 or having conftituted and ordained fuch, (lie prtfsrvct find maintains them* that (he may ufe them as inftruments to ordain : the firft of thefe ways fhe ufeth in raffing and renew* ing Churches after great apoftacies and univerlall departures from the fincerity of the truth : The fecond, in time of peace when all the Ordinances of Chrift are in their pure azdconjiant u\e y •-and Officers continued by an un-interrupted iucccillon, in the •' profeffion and maintainance of the truth.

And touching this third all the difficulty lyes and the diffe rence is betwixt us 5 we fhall fliortly therefore fettle this con-clufion by fome few arguments which follow from the former •' difpute, and confirm this with undeniable evidence.

Firft, If the power @f ordaining reft firftly in tbt Church^ then {be •' mays and in this cafe having mi ft need,fbould provide for her own fuy-ply : but the power of Ordination is given firft unto the Churches hath been forced by Melanchion from ungais fay able grounds j ergo.

Secondly, If -the Church can do the grea fer, then {be may .Jj the leffe-t • the afts^appertaining to the fame thing 3 and being of the fame kind, tint

78 Chap»3' Jifwwyofthefvmme Part 2.

But tk Church can doe tbegmter^ namely, give tke^ffentitls to the Paftor, utfufrt) ergo.

Thirdly, Tto wb/cb ;V no? 4H.40 ef Fowr tut Ordtr 9 ihe€k&rcb do in an orderly way*

For the reason why it's conceived and concluded^ that it's beyond the power of the people,it is becaufe it is an aft of fu^ pream jurifdi&ion.

But this if an <ffi of Order and not of Power*

Laftly, Moft certain it is, that this cannot belong primari ly to a Claffis.

IfaClaflistnuftbeecclefaortz, and made of the Mimflers [ent from divers Congregations^ then did Congregations provide Ministers firftly * for a Claffis did not receive them from a Clailis.

But the firft istrue 3 even fromt he conftitution of a Claffis^ Ergo. And it is as certain, that it cannot fiiftly belong to a Bifhof 9 which by humane invention and confent u prefened before a Presbyter in dignity onely^if they will hold ihemfclves either to the precedent or patent 3 whence they raife their pedegree : And it is from that ofHierom ad evagrittm^ ur.um ta fe elefium in altiori graducottocaritnt.

IfPrejbjters ek'ficd axdgavefirft being to a Bifiopy then were ibey before him> and could not receive Ordination from him. At primunt ex S) ergo.

CHAP. III.

Of an INDEPENDENT Church.

wherein the (fate of the Gpueflion is opened, the dijtaftefull terme o/ IN DEPENDENCY cleered^ and the right meaning put upon it^ Mafter R. }n$ Arguments in the thirteenth Chapter debated.

/ TT is the/«£f/'/ry o/^r^^when he cannot wholly deftroy the JLtruth, which he cfpecially defires, he labours to deface it what he may, and to prefent it in fuch unfeemly appearances unto rfien, that cither they re)td it wholly 5 or if not i/:*f, yet

they

• - • , , J ^_^^—^^— — ^i_^—^——^-».»—i-.—-.—.^——•».^—^. t^noMoMBm «••»

they are long before they feceive it 5 or if they do, it being under jealoufies and fufpition$ 5 they receive it but in part, and not with that full approbation as they might, and it de-

ferves.

And hence through the envy and$#*ffe of fome, the beadi* n°ffe and raftnejfi of others, men put fuch undatable expreflt-ons upon it, like an ill-fhaped garment upon a wel-compofed ; bod/, that it fliewes£>mewhat deformed at the firft fight.

This hath befaln the caufe now in hand, by the term of Ix-dtfendevcyput Upon it; which becaufe in common ufe ic car ries a rankneffe of Supremacy, which eafily difrelifheth with the fpirics of men, being ufed here fomewhar. improper ly, at the firft appearance it eafily provokes a naufeous dtftafte in the fpirit of the hearer, that is not acquainted fo fully with the compaffe of the caufe now under hand, /

We (hall take leave therefore to lay open the flate of the tjus-flfvn nakedly as it is, and narrow tfi£ expreffions a lktle,wh?re bfcaufe of their unfitnelle and widenc{fe, they leave a kind of ill favoured appearance upon the truth.

fix flute oftbs Quifiion then may thus be conceived :

When we (peak of the Cburd^ as in this place, we look at it not as totum effentiate onely, as they ufe to fpeak, as it is made up and conftituted ofviftble Chriftiam, gathered in the fellowfhip of the faith v but as totnm Integrate , or Organicum (as Amss ex-prefTetb it, lib« : i. medul. cap. 53» part 18.) of it is furnifljed and comf leafed with all [ucb Officers i which Chrift hath given to his Church for f he perfe&ing thereof: for tben and not before, the Church is faid to be able in a right order to aft and exerciie ail the ordinances of God.

2. . When this Church is faid to be Independent^ \vc muft know

-. T * Either an abfolute Supremacy&nd then

That I N D E P E N\it is oppofed tofubordinatim.

D E N c Y implies<v 2. Or elfe afttfficency in its kind,for the

two things; -/attainment of its end,and fo its oppoftd

^to imperfettion.

Take tbat word in the fir/? fewce, fo a particular Cburcb or Con gregation if not absolutely fupreame: For its fubjeclj unto, r--;d under the fupreme power policicke in the place where it is > fo that thcMagifl'rate batb a coaotive fewer to compel theChurch

Chap.3. Afuwey ofthefumme Part. 2.

to execute the ordinances of GhHft, according to the order and rules of Chrift, given to her in that behalfe in his holy Word j and in cafe (he fwerves from her rule, by a ftrong hand to conftraine her tokeepe it. Hee is a nurfing Father thus to theChurch, to make her attend that wholefbme dyet which is provided and fet out, as her (hare and portion in the Scripture. Nay, (hould the fupream Magiftrate unjuftlyop-preffe or perftcute, (he muft be fabjeft, *nd meekly according to juftice, beare that which is unjuftly inflifted.

Againe,(he is fo farrefubject to the confutation of Churches,th it (he is bound 5 in cafe of doubt and difficulty, to crave their counfell, and if it be according to God, to follow it: and if (he (hall erre from the rule, and continue obftinate there-in, they have authority to renounce- the right hand of fellowship with her.

In ihe fecond fence.) the Church may be faid to be Indepen dent ^ namely, fufficient to Maine her end; and therefore hath complex, power, being rightly conftituted, to exercife all the or dinances of God.

As allots are thus compleat in their kjnde^ and have a com-pleat fu'fficiency in themfelves to attaine their owneend 5 and jerare truely faid to be jubordinate each to the other in their work eg.

I'he Word, then, in its faire and inoffenfive fence, imports thus much , Every particular Congregation^ rightly conftituted and cowpleatedy hath fufficiency in it felfe> to exsrcife alf the ordinances ofChrift.

And thus there is no harlhnefTe in the Word that offends the Hearer 5 nor is the feuie hard or difficult,which may load the caufe with any loathfome diftafte at all, wasthcminde not prepoffeft with prejudice.

For its granted of all, that it hath thx jufficiency in the exer-ci(e of fome ordinances ; as to Preach, difperife Sacraments, without either craving or needing the confent of the Claffis; nor was (lie to yeeld to the judgement of the Claffis, if they {hould forbid her to execute her worke.

And if (he have a compleatnefle of power in the higheft Ordinances, why (he (hould be denied the like in thofe that are of lefle excellency, I know not: or why the one (hould be conceived fo ftrange,and the other fo ordinary and equall.

Part 2 . of Church discipline. Chap . 3. 81

- ••• * . ^:..'.!.. —

I fee not * the Apoftlc knew no difpeniation of fo choice an excellency a& Preaching^ which he prefers before any other j I wot fent to f reach tbe Gojpelj not to baftize: q.d. that was the chiefeft part of his errand. If Ordination or ExcommuniCatttti had been of fo great cmiiiency above all other,certainly he would have mentioned fome of them.

It was the old kind of reafoning,vchich wentcurrant,witrr-out any gainfayin^prW/cdre frttfttfarfuf Domini conficers fottfl) ergo, fotefl etiam confecrare : Pkflcus apud G;rf. Bueer, differt. de gubern. ecclef.

It's granted alfo by Matter R.that in Iflands which are fepi-rated from the main land, and therfore cannot enjoy the foci-eties of neighbouring Churches, with that comfort and con-veniency,as duir occaiions may require^ that among them or-dination^nd fo excommunication may be performed by the Con gregation.

This be^ng an ordinary and common cafe> which fals out in the ufuall and conftant courfe of providence^ and many fuch, which carry a proportion hereunto 5 1 fay 3 hence it ap-pears^that the power natively and naturally lyes in the Con gregation.

For to think that tbefe occaftons fhould put God to fuch ex-iraordinar} dijpsnfationS) as to croffe bit ordinary rule 5 or that the exercifc of the aft of Ordination fhould again return into his own hand 3 to bs immediately difpenfed by himfelf, is too weak. As the Jefuits in the like manner are put to their fhifts, when they cannot tell what is become of the power (upream that was in the Pofe, when he dyes 5 becaufe there rnuft not be two Popes on earth * they are therefore forced to &y, that it ' is re-ajumed into the bands of Cbrift ; the feeblenefife of which conceit is confuted and condemned by all our Writers, Wbi-\a\^ JuniuS) Ames. The like may be here faid : and to put the Lord Chrift to immediate and extraordinary wayes, when according to the courfe of ordinary traffique and com merce, as the States civill, in fuch places have iatercourfe with other States, fo might the Churches have wrh other Churches : It hath no (hew of Scripture or reafon jefpecially if we adde 5 That the firfiSynod,which is made a. pattern to all the reft, was a concurrence of fuch Churches^which were two hundred miles off one from another.

82 Chap.g- Afurvey t?/ thefumme Part 2 *

Laftly, it (hall anon appear, that he maintains fuch afitffi+ ciency of a&ing all Gods Ordinances amongft thofe, who arc yet not independent in this opinion, and therefore the one may (land with the other.

Come we now to the confederation of fiich Arguments which Mafter R. alledgeth againft this Independency now pro-? pounded.

Argument I. ; ^

** If there be not a pattern offuch an Independent Congregation by prr* <c cspt orpra&ice-tWiten one particular Congregation with one Pafior <c and their Elderfliip did or may exerctfe atithe power of the keyes <c in all points 5 then .fuch an Independent Congregation may not be "holden.

cc But the former is true , fbere u m precept or prafiice of any [zcb

<c Church, ergo. He inttanceib in OrdinatiW) and defires either precept or

practice to be given of that.

Let it here be remembred, fjrft, that the difFerence betwixt Mafter R. and us 3 is not m.cafes 9 either offeparation of Churches oni from another 5 or Jpeciall refutation after great defections and apollacies.

Se condly^ B»f the difference betwixt him and us is here ; When the Churches are compJeated with all their Orders and Offi cers, then it is not in the power of a particular Church to difr penfc Ordination : but Ordination is to be a&ed by a Claflis 3 or Colledge of Paftors^ and that before Ek&ion*

Taking this consideration along with us, as the conclufion to be proved, to wit, c< Ordination muft be dijfrenfed by a Clajls of Pa* " ftors, and that before eleftion.

I fhall readily reply many things 5 and the rather, becaafe this diih hath been fo often fet bsforc us, and is brought in as one,in all fervices almoft unto naufeoufneflc : referring thcre-fose to that, which we have formerly writ, we addfe here,

Firft, there is not the leaft (hew,in all the Scriptures,of 0r-dinatien before Elettion, fo difpenfed^all the places alledged have not the leaft appearance of proof of this concluiion.

Secondly, when Churches were compleated with all their

Officers,

Pure 2. of Church difcipline. Chap. 3. 83

Officers.that then Ordination was afted by a Cottedge of Patfors, there is not a filable in the text that faith any fuch thing.

1 Examine we particulars by a fudden furvey, and both tkefe will be evident at the firft fight.

In the firft of the Afts> there is but one Church, and no Or-dinathn at all, <c For thai is an aft of j»p ream jurifdifiion^s Matter 2v.But that the Apoftles had fupream power to call an Apo-ftle, whofe calling was immediate, implies a contradiftion.

In Afts 6. the Church there was not compleat with Officers, and the Afeftles as extraordinary ferfons did aft t/;ere, as they might in all other Churches that fhould be erected 5 therefore this rcacheth not our conclufion.

In A8s 13. 1 5 2, 3. There is no Ordination to Office at all, for the Apoftles had their Office before : fecondly , the Offi cers of one Church (for fo the words goe in \bs Church of Anti-och} did what was done in an ordinary way; therefore no precedent for the Paftors of many Churche«,what they either may, or (hould do.

But that out of Atts 14.. 23. how it can be haled in to the purpofc in hand, it is beyond my apprehenfion.

Firft 3 for there is no mention made of the layingon ofhands^ but lifting up the hands,

Secondly, here are not Officers of many Congregations compleated, but Officers to be made in each particular Con gregation.

Thirdly, here is no aft of Ordinal-ion mentioned but of E/e-{fion.

Fourthly, and therefore that which is here alledged, was the proper and peculiar aft of the peop/e, as all our Divines evince againft Papifts and Formaliftsj and the native iignification of the word doth evidence, which muft needs be here attended.

All which confidered, thus to reafon ; If the people of one C9ngre&ation 9 Paul and Birnabas ordering the aftion, did choofe their Elders; then ordination of Elders before eleftion muft be the aft of tke Paftors of many Congregations: this I fay is wide the mark.

That ofAfts 20.17,28. is as far wide, if net further: for, Firft, it cannot be proved that there were the Elders of ma ny, but of one Church,as all the cafting circumftances carry it.

84 Chap.3* Afurvey of thefumme Parc.2.

Secondly, but certain it is, here is no aft of Ordinatio performed or intended, and therefore nothing concernn n that can be concluded.

The fame is true of P/;//. 1.1 Tl^f. If there be any pro

bability of difpute, it muft be taken from that i T/>w. 4. 14, , But it hath been proved before, that here was not an Ordina tion of an Officer, bccaufe it is beyond the power of ordinary Officers to give being to extraordinary Officers, fuch as TVmo-t/;jy 5 and therefore bif laying on of bands was like that Ads 13* 2,3.

z. cc Matter Rwferfon/addes, I/ ordination of Patfors in the c< Word be never given to People or bekeiers<> or to Ruling Eiders^ but "fill to Paflors, MJfcleeie, i !T/?w.5»22. ?it. 1*5. Afis 6.6. Acts <c 13.3. 2 T/wj.1.6. i 7*/w.4.i4. And if Ordination be never in rc the yomr of one Jingle Pallor (ex&pt we bring in a Prelate in-o tbs cc Cburtb 3 ) T'benone Paflorwith one fingle Congregation cannot ex« " ercife tbif point of discipline ^ andfo not appoints of discipline.

Reply. This argument is the fame with the former 3 as touch ing the fubftance, onely fome few places, (which might have been annexed to thofe that were mentioned before ) are here added, which we may confider in the order as they are pro pounded.

To that i 7/W.5.22. where Paul chargeth his Schollar, Tb lay on bands rafily on no man ; To that a!fo Ti'f.i.5 . which car ries the fame fence with it; and therfore they both receive the fans Anfatr : wefay,

Firft, here is nothing in tbe Text, that gives the leaft intima tion ofaClaffis ; and therefore the authority thereof can by no inference from hence,either be concludcd^or confirmed,which is the thing to be proved : but the charge is directed exprtily to tfimotby and'T/'rw in particular.

Secondly, tbe manner how Ordination is to be a&ed by tke one, or Elders to be conftituted by the other (for the word is larger in fit. i. ^.x.etTa.wwf') it is not exprejly difcovercd) but we are called by the words to look elfewhere.) for the patterne, by which this practice & proceeding muft be ordered in both «-ca{es; At I have appointed tbee: what this appointment of the Apoftle was,this Text doth not difcover j and therfore of this HO man can determine it.

Thirdly^all thecircumftances give in evidence, that the

Churches

Churches, touching whofe ordering the Apoftle here fpeakes, were wot jet completed in their Officer J,but being Hew/y fenced and planted, were to be furnifhed and perfected with Rulers^ by the helpe and direftion of Timothy in the one, and Tituf in the other place 5 and therefore in none of thefe the queftion is touched,according to the true nature thereof,as ftated before; which is of Churches furnifhed with Officers*

Fourth!y 3 it cannot be thought in reafon, the Apoftle would approve, much lefle appoint another way of ordaining Eiders, then he bimfelfe praftifed. (I fpeake to that of Titus.)

Bttt he ordained Elders by the faffrages of the people, and efta* blifhed them by the helpe of their fatting and prayer, Atts 14.23, That is all which is left there upon record 5 therefore this ap pointment Tituf and Timothy muft follow.

Fifthly, in all thofe charges, which are directed to Timothy and Titus in thefe Eptftles, it never was intended, they thould *# them alone, but ever fuppofed, they (kould attend the order of Ghrift in hi* Churches, and have the concurrence of Officers^ and members, in their rankj and -places^ as the quality and na ture of the attions did require.

When its injoyned Timothy , T1)at they who finne^ hejbould re-luk£ofenly)iTim.$*2o.ii. do nothing partially: Teach he muft things appertaining to whole]omedottrine, Tit. 2.eH« Will any man fay, that thefe duties muft not be attended by all the El ders of thofe Churches; and that they (hould fee and provide they might be attended, and flood charged fb to doe, as well as Timothy and Titw* -

Nay, let us goe no farther then the place, !fif. ?.'$•" reclifs the things that are wanting. Imagine there had been Deacons want' ing) rmrft Tituf onely attend that, and none e!fe ? and be doc it alone without all other > Or, that he fhould, as a Guide, gos before, and/ce that others afted according to their f laces ? the peo- -pie were to finde out fuch as were fit to choofe, and prefent them, and had there been Elders in the Church that they (hould lay on their hands, for the fetiing and invefting of them in theirplaces,

Laftly, Timothy and Tititf are confidered here, e.itber as they beEvangeliflS) and {6 extraordinary perfons 5 and then their a&ions are not to be made ordinary precedents: or elie they are to be confidered as expreffing common aftions of govern-

LI1 3

ment,vMich are to continue in the Churches^/}/) tbofe who fuc~ ced them infucb power : and then it will follow, if we force this example, that,

As Timothy and, Titus being f articular perfons, did put forth fucb aQs of government : the likf atfs particular Officers, may expreffe in their particular Congregations* .And hence the inference will be faire againft Matter Rnterford his affertion.

As touching that paffage concerning Ruling Elders, that the ordtnati jn of the Paftor is denied unto him, as having no right or power therein; the falienefle thereof hath beene e-vinced fufficiently elfewhere,whether I refer the Reader.

And from hence alfb the third allegation recei/es a fatif-faftory Reply 5 becaufeindeed a that,wbich is therein contained doth in,no wife conclude the thing to be proved.

<c If Preaching Elders be charged to watcb againft grievous Wolves y **Act$2o.*y. be rebuked^ becaufe they fufftr them to teach falfe d&-"firine,Revd.2.i4.. and commended becanfe they try falfe T'eacberSt <c and caft them o«f, ver,2. If commanded ioordaine faithful! men^and ec taught ,wbom tbeyfbould ordaine :T^ben one Patfor and Jingle Congre-cc gation have not the power of tblf Dilciplinc.

To which for Reply. : I muft needs profefle, I can fee no ground x of reafbn in the Inference : For, firft, thofe in A8f 20. were Elders of one Congregation, as the circumftances of the Texc evidence : fecondly^ or fuppofe they were not; 'Doth Paul injoyne them, that when they are aflembled in the Claf-fis, they {hould watch .againft ravening Wolves > or that it doth properly appertaine to them in their fpecialI charges, wherein they are fet as imi^omt and Watchmen in an e(pe^ ciall and particular manner. And thirdly 9 doih not tbit waick in its due proportion, concerne the Ruling .Elder^ as well as the Teaching ; if it be not more efpecially appertaining to his place, to be as eyes in the wings,to pafle up and down in the Aflembly, and make inquiry after the firft and leaft ftirring of any falfe opinion, when it is in the very hatching and brood ing fecretly, before it dare (hew it felfe, and to give timely intimation to the Teaching Elders to fortifie againft the ap proach of fuch evils >

And is it not more then plaine,that the TeacbinganA Ruling Elders of any particular Congregation, are fofarre bound to watch over the flockjthat they(hould by private rebukes ftaySc

ftop

flop the venting of erronious conceits 5 and if that will not prevaile, they fhould then take two or three. If yet they beare not, nor will reforme, they fhould tell it to the Con gregation, and Preach publikely againft it, and not fuffer them to vent 5 or others to Men unto, their delufions >

Nay laftly, doth not M after R«ter/!wf grant, tbat tbe Peoph have power to rejett an mwortby Minifler •> and therefore may they not try him, hinder him from Teaching , watch againft him, and by the mouth of tbe Ruling Elder both publikely re-btike him, and remove him * fo that nothing can be inferred from hence, that thefea&s are peculiar, or appropriate to a Teaching Elder, much lefle to fuch onely, when they are Af-v fembled in a ClalTis. We have done with the firu Argument.

Argument II.

cc *fbat government if not of God^nor from tbe wij r edome of tbe Law* ** giver, tbatdevijetb msanes ofDtfcipline to edifie tbe People 5 but o-' tc mitetb meanes of edifying tbe Elders of every Congregatien by tbe " Ktyes. B«t tbe Pottrine of Independent* Congregation iffucb: ergo, <c Tbe Affuntpti.on if evidenced by intfaxc? •

€c Suppofe Elders grow fcandalout andcorrupt^ eitber in life or do-<c ftrine. 'there it no way to gains tbem upon tbif ground. Far eitber fc tbey muft cznfure tbemfelves^ and tbat if againft nature and reafon i <c or elfe they muft be cenfurtd by a Clajjis 9 and that tbe Independencies "ofCburcbes will not allow* -

<c Or elfe they mufl be cenfured by tbe multitude of &leevers. But €C tbif cannot be granted 5 becaxfe tbe Lord batb not given tbit rod of *'• censure to tbejlocfy.

<c Secondly, becaufe tbif if popular government and worfe ;' fbe -cc Flocks-made O v E R s E E R s -of tbe Sbepbeard, tbe Son authorized €C to correct tbe Fatber*

<c thirdly 3 We dsfire a pajterne of tbif from tbe If ord* ••>

There is nothing heire, but hath been alledged and anfwer* ed before.

The firft part of the Anfwer makes the queftionj the proof of the queftion. For tbe conclujlon to be proved^ being this ; That af articular Congregation cannot exercife^in a right order,all

God«

88 Chap.jj Afurwyoftbcfumme Part 2

Gods ordinances, and fo excommunication, as not having received the power from the Lord Chrift 5 The proofe is thk 9 They have not received this power5 ergo,they have not receiv ed it. This is to crave and not to prove.

To the (econd we have (poken at large. Thus much here fhallfuffice.

i . If by Overfeer be ment an Officer,it is a mcer miftake $ for „ that is, and hath been ever denied.If a Judge and brotherly helper of his reforrfiation, it is fuch a government which the Word doth not onely allow : I'ell Archip pw. Beware offalje Teachers •> but its that which all combinations, both civil] and Eccle-fiafticke focieties doth of neceflity require.

2. Is not a Paftor a member in the body, a Brother as well as a Father 1 and doth not,(hould not,one member take care, and a memberly overfight each of other ? are we not therfore called Members each efothert Rom. 12.6. i Cor. 12.

And is it ftrange to Mafter K. that a Son being in a com bination or corporation with the Father, fhould be authori zed to rejeft his aberations and offences according to the rule of Religion and reafon. Is it not eafie to conceive, aad ordi nary to find in experience, that Father and Sen may be fellow dldcrmen in a Corporation ? and in cafe the Father be a Delin quent, and prove jtiftly obnoxious tocenfure of the Court of Aldermen, may not, nay, (hould not a Sen paflfe his vote in a juft fentence againft his own Fathert thongh he do not this as a Sot?) yet being a Son> and being in the fame Corporation, by venue of that combination; he may, and according to the righ-teoufneflTe of the caufe, he fhould proceed to cenfure the evil of his Father. A pattern of this government we have given in before, and therefore the third thing is anjwered.

The third Argument which is taken from many abj r urdhief^ which follow from this caufe, is made up of nothing but mi-ftakes; fome whereof are the very queftion in hand ; fome have been immediately handled in the forgoing reafon, as the fecond and the fifth, which are one and the fame with the for mer •, and therefore they partly have before, and afterward (hall receive an anfwer, together with the things of this nature

Argument 4.

Argument 4.

« Iltar Z?0#r/«e 6 wof to fo Mife» wbieb tendetb to t£* ramming of fc a publike Ministry*

66 But thif Voftrine of fade pendent Churches vfueb*

"The Affumption is proved, from tbo definition •/ d vifible cc Church, which is this 5 It £ *H Affembly of true J>ebevers 9 jsyn. ** * n & together according to the order of the Gojpel^ in the true worjhip.

fc Whence this follows : fbat every twelve inafrivatefamily

Family-relation is one thing, and Church-relation is another ; they (land by vertue of diners rules 5 civ ill Oeconomickj , and Ecclefiaftick^ Politic^ , and therefore though there were ne ver fo many families 9 and that of thofe that exercife Chriftian duties together ; yet this would not make them a Church.

His fecond proof is, cc Becaufe fuch a Church hath within ttfelf cc the power of the Keyes^ and is notfuljefi to any fuferiour Ecclejiatfi-sc call jurifdittion*

The force of the proof will appear in the frame of it. cc If

an Independent Church hath the power of the Keyes, and is not fubjett ff to any 9tber 9 then it tends to the removall of a publikg Miniftery.

Reply.

This proof iS) in the reality of it, the fame with the propo" Jition to be proved : for to be an Independent Church, and to have full power of the exercife of all Ordinances,are all one.

Secondly, the confequence hath no truth nor ftrength in it, for the quite contrary followes.

Such an Independent Church ean call and ordain Officers* and is bound fo to do, before {he can enjoy fome Ordi nances.

For none can confecrate and give the Sacrament, but onety Paftors and Teachers, and therefore thofr fh* muft provide, before (he can partake : and this is the moft eafie and certain means to provide and fo to continue a faithfull miniftery, ac-

M m m • The

Chap, r. J fttrvey ofthefumme Part, 3 *

cording to Cbrifts appointment, to the end of the world. For both Brightman and Ami and the Truth alfo will make it ap pear, That Cbrift never will want a Church of Beleevers frofeffing bis faith unto the end of the world. Whereas Clafles and r Synods Hkvc totally failed^and come onely to be reftorsd and recovered by the help of particular Congregations.

His fifth Argument taken from Mat. 18. 17. hath been an. fwered before, whether I (hall refer the 2fr ader*

The third Part.

CHAP. I.

Of the Government of the church.

THere were two things attended in Cburcb^olicy^ v:2. { Firft, the Cwftiwion of the Church. < Secondly, thcGubernation of it. We have done with the fir f 3 we are now to take the Jectnd into confideration.

f e i $ What the watch is which appertains to all. ' sd> l What the behaviour of all under it.

~-Wbai is to be done before they come* fAdmijJionSjP'bat when they areriVo Members, ^ met in A(Tembly 5 in J C 5 J receiving of toch^fro^^hcr ' - who are L Congregation

We have thus fet forth the frame of the feverals to be con-fidered; we (hall ftiddenly treat of the particulars^ as they are prefented in their order } attending them fo far, as fkves our intended purpofe.

The mrl{ which is of common concernment unto all the Member s, when ttie Ajfemtty if diflofaed) is that WA T c H which they ftand engaged to exprefle each to the other, for the good of the body fo confederate, d>9ve or before aU others.

Mmm 2 Firft,

Chap.I. Afurvey of thefumme Parr.j..

Fh-ft, for though aflCbrffiiaris are bound by the rule ofCbri-ftianityto -love arid provide for the good of all Ghrifttftnc. Their Honours, Lms, Gkaftities, Goods, ^ood Names and prosperities, fhould be precious to us, and We careful! top«i-icrve them in a way of love : we know it w*$Cains voice 3 aod argued a Cam's htart 3 &nImy>bK)tber's keeper ?

Yet thofe have a n*erer and deeper engagement, and foeiide the bond of Christianity, have the bond of Church confederacy^ which in a peculiar manner engageth the one to the other more then any other Ghriftians in the world ; fo Peter pref-feth, i Pet. 2. 17. Paulc includes, Efkef* 4. 16. By the effectual! woifiing of every fart^&c. and it (eenis to be the care unto which the Ifraelites were enjoy ned, Jvjb. 6. 18^ And you in any wife kfep yonr felvzs: each man himfelf, and each man his brother; and this watch, neglected., kivolved^aHundtr the fame guilt, Jofr. 7. i. the children of Ijrael bad committed a trefyajje : though Acban did it without their : privhy, yet tbey-were gtiilty of the fin, in that they had not care to prevent it, by way of watchful-neiTe each in other, and (b in Acban^ as they (hould.

Secondly, as they have a deeper-engagement then other, as Free-men of the (awe Cerforation have a »eerer tye then all the .people of the fame County : So they have$cciall power one over Another^ and that by vertue of the Covenant, for by free and mutiiall confent, they who were free to joyn in any other Sociefy, they willingly yeeldfd <themfclves unto this 5 to walk one with another in all the Ordinances of Chrilt., and to be /«5jefl om unto.wiother, to bs proceeded judich dVy againft, in cafe they ihould wrong that focicty : and hence the frvcefft .that each hath =againft another accord ing to the order of Ghrift, Mtfib. 18. If tby Brother offend^ teu bim 3 is indeed appropriate and peculiarly intended to ChHrcb-corporatiw.'For that Church that can judicially censure and c&ft out an offender by excommunication^ th&thatb power judicially to proceed againft him in.aU.the other degrees which may mtkg way-tbere-untoy as To tell hiai privately , and then Take oae or two j we may admonifb others Cbritttanly-fcut we can lay an ailion andpurfue 9 fuch as be in c&mbination 9 judicially anely.

Hence, if I tell another Chriftian of his fault^if he refuftto hear, I am not neceffarily boiind to follow ibis Mw againft him 5 and if I do take one or two to fa^ften his conviftion, if

he

of Church difcipline. Chap.i

he (hould refute, I rmjft leave hirn. Bat againft Brethren we have expreffe law, by which I am bound to purfue their convi ction, and they are bound and will be nee dfi rated to attend, and either come unto a reformation, or elfe fuffcr a jufl cen-fure for their obftinacy .

Hence laftly, by vertue of that engagement^- which I ?.m tyed, and the fower I have received, 1 ftand charged in a moft peculiar manner, to prevent all taint of fin in any Member of the Society ,that either it may never be committed, or if com mitted, it may fpeedily be removed, and the fpirituall good of the whole preserved : i Cor. 5. Purge out the levenjbatje may be a fure lump 5 not that each particular perfon oncly may keep himfelf pure, but that the whole may be fo preferred : and this kind of watch reacheth any, and this kind of procefle is good againft any of the Members : Every Brother j and ther-* fore Archiflut and any Elder, if he be a Brother, he is liable hereunto* 'fbit if the watcb wbxb we nwft cxprejfi towards fuel)

/ F.or the perfecting and encre?.fe of the body, we muft attend fycb M are to be brought in ; for this being a fpiricuall Corpc3ra-tion : 45 none can be conftrained to joyn to it5imIeiTe they wil lingly- fubjt-ft , fo neither can they joyn, unkfie the body do as freely and willingly entertain them,

Ic is not dwelling in the fame City, Parifh or Place, not tJ^e b&ing a fubjett in the fame Kingdom, that doth intereft any in this priviledge : and as the Church can compell none aga jnft their wils to joyn, fo the civ ill Magistrate fhould not uCe any comfulfive power, or by violent conftraint, force th<^ Church to receive, or any to joyn to the Church againft their y, il^

The civill poiver may compell them to come under tbe (all of God} and attend tbe Ordinances.) and force them to L-fe meanjs of information and convi&iiM ••> that fo the Lord Chriit r?iay make them glad to feek him in the waycs of his appointment, and more glad ro finck .h?m -therein : But ths civill Magiftratc is to leave the Church to follow the rule of Chrift in her Ad* mijfloHs'i for ir is a Qbufch-worktv be aftfd by the rule ofCbura-ga//9, uid th reiore fhraild be left to the power of the Church, not coailra;- e ! by civill power : Cbrffis Jf$/e are a witting j fo-

In the ADMISSIONS, two things arc to be attended f

Firft, what it to be done before they come 5 Secondly^ what there^ when they are come into the Aflembly.

Firft, Before the Affembly^ that the proceeding may be carrL-ed on comely and orderly, the perfon that delins to joyn himfelf Member with the Church, he is to make his de-fire known to the Ruling Elder *r Elders 5 for it's peculiar to his Office to lead the action of Admiflion,it being a work that fals not within the compaffe of labouring in the Word and Vo-firine.

1. The defire of the party made known, he is then to en-g* quire diligently, and carefully to inform himfelf, touching

the uprighmeffe ef the perjons carriage and eonverfation from the tetfimony of others, who know him intimately, and will in rea-fon deale nakedly and iincerely therein.

2. He muft take notice by way of conference, what his knowledge and acquaintance is with the things of Chrift and

, his Kingdom : the reafon why he mould thus inform himfelf,is this, Becdiifi: hereby the party may difcoyer, and he may dif-cern, whether he be avifeble Saint to the judgment ofreafonable chari ty., which we have formerly proved to be attended neceflarily according to the rules of Chrift, and the right coaftitution of his Churches.

And Mafter R* his own grounds and grants will infer as much, by force of difpute 5 for if they who are to be admitted muft be void offcandall in their cour(e,and freed alfo from grojfe ignorance, which in fome cafes,by Mafter R. his own confeflion will unchurch them : there muft then be ferious enquiry made, whether the perfons who tender thcmfelvcs to enter into this condition, be fo qualified.

<c The frofeffion which Mafter R. requires, is of that quality^ cc T'hat Jt notifies to the Church^ that there is faving faith in the <c hearts of fucby and that they be invifible Saint s^ who deft re t& jejn <c tbemfelves to a viftble Congregation^ 1.2^.196.

Therefore the Church is bound in an orderly way to inform her felf touching fuch fitneffe, leaft (he break the rules of Chrift, and bring pollution and ib ruine upon the whole.

After the Elder hath informed himfelf in the particulars formerly mentioned,he then fees way and warrant to propound the defires of fuch to the Church, that they alfb may uje their

Part 3. of Church difcifline. Chap.r

beft information by their own experience, and take in the confi. deration of others, to be fully informed apd fatisfied, touch ing the unblamableneffe of their convention.

And as for that, that the Members ihould at feverall time?, by ieveral companies,repair in private to them,to examine the wori{& manner $f their converfion^l am afraid it is a frefumed kjtde of liberty , which waats precept and example, for any thing that evqr appeared to me in the Scripture. Be/We, that liberty is a« miich as the office and duty of the Elder bindes him un-tOj-and therefore teems to entrench too neer upon the pro priety of his place. Beftde 9 all fuch pains mifleth the end and fhik of it 5 for the ftreffe of the tryall lyes not there, nor can ths laft refolution of judicious and reafonable charity iffiie there, whether the perfon be a vifible Saint or no : fot there be many truly and kvingly called, who never kpew the \lm and manner of their converfton, and therefore cannot relate it unto others, and yet cxpreffe the power of grace ia their lives, and confequently had it efFe&ually wrought in their hearts, though they did not at tbtfirft know how the fpkic breathed in their birth.

Time of enquiry being thus granted, if upon feriGus obfer*-vation 8c coniideration,the Brethren find anyjuft e xception,a8 touching any fcandal in their carriage, and after dealing with them, they can receive HO reality of fatisfa&ion, they repair to the Elder, leave their complaint withhim, and that is fuf>-ficient to ftay the proceeding for the prefent.

But if upon diffident time of information, there appear* nothing (candalous, the perfon doth (h»rtly give feme reafon of few bope in the face of the Congregation,8cis admit ted Engaging bimfelfto walkjfith them in the Covenant of theChurch^accordirig to all the rules of the Gojpel^ that either are orfoall be made krtotvn to thews-!

If it be here enquired, What is the rule according to which fatif-fattion if to be regulated^ the Reader may be pleaftdto look back unto that which was largely debated, touching-the vifibility of the Saints^ what it was which evidenced them to rational} charity. In a word, if a • perfon live no tin the commiffton of any known fin, nor in the negleti of any known du*y 9 and can give a reafon of hit hofe towards God> this cafts the caufe, with Judicious cha rity, to hope and beleeve there is foaiething of God and* grace in the foul* and therefore fit for Church»f ociety*

And that thus much is required, liath been demon ftrated from Matter K. his own principles 5 and that thus much is re quired is undeniable by the rules of right reafon : for he that lives in known omifllons of duty, or commiflion of fin, he profefleth himfelf by that practice, not willing to fnbmit to the rules of Chrift, and therefore not fit to be his Tub)eft, or to enjoy the priviledge of his kingdom, whickreveals the au thority of his Scepter : Nay, by fuch a practice he profefTetk to perfift, and to be pertinacious in fin, and therefore in cafe he was in the Church, he was fit to be caft out and cenfured, not worthy, tfyen,to be received.

This rule being received and agreed upon, it would mer-vailoufly facilitate the work ofAbnijtw, without any trou ble, and prevent fuch curious inquifitions and niceties,which the pride and wantonneffe of mens fpirits hath brought into the Church, to difturb the peace thereof, and to prejudice the progreffe of God's Ordinances.

Hence alfo thofe fottifh pangs would prefently be calm ed, when perfons complain they cannot joyn with fucb and fitch* and yet cannot (hew a juft exception : he that joyns with the rule in his praftice, he who hath but a teachable and meek ftlf denying heart, he will eafily joyn with him. I'll is is the Manner of receiving mm.

Queft. fPtiat difference is there in receiving Women.) (you will fay) whether any 9 or none at all ?

Anfa* It's true, women are forbidden to fptak, in the C/;»rc& 5 (/. e.) by way of teaching ; but they may fo fpeak, when their fyeeches argue fubje^ion^ and fo fuit with their fexes, as to give in tetfimeny of repentance , in cafe they were cenjurcd^ and came to be reftored again , fo to anfwer a queftion propounded to them ^ yet becaufe we find it by experience, the feeblenefTe of fome, their flumefac't modefty and melanchollick fearful-nefle is fuch, that they are not able to exprefTe thtmfelves in the face of a Congregation, and yet have the precious work of faving grace in their hearts, we are forced to take the ex-prefjiens of fuch in pr/z^re, arid makg report of them to the Congrega tion : and fince this was neceflary for fome, and warrantable for all, iiV mo ft without exception to receive all after the famewan-mr, that fo the infirmities of the weakeft *nay be releeved,and the fecming exceptions of others alfo may be prevented.

The

Parr 3. . of Church difciflme. Chap.r.

The h&Queflion belonging to the head of Admiflion, is this :

J^hetber tbofe that are difmijfidfrom other Congregations^ muft ne~ eeflarily malne their confeffion afrejb ? or whether recommendations be fttfficient ?

I anfasr by the D i a E c T i o N s fallowing :

Firft, the leflimony of any Church ofChrifl^ ought to be valu ed according to the worth of />, and received with all the due re-fyt& that is due to the Spoufe of Chrift j and therefore if by the teftimony of two or three Witneflfes , every word comes to be eftablifhed , much more when any report or relation conies from fo many in fuch a relation , we fhould fit down fatisfied with the truth thereof as with out the leaft {ufpition, as that the thing Is fufiiciently cer tified ; and therefore Paul makes it the higheft evidence of tefti-mony that can be given, 2 Cor, 8. 18, The Brother wbofe fraift is through all the Churches.

Secondly, yet becaufe the Churches may detline in regard of their practice, and walk at a greater breadth of liberty , either in refpeft of their aftions 9 or of their ofmions^ then others can, and they indeed (hould 5 and becaufe whea they have ufed all the care aad watchfulnefle they can , to fearch into the walks and wayes of their Members, yet others that meet with them in their daily and occafionall converfe, may hap~ pily fee more and difcern more then they can. Each Church hath her liberty to follow the light of the Word, and the rule thereof, which will net erre, nor can deceive 3 rather then to fit downe meerely with the allowance of men , but ufe their own fearch and care : and if up0n enquiry and obfervation, either th^yfhall appear fcandalow in their lives, or erroniottf in their judgments and opinions, and thofe dangerous and infeftiouf 5 it is then left in the power of the Church, to require humiliation anfwcrable to the offences, and to cxaft a profeflion and conftfiion of the truth, and an open renunciation of (uch erroars before they be received,, becaufe the care both for the re formation of the party, and the prefer vatiou of the Church in purity of life 8c do&rine is hereby attained : So Paul advifed againft thofe ravening wohes Acb 20. 30. and the Difcifles were mervailoufly cautious to meddle with Paul after his converiion, before they were fully

N n n fatisfied

fatisficd by fome te ft imony, whereby their fears might be qui eted,^/. 9.2 6.and not only in thefe c^febut in any other 5 the Churches have liberty to feek fati&£iftl:>n that may fait their hearts sccording to iiile, as requiring Tome report of the worl^of God in ibew 3 and the frame of their ipirlts towards him.

W

CHAP. II.

Oftbe difitnfation oftbe Sacramwts.

IE have done with Admiffiw ; we are now with the fame brevity to enquire touching the DISPENSATIO IT OV TH E SACRAMENTS, which are the Brand of God's fhe^p, the Livery of his houfhold-fervant : for amongft many other ends of the Sacraments, this is one, that it's a brand-mark, srni a feparating note of the (hecp of God's fold and fitch M arewiibou*.

It's conftantly to be obfervedin the Scriptures, how God's people have been judged to be priviledged by thefe feaJs, and how they rejoyced in them, as peculiarly appropriated to them : He b.itb not dtalt fo with any Nation^ fo Rom. 3. 1,2. Wbat *r ibe prwiled^e oftbe Jew ? much every way- And thde are of the chiefeft of them. N'.ty, the Lord exprefly forbad any ft ranker to meddle with the Ptfj/we^Exod.i 2.48. And how frequent ly is the Jew known by Circumciftvn ? "as though the priviledge Coime to b- their proper namc^ Ephefi.i I 3 i2. and therefore the G;nttks are called uncircumcifjon by tbem who were called circumcifi-on. O.ir purpofeis not to handle cither the number or nature of thefe Sacrament?, becaufe that belongs to the head ot Do-ftrine 5 but we look at them, as they come wichin the con*-pa(Te of Cbureb policy y and how they come to b; dlfpenfed ac cording to the order of Chrift : And not to go beyond thefe bound?, we (hall enquire of T w o things in the difpenfation of the Sacraments, viz.

Parties who are interested in that work f both thofe who have right to^ (cill>e i \ C Rcceiw.

The< ^ , , CPublikeinAiTembly, ?

} \ ksomwoft to vOti}^ \TCT- i i \\T j

\ 3 c With the Word.

• M * nn£r < r««V SOne Element,

c Dtfprl/wK'5/fv • .. ./i , r J 'cOnceadoHmftred.

o j CFrequently,

Cupperao } n j-n- n. 11 /p

miniftredX B ?, dl ^* l f"&* as ' £ there be ditftntl Elements.

Firft,

' / Firft,for them who have right to adminifter the Sacraments 5 and thefe are called thereunto by God's command,, the allow ance and defignation of the Church, viz. Patfors and Teachers onely 5 none elfe, as formerly we have proved : Commifiion is given to them authoritatively to preach the Covenant, and therefore by the fame authority to difpcnfe the feals of ihe Co venant*

It is a frenzy of the 4nab4ptif&% which begins to labour with the loathfomnefie of it ielf, That any Chrirtiangified, who can teach or administer a word of inflrutfion to win a difciple after bim 9 that be in a corner may baptize him alfo whom be haih won to hi* opi nion : But as Paul faid of Jannes and Jambres, Their madmffe if made to appear to all, who are not willing to ihut their eyes againft the Sun, when it fhincs in its beauty.

For if the Lord Chrift in his infinite wifdom & kingly care, conceived it neceflary for the honour of the place, & the exe cution of the wcr!: ofaZ>e<-cofi,to appoint choice men and folemn A<3s 6. Ordii.atiun to auw. i& Mem to the work^, that they being called and fitted to the v/ork, might be accepted therein of the peo ple, and blefled by him, who did appoint them to that em ployment. In reafon, what greater need is there, that perfons who are peculiarly gifted and furnifhed with grace and abili ty, fhould be called to this work^of preaching, and diftenfmg thefe hot} Myfieries 3 a fervice above all other ofgreateft weight and worth.

Secondly, adde hereunto, that the Apoftle as by a flaming fword, doth ftop the way to all pretenders,and therefore lays in this prohibition, No man takfth tbif honour to. himfelf, but he that ^ called of God, as Aaron. He muft have a fpeciall call from God, who muft dare to meddle with a/emc^which is of fuch fsctliar eminence in the houfe of God ; yea, the Lord himfelf doth appropriate this, and that unto fome perfons whom he puts into place : He gave fome to be Patfors and Teachers, Eph. 4, ii. Are all Apoftles ? are all Govtrnours ? are all Teachers ? &<;• i Cor.12.29. This would bring confuiion, and fo deftru&ion to the whole. /

Thefe are the perfons who have received right from Cbrifl to ad" minitter ; we are now to enquire,

Queft. 2. Who be the parties who have right ty r #/ ? an d a jj ov( ^ ance from Chrift to receive )

Nnn 2 And

io Chap.2. Afuruey of tfyefumme Parc.5,

^ And here it's agreed of all hands 5 Such who are come to ripenefle of yeers,and are rightly received, and fo (land mem bers in the true vifible Church of Chrift 5 fuch,l fay, have title to aB the feals of the Covenant: being to the judgement of cha-rky,not only really within the Covenant of Grace; but truly alfo within the compaffe of the Covenant of the Cb*rcb : We will not therefore trouble our felves to prove that which hath approbation of alL

But rather trade in that which iff attended with the greatefi difficulty, and findes ftrong opposition, according to the ftrcBgth of mens affe&ions and apprehenfions, who are en gaged either way : There is then a two-fold qn^ion^ which tx^ ercifeth the hearts, thoughts and pens of the mod judicious at this day.

Firft, betwixt its and tbe dnabaf lifts, who willingly admit all Members of the true Church to both the feals, but the In fants ofalltbofe Members^ they wholly exclude from partaking of Baftifme y untill they come to yeers of difcretion,when they make aftuall profeffion of their faith, then they may aftually fhare in the Sacrament.

Secondly, betwixt us and Mafter Ruteiford; for we concei ving, that confederating makes perfons members of vifible Churches \ thofe who .are not .confederate we conceive .no members of a vifible Church : and therefore in tbat condition^ they have no right, nor in a right order can challenge the benefits or priviledges of Members, nor can an} officer in a rigbt order diP penfe them unto fuch : Should an Officer by any power of his Office,attempt to exercife any authority, and therefore to enjoyn fuch a perfon.Now- member^to come, to hear, to receive., he may juftly refufe the command, and he cannot proceed againft him, if he (hould refufe : Nay,did he perfift obftinate-Jy to reje& his authority, he could not convent him before the Aflembly and caft him out of the body, who was never in the body : And if an Officer have no authority to require bim to re ceive the feal} no more batb be power to require tbe Officer to give tbe ftal*

The Queflions then which offer themfelves to our confide-ration in this place, are thefe two principally.

Firft, Whether Infants «f fucb who are Members of tbe Cengregati-and this we affirm againftithe s4nataftifts s

and

and refer the Reader to the Treaties penned by judicious Writers to this purpofe.

Secondly, Which is of greateft difficulty, and therefore re quires moft ferious Search and confederation is,

Whether the Infants of Non-confederate^ who refnfe lo bs Members of. tbe Churchy (hould be partakers of Eaptijm^ which is one of tbe fpe-ciati privileges of tbe Church ?

Firft, we (hall fct down the ftate e/ the QxejUon, leaft we {hould miffe the right underftanding of the caufe by f >me miftakes. Secondly, we will lay down fome Conduftonsjwliich may lead the Reader by the hand, to look unto the grounds which yet keep us in this apprehenfton. Laftly, we (hall an-[wer tbe arguments wh'ch are made to the contrary.

Tofind the right bafts to bottoms the Quefiion v we muft know, that we now difpute not about the wickedneffe of mcn^ while they remain Members of the Congregations, as though that could prejudice their priviledge,. while they remain in that ftate and relation.

True, tbif wickedneflt juftly deferves they fhould be proxeded Againft) eitheir to be reformed or removed : but // the Church either through connivence, negligence or indulgence? (hall tolerate fmfollyfuch evils, and evil perfons in that eftate of lVtember(hipy they cannot then deny them the priviledge of Members ; So that while the Prophets propbeftedlyes, and the Priefls ruled by their means, and tbe people would b&ve it /o, and grew corrupt while they were members (though corrupt members) they did (hare in the Paffeover, and their children were made partakers of Circumcijton : 5o thoie of Sardif^ of whom the ipirit fpeaks exprefly, the} were dead) tbettgh they had a name to live , as long as the Church, through her carelefneflV, kept them in her bo-fome,iL 9 s certain their children might and did partakeof Bap-tifm, as one of the Church-priviledgeSi

It's hot then the Queftion, Whether wicked Members, while they are tolerated Jtnfully in the Churchy they and their children maty partake eftbe priviledges ? for this is beyond queftion 5 nor do 1 know,> nor yet ever heard it denied by any ot ours ; and therefore all the Arguments alledged by Mafter K. lib. i. cap. 12. are all granted without any lofle-to our, either opinion or pra&ice.

The pinch then of the Queftlon lyes here, Whether perfons «w« confederate^ and fo (in our fenfe not Mtmfas of the Church),

Nnn 3 . , do •>

12 Chap*2. Afurveyofthefumrrie p art

do entitle their children to the fcal of Baptifme, being one of the Priviledges of the Church, their Parents (though godly) being yet unwilling to come into Church-fellowfhip.

Lubricus bic locus & diffidlis ••> and that I may fhrive my heart to the Reader and Mafter ft. I (hall nakedly proftfle, that if I Should have given way to my aflkftion, or followed true which fuits my (ecret deilre and inclination,! could have wil lingly wifhed, that the fcale rfiight have been caft upon the affirmative parr, and that fuch perfons (many whereof we hope are godly)might enjoy all fuch priviledgts,which might be ufefuli and helpfull to them and theirs. /But after all the ftones 1 have turned,and the thoughts that I have (pent in this kinde, there be fome reafons which yet " arreft my underftanding,and caufeth me yet ro make a d fence for this caufe, and the main pillar principle which fcaitus the judgement againft all approaching afT ults, is the nature and truth of Church-Coi/want, in which I muftprofefTe free ly I am yet more confirmed, as I have been conftrained to take it into more ftrious confederation ; and the beft of all thofe Arguments that men (of fuch eminency 3 and worth^ and learning., that my heart doth highly reverence, according to their righteous ciefert) have raited to make a breach upon that part of the Difcipline 5 whkh like braces in the building^binds all the parts together, have rather ftrengthned then ftirred my judgement* / ^

Let me here again crave leave to propound fuch thoughts as I have without offence, that I may (cor/j vicem fupflere> and) occafion fuch whom God hath furnifhed with greater light, to cleer this caufe and coaft more fully then ever yet I had hap-pineflfe to fee, to the fatisfa&ion of my judgment: and we do here in the eftating of thefe priviledges, as Lawyers ufe to do in the fttling of Inheritances, enquire where the firft right lies, and how it comes lineally and lawfully to be derived and eftabliQied upon ftch and fuch parties j and this we (hall doe by enquiring the Pedegree in the conveyance of thi* pri-viledge in the following conclufions.

Conclufion I.

Children as Children have not right unto Baptifme, for then all childrta of all Nation?, fects and forts of men mould

be

^^^^^^^^^M^MM^MMMHHMViiMrflVVWVW^MMMwMMMMMiHIkMWBMMMMHHiKMMMHMMMHWMHi^HiMMti

Part 5 • of Church dtfcivline. C hap* 2.

be made partakers of it : the ru*e is received, and admits no gainfaying, a quatenus <*d <?wflf« That which belongs to this, becaiife it's this belongs to ail of this kind.

But that all Children of all Nations, Turk?, Pagans, 8cc, fhould be admit ted unto the priviledge, is abfurd: Qttojvis. Infantes ad Eaptifmum admitri in tote vetere ccdeph in auditum cff? y e*c. Bcz-i in cap, 7. prim-ae ad Corinth, v. 14- and this Matter £. grants.

Conclusion II.

It belongs not to any Predeceffors, either neerer or further off removed from the Fiext Parents, tuft O,'I/T« and firftly, to give right of this priviledge to their Children j when I fay Prtdtceflors neerer or farther ofr, I include and comprehend all, beiide the next parent. Grand-father,, great Grand father and fo afcend never Co far into fo many Generations j^o'ng before > and of all thefe I affirm, it doth not belong to any of them, *a9' ilvrt or firftly ; this laft word expounds the for-nisr : That which belongs firftly to a thing, it belongs to all other becaufe of .that; to have a faculty of fpeech, belongs to the nature of man firftly, therefore it belongs to this or that man. Thorny John^ A^r&htm., fo far as they have the nature of man in them : nor can any have this faculty, unleffe they have this nature. I need not iludy this plainneffi 1 , but onely that now 1 am to fpeak of a common point; and that of com mon, and yet great concernment to the meaneft, and there fore hYneedfull to fpeak to the common capacity of fuch*

The conclulion thus expreffed, is thus proved.

Fir ft, T/J4/ Mcb belongs firftfy to any Predtceflors merer or further -tff 3 x.*Q' eturd ibai belongs 10 allo'ther by right received from tbem y be-cau.e ir layfi'ftibere : tb i evidence- of theter-ms and former ex plication gives in full evidence of this : 'but t!x next Parents can give the yiiviledge arid title to Btftijme without any help of the Prcdc-ccffors: As fuppofa they were alldead, or all wirhout sny knowledg&or remembiance, were apoftates from the Golpel, or opp^feis of it;" yet C<he next Parents fearing Go^and con federating hi the Covenant of the Gospel, thc-y do and cW giv:- right to their Children to (hare in this priviledge, with out any help from Predeceflbrs. Therefore the right is not in thtra^nor is firftly conveyed by them, •

Secondly,

14 Chap.2. Afurwy oftkefumme Part 3*

Secondly, 'That which belongs x*0 CO/TO and firftly 10 the Prede-ceflorS) that they can do without the next Parents : otjierwife they {hould not afToon have their hand in the conveyance of this right, as thofetowhom it did iirftly appertain, and fo it fliould not belong to them firftly.

Bnt the Predecsffors cannot convey this right without the next Pa-rentf : for it's that faterna fotefttf which belongs to them, to difpofe of their own . If they will depart and goe from under all Church-power, and depart into places where there be no Churches: Orlaftly, if both the next Parents were apoftatcs, k's not in the power of .all former PredecefTors to bring the Childe to the enjoyment of this priviledge : fo that if the mxt Parents be caufa ad^quata of entituling their Children to fuch fpirituall advantages, then it belongs to them alone firftly.

But fo they are : It's i» their power, though all other Pre-dcccfTors (hould oppo(e d to give right; it's in their power, though all other PredecefTors fhould endeavour it, yet to hin« der and deprive their Children of the right; for their apofta-cy takes off the federal! bolineffe of the Children, i 60^7.14.

Hence it is (I, cannot conceive but it is) a mifapprehenfion and mifapplication of that place, Exod. 20. becaufe God hath promifed, that he will fate mercy to a thousand generations of them that love him, andkgepbis Commandements ;• that therefore the Predeceffors, though far rennoved, can entitle Children unto Baptifme, though their next Parents be fuch, who never love God, nor keep his Commandements 5 nay, be happily apo. ftates and excommunicates.

We will weigh a little the fenfe of the words, and the ftrength of the inference that is made therefrom^ fo far as it concerns our caufe in hand.

The current of Orthodox Interpreters carry the meaning of the Text this way 5 The -Lord in the threatning and pro-mifedifcovers the j-ealoufie of his heart towards fuch as be profefTed worshippers of him : namely.

He is fo tender of his honour in this cafe, which fo neerly concerns him,as the conjugall affe&ton of Matrimonial faith-fulnefle doth the husband from the behaviour of his wife and Spoufe, that out of jealoufie he is ready and refolved to pu-

nifh all falfnefle, and to reward faithfulnefle in that behalf.

Secondly, in the exprelfion of his jealoufie, he is more (pa ring and unwilling to execute his anger againft fuch,.who offend in the breach of his worlhip : but more enlarged in the difcovery of his love and goodneffe tg fuch, who (hall main tain conjugall fidelity towards him therein;and therefore the certain numbers of the third and fourth, and thoufands of Generations are here put for the large and uncertain extent of his difpleafure to the one, and his kindneffe to the other 3 and therefore.

Thirdly, The Lord doth not tye himfelf ftri&Iy to a parti-lar law or allowance in this cafe, but walks in a breadth,as it beft befeems his wifdome and good pleafare } and hence he doth exempt Tome in the third or fourth Generation from Gen.if.\3. his threading and punifhment, and doth alfo with-hold the exprtflions of his love from others in the thoufand men tioned.

Fourthly, the threatning, and fo inflicting of thepunifh- £2^.18.9,13 ment, it is ever in his order and manner 5 namely, thofe who imitate the lin of their idolatrous Parents, thofe may expect, and (hall certainly fuflfer their plagues : they who imitate the love and obedience of their faithfull Parents, they may beaf- i Sam.j.iy, fured they (hall receive the mercies promifed to their Parents 30. in the footfteps of whofe faith they periift.

Laftly, the mercy here promifed is not fo to be conceived as though all the particular bkfllngs or priviledges that the Parents were poffefled of, (hall in the (everals be com- f municated to their Children , for we know it contrary by ex^' perience : The Ifraelkes wanted Circui^ciiion by the fpace of forty yeers in the Wildernefle , and in the time of the Judges, Judges ?.$» ] and the feventy yeers Captivity, the Ifraelites were deftitute of feverall priviledges, which they were made partakers of when they enjoyed peace and prof perky in the dayes of David and Solomon. Mercy here is that faving mercy, which God never fails to beftow on his Ele&, grace here, and glory here after, referving a variety of difpenfations, in regard of divers priviledges or benefits^as feems belt to the counfell of his own will.

This being the received meaning of the words, by the com mon confent of judicious Interpreters, Cdlvin 3 Zancb},

O o o

1 6 Chap.2. Afitrvey of thejumme

in fecunduni prsecepturn. What inference can hence be made for the conveyance of the right of Baptifme from re mote Parents to Children, I muft confcfle I cannot conceive ; For the Generations the Lord promifeth to (hew mercy unta muft be fuch who imitate their godly Parents, by loving and obeying hisCommandements,and especially that of the truth of his worfhip : and how doth this agree to Infants, who are not yet capable,being not come to yeers to put forth fuch acb *

2. Upon this grant,, and the making of this ground good,-ubiflandum 9 where there will be a ftop or ftay made, I cannot fee :. for if a thouland Generations more or lefle have intereft in Baptifme by vertue ®f their fore-fathers, who were faithfuit within that compafle then the children of Turks or Jews can not be excluded this priviledge and ordinance : fome of their Predeceffors are comprehended, without all queftion, within* the bounds of a thoufand Generations there mentioned, and yet all thole Infants are excluded by their own confeffion, and by the peremptory and plain affirmation of ths Apoftle, Rom. MI 17. through unbelief the naturall boughes were cut off from Church and Church priviledges.

3. Take a new convert foundly brought home to Chrift y yet through his weakneffe, not able to difiem the Lord's Body, aiight ^ would this be a good difpute >

If God (hew mercy to a thoiafand Generations, then this man > .who had lome godly Predeceffors, he may be admitted to partake of the Lords Supper : and if this be a weak colle&i-on, as each man will yceld at the firft fighc,then the inference of Baptifme upon the like ground, muft have the like feeble-neiTe in it : Nay, wfty an excommunicate may not upon this ground plead the partaking of the Sacrament, profefling the true faith, but onely cenfured for fuch a praftice ; efpecially, conceive him to be within God's election, I cannot lee. God fcewes mercy, and ib the priviledge of a Sacrament, to fuch who had godly Predeceffors within the compafle of a thou-fand generations : but I had godly PredeceiTors within that compafTe, therefore I have title to that mercy, and fo to the priviledge of the Sacrament: this conclufioH all men reject, and therefore they muft alfo refufe tke former eolle&ion. Gencluftvn III.

The next Parent being ctufa adtquata of conveying or with

holding

Part 3. 'of Church difctyliae. Cbap.2. 17

holding the right of Baptifme to their Children ; hence ic fbllowes inevitably,That Children may either be dtprivcd or pofleffed of priviledges, by means oi the finfulnede or koli-neffe of their Parents, and that in a way of God's moft righ teous proceeding 5! fay moft rightec us,becaufe the parity and .proportion is moft exa& on both hands.

The faithfull covenant of the Parents doth as fully entitle Deuc,i9.i i them, and fo advantage them in the prwledges thereof 5 « the carelffie rejecting of the Covenant doth disadvantage a; d v3cn.i7.i<>-debar them from the enjoying of the fruit and benefit of fuch ipec'all means*

And fince it is confefled of all hands, and is moft apparent in that Text, that temporall benefits are dilpenfed and conti. nued unto andeferving children, for the faith and piety of their godly Parents ; as unto Ifmael for Abr*bam*s y TLiau for Jacob's fake, Gen. 16. n.&2i.i£. and fo frequently we have it recorded and repeated, Tetfor myfervant David's fakg I will do fo arzdfo.

It need not feem ftrange, nor can it to any ferioufly confi-^derate, that temporall puniQiments arc laid upon their Chil-'drentocorreftthe fin of their wicked Parents : A man's Children arc his Goods, Job i. and it is not ordinary, that a perfon (hould be punilhed in his eftate, by reafon of his tranf-greflion, without the leaft appearance of any prejudice «o juftice *

Conclufton 11II.

Hence Parents muflfirft bave right tbemfslves^ before they can co«-ve) it unto theirs ; and they can defrivc them &f no more tben the} can give them.

There be two branches of the Conclvfion*

Firft, a Parent muft have a right before he can give it : A man muft ftand poflefied of an intereft in a title to a priviledge before he can make over that unto another ; otherwife he (kould give that he hath not, and the claim of the other is voyd, and his expectation will wholly fail him,* b caufehis challenge of his intereft is from one that had n m,and there fore he can receive none from him : a non babentefotejlatem&dis .are fruftrate, (ayes the Lawyer.

And this is the order of God'* proceeding with his people, Deuc,*$

1 8 Chap»2. dfurveyoftbefumme Part. *.

C^'l !* - - _ ^

i Cor.y. 14. anc j that according to the rules of infinite wifdom and juftice :

Aom.i 1.17. ^ e p arent cnters j nto Covenant for himfelf and his feed, fo

that Children are within the Covenant, becaufe they came

from Parents within the Covenant 5 in which they were in

cluded^ and fo received alfo by God.

And upon this ground its ctrtain, That an excommunicate ~\ Parent cannot entitle any of his children to a Sacrament.

That right he hath -not, he cannot give, ex conctffis*

But he hath no right or title to any Sacrament j for by the confent of all, he is caft out from any fuch communion : and therefore it's certain he cannot convey that right to his chil dren.

Being thus a little helped,, by thefe conclusions premifed and proved, to fee where the right firftly lyes, and whereby children come to be entituled to the Priviledges 5 and how it comes, according to the rules and laws of Chrift, to be con veyed.

Let us now enquire what force thofe Arguments have s xvhich are alledged f o the contrary. All the Reafons brought by Mafter K. in his firtt book,do not at all reach the Queftion in hand 3 as ic hath appeared in the ftating of it vand therefore they are all granted without any g un to him, or lofTc to us.

Others which are alledged to this end 5 1 find, in two plades*

In the former place we have thefe allegations.

cc We bold, that tbofe wJto are -not members of a particular Congre-cc gation, may lawfully be admitted to the Seals oftbe Covenant >

becaufe tbofe to whom tbe promifes are made^ and .profcjfe the Cwe-<c nant, tbefefiojtld be bapized : but men of L af proved? wy arejucb^ <c tbougb they be ml members of a f articular Pw;ft>. The Profefition it Peters argitment^ Afts 238.

Anfa. The Proportion is denied, becaufe there is more to fit for the receiving of the Seals, then to profciTe the Cove nant, and to have the promife of grace made to men.

We find Matter R. confeffing. That an excommunicate for fome notorious fa&s 5 or for pertinacy in fbme pra^icall evil, may yet profeffe all the truth of tru Gofpel ; nay, may be tru ly gracious, and therefore hath all the promifes in that kind appertaining to him, and yet have no title to a Sacrarnent,by his own confeflion^. 2.^.232 «

The

The place of ^he A8s gives no confirmation, becaufe, firft 3 thefe were Jewes and Profelites, who were in viiible Church-ftate : And ftcondly,it's to be obferved, that chough that Church- ftate gave ground-of their Baptizmg^yet by the Apo-ftlehis difptite, they niuft come at this Ordinance, according to Chrift his method and manner : So that Uilletfe they had taken this way, they had not followed the direction of the Apoftle, nor would he in reafon have admitted them to the partaking of that Ordinance ; and tharefore John the Bap.ift did conftantly exaft this 3 at the hands of fuch as came to him ; and upon no other termes received they it from him, Refent &nd be Baptized.

Secondly.,

cc 'fbofewboare wot members of a particular Church, may be vifible cc PrtfejjorSy and (o members of the vifikle Church , therefore tbe-jeais **6f the Covenant b:longeth unto them*

The frame at full Hands thus :

Thole who are members of the vifible Church in general!, to them the feals of the Coven-tnt belongs.

But all viiible Profeffors, though not members of a parti-• cular Congregation^ are members of the viiible Church in general!.

Anfaer.

Both parts of theReafon fai! 3 for there are no fuch mem bers of the vifible Church in generall; Secondl / 3 thofe whom Mafter R. conceives fuch 3 to many of them the feals of the co venant do not belong, by his confeffion, as to excommuni cates : and "I may adde alfo, according to his opinion, icanda-lous perfons, who by his grant, are not to be entertained as members with any particular Congregation, and therefore not into communion with them, 1.2.^.2^.

The dfftirnpnQn alfo is to be denyed : for it would bring in a new devif-d kind of meoiberfhip, which neither the rule of reafon, nor the conftitution of a vifible Church will admit; td wf, to be a member of the viiible Church jn generall, and yet be no member of any particular Congregation : for,

Firft, take all particular Congregations in their full enu meration anJ inducVon, they are all the members whereof the vifible catholick Church is made up,as an Integrum of all Siij'parts-

O6b 3

Thoic who are not members of any particular Congrega tions, come not within the rank, aor can be referred to any kind of member* of a vifible Church : But all the members that conftitute the vifible, are therein contained. And it is all one, as if a man mould fay, there be two parts or members that make up an entire man, and yet there may be a member ,of a man which is neither comprehended, nor can be referred to either of thele, which is in truth to fpcak daggers,

Again, it is a fundamentall rule of reafon, that the grne-rall nature of any thing hath its exilling, and fo its working Jn the particulars ; the whole nature of manhood or human!. ty, it exifts and works in the particulars and individuals of Jobriy ThornM, Richard, Jeremy, that-are now in being- upon the face of the earth 5 and therefore to affirm, there mould be any »part of manhood or humanity yet not txifting in the particu lars, is to forge a thing in a man's fancy without, any reality at all : To be a member of the vifible Church in die generall, and yet to have no particular exiftence of rnemberfhip in any particular Congregation, is a meer conceit, which «omes out pf the fame mint, crofle to the principles of reafon.

JLaftly, it is a conclufion unto which Matter .R. hath given, his foil confcnt, That known fcandals are ground fufficient to exclude a perfon other wife profeffing the Covenant, from being a vifible member ofa Church (//k 2. 243, 251.) and io by parity of reafon exclude him from being a member of any the vifible Churches on earth.

He that isjuftly excluded the memberfhip. and fo thefel-Jowlhip of all the particular Congregations on eanh, he is juftly excluded from partaking of* any priviledges by their means.

But a pe rfon may be a vifible Profeffor, and yet be ex^Iu-ded from M 'mbermip, and fo fellow (hip with all the vifible Churches on earth, ex coace/y^and therefore he may have fuch a profe(Tion,and be excluded juftly from all priviledges which «uy come by their means.

3 .. C{ The contrary opinion bath no warrant in God's word.

Aw. This is nakedly and rawly affirmed, and is as readi ly denied, and {hall be mad" good afterward.

4. <c jT^'e Apotflcs required no more vftbofe whom they baftized 9 but "prefejjion of belief, at Afts io. 47. Can any man for bid water, that

<c tbo[e

cc tbofeftould be baptized, who* have received the holy Gboft of wdl as **m /» A&s 8. 37. Iftbou beleeveft with all thy heart., thou mayeft be € * baptised : No more it fought for of tbe Jaykr^ Ads 1 6. 31,3 4>»

^«fnp. The confequence deserves a denial! $ that becaufe there is no more exprefled then profelfion in thefe places, therefore no more is required in other places : for Peter doth plainly require more, A&s 2. 38- Repent and be baptized : The Baptift did conftantly call for more 9 from all, to whom he adminiftred that Ordinance ; and the general! commiffion in the open terms of it cals for more : Make I)ifciples i , and tben bafli^e j and this makjng Vifciples being underftood in the full brea/tb^ which is notto'belceve onely, as they did (Jobn 12. 42.) as thereby ap proving of the Doftrine of our Saviour, but did not confeffe him, or (hew themfelves his Difciples ; and therefore thole arc put by way of explication, Jobn 9.28. Bz tbou bit D//c/p/f) but we are Mofes bit Dilcifles : Yea, thoie that magnified the De&rineandprofeflionof the Apoftles, yet durfiMJoyn-tbem* felves ft tbem. IFthen this joyning, this being made a Difciple, fo of tbe Jems were to Mofes 9 be added to an open profelfion, k then will imply, both their fubjeftion to the Doftrine and fel-lowihip of the Apoftles, and their acceptation oftbem> and then it amounts to as much as we require, or Chard)- confederation cals for..

O.her Arguments I find in lib. 2. 162.

"If tbe Infants of tbe Cbriffian Church have right >onely to Baptism* €< through tbe faith of tbe neerefl Parents onely^ then is tbif to be cow-cc crived) either to be true audfaving faith in tbeneereft Parents^ -Q* • cc onely faitb in prefeffiott.

Anfo.. We grant the fi & member y it is not the fa vfng faith of the next Parents. Let us hear howMafter &. makes good thefecond, p. 262.

* c If the faith $fneereft Parents^ enelytrue in proftfflon andfoewbe* "fort men 9 give right to their Infants to befealedwitb thejeal; oftht <c Covenanttfben (firft) apparent and hypocritical! faitb confer rstb true cc right to the Seal* unto Infants^ and there it n$trequired^ as tbe Ayr <e tbtrfaitbj chap. 3. Ztbdt tbeMembers be*tbe called of God, tbe fons

and daughters of^the Lord God-Almtgbty, not - owlj in e xternaJ/pro'*

'fcjJion> but-aljo in feme fincerity and truth.

Anfw. The Qualification of fuch who com^e unto the Sacra-is to.be attended in a double r$?ft ; firft, as ihey ftand in

wlatieit

cc

relation to God> and the worthy partaking of the Ordinance, and then God requires , and alfo the Ordinance cals for inward truth. Secondly 3 as they ftand in reference and relation to the Church^ and their outward difpenfation of them, and then that profeffien which intimates ftncerity, Co far as the judgement of ra tional! charity {hall require, is fufficient, becaule the Church can Judge the tree (onely) by the fruits.

Ob). 2. cc God} Kfcn tbif grant, batb warranted bif Church to fut cc biffeal upon a falfbood 9 and to confer tbefeals ufon Infants^ for the <c external! frofeffion of faith > where there is no faith at aft: nit tbt cc Writers tbink^inconvenient and abfurd.

Anfw. The conference if denied^ as not having a colour of truth : for the Church doth warrantably give the Seals to fuch^ who doe unworthily receive them 5 the Church judging things according to rules of Charity : She knowes not who are Hy-pocrits^but is bound to judge otherwife, if they appear ether-wife ; and therefore the Church in difpenfing the Ordinan ces, and the aime and work of the Ordinances (according to their nature) is to (eal up the truth of the Covenant. If un worthy Receivers deal falfly with God and his Ordinances, abufethem, and pervert their work, and partake unworthily of the feal of Baptifme; (as many eat and drink their own damnation in abuiiag Chrift'g Body and Blood) their fin and guilt lyes upon their own head , God and the Church are free from both:And this none of ours,nor Mr R. his Writers once gainfay j only Pafiftf and Familifts caft in fuch cavils : and yet tho(e, 1 mean of the Familifts,who have not forfaken the rea-fon of men, nor laid afide the forehead of modefty, are forced to yteld as much in their own way 5 for no man thinks, un-leffe he defires wilfully to blind and delude himfelf,that when all Jerusalem, Judea, and all the coafts about Jordan^ came to be baptized ot Jobn 9 that all thefe had the reality of faith in their hearts. This is cleer according to our principles.

But how Mafter^.. will quit his hands of this Objeftion, according to the rules of his proceeding, I confeife I cannot tell: for when he affirmeth, lib. 2. p. 2tfo. cc that we are net re " caft any out for non-regeneration^ even known. If not caft out non-regenerates, then give them the feals j and then the Church gives fuch the feals whom me knowes, out of reafon and charity, have no title 5 and fhe is guilty of fealing a falf-hood. Obj.

Part 3* tfG^difciflint. Chap.2. 23

Ob). 3. "Vfowtbif ground it follows 9 tbat Excommunicates a cbildren are in no better cafe by thu Vo8rine 9 then tbe children of ^ Turks and Infidels.

Sol. If in feme particulars. Excommunicates arc equal! with Turks & Infidel?,fcf bim be as a beatben^iCs no wonder j nor yet crofle to any reafon, that in fuch particulars their cbildren alfo jbould (bare with tbtm;thoCe incovenienees coming by the breach of Govenant,when the keeping of it would have procured the cotrary comforts & priviIedges»Lopk at the particular enjoy ment of the priviledges, they are fo far alike, have like title* ther*unto:though the advantages of the one be far greater the the other in many regards. As mould a man reafon thus; If he that is a member of a Church, and yet not able to examine hhnfelr, hath no right to partake of the feals of the Supper, (as the expreffe word of Text teftifies)then fuch in this parti cular are no better then Turks-The Anfwer would be eaiie^in point of Non-right they are alike, that is equally affirmed of both ; but in other frivHedges and advantages which look that way, they arefdr differing one from the other.

Thefe are all the reafons I find a here and therein MatterK» which folly reach the caufe.

We (hall no\v,befide the grounds formerly given for expli cation, and which (erved mainly for the cleering and fetling of this truth, offer foine Reafons to tbe confederation of th: Rea der, and fo leave this fb difficult a head of Difcipline.

Firft,its confeffed on all hinds,that Baptifme is a previledge of the Church either Catholike or particular, and therefore cc not to be found nor i;ijo}ed but in tbe Churches Mafter R. lib.i.p^ 175. and therefore as Circumcifionofoldwat counted the live ry of God's Koufheld-fervants^and brand of tbe (beep ofbisflock^to dif ference and didinguiih them who were Aliens from the com mon wealth oflraely Eph. 2.12. fo is Eaftifme now m the time oftheGofpel.

Secondly, it hath been proved in the conclufions forego ing, that onely the next Parent can convey this priveledge : npon which premifes partly agreed, partly proved^the Argu ment iffues thus :

Argument I.

'Ibey who have no rigbt to Baftijme) they oxgbt not to reteive H ;

Pfp &<*

24 Chap.2. Afurvey of the Tumme Parc.^.

But children of Non confederates have no right ; .which is thus evi denced : All the right which fuch have, is from the next Pa-rents^asin the third conclufiw,but the next Parents non-confe-^derate can give no right, for that right which they have nor, they cannot give : but non-confederates arc non-members of the Church,and the feals are a Church priveledge : and hence they having no right to Church priveledges,therefore cannot give them. Or more briefly thus;

Non- members tf the Church have no right to the frtviledges of the Church 9 andfo can give none.

But non-confederats Parents? arenon-members.

Thefecond fart of the reafon^ where all the difficulty lyes,hath 'been formerely evinced, when we disputed of the form of a Church, and that which gave formality to the members there of, whether we refer the Reader, to what hath been main-tamed as the truth of God, That confederation gives formality t* a •Church.

And if M* E. can prove that vifible ProfeJJion doth makf a mem* far of the Church vifible^ when a man is no member of a f articular Church^ or that frofeffion doth make a man member efall the particular -Congregations on eartbj. will freely yeeld up this saufe to him*

Argument II.

o

IF thtfe ctildrenwho were externally in Covenant^ werewly to be arcumcifed^fben tboft who are external!) in Covenant in theChriftiax Church are to be Baftifed.

But thefe children who were externally in Covenant dnd born of con federate Parents were only to be Circumcijed^ Gcn.ij.io. Matter H. lib. i, p. 165.

Mafter R. anfwcreth to the Propofition, cc "fhat the Covenant ~ <c there mentioned was the Covenant ofgrace 9 butiurs is the Covenant * f oftbeChurcb)}ib. 2.202.

An\wer. It i« true, the Covenant of grace is ever inclu^ ded and prefuppofed in the Covenant of the Church, and fo in this place : but that which is here attended in the ultimate confideration is the Covenant of the Church, wherewith the Covenant of grace wai cloathed, and that appeares by this reafon.

fbat Covenant is ben ndsijtwdtbtt gives full right untoCir-

wmcifan

cumcifan (as by comparing Gen 17. 7,10. willfully appeare) and/o unto ati other friviledges in their order*

But the Covenant ef grace doth not give fuU right unto Circumcijion. For Jot and all his friends were in the Covenant of Grace* and yet neither Circumcifion nor Pifleover did appertain to them, nor yet to any other people upon earth, Exod. 12. 48, therefore it is a miftake of M r £.when he affirms the contrary*

Nor doth that help much which he alledged, that" lob and cc hi* friends didjacrifice which w<x peculiar to the lews.

Anf'w* Ic is a miftake : facrificmg was before the flood, and immediately after in Noah his time, and therefore could not be appropriated to the Jewes, but as it was peculiarly circumtftnti-ttedy according to God's appointment.

Nor do thofe expreflions carry any weight, when Mailer K, affirmes > cc 'fbat the Covenant in general! was made with Infants. " sf eight dayes old : and our Covenant i* not made with Infants.

4njw. The affirmation is a great miftake; for we main-taine according to truth, that the beleeving Parent Covenant* and cdnfeffes for himfelf and his pofterhy. And this Covenan ting then and now is the fame for the kind of it,4nd layes the foundation of the conveyance of all the right that children have to this holy Ordinance of Chrift*

Argument II L

Is taken from Romans n. 17. there the holy Apoftl e difcovers the mind of God touching the oommunicati" on of Church-priviledgcs to the Gentiles , and he fet* it down under this fimilitude; If thou, being a wild* Olive* wert grafted in amongft them, and with them panakeft of the fatneffe oflhe Olive tree. The Olive is the Church of Chrift, viftble in her profcffion : the engrafting is entring into viable fellawfbi? with her: the fatneffe of this Olivers the Privileges toto&fttritu*8Vr-dinances whereby Q)irkuall good things are communicated to thofe that are fo engrafted and received into communion. This is the conceived fenfe, by Bez* 9 Partw, Pifcator> 8cc. and the frame of the Text forceth as much; for tbir fatneffe cannot be the efficacy of faving grace, or ipirituall difpofitions iffuing from the Covenant of grace* for tbit fatnejfe is communicated from roe Olive 9 but fo faving grace is Hot conveyed from the Church to her Members : ilBfe fatnejfe may be loft* for the Ppp 2 branches

branches may be broken off, and (o feteijed from the Olive, and fb from all the juice and moifture that comes therefrom 5 but none can lofe this faving grace, he (hall at any time be made partaker of: once engrafted into Chrift, never fevered from him. The words opened, the Argument proceeds thus :

>fbey wbe ate not engrafted into the Olive, the true Cburcb^tbey can not flare in tbe fatneffe of tbe Olivty ibePriviledges ef tbe Chtircb.

$ut children of Parents non- confederate^ are not engrafted into the Olive, tbe Church •• for their engrafting comes not from them-felves, but from their next Parents, who are not en tred into Church-covenant.

Nor will tbaiconceit come in place of 4w/wer,that the profejjt-on of the Parent if enough for the engrafting of themfelves and their P<J-flerity : For

That engrafting or admiffion into the Church, Is here meant, which excommunication out of the Church can take away ; for that which the Church gives, that the Church can cake away.

But profeilion of the truth excommunication cannot take away, as fenfe and experience evidenceth. Therefore that 4* not the engrafting here meant.

II I Jo

IfaPatfor of any Congregation have no power by any rule to require vnon- confederate to be baptised, or to bring hi* CDildren tQ baptifme : then a non confederate ball) no fowerby any rule to require baftifae 6f w Pattor of -an) Congregation^ and confequently hath no righrthereto : for if he had any rule and authority to require that priviledgs, -|ie then had right to it. The truth of the confluence depends ^upon the parity and proportion of wafon, which is equall on both hands.

But take a Patter or Teacher of any "Congregation, and^Iet •him deal with a non- con federate that hath not joyned him-iclf to any particular fociety,and preflehim by all the autho-'rity he'hath to come to thrOrdinance ; in cafe he refufe, let •him proceed againft him as an offender ; and in cafe of abfti-nacy 5 execute thecenfure of excommunication i he will finde 'him(elf at a lofle, and that he hath gone beyond his line : Hit «anfwer will be 5 1 will not joyn with your Affembly, I am not tbeu&ctto do it s nor can you cenfure me for it;

Befide, why *nay not any other Congregation cenfare upon th* fame ground, and for the fame caufe, as not partaking with them, for they may make the like claim by the like reafon*

Argument V.

Is taken from i Cor. 12. 13. We are baftizedby oneffririt into we body : This body is not the mytficall and invifible, but the f o//-ticallandviftblebody of Chrift; and this viiible body is not here attended, as the Catbolikg vifible Church, but as a particu-lar Church, as fuppofe at Corinth and Pbiliffi ; and therefore rBaptifmefeals up thecxternall communion with a particular Church ; it fuppofeth our union to it, and communion with it, and that is done onely by confederation, as before.

It is here anfwered, cc That the body and vifible Cburcb bere in-* 6 tended it the Catbolikfvifible Cburcb, no.t a particular Cburcb or <c Congregation.

Againft which I (hall thus reafon, out of the particular cir-cumttanoes in the Text; that 'Body if bere meant, in wbicb Teachers are letup byCbrift, ver.28*

But feacbers are not jet *p over tbeCatbdlikg Cburcb, but over tbe f articular Congregation : It is fuch a flock wbereof tbeyareover-feers, A£^s 20. 28. fuch a flock which is amongft them, and mu(^ be ruled by them, as their charge, i Pet. 5.2.

IfPaftors be fet over tbe Gatbolike Cburcb vi/ibte, then either as it if taken in-con federation as ditfinftfrom tbe far titulars, 4r_as ittom-frehenjs ail tbe particulars in it.

But neither can be affirmed: not the fir ft; for Paftors and Teachers are never fet over a flock,they did never fee, nor can tell where to finde ; arid fuch is the Catholike Church. Not the lecond ; if by the fame commifllon they are fet over all par ticular Congregations, then are they bound to beftow the fame care and watch over all particulars, which no man will grant.

Secondly, ordinary I'eAcbers are fet in tbe 'Church by ordinry mans s and therefore by ek&im, Gal. j. i. Of God, and by Mai puc into their places.

But elettion doth not fet them over the Catbolikg Cb-urcb 5 asfenfe will fug^eft on this m inner : let three or four men be pro-.ponded for election^taib many Churches-now needing and

Ppp 3

28 Chap.2. Afurwy ofthefumme Parr 5

cravine fupply, each of the Churches choofeth one, refufeth the other, as not fo fuitable to their (pirits : If the elec>ioi*o{ the one gives power, therefore the reje&ion or non-ek&ion ftops the extent and efficacy of that power; fo that he can have no paftorall Office-power there over them.

We have now done with THE PERSONS who have RIGHT to receive thefe feals.

We are now to enquire the MANNER OF THE DIS PENSATION,

And that is either^~ to bot , h > or (.Peculiar to each.

That which is common to both, appears in two things : C Firft, they muft be difienfed publikely. < Secondly, they (hould have the f reaching of the Word a c-£ company their (blemn adminiftration.

Firft, That they wuft be diffienfed publicly* in the prefence 9 and with the concurrence of the Church folemnly aflembled : for fince the feals of the Covenant^ and the preaching «/ the Covenant goe together : the publication of the one nrmrt accompany the difpenfation-of the yrher 5 it is not in the power of the Church to confine preach ing into corners, for wifdom cryeth openly in the ftreets* Prov. 8. 2, 3. and of old the Church of the Jewes ereftcd Sina-gogttes in every City (befide the Temple fet up in lerufakm) for the hearing and preaching of the Word : our Saviour enjoyn-ed his Difciples, what they beard in the ear fecretly 9 to preach «jpe»-ly upon the boitje top> Matth, 10. 27. John 18. 20,21,22. And he compares the Supper of the Lord to their ordinary (upper 5 (b be oppoi'eth manifeftly the Church or Congregation to tht private /;o«fc,and declaretruhat the Lords Supper (hould be celebrated in the Congregation, as the Banquet fliould be kept in their private houfes, I Cor.i 1.20,21,22*

Yea, the fcope and nature of the O dinance cals for fiich ao Ail miniftration ; for iince the Sacraments are badges to (hew our feparation from all other prophane (bcieties, and ta figntfie our communion one with another viiibl^ in the pro-fcffion and confeflion of the faith, as our (pirituall union and communion with Chrift our head myftically ? therefore the adminiilration of them fliould be fuch as ihould fuit the na ture

Part 3 • offhurch difctpline. Chap.-2. 2 £

ture of the Ordinance, and ferve the end of it: and therefore it is, that in times of perfecution, when the Church dare not, nor is it meet (he (hould (hew her felf to the enemy ; yet noc then, is the Word of God nor Sacraments privately preach-ed or adminiftred, neither yet ought to be; for though they be done in the houfe of a private man ,yet because they are and ought to be adminiftred in the preface of the Congregation, there is neither private preaching, nor private celebrating the Si-craments.

Secondly, that both tbefe Ordinances fbould g9e hand in band^fter tbe word opened the feals fbould be adminiftred*

The praftice of the Baptift, our Saviour and his D/jc/pkf, are precedentiall to us in this behalf, Mat ^.3.2, 3. compared with ^er.5-for this laft verfe refers unto the former (the defcription of lobn his perfon and behaviour being put in occaiionally) when lobn came preacbing in the JFildtrnejft , Repent for tbe Kingdome, &c. THEN come to him tbe people from all coaftt and were baptized. And hence he is faid Mark^i. 4. to baptize in tbe Wilderneffe and to preach tbe Baptifme of repentance, becaufe there was a concurrence $ the one made way for the more cleer un-derftanding, and the efleftuall working, and fruitfull enter taining of the other.

And tbat colleftion feemes tobefaire, which is obferved by fome Interpreters(who comonly fearch more norrowly unto the text) Afts 19.4, Paul meaning to conferre the gifts of the holy Ghoft, which the twelve Difciples at Epbe>us were to re ceive by the putting on of hands, unto the performance of the truth,by the performance of the promifc figured b^Baptifme, and fo to joyn tbefigne with tbe tbing fignified* In the fourth verfe he theweth bow lorn preacbed and adminiftred tbat ordinance; fir ft he preached that his Difciples (ho«)d behave in Jefus Chrift,, which came after him:after in the fourth^that tboje Vifciples of I0,!?»(and not as *s comm )nly fuppofed,tko(e twelve Difripl^s of EpDejHs) having beard lobns preaching (and not as is fuppo(ed ; Paul*) were baptised into tbe name of tbe Lord Itfits : thisinrcr-pretation hdth plaine proof from the Grammar of the words, the two Contwiftwns ( vhich have relation one to the other, and can icr without force be fevered) lead the Reader to (his , md ? <y fo^ch the order of ibe aj'nimft>aiiw 9 rhat after they t-bej.wre baptized. THIS MAN NER.'

NER OF ADMINISTRATION OF Is COMMON to both of them*

There is fomething that is PECULIAR To EACH, co which we foall adde one word.

Firft, Baftifme is the Sacrament of our Initiation and ingrafting into Cbrifl j and that is the ufuall phrafe of the Goipelj lC*i9f-$*pk \tfxftsiv Ivnu£ 9 Rom. 6.3. our infition and incorporation into Chrift, is fignified and lealed up by Baptifme: and hence Baptifme is ones adminifired, and never again to be repeat ed, becaufe of the ftability of the covenant of Grace : It is an everlafting Covenant, and they are the fure mercies that arc there feaied up; the conftancy of God's truth and faithful-nefle towards his, notwithftanding all their failing and infir-mitieSjWhich overbear them in their daily courfe; whom Cbrifl loves once* be loves to the end: bis gifts and calling are without repen tance , and therefore whom he cals effectually, heprejerves for ever through faith unto falvat ion ; that no manfhall, and therefore they cannot, tak$ y themfelves out of his hand, unltfle they be more then men : no falling away then totally or finally from? the Covenant, and therefore no repeating of Baptifme, which feals up our entrance into the Covenant.

That which occafions fome kind of further confideration here, is that which hath been a little ftirring of late, viz.

Whether Baptise is to be adminiftred by pouring of water, and fo wafbing tie body therewith, or by dipping the body into the water ? for herein lyes the very hit and turn of the queftion, as it is now controverted: for

Firft, it is confefled of every fide, that the word &tvTt£&fr6-perly fignifies to Dip : we fay to Dip, for fo it is fbmetime ufed by the feventy : Ruth 2.14. Rutb dippetb her Bread into the vine-ger : i Sam 14. 27. lonathati dipped the end of bis rod into the boney-comb: Thus it fignifies to Dip, but feldome or never to Dive, as learned Bt:z>a interprets and explicates the propriety of the word, when he intends to lay forth the limits of it in its own bounds, Mtt.3.13*

Secondly, in ordinary courfe it is commonly ufed among Authors, and in Scripture, for to Wafh, Luke 11. 38. the Pha-rifces wondred at our Saviour, that he did not Wafh before din-ner^ ttet'fli&t> fo Mar. 7 . <u8. Third-

Part g . _ of Church difcipline. Chap.2. 31

Thirdly, wafting is the main thing intended by our Saviour in the inftitution, and to be attended in the fignification of the ufe of the water in the Sacrament of Baptifrnerand this is evidenced by thefe teftimonies, which fpeak txprtfly to this purpofe.

The Apoftle, i Pet. 3. 2 1. points/at this, by (peciall defcrip-tion, to be the intended fingnificari&n of the outward figr., unto which Baptifme, now answering, javes w» But the queftion might hap pily arife, what of Bapcifme is here meant > for there be two things in the Sacramen>t ; the outward ftgne, and the fpirituall part,fJbe tbing/ignified.The Apoftle therfore by Way of preventi on, and by a fpeciall de(cription,diftin&Jy interprets himiclf; 1 mean not the fining away of the filth of ibe ftp, i. e. the wafting ef water, which is the fignification to be attended in the ufe of the outward figne, and is the outward part of the Sacrament ; but I mean the inward and fpirituall part. To this agrees that Eph. 5.26. 7/f. 3. 53 6* God is faid to fave us by the wafiing of r/>« new'biitby and the remwing of the holy Ghoft, which is faid to be foured ont upon w \ following the refemblance of water pured, in the wafbing of Btftifme.

Nor can that fhrafe rationally admit another conftrnftion^ Ms 1.5. when our Saviour promifcth his Difciples they fhould be baptized with the bolyGboft not many dayes after, as lohn baptized with water.

As they were baptized by tbefiirityft they were baptized with wtter y for (b the proportion requires ; and therefore it is an utter tniflake to think that £*Tli£wy \v vJ*n implies the dipping into the w*ter y whea the propoficion [lv~] as molt frequently with the Hebrewes, and generally an.ongit all Gfamirians, notes onely the canfe or inftruwent, and fo it carries caufa and efsftum with it 5 to baptize in water as a means ufcd to frgnifie and feal up

e is ukd,

the Covenant; and therefore the lik

•rrivp&Tj tLyiv ; not that we are dipped into the holy Ghoft, but

that the holy Ghoft is poured upon w , and therefore Lukg ex

pounds it by thefoedding and pouring out of the holy Gl)cft y Ads 2.

33, and therefore I could wifh that thefe particulars might be

confidered.

Firft, 4s we are baptized by the Spirit* io by proportion we are faid to be baptized wi\h Wer, fo the Text, AQ$ i .5 .

But we are baptized by the Spirit, wben that if applied to w firft ; as the practice expounds the promife 3 ^x i ,5,. with chap.2* 3 3 .

Secondly.,

32 Chap.2. A furvey of tbe^Cumme Pare.3.

Sccendly,rbe nature of Baptifme,and the tdminiftratien thereof,an* faers the work^ of application ; becaufc it is to feal and confirm the Covenant to us: As it is agreed* fo communicated and fealed.

But the applying the water to the body firftly, anfwers the work^ of application : for (Thrift by his Spirit doth apply him (elf to us firft, Phil. 3.12. we apprehend as we are comprehended: the promifc comes to us before we can come to it.

Nay, the Argument growes yet ftronger.

That which croyetb the nature of the Covenant, that adminiflr*tion tf the Seal fuits ft not, but Immerjion intimateth, that we apply ow felves firft to Chrift, and fo to the Covenant, and this crojfttb the na-fare of the covenant ; and therefore this adminiflration fuits it not.

Thirdly, Thai which beft refembleth our implanting into tbejtmi-litude of the death and refarrefiim ofCbrift : That adminitfration fits the nature of Baptifme.

But the applying and catting the water upon the body beft refem&les the nature of Burial!, as fenfe will fuggeft : the dipping of the body into the duft y doth no way fo lively refemble Burial^ as the cafting dud and mold upon it.

THE MANNER OF ADMINISTRATION PECK* IIAR To THE SUPPER, is in two things.

Firft, it b a Sacrament of our nourishment, and our grow ing up in the Lord Jefus,and therefore it is appointed by him to be frequently ufed, as being one of the (landing diftiea which the Lord Chrift hath provided for the daily diet and the houfhold provifion of his farhfull ones, who are his fa mily, i Cor. 11.26,34. as often as ye eat this bread^&^c.

And to this purpofe, our Saviour inhere prefented to us, as the fpirituall food , nay, as the choice and compleat feaft of the foul, fuch as may anfwer all our wants, and our deiires alfo : Bread fuftains the hungry, Wine refrefhes the thirty, both fa-tiff e to the full: Chrift faves ferfeGly- all that corns unto him, Heb. 7.25,

And hence fccondly, in the admiffration, as there be difiinft farts of the Ordinance, fo triere is a dittinB blefing, which was expreffed by our Saviour in the firft ingitutiony and is to be imitated by all his Officers : For the words are open 5 He to&k^ Bread and. blejfed it; after the fame m&wtf be tookjbc. Cup and bkffed

Part 3- ofChurrjtdifapltKe. Chap.3.

it alfo : Fo r one a&ion is expreffed, and the reft are implied, the rery frame of the words, and order in which they are fet forth, imply as much.

For bleffing of the Bread commeth immediately after the /ef-ting of it apart : Hence that bkffing cams before the taking of the Wim , and Citing that apart for that ftiritiiaB end , and therefore before the bleiUng of that Element $ and therefore tbere muft be a diflinft benedi&ion ufedfrom the former: and that beft fcits with the diftinft nature of the feverall Elements which are appointed b/ our Saviour, and arc to be ufed and received by the Communicants in that diftinft confederation: for though whole Cbrift fitirfaty be in each part of the Supper, it is not a piece of Chrift, as Bread and Food rcprefented to the Receivers yet there is not all Chrift Sacrament all}, but in lor/;.

CHAP. III. Of Cenfures.

THe Lord Chrift being a tender hearted father to his Church, as his family and houfhold, he hath not onely provided wholfome and choice diet, his holy and fpirituall Ordinances for the food and refreming of the fouls of his faithfuH, thit fo they may grow up into him in all things, and encreafe with the encreafings of God.

But he hath laid in Purgatives as well as Rettoratives ; and out of his infinite wifdome,who knows,to how many corrupt diftcmpers, as fo many hurtfull and noifefome difeafes the Saints are (ubjecTc unto : ke hath appointed Church-cenfures aft good Phyfick, to purge out what is evill, as well as Word and Sacraments,which,like good diet,are fuffident to nourifti the foul to eternal life*

And his earning compaffian hath made him here fo careful, that he hath appointed each particular Brother^ a skilfull Apo thecary, to help forward the fpirituall health of all in confe deracy with him.

/ Hence al the members are made (as we have heard) watchmen over the welfare of their Brethren, and by vertue of their con-fociuion and combination, have power over each other, and

3 4 Chap. 3 . Afurvty oftfye fumme Part. 3 .

a judiciall way of proctffe againft each other, in cafe of any finfuli aberration , to proceed legally and judicially againft them, according to rules and orders of Chrift provided for that end : and herein members of the fame Congregation pro ceed not onely chriftianl}} but judicially againft offences 5 as in civill bodies, jpeciall corporations have fpeciall advantages this? way.

The proceed ing in tbe difl>(>nfaion ofcsnfures if double^ according to the double quality of offender? and offencet,

Private offences appear only to few,one or more 5 and there fore they onely arc to proceed againft them, in covering and biding them from the apprehenfions of others, as much as may be ; provided, they can thereby attain an healing of them.

The rules here to re&ifie their proceeding,that they may not negleft their duty, in not endeavouring reformation, orelfe through uiwkilfulnefle encreafe fin and trouble, when they would remove the one and prevent tbe other.

The R u t E s I fay, to regulate their froceedings £j, $r« thefe :

Firft, fuch bumain infirmities? which onavoidably attend the beft Saints breathing upon earth, while they carry a body of death about them, are not to be taken as matter of oilence intended by our Saviour, nor have we any juft caufe to ftumr ble at fuch ftraw«,or be taken with diftafte againft the carriage of a Brother in that cafe ; and therefore they come not under the nature of an offence in this advice oiour Saviour, Matthi 18. 15.

Secondly, If tbe fm be f«cJ),.whieh is like aflone of (tumbling in. •nr Christian courfe, and therefore needs to be reformed in him that commits , and to be removed out of the way of him that fees /> 3 we muft here attend our duty, and the direction of our Savi our, Afar.i8.i5»Lez//M9'i7.

Thirdly,but i»f yet it be not Jo cleer^bnt doubtful! to us onely^ though our thoughts and apprehenfions lead that way ; it is not yet ripe for any Church precede. But if fears and fu(pi-tions purfue us, as fearing we do not what we (bould, for the gpod df our Brother^ nor for the fctling of our affeftions to

Pare 3. of Church discipline-. Chap. 3. 35

him: wema'y enquire by way of doubt, to be fadsfied, and to have our hearts quiete<i, but not adventure to ctnfureit : for it is a fafe rule, Wben we have ml found ground of convitiion 9 tpe have no reafon fa adminifter ait Admonition.

Fourthly, if the offence be fuch, which deferves a cenfure, and that we have evidence enough of Argument and rule to convince to our apprehenfion, it is yet the faireft way to enter i.nto a feriouf.debate and conjtderatian of the evil, and to bear fully and freely what can be faid by tbe offending party > far bis defence: The grounds which are good to bear an admonition, will then be more cleer, all (hifts by difconrCe being fully difcovered, we may better fee how more fully and undeniably to fatten a convi&ing reproof upon a Brother,which is that our Saviour counfels, M*t. 18.15. tMy&v* If this fear and warinefle were Well attended,tho(e ordinary miftakes, clafhings, fayings and gainfayings, and the many offences committedaniongfk Bre thren, while they come to reform one offerice given, would caflly be prevented through the help andafljftance of Chriftjif the party that comes to rebuke, would be (lire,

f Firft, that the Jin w# committed.

I Secondly, that he hath ez>/Je»ce,either by the confijfion of

J the party,,or witnejfeof dtten,. that fuch a Brother

i committed it..

I Thirdly, that fuch a rule is fair and/«ff to convince of fab

\. afinne,.

Tbe majefty of Chrifts Ordinance would appear with much evidence, and with much eafe and comfort on all hands, in all the degrees of it; whether it be between thee and him, or whether in cafe of not hearing, you rake one or two % or if need require, in bringing it to the Church. Thus of ftivate Offices.

But if the offence be F A M o u s AND No^TaR i o us A^T THE FIRST PRACTICE OF lT,asopendru,.kenne(re, fwearing, ftealing, lying 5 or that a Brother, according to-the rule of Chrift, by reafon of anothers obstinacy, be con-drained to tell it to the Church, and make it publik*

In this PUBLIKEPROCESSE

F/r/J, By way of Preparation, the offence ifcuft, Firft, be brought to the Elders, and by them debated and deli vered to the Churc'h 5 for they are guides and leaders of tbe Churcb 9 Heb. 13.17. the watchmen and werfeers of if, and there fore they muft know the caufes and controversies to the full in all the circumftances, difficulties, windings and turnings thereof, that they may be able to lead the Congregation in. the way* s of peace and truth ; which they cannot do, unleflc they know the way thernfelves.

Secondly, to them it appertains to judge whether the things be iof weight and worthy and fo need and require the prefence and afliftance of the body to expreffe their judgment againft them, and the party guilty of them or no : for if they be petty bufi-nefles, and altogether unfit and unworthy to trouble the Congregation withall: it is in their power to prevent fuch cauflcfTe and needlefle difturbance, and therefore to fupprefib any further proceeding therein.

Obj. It will be faid happly. By this means,and under this pretence, if the Elders be corrupt in their judgement, or par-tiall in their affeftions, they may filence the weightieft cau(e that can be, and fb prejudice the innocency of thofe, they are not friendly affe&ed unto, and hinder the reformation of thofe, whom in a corrupt and partial! way they fiiifully fa vour.

Anfa. Therefore as it is in their power to fupprefle fuch petty occafions which are not worthy the time, pains and difturbance that muft be fpent upon them 5 fo yet to prevent injuftice and partiality in iuch ca(es,the party who takes him*-felf wronged, may complain of the Elders in that behalf: And if the Congregation fee apparently, they have dealt nnjuftly and partially, it if in their power to reftifie ft : but if the complaint prove unjaft and unreafonable, be it at the perill of him that complains, for he is to be cenftired (harply and {evcrely, as out of pridt and perverfnefle, refufing tofiften to thefealbn-able advice and c< unfell of thofe who were fet over him by the Lord: as alfo, becaufe he hath needlefly difturbed the peace of the Congregation as much as in him lieth.

Thirdly, this preparation is to be made by the Elders, be caufe tie boay of the p*cp/e, if numerous, they will be unable with any comely conveniency, to conftder and weigh aS the c/r-

Part £. o^Chwch difeipline. Chap.3". g7

tumftances, wttb alt tbe emerging difficulties, which will certainly and neeefTarily occurre in fuch agitations: nor can in reafori beftow their time and pains upon them, as the intricacy and perplexity of the work will fonutimes require.

But when all things are cleered, the native and naked ftate of the controverfie laid forth and presented in the feverals of it, even the weaneft in the Congregation will generally be able ta fee caule to pyn their judgments with the truth.

This preparation of the a&i- £ , fCa»fe muft be examined Iprefently. ©ti lyes in two things : C { Examination recorded >eJf*c?/>

In the examination of csntrwerftes ( becaufc the eagerneffe of fame fpiritsis inordinate in the purfuit of an offence too ri gidly ; and the pride of all mens hearts generally is fuch a that though they can do (hamefulfy, yet they are loth to bear the fhame of it ; and therefore ouc of their waywardnefle wilinefie of heart s are ready to wimble and winde out? and devices, that they may put by the dint of a difcovering and convicting Argument.") HE THAT COMPLAINS MUST KNOW Two RULES.

Firft, that he muft not dare to complain to the Elder of & Church, unleffe be can plainly and f eremptoril) lay in bit accufation tf another, twcbing fuch fpeech ts and carriages, of which upon through fearch, he is well aflured : I &y, peremptorily accufe of things whereof he is groundedly affured, becaoie I would pre vent fuch weak and windy kind of exprciSons, as too often? we meet withall, out of mens too (uddcn pangs and heedleflfc miftakes. Itakg itfo 5 I conceived ft fo \ it VPM]Q reported j I met with it m tbat ntanner,&c. when upon the (cardinal! thefe vaniib asmiftakes iThemrd i?,we mnft rehke c^z//e^g/v > Mat.i8.i$;

Secondly, as his accufation muiV be plain, ft bit proofs x tnuft be direct and pregnant , that fuch words, for the fub-ftance and reality of them were fpoken, and fuch things done ; there muft be two witneffes to eftablift every word, except the things be otherwayes evidenced fufficiendy, as by eonfe^ fion of the party, See.

On the ELDERS PARTS Tw o R u L i s, if attended*, make a great riddance, of occafions, and prevent diftempers,

Fkfty>/ tbeacMjationbeprefently and-exwtl} recorded, together

with

Chap.j • Afurvej of tbefumme, p ar r

with the anfoer thereunto in like manner: for experience teacheth, t-hat in multiplicity of debates, parties are apt to forget, or elfe not wilting to remember, and fometimes ready to miftake, addc, alter, vary in exprefliont, as they fee there may any advantage come to their own, or difadvantage to the contrary caufe : All again by this means is eafily prevent ed, and the truth made open to the appreheniion of the ftan-der by.

Secondly, let tbe Elders confine all panics t$ the poynt in band, and not fuffer them by extravagancies to darken the truth, •difturb the proceeding8 5 and bring confufion to the whole de bate. They are alfo, by their authority put into their hands, to forbid and retrain aU perfonal! and paffionate cxpreffions^ and con-ftrain both fides to fpeak to the caufe, and onely to the caufe in hand.

Thus the preparation is done, the caufe rightly dated and cleered, doubts anfwered, miftakes removed, and by proofs fair and fufficient, the truth confirmed 5 now the caufe is rea dy and ripe for judgement, and may eafily be determined in half an hour, which coft many week* in the fearch and exa mination thereof.

The EXECUTION of the fentence iflues in four things.

Firft, the caufe exactly recorded, is as fully and nakedly to be presented to tbe confideration of tbe Congregation.

Secondly, the Elders are to goe before the Congregation in laying open tbe rn/f, fo far as reacheth any particular now to be confidered, and to expreffc ibeir judgement and determination thereof, fo far as appertains to tbemjelves.

Thirdly, unleffe the people be able to convince them of er-rour and miilakes in their fentence, they are bound tojoyn tbeir judgment witb theirs^ to tbe compleating of tbe jtntence.

Fourthly, tbe fentence? thus complcatly ifltied^is to be folemn-ly pafled and pronounced upon the DeliRquent by tbe rnling Elder 9 whether it be the cenfure of Admonition or exctmrnunicativn*

Touching this laft, Of EXCOMMVNICAtlON. There befeveral ufa which offer themfelrcs to further fearch

and

and confidcration-, of which we may briefly, and in order en quire, having an eye and reference to what hath been faid touching the fa ft fubj eft of the key es, where all thefe difpuies had thdtjfrjl rife, and (hall receive their lafl reflation.

The firft Que&ion is, What if the order of the Gc$e! in tbefro-cejfs of tlw <treat and dreadful! Ordinance of Excommunication ?

Anfw* Firft, the execution of this feacenc\: agamft the Male-fa£or, againft whom ic is pafTed, concerns all the body, be-caufe they arc all bound to rejed all Church-communion with him, and that bec*ufe he hath renounced tfre rule of Chrift, and is therefore juftly delivered uf to Satan^ to b: h&fave in the kingdom of dartyieffe 9 who -would not be a Jubjett to Cbrift in tbt kingdom of light: they are to renounce all voluntary and unnecef-jary familiarity with him, wen in civ ill converge, that they may, as much as in them lyes, without any breach of any bond or relation that lyes upon them, dilcountenance him in his courie, and caufe bim to be afhtmed ; and therefore in fome particulars he is be low the degree of a Heathen : i Cor.5.11. with fuch a one eat not 5 and yet i Cor. 10.27. ifanlifiddinvitetoafeaft, we niaygoe by allowance from the Apoftle; and by parity of reafon, we 1 may invite fuch occafionally : but the like carriage we may not expreffe to an Excommunicate.

Now becaufe the execution of the fentence concern* all, therefore it were to be wi(f>ed 3 there flmdd be an unanimw* confent of nil unto it.

Secondly, hence excommunication being an Ordinance of fo great terrour,and of fo common and great concernment unto all, (if we look at the manner) it rnuft be proceeded in \vith rauch moderation^ fitty^ patience and long-fufferancs: if there can be a healing of a corrupt member, we muft not be batty to cut it off: If we look at the matter, it muft not be for petty and [mail. aberrations , but forfucb evils as ths mind and conscience of a man^ en-" lightned by the truth ofGod^ would condemn in himfelfor any> ufon the firft feriou* conJfdsration s \V3iS hi* undcrfending l^ft to the liber ty of reafon, to aft thereby, and not crack-brained and per verted with prejudice and fdfilhnefle.

Thirdly, fuch evils which are either hainous and abomi nable, a&fernication 0 murder, adultery, inceft, treajon,&c. or if not fo groflfe, yet carry the face cfevill in their forehead, itpn the firft fsriout and wel-grounded confederation of reafon ; and have been p?r-nnacisufly and obftinately ferjifted in> after the improvement of all

R r r means

.Chap.3. Jfurueyoftbefumml Part. 3.

means upon them for con vision and reformation : the fa cnely deferve excommunication by the rules of Chrift, i Cor. 5, Mai. 18. 17.

Fourthly, when fuch evils are prefented to the Church, and thsre 5$ a mututll andjoynt concurrence of all -, every particular Congregation hath received pow*r from Chrift to proceed to excommunication without any more ado.

This every one grants, may be done by a Church in an Iflicd; and every particular Congregation hath as much power and right in that cenfure (as formerly hath been touched, and (hall more fully be proved afterward : ) the like alfo may be done if Jems few (bould dijjent 9 ,in cafe their reafons be heard and anfwered, and they filenced by the power of Ar gument.

Fiftly, but in cafe things prove doubtfttll (which rarely they will, or can in truth, if rules formerly mentioned be attend ed) and the difference grow wide and great , // if-tbenfeafonableto. crave the council and help of neighbouring Churches ; not to receive any power from them to execute the cenfure : but that they may fee the truth cleered 3 the erring parties may be convinced,. the way alfo warranted 5 wbicb being done, either all -will agree 9 or clfe the major part of the Chard) bath fewer and right to proceed and pajje the centre according unto Cbrift ; and the nft of the Church dtf-jentingi are bound to fit down fat itfied therewith.

Eut in cafe the counfell of the emaciated Churches ft all adviie to wi&bold',tht cafe will then appear doubtiul,and want ground of conviction of the Churches oart; and therefore they will want ground of execution, as hath been faid , and therefore they muftftay their proceeding.

The fecond queftion is, Where l)cs the HIGHEST T R i-B u N A L L wbere this fentence iflues ?

A>jW. Before we can lay forth the rule of proceeding in this cenfure, and the order and rank that each perfon muft keep,according to his power and place : we fhall ipesk fbme-thing, firft, hy way ot explication of the nature of the censure , fe-condly , lay forth the bounds according mte which the people mould confine themselves in putting forth their power : laftly, give in tbt reafons (hortly of the queftion fo ftated.

Firft, this cenfure of excommunication, and the admoniti-' on that makes way for it, is to be atteded in a double regard,

either

CUgally vv, * % ^Dogmatical!) Propounded by the Elders, as leaders

Cl tiler aS 1C 15 s * i

) to chc Congregation: or

C Judicial!) faffed and cxxu-rd.

/iFor the underltandtng of the firll, you muft recall and re* member, that it appertained to the f lace and office of ibc Rulers* by through iearch and examination, to ripen the caufe, and to cleer all miftakcs, and fettle the truth b; fufricient and un* deniable witneffe $ and therefore in cafe things iw.redoub:-full, and admit no fcrious or through pro- :f, the Congrega tion fhould not b. troubled with fuch things : where no con-.vision can be £ained 3 thcrc no cenfore of publike admonition or excommunication mould be adniiniltreJ.- Bat when things are fully teftified, thf n they are dogmatically to difcover th^ mind of God, and the rule of Chrift, according to which a Congregation fhould proceed. /

Secondly, their judgements thus txpreflcdjthe compaffe ac cording to which the people (liould confine thernfelves in putting forth tbezr fower and judgement, may be conceived in THIS Pv u L E.

The fraternity have no more fower-to oftofe the fentenq of the ccn~ fere.) thus, frefxred aulfrtfouwffify the Elders, then they have to of* foi-: ibeir diftrine which t\xy fo'd! £»&/$;. v lkit they have as much-power to oppofe the one as the other. We will touch both the parts of the £«/?.

Firftj they have no more power to oppofe the fentence of the cenfure thus prepared and propounded by the Elder?,? hrn they have to oppofe their doftrme which they (hall pub-lifh i (let it be hero attended, that I fpeak of the cenfure as dogmatically propounded, not of the judicial f tiffing o//r, when ic 4pomes to be executed, and' then) the proof is plain. '»• Firft, becaufe they have the fame authority in dogma* icall pro pounding of the one} M in promulgation of the other : They are aft?, which alike iffue out of their office, in which they arc placed, and unto which they are called of God, and bound to ba leaders to the people, as in preparing the cauie, that it may be ripe and ready for the cenfure, fo in laying open the rule, as it reachcth the feverall particulars, and to expreffe their judgement and determination thereof.

Secondly, that their power is equall in both, appears pal-

Rrr 2 pably

42 Chap.3« Afurvejoftbefumme Pare.

pably thus : when the caufe is clsered and proved by evidence of undeniable witntfTe*, the Elder may refer it to the Werd 9 and 6nt of tbe word preach n as a Vottrin?: fo that the fentenee the Elder will paffe,(hall be a point he will preach; and therefore none (hall oppofe the one, but he (lull oppofe the other.

And hence it follow*,which was formerly intimated,that if the people cannot convince the Elder of his errour or miftake in the (entence, they are bound to joyn their judgement with his in the compkanng of 'the fentenc?, without impertinent queftions, needkfle fcruples, wilfull and diforderly gainfayings j for if they cannot confute his Doftrine,they are bound to entertain andeft,,b!ifhit.

Therefore they muft do fo with their cenfures, as the infe rence forceth.

4nd this kjnd of proceeding in judicature difcovers fo much wifdom, careandfaithfulxefleof the LordCbrift, in providing for tbe comfort^ honour andfafety of his Church* as the like is r.ot to be feund in all the governments upon earthy wherein the great eft excellency ever appeared to the appehen/ion of t be font of men.

For behold the Lord Chrift is fo Cender and compaffionate over his Church, that the meaneft member thereof {ball not be touched in the lead meafure in his liberty, but he hath fit ted, called and appointed his Officers, wife and holy watch men, that (hall fecretly and ferioufly examine all things with all exa&nefle, (hall receive nothing bat upon fuch proof, as that whereby every raord (hall be eihbUfhecl; and yet when all th r s is evidenced, they fhall not proceed againft them in private, but thty (hall prtfent ail theie evidencs to the view and consideration of them all 5 lay open the rule of truth be • fore them, and nothing fhall be done that they fhall oppofe, but muft approve and fet their hand and feal unto, as (uitable to the rules of truth, and rightec ufmfle, and love. And this proceeding is held in all thimgs to all his members : the like is not to be found on earth.

The fecond part of the Conclufion is, I'hat they have as much fewer and right to oppofe their cenfures 9 fo propounded^ as their D0-crr/tfe. For their power if alike in dijpenftng the one, as )be otber> as hath been proved : and therefore // they c*n oppofe the one, they may fo far oppofe t&e other.

Since then it is yeeldcd on all hands, that the fraternity may

renounce

• - -fi~-a — - ... v . : - .j: - — — — — Part 3 • of Church discipline. Chap. g. 43

renounce andcsndemn the falje^ erronioiw and heretical! Doflrines of an EJJer, and hinder them that they may never be entertained nor eftablifhed in the place, yea rejcft bit of inions.> and lake away bis Office from him : they may do at much by parity of reafon agaihft b& falfe and unjuft cenfures propounded and concluded, and fo interpofe and oppofe proceeding, as that they (hall never take place and be eftablifhed in the Congregation 3 onely the method and order preicribed before in cafe of difference, rnuft be attended.

The conclufion then is,The fraternity put for tha caujall power in the cenfure of excomunication, whence it receives its com* pleat being, and here lyes tbe fufr eaftf tribunal in fvy?it of judgement^ an J pubiike proceeding in cenfure againft an offender : the reafons of this we have given formerly^when we intreatcd of the firft fubje£ of the keyes, whether we refer the Reader , onely we may recall two or three for the prefent,that we may not leave this place wholly void.

Firft, that Church that can publicly adir.onijb tbe Elder or Elders^ in cafe he do not bear one or two^ that Church can cxcomtnunicatejeing not heard. Mat. 1 8. 17.

But tbe Church of the fraternity ', in cafe the Elders cf ending will not bear one or fwo, may alfo admonijjb : For if one or two may admo-ui(h privately, according to degrees of proceife prefcrlbed by our Saviour, why all may not admonifli publikely, 1 fee not 3 by the fame parity and equality of reafon.

If a Brother, L e. any Brother.

Nay, the cafe may be fuch, that they onely will be left to admonifli : for fuppofe three Elders in the Congregation two of them are under offi?nce,in which they do perfift 5 not yeeld-ing to the firft or (econd admonition, to what Church muft now the complaint be made ; one Elder is not a Church. therefore the complaint muft be made to the fraternity with him 5 therefore they muft sdmonifh^and therfore may alfo caft out, if their admonitioa be not heard.

Secondly, That placing of the [up re am powr, which croffetb the proceeding prefcribed by our Saviour^ that if ml orderly and regular.

But the placing of the fupream power in tbe Elders doth fo.

ThedffMnptioni* thus evidenced :

that which makgs the guilty party tbe Judge in hif own Caufa that sroffetb tbe proceeding prefcribed by our Saviour.

Rrr 3 But

44 Chap.g. jlfurvtyof tbefumme ( Pare 3.

fa .— . . - L U—»r. - TT I - ' - ^*- •-. .__. - - - ___ t

I«r rhV dotfc/o: For in cafe the Elders offend, and are com plained of, to whom.muft the complaint be carried ? the text faith, To the Church : the Church (fayes this opinion) is the Elder?, and therefore they muft be complained unto as thtir own Judges.

Thirdly, that power which is apfeinted&y Cbrifl in bis Church to reform evil (that being managed according to his appoint ment, and that in time of peace) that power can and will attain in endy othcrwife there fliould be an imputation laid upon our Saviour, that either he wanted wifdome or power in his inftitutions, in that fuch were appointed which were not able to attain the end, for which they were provided and appoint ed. But if the power of tbe Cen-ures be placed in tbe Presbytery ^ for tbe removal ar.d purging out of tbs kven of a feftinaaeut Jinnsr^ it cannot attain bis end: For fuppofe the body of the people will keep him in, converfe wLh him, and maintain full oommu-nion 3 their excommunication will not do the deed, which , fhewes the arm is too (hort to manage this power to the full extent of it, as it was intended by our Saviour.

And hence Mafter Ruterford grants, lib. i. p. 44. That it is tne conftant received and maintained opinion of Divines,an cient and modern, that excommuncation b&donc, confentiente

Nay5 Zefperns s Zancby^ Eeza^ BncaKW) Partut) think the El-derlhip fhpuld not excommunicate, fine confenfu. Nay, Peter Martyr goes furdler, Vnde concluditur non absque confenfa ecckpg qmnftcvn excommunicaripoffe, loc. con;, de excom. fent. 9. Jus bic ad ccdefiam peninet* nee tb ilia, eripi debet^ fent. 10. Cartwrigbt in i Cor. 5. againftthe Rhemifts : Magdeburg^ Cent, i.lib. 2. c. 4*CUves toti ecdcfi* funt tradit*.

Thn ground I conceive of this joynt judgement, thus con-fhntly requiring the confent of the people, doth in truth im ply, that their confent was not matter of complement, but car ried a caufall venue with it, for the compkating and accom-plUhing of this ccnfurc.

And'let it be fuppcfed that where there be three Elders, two of them (hould turn Hereticks and continue fo 5 how could the Chureh proceed againft them, unlefle there was a ccufall fower in tbe fraternity to accomplifh this cenfure >

For (if By Church was meant the Elderfliip) how can one be

tbs

Parr 3. irfckuybdifciplinc. Chsp.g. 45

the Courch /and if the people {hould con&nt, and yet their eonfent carry no caufall vertue to this work, the hiconveni-ence, which is croffe to right re^fon, remains yet unremoved, fow/>, that excommunication {hould proceed and be corn-pleated by one man 9 which is contrary to the grain of the words, and the proceffe of our Saviour fct down in the place, which is to rtfe by encreafefrom one to two or three, and thence to a multitude.

This ground thus proved, being received, many collections flow naturally from hence, which will bs inftead of fo many dnfosrs to feverall Qpefiions.

Firft, the pow>:r of judgement and fower of office are apparently dirrintt and different one from another : The Elder* in poy»t of rule andexerc'fing the aft of their Office, are fupream, and above the Congregation ; none have that Office-authority, nor can put forth ths afts thereof but themfelves: But in foynt of power of judgement or centvrc 9 the fraternity they are fufreatn^ and above any member or Officer, in cafe of offence and delinquency : nor need any man ftrange at this diftincYion, when the like is daily obvious in paralel examples prefented before our eye?.

The Lord Major is above the Cowrf, as touching the waycs and works of his Office, none hath right, nor can put forth fuch acts, which are peculiar to his place, and yet the Csurt is above iafoynt of cenfure y and can anfwerably proceed to punifh in a juft way, according to the juQ defert of his fin. Thus the Parliament is above the King, the Souldiers and Captains above their General!.

Hence again, excommunication if not an Act of power of Office, but cf julgementy from grounds and grants formerly cleered, and therefore cannot be appropriated to Rulers, nor upon right confidcration accounted an act of higheft rule, but an aft of fupream judgement, which is fested in the fraternity, and may be put forth by them in a right order and manner, as it hath been before proved; ftill that is a ftaple rule, which ftands faft. The whole bath fower over any member and members y and can preserve her felf and fafety again ft any of their power that would annoy or detfrov it .

And this muft be yeelded by all thofc who give power of excommunication to Synods and Comtek; in that Brethren a* well w

Chap.?. Afurveyofthefumme, Part 3

are members of the Synods, and the Ads of thofe AC-fcmblyes ifliie from both Elders and Brethren^ as all the Ortho dox prove againft the Popifrrlmpropriators.

Hence laftly, as long as tbe Cburcb continues, and hath the being of a Church, fbe batb rigbt and fewer of managing trufe cenfures, bccaufe it belongs to her K*9* AUTO, and appertains to her as fuch a body, and therefore cannot be taken away, unlefie her being be taken away : As an Officer, while he re mains in his Place and Office, he hath right and power to Preach and adminifter the Seals, though the exercife of thofe a&s may fometime be hindred by violence and conftraint: fb while the members continue confederate in combination, and fo communion with one another by free confent, they have alfo power one over another, and in cafe the part prejudice the whole, it's fubjeft to the power of the whole,, to be remo ved from the communion thereof.

Chap, r

PART. IV. Concerning Synods.

CHAP. I.

Wherein M r .Rutherfbrdsy/x/& ^Argument is de bated, takgn out of A&s 1 5. and the nature of that Sy nod difcuffed) andhowfarre that or any other Synod can be fetid to bind by any warrant from the Word.

H E fixth Argument of Matter Rutherford is taken from that famplar of a Synod propoun ded in the fifteenth of the &4fts.

Before we can come to give a direcl and cleare A#f»er thereunto, we ifhall be forced tofpeak fome things to prepare way to that purpofe, that it mayappeare how farre the .power of a Synod is confefTed or denied,and wherein theflreffe of the Controversy doth efpecially confifl: and that will be di-fpatcht in the conclttpons following*

I, Concluf.

The confociationof £kurckes is not omly l^fall ^ btit ver$ ferving not alone to fe*rch out-the trttih 9 but to Aaaa fettle

Chap. I. ASurveyoftlstSxmffie Part. 4.

fettle the hearts of all (facerely minded in the right apprehenfion andprofejfion of the fame.

When many, and thofe felecl and eminent, lay the beft of their abilities together, improve their parts and prayers, dif-quifitions, confutations, determinations, to promote the knowledge and praclife of the things of Chrift, the eftablifh-menc of the Churches, in the unity of the faith, and their eter-nall peace.

The light of na' tire find right reafon forcing men out of their owne neceffities and experience to confefle , That, In the multitude of Councellors there is fafety. Plus vident oculi,quam oculu$,&c The ijftteof that counfell evidenceth as much, Atts 16,4,5. They dcliverd their Decreesy&G* and the Churches were eftablfad in the faith,

This Confociationis of Jev trail forts and degrees, fome leffev fo\\\z greater y *s£lA$eSy ^^andthefe Provinciall, Natio nal^ Oecumenical!.

3, Conclttf.

The power which any or all have, is not bottndtefte, or unli mited, They are all but men, and may erre : their judgements are not the. rule, but muft be regulated. Their power is under Chrift, onely from him, and for him, wholly to be swfkd and ordered by his authority in his Word. Thus farre we agree. But

This authority is by feverall men feveralfy conMered^name-

C Church counfell. O ^fa.Ruther* Iy 3 it is either anthority of if ^271 :. neere

^ Church jurifditton^ the end,

i. When the cafe is controverfall, many doubts and diffi-culties»arife, which cannot eafily and readily be difcerned or decided, The greived parries crave the advice and feekthc ^ounfell of many €hurches,and willingly fiimit to the truth of God appearing by their meansy

Part. 4. ff Chur£h-Difcipli0e. Chap. I.

2. Authority of Church juris di&lon, is, when the Churches meeting have not onely authority to coudfell i hut power to ccn-fure Eccle filially in cafe the Parties whofe caufe comes to be fc&nned and confidered, (hail be found guilty and worthy ftich a cenfure.

Hence the Churches thus meeting, may be faid to impofe their determination and fuch decrees; which refult and arife out of their difquifitions and difputes either by authority of the Word only, from whence their determinations are fetched and con firmed a»pparantly.

And then they are faid to bind materialiter , in regard of the thing which is determined , being no more , qor other then that whkh is evidently cxprefied , or infallibly colletted out of the Word , and fo their counfels are no other then Gobs £ommands> containe a Divine Authority which is now by them difcovered , and In his Name applied to the particulars under hand, as the Counfell Acl:. 15 20. itjjoynes them toabftaine pom fornication , which aretheexpreffe Words of Scripture , from the Law in the Gofpell.

But befides this they are faid to bind formaliter , when it u fuppofed and taken for granted , that the \Decreesare not onely required in the W rd > but injoynedby fitch, who have Church-juri4diftion> and in vertue of that Authority can iuipofe, and in cafe of Refufall have Power to cenfure Ecclefiaftlcatty.

W£ conceive the former, id eft , the Authority of ^Br other tj Counfell , is attended by Chrift ; Mr Rutherford expreflTeth much learning and labour to maintaine and prove the Utter 9 and to that purpofe alledgeth this Patterne of Ad:. 1 5 . Which whether it be fit and full to this purpofe , wefluil make fome ferious inquiry according to our meafure,after we have debated the nature and quality of this Aflembiy and the proceedings therein ; which we (hall do in thefe Conclusions,

OF ACTS 15.

I, fincluf,

THi* Synods Was not extraordinary , either in regard of the infallible afliftance of the perfons in it , or the immediate

revelation of the truths therein difcuffed and decreed

Chap. i. ASwveyofthe£umme , Parr,4.

Its true, the Apoftles were extraordinary men in regard of their Places and Office , but that was not here attended ; nor invertne of that they did aft; There tejt&Jt»jrulare,&ndjuj commune fayes Junto. The fecond is here attended. They were Paflors which had ordinary abilities, as well^ Apoftles, which had extraordinary afiiftances, and they aft ed in theformer re lation.

'For in extraordinary revelations and infallible afliftances, men do not ;^«£ Ordinary Churches in their confutations and inquiries; but fo the whole Work was carried here : The men diluted 3 inquired; each man had allowed liberty to propound his thoughts, had: recourfe to the Scriptures, and reafoned out of them, Aft. 15.7x8, to. 18.

And ergo the Lord here leaves a £opy and Samptartoallfuc-ceeding Generations, how to feek the truth by way of triall in the ufe of fuch meanes which he hath appointed.

2; Concluf*

Hence their fentence was #<tf therefore Scripture or Canontcatt becaufe they decreed it,as when they were infallibly affifted and aftedbythe H. Ghoft, ^ Pet. i.

But the thing or matter which was decreed, it was either ex-preffed ] pregnantly , or infallibly colletted out of the Word, and fo being Scripture , it was therefore decreed'by them, as the inft antes of the Decrees give in evidence.

Toabftaine from Fornication, which is one of the Decrees', it is the very letter of the Text; The other Particulars iflue out of one ground, and thence have the ftrength of divine prohibition; for in things of indifferent ufe, (as thofe which were ftrangled*ti&blood , ) the rule of the Apoftle admits no gainfaying i fir. r, andlaft Rom, 14.

They were not therefore Canonicall Scripture becaufe decreed^ but e contra 3 becaufe they were Scripture , ergo they Vverc de creed.

And it is one thing to make Afandatum , qua tale^ Divine Scripture; another thing, when the matter is by force of unde niable confequcnce, gathered out of Scripture to give it out as a Mandate 5

And thus I fuppofethat Phrafe is to be underftood,

IT- SEEMS GOOD UNTO THE HOLY GHOST AND

UNTO us, Vers 28,

Bjr

By the HolyGhofl there muft either be under flood, the im-mediate revelation of the Spirit, paralell to that of Teter, \&ro 7nnv'p&T<&&yl* p«? tyuvot 2 *Pet, i.2i» and thi* fenfe the Text admits not; for there was no extraordinary Revelation, that can in reafon be attributed, or conceived to belong to the ordinary Multitude; befide,the Argument formerly ailed-ged, hath confuted this fenfe.

Or elfe it muft be the H". Ghofl as freaking in the word, which is open and eafy to conceive ; and we have the like Phrafe in Scripture carrying the like fenfe , in that the feverals of the fentence follow by infallible inference from Scripture grounds, as the Will of the Lord, unto which the Spirit by difpute, collation and comparifon of places, did lead them.

3. Concluf*

Hence the Synode may be faid to charge the truth of God upon the Churches , and to load their Confciences with the De crees they published by way of authoritative fiuncell , be* caufe they have the ^Divine Authority of the Scripture com manding all that they decreed, long before their Decrees came out, the evidence whereof they now difcovered, and the pow er whereof they by way of Application prefled upon their con-fciences in the particulars mentioned,

Taking this fenfe and interpretation along with us, that Mr Rutherf&rd here and there oppofeth as in the An-fwer to the 11. and 15. Objett. pag, 210, 212. will cafily be removed; for when he thus reafons»

OB). " Ifthi* <»sf$emblies 'Decrees did lay a tye and bond up" c{ on the Churches 0/Syria and Cilicia, Then it dideither tye them « asa Councell, or as apart of Scripture, or thirdly > as a Decree « of an Ecclefiafticall Synode, pag. 212.

<( If the firft be faid, this fanondorh not laj a Command upon " them; the contrary thereof we find verf. 2g. It layeth a burden « #pon them, Chap. 16.4. Decrees they muft keep.

2. <c It cannot tye at a part of Scripture; for that which i* proper " to the Church, to Chrift hitfecond camming againe , doth not "oblige ** fanonick Scripture; For Canonic^ Scripture (ball < c not be ft ill writen till £hrift come again ,, becaufe the fanon is * c Already clofed with a Curfe upon all adders ; but what is

A a a a 3 decreed

" decreed according to God by Church-guides u froper to the " Church &c. pstg. 210.

Cc Ergo, They muft tye M A Decree ofanEcclefiaftick^Synode.

A N s w. The ambiguity and doubtfulnefTe of the Phrafe darkens all the difpute ; the Explication of that will expedite an anfwer to all that hath been faid with great evidence; To bind, M a fart of Scripture, admits a double fenfe,

1. Either that which is dec eed is clearly contained in, and fo infallibly collected out of Scripture, and fo is Scripture, and hath he binding Power of Scripture with it.

2, Or that this att of Decreeing ifluing from the immediate Revelation and afliftance of the Spiri , doth make that which is decreed to^bt Scripture.

We take it in the former fenfe, and affirme according to what we have formerly proved, that the Decrees are exprefTe Scripture , or neceflarily to be inferred from the Scripture , and*7£4 tyeas a part of Scripture, which is there -allcadged-, though the Allegation /rfelfe, in itfelfe barely conjtdtred, hath -fofwh Po\\>cr, nor can lay any fuch bond at all.

As when the Nicene Council decreed that the Sonne KM f Qu**<ri©- with the Father, as the Words of text evidence, Philip, 2.6. he counted it no robbery to be equal! with the Fa ther: This Decree containeJ Scripture , and ^r^hatha Divine Power going with it to bind, not becaufe decreed, but becaufe it is Scripture which they have decreed.

And in this fenfe they did, and any Councell may lay a Burden upon any mans Confdence; fo any Chriftian that {hall ptiblifh and preach that of i Cor. 6. 18. flee Fornication ; and every ma'n that committee that fin , He fime's ag&inft hi* own Body, He may preffe this Prohibition as binding drc'Con-^ience, and lay it as a burden of the Lord upon every foule, notfiom the Authority of him that (peakes, but becaufe it is Scripture that ufyoken ; and may lawfully lay an abfolute tie-ccflltyupon all -his bearers , that they mnffc keep that Charge, fince its Gods Charge now publifhed-and appli d by his Means.

And in this iente it is true, That which is proper to the Church untill che comming of Chrift againe 3 that may oblige as Canonical Scripture ; notbccaufe the formal! publiiliing doth make it Scripture., but becaufe the thing is Afluredly Scripture which ispublifhed.

Nay

:— . - • j , **

Nay in the 209. p. immediately going before, Mr Ruther ford affirmes that which amounts to thus much, In his firft Anfwer to the ninth Objection where he conjoynes thefe two together; tc That the excommunication of the Inceftuous Corin-^thian y The <^pp int Ing Elders at Lyftra was Script tire • and "yet the Decree of Excommunication and anointing Elder3 did ** bind^ith an Ecclefafticalltye only.

By the fame proportion; the things that are counfelled may be Scripture, and bind by a Divine Power, and yet the publi cation of thefe may tye by way of Councell only in regulating of thofe that do publiftithcm.

Before w< paflfe from hence it will not be amifle to take in to confederation, how Mr Rutherford dezres the ground, how it comes about that a Presbytery can bind a Congregation by an Ecclefiaftica.il tye of Obedience, how a Synode can tye a Presbytery. &c.

C A 7 of the Law ly g 0 ^ He anfwers they have warrant by c

C The Law of Nature. ,

Concerning which I {hall take leaue to offer fome few things to confideration y becaufe I cannot fo well reach his meaning, that fo I may give him occafion more fully to explicate him-felfe at his return,

Jut Naturale, and Pojitfottnt, when theirfpecialland fpeci-ficall Nature comes to be attended, I have looked at them, as carryingakindof Oppofition, as Membra dividentiauktodo} and as its ordinary to obferve amongft all Interpreters in the Expofition of the Commands.

Jns Naturale is , That which iftttes out of the reference and dependance , -whicti the Nature of men hath unto God a* a (Crea tor , fo that if God be God, and man a Creature, made for him and his Glory, hemuftbeftow himfclf and heart upon him in the firft Command, Tkl$ i*a Naturall, Ldto.

But that he fhould j&orfljif him by fach meanes by the Word^ fuch Sacraments and Cenfuresfo difaenfed^ this is a pofitfae Law of Gods appointment, which had he not exprefled, or fhould be after,that which was pofitive Law before is no Law now; As in the Sacraments of the Jews ? which are now out of date, may beeafily difcetned ; thofe which weremeanes of Worfhip then appointed, are no means now, becaufe abrogated,

And

Chap. i. A Survey of the Summe Part. 4.

And how the Authority of Synods (houldbind by a

tive Law, zn&yztalfo bind hy Nature, deferves fome further

Explication,

Nor doth the Explication and Diftinclion added, pag. 208*

" A thing it naturall two \Vayes, <^ and

£ by confecjuent^ take away all the fcruple, or cleare all the doubt,

For if that may be counted a Loft of Nature , which upoa fome fuppojition or condition ftands by a rule of reafon , I cannot fee how naturall and pofitive Lawes will be diftin-.guifhed.

Take we Mr R. Examples propounded into confederation.

cc That Thomas and John/hould dwell in fuch a Congregation > <e Cjod in his providence might have otherwife difpofed ; and that "uergo Jus Pofitivum that they come there to be Members. ' cc But being Members, then its connatural!, they [houldbc " fubjetted to the Elderfoip of thu Congregation^ and the ground Ci of the bound My thepartmuflbe infubjettiontothofewhocom-<l mandthe Vcho/e: John and Thomas are parts of this Congrega-" gat ion \ fuch an Elder flip commands the whole^ ergo they muffi C( bcfubjett tofuchanElderftip.^zg. 2OI»,

I do not fee how this diflindlion can clear the caufe in hand; for by the fame ground I fee nor why any man may not fay that all pofitive Lawes are naturall, nay cannot be but natural! Lawes; look we at the confequent and condition which may, nay certainly will attend all of them in their very confti-tution.

Take fome inftance for evidence; when any of the Heathen came to imbrace the fewes Religion and ceremoniall Law, they did that by a pedtive Law , becaufe they might have .remained as ^ 5 and never become Profelytes.

But when they are once turned Profelytes and become Mem bers of the .fewijb Congregation, then it is connaturall that they fhouldfubmit to afl their Ceremonies; every Member of the Corporation muft be under the Lawes of the whole; fothat by this ground they nauft be faid to obey the Ceremo nies by.Natures Law; but how harfh doth that found?

Befides,. when a man is a Member of fuch a Congregation, where its ordinary and ufuall for fuch a man to depart at his

pleafure^

and become an Inhabitant ir> another Province, as it fuits with his own will, or emergent occafions; and yet being there, he as a Member muft fubmit to the rule of the whole; and up on that ground is bound to obey by Natures Law; when there be no Lawes that can be more meerly pofitive, then thefe be; and their obedience comes from free choice,becaufe it is in their choice to depart if they will.

To end this cafe, let this .reafon.be attended,

That ground which is common to Natures Lotos And Pofitive Lawes , that cannot make A diftinttion betwixt either of them. Communia non diftinguunt.

'But this rttle of reafon that the part foould be ordered by the whole, i* common to all the Lawes, naturall and pojitive. Ergo, by this the one cannot be diftinguiftied from the other.

That which followes, needes a grain of fait to be added, otherwife it exceeds my apprehenfion to make work of it» pag. 202. >

M ' The divifion of a Nation into 'provinces, and of Provinces * \intofamany Territories called Prefoyterias, and the divifon <( offomany <Trefttyteries into fo many Congregations, cannot be Cf called a devife of mans, becaufe it u not in the Word of God', "for bj the fame reafon that fohn and Thoma*, andfo many ".threes andfoures ofBeleeversffiottldbe Members of Independent "fongregations, feeing it i* not in the Word, it {ball be a device " of men*

Againft which AfTertion liliould reafon,

The divifion of a Nation into Provinces &c, is either a de vice of men , or a Divine Inflitution, for non datur tertittm.

But a Divine Institution it cannot be*

i. That which ftands by the rule of arbitrary Policy, that is a device of man, and not a divine Inftitution,

But this ftands by a rule of arbitrary Policy, as practice and experience evidence.

2, That is a device of man, which proceeds from the fi-ee choice of rettified reafon fuiting his civillends, according to the feve-rall occafions and meanes he fliall devife to that purpofe.

But the divifon of a Nation into 'Presbyteries, &c. is of this nature; It iflues from the free choice of rectified reafon, fuiting civil! ends, according to the feverall meanes and occa-fions devifed to that purpofe.

Bbbb 3. Tim

3. That device which i& atted by one man , and may lawfully be altered by another , keeping the end of «i/T*Amt/fo&$ , that is the devife of man.

But this is fo.

One King and Governor orders the combination of people and places one way , into fo many hundreds, fo many fhires; fome fo large, other fo much lefle: The fucceflbr alters all another way, and both of them without juft blame*

4> Laftly I (hall reafon from his owne grant; That which i* not in the Word, i* a device of man : For all lawfull devices muft either be from the wifedomeof the Word, difcovering, di-reding and approving fuch, when ever they (hall be obferved and followed.

Or elfe they muft ifluefrom the wifedome of man, follow ing that light of reafon, the reliques whereof are yet left in loft nature, or renewed by education, and the ufe of fuch meanes as may be helpful! thereunto.

And that which Idejire may be efttecially obferved in this placer u , That from this grant , I cannot fee how (I do not fay the att-thority of a Clajfis or Synode can be proved 3 but how) cither of them can be maintained to be an Ordinance.

If CiafTes and Synods be Ordinances of Chrift , and fo parts ef kis Worjkipy then they are if not expreffed, yet neceffarily may they , nay they be coHefted om of the Scripture : For that only is a part of Gods Worihip, which God himfelf appoints. But its here granted, that^// thefe divijions of Nations into Provinces 3 of Provinces into Territories and Claffes 3 are not to be found in the Word.

Therefore, They are no Ordinances of Chrifl , nor parts of bi* WorShip.

When it is added, that ^»and Thomas fhould be Mem-t^rs of a Congregation, is not found in the Word.

I anfwer. It is found , though not particularly expreflfed, as many other things are not, yet fo, as may neceffarily be col-lefted therefrom.

*s4ll who are beleevers in Chrifl , Jboul&by duty attendupo* Ghrift in all hi* Ordinances , and therefore in Church-fellowftip, as the Apoftle difputea and concludes; Eph.<\. 14, 16. But John anA Thomas arefttch. Ergo. *' That which follows pag. 202.: That all ourfingular attions-

*' are mixed ; there i* fonte thing morattin them, and that mrtft be cc fquared and ruled by the Word; and fame thing it in them not <( mar all but pofitive , and this n+t to be fquared by the Word , but cc by natures light.

In thefe expreflions there be many doubt full things , which de-ferve to be difcufled and cleared , but that they fall not m fo pat with the purpofe in hand*

i . It would foe proved, that all ourfingular actions are mixed, and have fomething to be fquared by the Word , fomething not ; Ex. gr, Preaching , praying, receiving Sacraments, pro-fefling Faith at this time and feafon , and upon this expreffe Command of God , how are thefe fingular adions mixed , what in thefe is to be fquared by the Word , and what is not?

2, How that which is fofitive in an att (I fuppofe the meaning is, that its done by a pofitive Law ) is not yet morall , when thefe are for the moft part fubordinate , and not contradi-

3. Howfome attionsmufl befquaredby Natures light, and not by the Word, when the Apoftks injunction goes fo farre; Whether we eate or drinke , or whateve r we do , let all be done to the glory of god; and the received tenet of the Schoolemain-taines , thai Omnis attio in indivlduo eft moraliter bona velmala^ and if fuch , its certain , they then come within the verge of the Word.

I propound thefe qu&res to occafion Mr Rutherfordfasfat-ther explications : But I conceived it neceflkry to take notice of that divifion of a Nation into Provinces , and th&fe into fe-verall Territories \ becaufe we have herein ^foundation laid, and a way made for Synods , which muft have their garbe and garment cut after this compafle ; but it fnaii anon appearc this Apoftolicall pattern will quit us of any fuch conftraining inference.

We have now done wich the explication and preface to the difpute : We now come to Mr Rutherford his argument, which he thus propounds out of the place.

" If the (Churches of Antioch being troubled with a qtieftion <c which they could not determine , they had recourfe to an A§em-<! bl) of Churches , who gave a 1>ecree, which the Churches

Bbbb 2 "were

" were boynd to kg&pe • then, ttpon like occapon^emuft have re-" c ourfe to like remedy*

tc But the fir ft part i* plain ; being inthu trouble &c> they did "reforttoan Affembly , which gave out a Decree^ which they <c were bound to keep.

" Therefore we a/fo u$.on the likg occdfion Y mttftfee kjor the like. ** remedy, andftoop to the Authority thereof*

AN s w E R,

The.H^/r^wf//^?»may \*t granted** true in a true ferrfe, ac cording as we have formerly opened it in the foregoing con. clufions; for its granted., we.lawfully may , nayitsneceffary* we fhould repaire in cafes of difficulty and doubt to a CJaflls or Synode: Its certain they {houldfhew their cotmcell and fee down their fentenc^ out of the Word , and lay it by vertue of the Word as a burden upon mens Conferences 5 and being fo pnblifhed, fo confirmed out of the Scriptures, we ought to receive it as the Word,fo much as is gathered out of the Word, and attend to it., as an authoritative advice, as IKt Rutherford fpeaks , and we have formerly declared in the foregoing Con^ clufions,

This is all the place inforceth , and all this we granti But that they did tye Ecclefiaftically , by vertue of any Church-jurifdiclion , which they had over other Churches, iton* d#m conflat , as yet appeareth not.

Ad. 15.28. We lay no greater burden. Ad.i^.4, And "as-they went through the Cities , they delivered them the Dt-crees to keepe. Aft. 51.25. We have written and concluded j that they obferve no fuch things, but that they keep them-felves, &G

All this I fay 3 may well agree to a way of councelL For fuppofe a Chriftian man out of office (an exfpe&ant a? Mr ^^r^r/Wfpeakes) freacb-ztid publifhthe Commands of God , he .may be faid to preffe them, a* a burden upon mens Con-fciences and charge them as neceffary duties , which they are bound upon the hazard of their foules carefully and confcien-cioufly to difcharge , aad not dare to negleft in the. lead

Th e

The whole frame of the proceeding , and all the cafting cir-eumftancesof the context ilaew that sAffembly afted^ -way of councell.

i. Thefe Decrees arefaidto bind thofe to whom they are fent.

But they were fenttoall the Churches of the Gentiles,

As touching the Cjentils Vvhich beleeve , we have Written and colluded &c. who hadno Commiflioners nor Meflengers dele gated to the Synods; and therefore could not bind them by way of any authoritative jttrisdittion ; For it is a ruled cafe in all fuch proceedings fynodicall. .Thofe who have warning and liberty to fend to the Jynode, thofe are fubjecl to the Autho rity of the Synode ; what Mr Parker exprefleth as effectuall to the conftitution of a Synode , that is approved by all, and by Mr Rmherferd\ That Which materially fnrmfheth Commiffio-ners at on Aftembly in their gifts av& holineffe^ that which for mally fits them to that wort^ij Their calling and fending. Tark^ L 3. cap. 18. Ritt. pag. 213, Where there is no delegation of Meflengers by mutuall confent, there is no righto? jurifdi-

2. All thefe fundamental! grounds which are laid for the or derly acting of any of their occafions , take this as confeflcd; for were it enough for feverall Churches to aflemble and to fee out Decrees which might bind all indifferently , whether they had Commiflioners or no Commiflioners in their meeting ; then the Decrees of one Province or Nation might impofe up on another Province or Nation , which is by all conceived and concluded to be unequall ; nay it may fall out , that they may impofe contrary things , and fo of necefllty breed and bring confufion and vexation in {lead of reformation.

The Decrees of a Synode bind oneljfuch by an £cclejtafticfill forisdiftion , who dele gate Meftengerstothe Synode.

But the Decrees of this Synode bindmore then thofe who dele gated Meffengerstoit; to wit, all the Churchei oftheGe^ tiles.

Therefore , They did not intend to bind by Ecclefiaftcall fork-dittion, but by way of Chrifiian Cottncell ; Or .more plainly thus,

They who fend the Decrees of the Synodo to fuch Churches , B.bbb 3

. ——.— *~ _j_

Who never fent their Mefiengers or fommiflioners thither , they fend onely by way of CouncelL

*Btit this Synode at ferttfalem fent their Decrees to all the Churches of She Gentiles , tyho never fent their Commijfioners thither, ergo.

Ergo , They fent onely by way of founcelL

3. That Pattern which lends a Church 200. miles for a Sy node and confociation, that doth not tye a Church either to a Provinciall or Nationall Synode.

But this doth fo.

If it be replied; If I may go fo far , therefore I may gather one nearer.

I anfwer; True, you may do fo; but its as true by this pat tern any delinquent may refufe to do fo; but when his cauie comes to be fcanned, and he to be convented before Provin ciall or Nationall Synode , he may plead that liberty , which the praftife of the Apoftels propounded here as prefidentiall will allow unto them : And fo by this Samplar , Nationall and Provinciall Synods are wholly made fruftrate, and may as well be re/efted as received, notwithftanding any force of argu ment from the place or pradife that might conftraine to the contrary.

4. Its faid Aft. F5. 2. When they appointed 7^/and 'Bar nabas to go to ^erufalem to inquire touching the opinion of the neceflity of Circumcifion, that created them no fmall bu-finefle, that the Church of Antioch fent other Meffengers with them, TWV *'**»< e£ &VTWV with the fame commiflion, and they concurred with the Apoftles in the fentence deter mined: Porthe Church of Antioch which was a party , and conteftedwiththofe of the Pharifees againft their fa He con ceit and opinion,to be judge in their own caufe , is againft rule; but that they may crave councell and concurrence with others, and fo be a meanes to fettle themfelves and others in the Faith of the Gofpell, and to walk with a ftrait foot in theprofef-(ion thereof, this fuits well with rule andreafon,

CHAP,

CHAP. II.

where MY Rutherford his Arguments touching the Superior *-ty of Claffes and Synods above particular Congregations , are considered andanfivered; <*s£ndthcy are in number 6* more , fet down in the 15. ch. of his

\He 7. and 9. Arguments propounded in this 15. ck. (eeme to be ofgreateft weight , and therefore re quire more ferious and ftudious fearch , and to that purpofe we (hall make way for our felves by forne previous Explications in the £oHcttifi-ons which follow.

I » Concluf*

There itfomefirft andmoft fupreme Tribunal! in the exercife of Church-poVver , untoVvhich appeales juridice are laft made ; and •from Vvhich no appeal can be granted or exfoefted.

Otherwife the wifedome of Chrift would be blemifhed^if there fhouldbe**» endleffe ma^e and circle in feeking reformation, which could never be found nor attained.

Befide, the peace of the wronged and complaining party would be exceedingly prejudiced , if he fhould never come to a periode in the purfuit of his cafe , and fo never to a remedy of his Vprong ; and the feeking for a cure would prov e far worfe then the fuftering of the trouble of the difeafe.

StanduminaliqHoprimo ; God, and Reafon, and Nature determine this : And this I fuppofe muft be an OEcumenicall Councell in the apprehenfion and approbation of our moftkar-ned and reverend Brethren.

CONCLUSION. II

Hence tkufirftandfttpreme Tribunal!, which exercifeth pow* er over all other, there can be none to exercife power over it. This followes ex terminis , and out of the Nature of the thing; . That which u above all y can have none above it,

Higher

Higher there cannot be then the higheft. I fpeak now only of a way of y?/i0*y?mV/'prQceeding. And this not only equi ty but neceflky forceth upon all courfes of judicature, whether the Common- wealth, or Ecclefiaftick^ in the Churches,

Hence, the hlghefl andfuprente Tribunal cannot be cenfured by anypoVwr of the fame kind: nor yet is there]any prejudice to the care and wifdome of our Saviour , that the pumjbment of fitch is referved onely to the throne of his divine jufllce.

I . ThatfftchcaHnot.be cenfured y common fenfe will teach one.

Over whom there is no power y upon them can be exerclfed no cen-fttre. *But the hlghefl Mlnifterlall power hath no poV(>er In that klndabove it, ( Imeane Ecclefiafllcallpower ) only the fupremc Magiftrate in the Common-wealth, hath a civill co-active pow er to conftraine the Churches in cafe of their exorbitations and Apoftafies from the order of the Gofpel to attend the rules of Chrift, and to recover themfelves by a juft Reformation,

But if we look at the higheft Tribunall of Church-power, in xafe they be faulty , whether can an appeale be made in an Ec-clefiafticall proceeding ? To go higher we cannot, becaufe we are at the higheft : and to appeale to the infmod/ftom whom the appeale hath been made , not onely the rules of prudence, but common fenfe will condemn a man of folly, infuchapra-clife,

2, Nor yet doth this ( in the fecond place ) derogate any thing from the depth of Chrift s wifdome and faithf nine §e In the govern' mcnt of his Church ; for it is no other , then that which infinite providence doth yeild approbation unto. When allflefi h^th corrupted hlsVvay, and erred in judgement, its but rationall,that then the execution of judgement (hould come into his hand, who Is the right eotu judge ofallflejh. '

Thefe things being premifed, which cannot be denyed, un-lefle we will bid battell to common fenfe , we fhall now ad-dreffeour felvesto the examination of the feventh and ninth Arguments, becaufe they arife out of one roote, and one bot tom ferves to beare them both.

7 Argument of Mafte r Rutherford.

<c Ifwhtn an obftlnate 'Brother offendf^we muft tell the (Zhurch,

"then

" f £«* the fame courfe is to be taken, When an obftinate Church of» "fends, Pag. 217 For Chrifts remedy for removing of offences is Ct hence argued to be imperfeffijfexcommunication doth not remove <f all'offences , pag. 221. and frevent the Leavening of many ** lumps.

"He that carethfor the part, mu ft much more care for the Cc whole Churchy and ordairittxcommttnicationfor the edifying of "it.

And he that takes care of a nationall £hur<;h , who can doubt, <£ but he hath care of edify ing andfaving in the day ofChriflfhur-" ches of Nations and Provinces, pag. 2 21»

This is the maine and onely bottom chat bears up both the Ar gument s, and if this prove brickie, the whole frame will imisfe-dibus rnere^ and that this weakenefle may appeare, I defire no better Armory to fetch weapons from, to wound this caufe withall, ¥wpom the ground of this Argument I would reafon thm, not that I take the ground good 3 but its good againft him and his caufc^becaufe it is his own>

If when an obflinate ^Brother offends I mufl tell the Church^ then when an obflinateChurch offends^! mufl take the fame, courfe: then when an Oecumenicall Synod or C ounce II offends , / mufl t&kf the fame courfe: but that is exceeding irrationalL

Chrifts remedy of excommunication muft remove all often-ces, eIfe its iwperfeft. But excommunication cannot remove the offences of an Oecumenicall (Bounce I I; therefore Chrifl s remedy is imperfett*

And that it cannot remove the offence of a generalCouncell, reafonand common fenfe doth evidence at the firft fight, be-fides the conclufions formerly proved; for to whom can the ap-peale be made, or who can excommunicate ?

When Mafter Rutherford hath anfwered thefe Arguments, he will anfwer himfelfe.

i Reafonagainftit.

That courfe ofproceedingwhich hinders the removing and hea ling of offences, that is not Qhrifls courfe.

'But this appeale from particular congregations to Clajfes and thence to Synods Binders the cure of offences.

For fuppofe I am a Delinquent•, the Claflls will proceed a-

Cccc gainfl;

t8' Chap. 2. ASurveyoftlwSHmme Parr.*},.

gainft m e; I appcaie to a Synod. If the Synod favour me nor y Jiwill appeale from it to a National, and from that to an Oecu-menicall councell; and fince there hath not been a generall Sy nod neere upon this two hundred yeeres, nor when there will* be any, who can-tell,; before that be gathered, cenfure can not be executed uponthefe grounds.

2. Reafon.

That which fruft rates the power of Congregations, yea direftlf croffeth the rule ryhich our Saviour hath given fir the exercife of discipline , in each particular Church , that is not Chrifts Vtay.

'But this courfe offubordinating congregations to the jurifditti-enofClaffes., and then to Synods dothfo,.

The Affumptionw\\\ appeareby praclicall inflance »

I. Itfruftrates the poWer of a Congregation; for if the Delm-quent be complained of to the Congregation , and (hall per ceive an admonition ready to be difpenfed , and the vote palTed againfthim, he prefently makes his appeale,, and prevents the proceeding of the Church. For that is a received tule r .pendente appellativne rem deixt pr&nonjudicato haberi. s.Nayl cannot fee,^^ that the rule of our Saviour is direttly crof-fed. For when the admonition is given, and the judgement of the offender approves not of the Churches proceeding, he may then go further, and crave the judgement of the Claflis and Sy nod, and fo keep ojfthe bloW of excommunication : which is pro^-felTedly to thwart the ruk of our Saviour, and the words of the Text, Whoever heares not the voyce of the Church , is to be caft out and accounted a^ an Heathen. But he who appealesfromt the judgement of the Church after admonition., he heares not thejudger went of the Church.

Therefore he defervesto be<cut off,

A nd yet by this Law ofAppea/ejihc Law of Chrift for the cut* ting off of a pertinacious finner i* wholly eroded : or elfethe Church may proceed againft him for taking a courfe which ac* cording to this opinion isiawfull and regular.

Let it yet be further confidered, whether this provifion made by a Synodicall proceeding., keeping the patterne here pro pounded, willheale the wound and reforme the finner, though there be not. an appeale made to an Oecwmenicall Councell..

And.

And that thispravifion accord/ng to the propofed grounds,may •in 4 legaltway be defeated, I thus ftiew,

The party that is-to be cenfiired in a Claffis, he ap peaks to a Synode for his reliefers he hath an allowance by the judgement of our Brethren,

*Btit the Synode of which fa will make djtyl^fhallbefofArre re-mote , that either it will not be eafily gathered , or the Me fin gers of the Churches cannot readily be fitted to repaire thereun to, as Inftance thus.

The party that broacheth falfe Do&rine in ScotlavA, is not convinced, cannot be reclaimed from his errour by the Claffis, but makes an appeale from them co an higher Court of juri£-di&ion , which may right his wrong ; but that {hall not be a, Provincial nor Nationall Synode in Scotland , hut oneqp Ger many or Holland , and from this pattern he pleads his lawfull liberty in fuch a proceeding.

If they went to have their caufe fcanned 200. miles from An-tioch to ferHfalem, why may not I upon the like occafion chal lenge the like liberty? and who can oppofe, unlefle he will oppofe the precedendall practice of the GofpeL

Now when this Errour will be fupprefl'ed, or thtsHeretick reformed by this way, let the Reader judge ; For the Erro&r it may be is fuch , that it is not worth the labour, and travell, and trouble that muft .thus be undertaken; or the cure is like to prove fo difficult , that its unlikely ever to be attained , or at leaftwife never in feafon ; and thus humane devices prejudice Gods Ordinances , and their own comforts,

''The truth is, ^particular CongrcgMtonitthehigheft Tri-

lly unto which the greived party may appeal in the if private Councell, or the witnefle of two have feemed to proceed too much (harpely and with too much rigour againft him, before the Tribunal of the Church , the caufe may eaft-lybe fcanned and Tentence executed according to Chrift.

Jf difficulties arife in the proceeding, the Counfelt rf -other Churches fliould be fought to clear the truth ; but the' 'Power of Cenfure refts ftill in the Congregation where Chrift plcaed it.

Letusnowheare Vvhat Mr Rutherford anfiversin this fa

cets 2 half*

kalfe pag. 218. W/tffl *V watfaidan offended Brother cannot have 4 Synode of Elders or a Nationall ssfffembly to complaine unto* 2, ThatChriftwfettingdownaway, hoVv an obttinate Brother may be cafl out of the ffiurch, where he wot an offender*

lAx Rutherford* I. Anfwer.

" Excommunication mufl reach as far as offences • tut offences " are betwixt Church and Church &c*

Sepfy.

to

The contrary to this hath been proved, and I fnppofe upon cold biipd and fecond thoughts it will be confeffed, that a genera/I CounceIIcannot be excommunicated, though it do of fend.

If the Councell of Nice had determined againft Pafhnu-titts in the marriage of Minifters, he muft have fate down in filence, and fwallowed his offence, but could not have gained fatisfacl:ion:Neither is Chrifts remedy upon this ground inefficient} for excommunication is fufficient to attain its end? -which is to cut off particular perfons, one, or many, but not whole Churches , as anon fhall appear, Chrift willing.

2. He would fee me to retort the Argument , and turn the edge of it againft it felf, thus;

44 Thofe who are confociated and neighboured together in the " atts of vijible Church-communion, by rebuking one the other, c< Levit. ip 17, comforting one another. I ThefT. 5.11. pleading '* one with another^ Hof. 2. 2» and fo occafionally communicating "one with another \ t hefe make up one Vifible Politick^ £hvrch, ** that is under a common Government*

a Butfo it u, thatfundry particular Sifter Churches are con-"fociated in the forefaidatts* pag, 219.

" ColofT. 4. 1 6. Macedonia, Cjalatia^ in the fame atts of cha-«rity. i Cor. 16. 2,3,4. 2Cor.8,i.

t( Alfo if anyperfon be excommunicate in one Congregation^ he cc /^ alfo in the neighbouring Congregations ; and hence thefe a vifible aEls of Church-communion require a common Law and « ''Difcipline*

* But entcmmw JL<W and 'Difcif line they cannot h#ve^

* lefte they way by authority convene in one Synodein their prin-

* cipall Members.

ANSWER.

Thefe ads are of a double Natare, as ifliiing from * double ground\ to wit,

C£V*/?/4a They are either <^ or

£ Ecclejiaflicall and Authoritative.

Several! Churches communicate in the^rj?, but not in the fecond; and Iconfefle, it feems fomewhat ftrangeto me, that a refped fo obvious and ordinary (hould not be obferved and acknowledged; but that which is moft ftrange of all, that fetch attions, which reach not onely to Chrflians, but to Excommu nicates, yea to Infidels, Jhould be put a* proofs of Church-corn-munion*

A man may rebuke an Excommunicate, and in cafe , by way of parity , he may counfelland exhort him, sts Mr Rutherford grants; <k th it therefore follow that a man exercifeth ads of vifible Church-communion?

One may , nay {hould diflribute to the necefllties of other, when extremities pinch and prefle. He that fees a Br&ther want , and fonts up his bowels , hoft dwells the Lwe of god in him ? Do good to all , but ejpecially to the Houfoould of Faith* If thine Enemy hunger,feed him ; if he thirfl , give him drink^ ; let him be an infidett, let him be Excommunicate of other Churches, Will any man,can any man therefore rationally con clude , that thefe are vifible atts of Church-communion , and fo require a common Law of Difcipline?

When Paul rebuked Ely mas the forcerer exf#, 13. Checked the fuperftition of the Athenians Aft 17. When he fhooke his garment with indignation againft fuch as oppofed and blafphe-med, threatned, and condemned them for their finne,<sx/#, 18, 6,7. and profefled to renounce communion with them. Arid fo P^#/and 'Barnabas with the pertinatioiis^^^/^^.i^.^.when they hadjdiarply rebuked them for their bafe oppofition a-gainft the evidence of the doctrine of the Gofpel, and there fore openly profefled they would turneto the Geotiies :.

Are

Chap, a . A Survey of the Suwme Part. 4 .

Are thtfe atts of Church-communion and require a common Law of discipline ?

To this head belongs that which headdesintheaii pag, as arifingfrom the like miftake.

For when it&Mfaid, that God hath provided other meanesfor whole Qhurches , then to excommunicate them : we muft plead with them, and rebuke them, but it wants precept, promife and pradifeto excommunicate. a whole Church.

He Anfwers, " It is a begging of the queftion;for -we defire (faith cc he) a warrant from Gods word-why SifterChttrches may ttfefome tc power of the Keyes againft Sifter Churches , fuch at to rebuk* <c them, and pie ad with them, and yet We may not #fe all the f over " of the Keyef) even excommttnication y pag.222.

To which! reply , i.From that which hath been faid it is ap-parant, that all rebuking u not an all of the power of the Keyes : and therefore tfiat maybeufed, when excommunication can not.

Befide,it hath not onely been affirmed but proved, there can be no ad of excommunication pafle upon fome Churches , as I fuppofe will be granted by them : and it fhall Chrift helping be made evident , that it can pafle upon none in propriety of fpeech,or according to the order of theGofpel,

Laftly, that rebuking out of Chriftian charity is diverfe from an acl of authority and excommunication : I fuppofe there need no better proofe then his own principles will yeild,

1. One Claflis may admonifh another.

2. One Provinciall Synod may counfell,may rebuke another, upon juft occafion offered.

3. One or all of thefe may plead with a general! Councelli And yet he grants : One £httrch cannot excommunicate another : one Provinciall Synod hath no power over another , none of all thefe can excommunicate a gencrall Councell, nor have they a-ny authority over it,

2 , He addes, "The fewes didjttftly excommunicate theChurch Chrift alloweth thereof, Joh.4.22. Ye wor-

JKp

<c Jkip , 7* know not what , butfalvation i* of the fewes 3 in which " words ( faith he ) pkrijt pronounceth the Jewesto be the true Church^ and the Samaritans not to be true-.

Reply.

1. / reply. From thefe words how to fetch or force an ex*, communication of a Church 5 I am yet to learne. For by his ; own confeflion, excommunication is to deny all (Church communi* -on with thofe Who were of one Church and communion ; but fo the Samaritans were never of the fewes.

2. Befides , there is not any <t& ofpotoer exprefled by the Ghnrch of the Jewesupon \ht Samaritans-, nay not a word, fyllable orfentence founding that way, difcoveringany/W/V/-all proceedings^ Jewes in that behalfe.

3. Its true, our Saviour doth plainely and peremptorily pro nounce that their eftate wzsIdo/atroM,znd corrupt and perfed-lyheathenifh. But thence to inferre the power of the Church to excommunicate another^ would be a far fetched and in truth-a feeble inference. Should a man reafon thus, If our Savi our condemn the SanMrita*swot&i$ for heatheni/h andldola-troH*, in that they worfiip they know not what : then one Sifter Church may excommunicate another : I fuppofe the repeating of fuch confequence were reply enough: as he, Recitareefl con-fat are.

Laftly,when he deHres to know what excommunication it, if it be not to deny all Church communion with fuch who were once in one Church.

I reply: Something is here craved , which hath been proved to be far re from truth; "to wit, that the confociating of Churches it to make a Itrefbyteriallor Synodicall Church : anclto make the particular congregations members of theChurch^ an integrum which is not fo, but a meere concurrence and combining of their conncels together, without any authoritative and Church jurif-ditti&n over; the particulars.

And this he perceived to follow by undenyable Argument, that the renouncing the right hand of fellowfoip, which other Churches may do, and fliourd do as occafion requires, is another thing ftitm excommunication..

i;.Becaufe:

Chap. 2 . A Survey of the Summe Part. 4.

1. Becaufe one congregation may do thi* to another.

One Provinciall Synod to another, which yet have no power given them by Chrift over each other. The like may be faid of the reje&ion of a particular Church by a Synod; and that is all that can be faid,

2, That which every Chriftian man or Woman may do to one, or manyjhzt is not excommunication.

But any (Zhriftian man or woman may , upon juft grounds^ reject the right hand offello^Jbip with others , nhom they cannot excommunicate. In a word, there may be a totallfeparation, where there is no

excommunication^ Becaufe excommunication is afentence jttdi*

ciall, prefuppoung ever a folemn andfuperior power o ver the par ty fentenced; but no fuch thing in feparation, or rejection. Se paration island may be, from thofe that are without the Churchi but excommunication is onely of them, who are Within,

A man never fo meane, mzyfeparatefrom the <*s4ffembliet of Turkes, Pagans, and Papifts : yet for the fame perfon to excom municate fuch anAflemblie,would be a finfull profanation ofGods Ordinance*

8 ^Argument of Mr. Rutherford.

His eighth Argument is taken from the common concur rence of the Apoftles in their counfels and carriages of bufinefTes

" If all weighty affaires , that concerne equally many particular "congregations, were managed^ not by one Jingle congregation, but <c by the joy nt voices and fuffr ages ofApoftles y Paftors, andfe letted ** brethren of many congregations in the ApoftolickS^^ rc ^ : Then * l were Synods the practice of the Apoftles> and not Independent con-<c gregations.

lC But the fir ft is true.

<c Th? Affumption is proved by induction.

<f Thefelettcpaftors of the Qhriftian \\>oM, andfelecT: brethren •" chofe Matthias, Ad, I. Thetreafury of the Churches was com-*' mitted to the Apoftles, becaufe that concerned all, AcT:. 4.3 3.34. "ThecomonSynod of the 1 1 Apoftles ordaiHedDeacotts J A.&.6.3)^ 3 ')

" There it a Synod ofP aft or s at Ephefus, Ad, 23. 28, whom <c Paul warned to tak/ heed to the flock.

<c Peter ^iveth an account of his going to the Gentiles 3 before f< a Synod of Apoftles and brethren, A A 11.2.

An Affemblj of Elders appoint Paul to purity hi) "18.

A Synod of Elders ordained Timothy, i Tim, 4,14.

Reply.

1 Reply* Thefe feverallplaces have commonly and frequent ly beeen propounded and alledged many times, in many pafTa-ges of the book, they have met /#, M it were, at every turne, and flopped us in our way : In all which we have referred the full debate and difquifition about them : /m0 this,as the proper place.

And therefore we (hall take leave a little more ferioufly, to examine the particulars once for all : that fo it may appeare, what vigor and validity is in all thefe inftanc.es to conclude the caufcin hand, and whether there is a furficient caufe to place fo great confidence in the feverail practices here expreffed.

'Onely before we can apply our felves to the particulars, that mufthereberemembredand taken along with us, whichwill eafily be yeilded and confefled on all hands. , i. The office of the Apoftles, being extraordinary eu having the care of all the Churches under their care and watch, they did, as extraordinary perfons, interpofe their power in all the particular Churches, where ever they came : as alfo exprefle their judgements by vote and counfell, as occafion did require.

And therefore what they did in this cafe, kmuftnot, it fliould not be drawn into example : extraordinary practices, are no futable ingredients to make up ordinary precedents 3 as certaine and {landing copies to fucceeding generations. But we mufl take onely that which is ordinary, when we would make ordi nary patterns to regulate our proceedings by,

This being one* mentioned and remembred> it Will Cafe US of

•needlefle repetitions in the fucceeding difcourfe.

I reply then,Firft ^mz/ty.Secondly we fhall examine {hort-jy ^particulars.

I, Generally. That there can be no warrant or proafe of a Sy nod in thefe fever all inft antes, It will appeare by apparant evi dences from Matter Rutherford\\^ owne principles ; who pag» 204. layes this down as a confeflfed truth, which admits no difpute,

I. " That the members of a Synod , mtift be Elders andbre-"thren, fent a* Commiffioners fium fever all Churches, which are not here to be found in any of thefe places.

Dddd .

2. cc The ground of tkm gather ing members from many Chttr-<c £/tf.f , it mttft be matter of weight , and that -which is attended, " with much difficulty and danger alfo>

3 , c< The manner of their proceeding r 1$ by ^ay ofdifqulfition K and agitation of all or many of the members y . who are w///W to

4, c Thedecifions and determinations are by common confent^. <( and joy nt approbation of ally in whofe namefttchfentences are de-* c creed andpublifbed*

And none ofallttefe are to be founds any ofthefe inflances : fothat to my (hallow conceiving, therein not the leaft fem-blanceofa Synod.

But fecondly,let us come fome what neerer,and take the/^r-ticularsinto fpeciall confideration.

In Att. i. There be thefe three things to be attended , which take up the fubftance of the whole proceeding,

i . ^eter leades the action , layes forth the ground of their meeting, and the mind of God , how the action fhould be ma naged, ver.i 5 to 23,

2. The whole AiTembly, by mutuall confent, prefent two to-choice*

3» And commend the determinadon of the bufinefle toGod by prayer, and fo caft lots.

What ithere done, that carryes the face or appearance of a Sj-

True : the eleven Apoftles -were here together , becaufe thej? were inj'oyned by our Saviour, to abide in ferttalem, untill they were indued with the fpirit from above. But there is nothing here done , but any one might have done it ; nor was there need to crave the concurrence of other Churches which they had not. The whole Church concurred, by mutuall confent to appoint two to lot : and accepted him, upon whom the lot fell. Here was no joyntvoyces andfuffrages of Paftors and feleft Brethren of many Congregations , which was the thing to be proved. Nor can I imagine where the force of the difpiite Iies 5 or whence it will be fetched *

If Peter direded the particular Aflembly, howfarre they Chouldgo, and after what manner they ftiould proceed in ma king way for the choice of Matthias ; then Synods have EC-cleflaftick Authority ove r : particular Congregations.

Wow crafy is fuch a conference.

Part. 4. of Church~ptfcifline. Chap. 2. 27

ZS a further diflance from the caufe in hand , and is marvellous wide from the marke : For all that is exprefTed, or can be gathered from *A& 4. 3^. That the Apoftles had the difyofing of the common treafury and provipon , which men raifed by the felling of their goods, and laid it at their feet , to difpenfe as feemed fitted to their wife-dome : All which its certain they did as extraordinary perfons, and that in an extraordinary manner ; the Officers which were to take care of fuch occasions , not being yet appointed in the Church.

where are the joy nt volets and fuffrages of Apoftles , Pa-ftors , and felecl Brethren of many Congregations f which were to be demonftrated by promife to be in this Example ? Befide , how 'Deacons are to order the treafury of the Church , needs no Synods all , if we would conilder the mat ter without the extraordinary managing of it , to reafon then from this place,

If the Apoftles by the extraordinary power of their places did manage the treafury of the Church, becaufe the Office of Deacons was not yet inftituted ; Then a Synod hath Au thoritative Ecdefiaftick Power Over a Congregation*

Such an inference hath little cement of reafon.

Neither doth the third inflance comes near the Condufkm to be proved 3 ^#.6.3,4,5. touching the ordination of Dea cons ; For where are the joynt voi&s and fuftrages of Apo ftles , Elders, and felecl Brethren of many Congregations, which was the propofition to be confirmed? Its true the people are directed to make choice of able men , and that any Congregation in particular may do, nay it hath right to do, without a Synod. The dpoftles at extraordinary men, they laid on their hands for the eftabliftirnent of them in their phces, be ing extraordinary perfons , and having a plenitude of power in them : But to inferre hence ,

If the Apoftles laid on their hands upon the Deacons ele-&ed by the people therefore a Synod hath authoritative pow er over a Congregation 5 fuch an inference will appear feeble at the firft fight.

The IT. of the A&s and 3. verf. comes next to cpnfidera-Dddd 2 tion,

lion , and chat hath AS little , if not leffe evidence of proofe , then any of the former,

For there be no joy nt voices and fuffrages of Paftors and feleft Brethren of many Congregations, which was the thing to be proved , but it is not fo much as remembred^ but laid a~ fide wholly.

2. There is no evidence given in, of many Churches here pre-fent, nay no certainty of any ; but its mod certain they met not ( if they met at all ) in way of a Synod , or for that end, nor acled 3 nor intended any thing that way : Onely fome of the fewes, who were not fp throughly informed and con vinced of the liberty and lawfulnefle to converfe with the Gen tiles m holy communion as Peter had done with Cornelius, they qneftioned his courfe , and demanded a reafon and warrant of his practice : To whom he gave art account , that he might remove all doubts out of their minds and (tumbling ftones out of the way of the profcffion , as any Chriftian man would, and any Apoftle ought to remove any appearance of offence that any might take in their way.

"But hence to reafon, If peter gave an account and warrant of his communion with Cornelius to thofe Jewes that queftio-ned it , and was not futficiently informed therein , be it done before them , or never fo many befide them :

Then a Synod hath an authoritative Power over a. Congre gation ; there is no conclufive force , nay in truth , nor a COT lour , in fuch a confequence.

. That of ex^?* 21 . carries fome fmall appearance at the firft view: but when we (hall come to nearer fearch , it will be found to have little pith in it.

ItstrueTWwenttovifite James with whom all the Elders were as it might feeme by fome intimation and appointment of P<*#/.f coming, that they might entertain him ; but thejuynt fuffrages of many Elders and felecft Brethren, of many Congre gation r, to determine any bufinefles,as being called thereunto; there is nor vola y ne vefligium quiAem.

Onely the text fayes , Paul faluted them , as it may feeing meeting on purpofe to that end , and he reported to them the pafTages ofGods providence towards him, & the good hand of Gods blelfing upon his labour: They alib,acquainted him^how

occafions flood with them, what rumors were fpread abroad of him 3 and what a jealous eye the Jews had touching his difregard of Mofes Law, and fuggefted fuch advice as might feeme moft advantageous to promote the work of the Lord.

There is nothing here done or recorded , but -what the El ders of a Congregation might do to fome faithfull Minifter that was arrived at their coaft.

There is nothing like calling or carrying on of aSynodi-call work ; and without all queftion, Synod there was none, be-caufe it mud be either 'Pravinclattor National!; and touching, cither of thefe, there is not fo much as any fyllabie that founds this way , in the text: And to reaion hence,

If fames and the Elders met to entertaine Taul athis.com-ming, and he fainted them, and they fuggefted to him , how he might fo carry himfelfe in wifedome and warinefle, that he might crufh the falfe rumours that were fpread of him j Then a Synod hath Ecclefiafticall Authority over a Congrega tion : There is no containing force in fuch a kind of rea-foning.

That of ACTS 20. 28. hath leafl of all, that lookes this way : For the (cope of the place, andpurpofeof the Spirit, is on ly this; ..Paul now refolvedfor Rome, and by the Spirit of Prophecy knowing that he fhould never fee thofe coafts 3 nor their faces , arnongft whom he had preached the Gofpell; knowing alfo, that falfe Teachers as ravening wolves would endeavor to make a prey of them: He therefore defires to take his leave, and folemn farewell of them , and to leave a favoury caution and heart-breaking exhortation, as his laft farewell with them, and to that purpofe fends for the Elders of Efhefas , and ppures out his paflionate and affectionate ex-preflions into their bofome.

Where is there any the leaftfltfty of the joy nt voices and fuffra-ges of Apoftles, Elders, and feled Brethren , of many Cor* gregations ?

Here were none but the Elders of Efhefns, and all things

in the text argue they^ were Rulers of one Congregation: They

are onely Elders of the Church, not Churches, vert 17.

He chargeththem to attend to the flock. ™S ™p«£.v.28.

But had they been the Elders of never fomany Cheches,

I>.ddd 3 fenc

fentfor by the Holy' Apoftie, to take ki* farewell of them> and to leave fome fpirituall Councell with them : Alack a day, what is this to a Synod, or to the Ecclefiaftick^ Authority of a Synod over particular Congregations ? Here there is neither joynt voices, nor difputing, nor decreeing, but onely hearing and attending the laft words of a dying and departing Apoftte.

To reafon thus; If the Elders of Ephefa met at MUetum^ werefent for by Taul, to come to vifite him, as he parted by in his travel!, and to take their farewell of him, and to re ceive fome holy councell from him ;

Then Synods have an Ecclefiafticall Power over Congrega tions.

How unreafonable would fuch a reafon feeme ?

The laft place alledged of I Tim, 4.14. (The laying on of the hand of the Elderfhip upon Timothy ) is I confefTe accompa nied with much difficulty and obfcurity, and deferves through examination; but this place hath been 0/^Wand handled in the head of Ordination , whether we refer for the while : we fhall only now attend fo much as concernes the prefent Argument,

Whatever then is the meaning of the text, its certain, it fals fliort of that, for which it is alledged here by Matter Ru-thetford) nor doth it prove the Proportion for which it is brought; nay if his allegation may be attended , it wholly croffeth a maine Gonclufion , for the maintenance whereof he con tends.

i. That it proves not that for which its brought is evident by the letter of the text; for the Proportion underhand to be made good > is this;

Th*t the waighty affaires were managed by the voices and foffragesof Apoftles, Paftors, and feled: Brethren of many Congregations.

But in the place of Timothy we have onely the hand of the Eiderfhip; but not a word of any feled Brethren, that were interefted in this work.

2. Nay it will appeare upon fearch, if this Argument be good to prove thiscaufe, for which it is brought, its certain \tm\\confuteanother caufeftrongly maintained by Matter Tta-therford; for I reafon thus:

If the laying on the hands upon timothy was, by the concur rence

^ > , • -

renceof the Eiders and felecl Brethren of many Congrega tions ; then Ordination is not an ad proper to the Elderfhip, but iflues from the power of the felec\ Brethren alfo , and fo the Church of Beleevers have a hand in it.

But the firft is true by Mafter Rutherford* aflertion ; The laying the hand in Timothy his Ordination, was by concur rence of Eiders and feled Brethren of many Congregations.

Let Matter Rutherford now take his choice ; If he deny the Aflumption , then he doth conf effe by that deniall , that the place was wholly mifalledged by him, and that he miffed his purpofe and theproofe of that it was brought for.

The conference of the Propofition upon his own grounds cannot be gainefayed ; if the felecT: Brethren have a joynt hand andfuffragein the worke of Ordination with the Elderfhip, then is not the work proper to the Elders, for which he hath fo frequently , fo conftantly contended through his whole booke. We have ftayed the longer, becaufe we defired to clear this coaft , that when thefe places come in our way , we may look over them without any trouble, or once making a ftand or ftumble at them*

I o Argument of Mafter Rutherford.

ee That government is not from Chrift , that id deficient in the €£ meanes of the propagation of the Gofpell, to Nations andCongre-" gat ions that want the Gojpe/t*

" But the government by Independent Congregations itfuch.

The Affumptionhe approves by the do^rineof Indepen-dency.

Paftors andDo&ors way not preach the Gofyellwithflttt the **' bounds of their own Qongregation^ nor can they exercise any *?*?*• "ftorallaBs elfewhere.

<c Andfo Paftors andDoBors now r fince the Apo flies times Jiave "no authority *P aft or all to preach the Gojpellto thofe \\>ho Jit in ''

And if they dopreachjhey do it a* private men jjot a& P^fterSy-"they have nopaftorall authority from fefw £hrift and hitChurcb

Reply.

f*ot Reply, I (Hall by way of prevention, defire to fettle that our tenet : That Dolors and ^p a ft or s may preach, to all

forts,

forts, upon all occafions, whsn opportunity and liberty if offer ed,nay . they ought fo to do. But this they do not as Paftors, but fa gifted andinabled Chriftians, who ufe their talents given them by God and Chrift,to the beft advantage of Gods glory and the good of others, as any opportunity isprefented and put into their hands*

Bttt they neither do, nor in truth have right to exercife any au-thoriy anAjurifdittion over them, and this I (hall prove i n (eve-rail cafes from his own grant$01 pag. 226. fpeaking againft the .opinion and expreflions of Mt,I)avenport&M,Beaft,"That will "have *Paftorsfo far ft rangers to all Congregations>Javeonely *' their own, that they fay , other Churches are -tvitkottt , and that f they have nothing to do to judge them^ andalledge for this, I Cor. ce 5.12. but by thofe who are without, Paul meaneth not thofewho cc Vvere not of the congregation 0/Corinth but he meaneth Infidels cc and heathens , as in other Scriptures : for Paul judged andex-*'communicated\{yttivi\w& and, Alexander, iTim.i icwho were ^ without the Church of Corinth.

-It is granted thenby Mafter Rutherfordfkxt Pagans and Infi dels are without y in the ssfpoftles judgement)W\& that the Paftor of Corinth could not judge them.

Thofe whom Paftor s of Churches cannot Ecclefiaftically judge, over them they have nopaftor-like power, nor can befaid in propri ety ofjpeech to be Taftors tofuch.

'But Pagans and Infidels, Paftors of Churches .cannot judge^ therefore over them they have no paftorlike po^oer^ nor can in truth be called their Paftors,

The Affumption is Mafter Rutherford his own grant and con-fefllon.

. The propojifioncznnot be gainfaied.- for the power of order and jurifdiflion,cver go together, The being of a Paftor to a people, doth, in the very "nature and conftitution of the Call and Office give power of judgement, over that people to whom he ftands in that relation, as being one jpecia/latt of feeding,

And in truth, how comes any mari to take a Paftorall power over any Pagans ? *By nature no man hath any : For it is not conveyed byway of Propagation. Byinftitution. he cannot challenge it; for an extraordinary Commilfion of that Latitude Chrift never gave to any,to theApoftlet, go preach and teach'all Nations. If then any man receives u, itmuftbe by their -vo~

luntay

Ittntary fleftien and choice, which becaufe they nor have, nor can (hew, they have no right of Ecclefiaftick and Office-rule over them ; here that queftion is feafonable, and will not receive an anfwer, who gave you this authority ?

Nay its certain, a Paftor of one Congregation ( elefted and fetled according to Chrift) cannot receive a Paftorall power o-verPagans, but he muft relinquiih the place and power in which he is : unlefife we (hall bring in an allowance of pluralities and tot quots , a conceit fo loathfome, that the moft ingenious a-mongft the Papiftshave abhorred the Patronage of.

Laftly, let any man put his power to proof in the exercife of it, and his experience will make it more then plaine, its a thing meerly imagined and arrogated without rule, there is no reali ty in fuch prefumed rights. For the Pagan offends, he rebukes him, he will not heare \ he then takes one or two, he reje&s them alfo: he reports it to the Church, he cafts away the advife of any Church. What will the Paftor or his Church do ? Ex communicate him, how will they ? how can they ? To caft a man out of Church communion,that never wasinChurch-com-munion,how irrational!? how impoilible ? The iflue therefore tvidencethjit was a preemption, no power in truth; .for when it comes to proofe its powerlefie.

Before we leave this place, let me have two things upon re-cord with the Reader, which may lead him to a right conceiving of what he hath met withall, or ihall meet with touch ing the power of a Qwnr/7-Ruler, For from the premifes its plaine.

1. That bare preaching to a people, though it was ordinary and often, is not an att of paftorall power and To jurifdiflion, but hisCommiflion is mainly to be attended,which gtvesvigour and validity in that worke. And therefore,

2, A man may preach by Paftor all power , in fome place , to fomepeople y and the fame perfon may preach withoutpaftorall jurifdiclion to others.but onely at an ab\£gifted Chriitian.

2. Againe out of Mafter Rutherford his grant in another place,! fhall dilute againft his opinion exprefled in this. Its zconclupon which he fets down, pag.ya.

"We deny that thrift hath given pofter ofjttrifdiftion to one E e e c *r-.

tc 'particular congregation over another particular congregation, "pag. 195?. We grant that one Prefoytery hath no }ttrifdi5Uon G-* ver another 'Preftytery.

Suppofe now that one, or many, or all, of one Presbytery, ffiould be deftitute of Elders .- The Paftors of another Presby tery cannot exercife any paftorlike acts there .- noryecinano* ther Province and Nation: by the fame proportion over whom they have no jurisdiction , over them they can exercife no paftor* like power ; but the fir ft u granted r and therefore thefecond i$yeil>~ ded.

Let us now liften to the reafons whic'i Matter Rutherford &-ledgeth, thereby he endeavours to prove • becaufe the govern" went by Independent (Congregations doth not OUthorift perfons to be Paftors andTeachers tu \Pagans, and by Paftorall authority, to make them the Churches ofChri/}, therefore that government u deficient in the meanes of the propagation of the Gofyell*

Mafter Rutherford* firft Reaforr.

r. Tlecattfe it is mbefeeming the care of£l?rift , that paftoralf ct authority fijou/d be fo confined at heme , and imprifoned Within (< the lifts of every particular Congregation, that the care fpokenof * 2Cor. 11 28. ]hould be now in no Taftors upon the earw^btit be <c dead with the A'pcfiles*

.Reply.

Reply. That each Congregation fhould have their own Pa ftors amd teachers, and that out of their calling and commifli-on, as they have paftorail power, fo they fhould have care of them, over whom they have taken chargers granted.

That as fflriftians in love to Chrift, his Gofpel and the foirles of fellow Chriftians, as far as liberty, opportunity, and ability will reach , they fhould occaficnally put forth their care and paines to promote their fpirituall good, is confefTed..

But that one, or many, or all of them, fhould have Paftorail authority, and out of that ground exercife paftorail care over A/lCh#rche.j,zst\]e place alledged would,2CV. 1 1;28. or indeed over many: its crojfc to theinftitMionofotir Saviour> and there fore

Part.4« q*rDetflg&e. Chap, 2. 35

fore it {liould not, nay in truth it cannot be exercifed by any or dinary man.

TheApoftles indeed.becaufe their calling was extraordinary their gifts extraordinary, and afliftance extraordinary, they had a larger taske , even the whok world , as Chrifts field to Tilb ^411 Nations. Every creature reafonable,

But Paftors and Teachers, who have but ordinary gifts, they have but, as it were, an Acre of ground^ a particular Congregati on to till and teach : and he that kyoweshi* ditty ^ and doth hid duty^ Vvillfnd enough of that , nf'votpfi* A cT;. 20.28-.

So that we (hould be very careful! to caft any difparagement upon the wifdom and care of our Saviour, becaufe he hath now put an end to the extraordinary callings of Apoftles and E-vangelifts , when the e#d of them is attained : or weakly and finfully make our felves more mercifull and mindfull of the good of the Church, then he , who is the God of mercy, is.

When he therefore cares moft for his Church, becaufe he doth confine thePaftorall power and paines of one man to one Congregation , as fenfe it felfe will teach. He that keepes the ftream in one channell , he beft provides for the ftrength of it.

2. Reafon,

Headdes; < '4sifthefep/aces,iCor.io.'$2. iCor.p.ip,2o, c e 2 1 . Rom . 1 . 1 4, 1 5 . Ro m .p. 2, 3 . did not prejje upon all Minifters " of Chriftjhe extending oftheirpaftorallvigilancy to the feeding Cc and governing of all the Churches in their bounds , that wake up "one ?>*//#/<? £0^7 3 pag, 2 2 5.

toplj.

Reply \s. If all this were granted, yet that is not proved,, which was propounded, and {hould be concluded : that becaufe they had not paftorlike authority to make Pagans Churches, therefore they are deficient ; all that is here faid, falls fhort of that.

But the reafon is not onely wide of the marke , but wide of the truth.For befides thatoffoo* i.i4Which is peculi^r^o the calling of an Apoftle, and therefore prefleth no paijtoliar mi-

Eeee a nifter

5 6 Chap* 2 . Parr . 4.

nifter at this day, unleffe any man would vainly conceit he hath a commiflion to preach to ail Nations and all conditions of men, the calling and the date of the Apoftles commilTion being now.our thisconcerne: no particularOfticer.

The reft of the places reipeft onely a double Chriftian duty, unto which all men are bound ; namely, That weftiould walk inoffenfive towards all. i Cor. 10. 33. and fecondly, we fliould ufe our liberty to comply with all mens occafions, that as much as in us lies, we may edify a 1 !, which each muft do that is not a Paftor , and each Paftorihoulddo asa Chriftian amongft them, over whom he can exercife no Paftorall Au thority as to thofe of another Presbytery , and of a gcncrall Councell.

Thirdly , He would inferre bmtfeeming absurdities, which would follow from this kind of Government. Asfirft, Hence (hefayes) " Jt mvft follow, that when the Grecian £hurchfi>all be tl wronged by the Hebrew , that the Paftors may not Synodic ally "meet , and by jojnt authority remove offences* pag> 225* ic Att. 6.

1 reply , There is no colour for fuch an inference, nor doth it once touch the thing to be proved; For let it be granted , that the Paflors may meet Synodic ally , and by authority alfo re move offences • yet they (hall not have power to give Paftorall Authority to men to make Churches of 'pagans: Nay from his own grant, though they do thus meet, yet he denies they can give '-'Power over the (Churches under other Presbyteries,

The fecond inference is of the fame flamp; comes not near the mark.

c If followeth that all the meetings of tie Apoftles and Paftors (< to take care authoritatively for the Churches^ dfl.i. Aft.4,35. (e Att.6.2, 3,4. ^#.11. r. Aft. 21,18. Att.2o. 28.^.8. 14. " Aft. 14. i, 2, $.Aft. 15.6. were, all meetings extraordinary and "temporary.

I reply ; Let all be granted for 'he prefent, that he would deftre; let thefe meetings be ordinary , and let them care au thoritatively for the Churches in what they did; yet this gives in no evidence, that they can give Paftorall Power and Juri£ dic%on to men out of the Churches ; for we have heard, that the Apoftle affirmed it, and he granted it in this fenfe; that

no

Parr. 4- onr^,^,, , >r\ Chap. 2.

no ordinary Paftors can Judge thofe who arc without ,and thofe are Infidels by his grant.

So that though they have Power to meet , and thefe meet ings be ordinary, yet neither of thefe grounds will evince that » they do , or can give Paftorall Jurifdiition to judge fuck) as be "Without: therefore none of thefe inferences come near the thing to be" proved ; For if therefore Government by Independent Congregations be inefficient, becaufe it authorifeth not perfons to be Paftors over Pagans, and hi paftorall Authority to make them the Churches of Chrift ; then this government by Synodicall meeting , will be inefficient • for we fee it labours of the fame fault, *"

The third Inference failes in the fame manner as the former.

Thus are thefe Inferences altogether impertinent; but the places themfelves are mifunderftood , as hath at large been di-fputed in the Reply to the former Anfwer,

Since it hath appeared in all the places formerly handled ( for thefe witnefles have been brought to fpeake , but their e-vidence proves nothing in iffue ) there is no Synodicarll meet ing , nor any Ecdefiafticall Power authoritatively to impofe upon particular Churches ; onely in <»X$. 1 5. there is a true Synod truely gathered, and they did that, which the Churches of Chrift Inould do ; confociate with one another, and by mu-tuall concurrence, lay all their cares and counfels together to promote the good of Chrifts Kingdome.

Whether the Apoftie had any thing or nothing extraor-dinary in their meeting, upon which Mr Rutherford \xyzs fo much waight and conceives fo much miftake , let ic be confidered ?

i f Whether the adling of the Deacons work, (^^,4,3).) be ordinary for any >

2. That they had their votes , and ruled the aftion in every Affembly , whether that was ordinary >

3. Whether the care of all , and their Commiffion reaching all , be ordinary and perpetuall ?

Mailer Rtitherfords 1 1 th Argument is taken from the light of fandified reafon.

cs Forfanttified reafon teacheth , that the ftronger Authority " of the greater Politick^ Body of Chrift fhonld help the farts of

Eeee 3 [^ the

Ce the 'Body , /"to are weaker, as I Cor. 12, 23, 2<5. The whole " Body helpeth the weaker and lefte honour ah le Member*

fc Therefore the greater *Body and National} Church ittocom-Ct municateits Authority % for the good of a particular Church > '* which it a part thereof.

AN s w E R,

The Tropofaion is true ; but the Affumption takes that for granted , which is the very queftion to be proved , and hath been fo often denied : For there be no National! Churches , which are the integrum to particular Congregations a* the parts thereof: Nor doth the pattern Aft. 15. give any evidence of Eccleflaflick^ faritdittion , as hath been declared before; and if it did, furely there would come very flow help, if we fhould fend 200. miles to Synods alftayes , as that place fees a prece dent before us,

As their Members are the greater, they may and fhould con-fociate , and lay their Counfels together, and in the multitude of Counceliers there is fafety.

OB j f Ce "Butfuppoje the greater part of the Church of Corinth "erre?

ANSW, Snppofe the greater part of the Nationall and .OEcumenicall Councell erre ; the fame difficulty urgeth upon the fame fuppofition, and rye profit not at all, When Vvefeet^ au thoritative relief e beyond a particular Church.

OBJ. <f But the Lord fay es , Take m the little foxes.

ANSW. True, therefore much more the greater Foxes,

OBJ. But that if an aft of Authority and difciplineir] taking^ injoynedto the Church.

ANSW. Be it therefore thofe that have the Authority in their hands, they fhould do it • andif they be followers of Chrift , they will do it.

OBJ. What if the Congregation be corrupt and will not ?

I reply $ What if the Synod Nationall, OEcumenicall, be corrupt and hereticall, and refufe to do it ? There is no more help in the one, then in the other upon fuppofals.

When its laftly added , " That the Argumen ti* drawn from " the greater i/fnthority in the Politick^ TSody , to the lef-

Parr. 4. ofchnrch-Di\cifhne. Chap. 2. 39

* fer , but *Br other ly Councell is no ssfuthority*

Its true, the Argument is taken from that Authority in the refemblance and limilitude; but that fimilitude is not made good in the cafe in hand, and in the reddition, which was the thing to be proved : For it is the thing queftioned, and by us denied; That a Claflis hath any Power, according to Chrift, ever particular Congregations.

Ma&er Rutherfords 12^ andlaft Argument taken from the fraflice of the ^ewes.

" If Chrift left the Churches of a Vehole Nation In no \Vorfe cafe Cf then the National! (Church of the J eaves WOA in , &c. for the <c turning away of wrath. Then hath Chrift ordaivedto Churches 4< in the Ne\*> Teftament , Nationall Affemblies* which authority * c tively, &c. TSut Chrift hath left the Churches of a VvholeNa-K tion in no tvorfe cafe then the Nationall Church of the fewes was Cl in, for the reaching of the forefaid ends,

Reply.

For reply* Thepropof tion, is denyed, becaufe there is a mar velous difference betwixt the Nationall Church of the fewes, a nd all other Churches, that ever were or fhali be fince that unto the end of the world, For that was a Nationall Church truely and properly fo called and fo appointed by God , had Nationall Or-dinances y andOffices peculiar to it felfe, and fo alfo authoritative power, which was appropriate to them in a fpeciall manner, none of which ever did , nor caa belong to any other Nation in the world befide,

Nor yet doth it follow from hence, that the Churches of the .Gentiles in times of the New Teftament, be without thefe, that therefore they are left in a Veorfe cafe , becaufe they had the Type*, we the truth; they the (hadowy we the body. Every Congregation vifible<> rightly gathered^ hath right: unto, andufe of til Ordinances, all the Officers, both the Scales of the Covenant: fo tbat we need not gotoferufa/em, either toPaffeover , or Sa crifice..

If any man reafon thus, If Chrift hath left the Church of a Nation in the New Teftament ,in no worfe cafe then theChurch j then he hath left: them an HighPrieft, then he

hath

40 Chap.2. . A &#:••• P::rr.4

hath appointed them to meet three times in the yeere, to the exercife and performance of folemn fervices and (acrifices. The feeblenefle of the difpute would difcover it felf at the firft view. The fame fault is in this reafon.

But the Jewes had thefefelemne Aflemblies for ends before mentioned*

Obj. i. ' c T>ut thefe Vvtre morall and concern us. ^. Without cc them thefe yublike ends cannot be attained.

We (hall way the feverals fhortly in the ballance of the Sancluary.

Its granted then, i; That the whole Nation of the Jewes was an elected and adopted Nation by God, and the whole Land taken into Covenant with him.

And hence its granted alfo, that in cafes of Apoftafies an d de partures from God and his wor(hip,the godlyKings might and did recall this backfliding people to recover and renew the Co venant formerly made by God with them: and therefore, Dent. 2p.!O 3 T I. Their Elders, Officers , all the men of Ifrael^ their little ones. Wives, and the ftranger within their gates , they all (land be fore the Lord. (Hereis more then Elders and feleclBrethren, fent as Commiflioners to a Nationall Synod ) Here's Captaines, Hewers of woody all the men of Ifrael, women, children, which evidcnceth it was a Nationall covenant , into which God entred with them. And therefore the godly Kings, they might recall them back to this, when juft occafion did require.

But no King nor Emperour did the like to this, in calling their Synods: nor indeed have they, either morall LaW, or cercmoni-#11 Law , nor in truth any Law to deale with a Nation on this manner, to call thera to renew a National!Church covenant , af ter the manner of the Jewes.

Gods people 3 who enter into Church covenant and fellow-fhip of the faith , are and fhould be free in (o doing. Church fellowihip is to be ordered and acled by Ecclefiathcall policy, not civil. If a Prince on earth fhould by covenant and Oath, make his whole Kingdome a Nationall Church, heUioulddoe more then he hath any word ot Chrift to warrant his worke.

So that it is one thing for Emperours or Kings to call coun-

eels of Elders and leled Brethren: Another thing for theKing

of Ifrael to call all Ifrael together, men, women, and children

to renew Church covenant which God had made with them,

• and with no other people on earth* / But

But let us ... cend Mr, Rutherfords^afr of this that thefe Aflemblies were moraiL

i." An Oath to keep Gods Comntandements^ # a part of the third €t ~Commandementi'Vfa\.il9* 106. We are injoyned to contend for "the Faith, Jude 3* and to profeffe God before men, and that Which cc hinds one man morally, binds a Nation.

I reply. The reafon is weak,and the ground of it is worfe. I. That it it W^.put it but into/0m<?,and it will difcover it's own feeblenefle at the firft appearance,

If David fwore that he would keep Gods righteous Statutes, then its lawfull to Tweare toaNationallChurch,asthatofthe Jewes was.

Anf. The conference is unfound , becaufe ^Davids taking an Oath was upon lawfuil grounds, to do a lawfull thing .- but to do thefecond, is new unlawfull, becaufe all fuch National! Churches, and fuch a manner of covenanting, as they did,is now abrogated and antiquated.

Befide were the thing lawfull , yet the taking of the Oath might be unwarrantable in the one , and not in the other , be caufe in Oaths and prom ifes^ that is onefpeciall ingredient to make them warrantable, that they fuit with our ftrength : and hence that which is ufefulland helpfull to one , becaufe ftrong and able to go through the performance of his Oath,to another it is hurtful becaufe not furficient to accomplifli what he fwears. The fame anfwer will fatisfie th at of fade , and the 10 of Math. 2. As the reafon is weake , fo the ground it tvorfe • For its faid, what binds one man morally , binds a Nation ; which rule applied to the former pradice QfD.avids Oath,failes many wayes.

For i« Though when a man hath fworne , he~is bound by a moral! Command to keep his Oath , and fo his promife ; yet t\\\s manner offwearing, feeming to be private, its but zfiee-will offering , as the Nature of vowing or promifing is , and there fore if I vow , I may ; and if I will not, I may choofe : And I do beleeve a man may live all his life, and never take zpriva* te Oath-, I fay private betwixt Qodand himfelfe , to keep his Lawes, and y et not be guilty of jfnne info doing : fo that a man is not morally and neceffariiy tied to fwear or vow , though having vowed, he is neceflarily bound to performe it : If thou doft not vow , thou doft not finne.

Ffff Bat

But 2. Beit granted, that it ismoraii , yet the rule feemes exceeding uneven. That which b'mdes one mm morally bindes a whole Nation, take it generally, as here propounded in the Ar-gumenc*,when as v there be fome fpeciall duties, that in a peculiar manner belong to his particular, which a Nation need not do, nay fhould not,nay cannot do.

A man finds by conftant proof that drinking of wine is ex ceedingprejudicial!to his health, and hurtfull alfo to his foul, being given , as the Wife-man fayes, to his appetite , and fa . apt to finne: He finds it poffible for him to abftaine; He there fore fwca res he will drink no wineinfuch Company forfuch a fpace.

Another hath found himfelfe fomewhat too abftemious, and hath prejudiced his health out of negled of the lawful! ufe'of the Creature; He fweares he will ufe fuch meanes provided for his health : Thefe men are morally bound, both to take the Oath and keepe their Oath: Do thefe Oathes bind the whole Nation ?

The Schollar iwears he will ftudy confcionably : The Plow man that he will plow fo painefully; Thefe are morall bonds to thofe men , but i& at Whole Nation bound thw tofaear ?

The troth is, the contrary ruk for the moft patt is moft true; that which morally binds one man in things fpeciall appertain ing to his morall courfe, doth not bind a whole Nation.

Laftly, The ends of generall Reformation may be attained by Power of the Civill Magiftrate, who may authoritatively require all the Churches in all their feverall AfTemblies, to attend the mind of Chrift, and folemnly humble themfelves by fading and prayer, and fee Reformation wrought accor ding to God, in their feverall places- and if they fee Churches be holy , they will willingly liften thereunto; and if corrupt, they may be compelled by the Civill Power to attend the rules of Chrift, which through the corruption that is now crept in amongft them, they would be content to caft off.

A. N

Part. 4.

'iHYi ti&e.

Chap. 2. 43

AN

APPENDIX

To the former Treatife concerning SYNODS.

An Efiflle ofthemthatfentthe Bwkgover to be Printed.

Ourteous Reader you maybe pleafed to | take notice 3 that the Treatife concerning Synods is notfo comfkate^ as was intended by this Reverend Author $ buttheLord having taken him from us, before the Book was tranfcribed for the Prefle, we cannot find amongft his writings any other Copy, but this: onely thefe few queftions here annexed came to our hands, being found in his ftudy 3 which becaufe they may be (bmewhat ufefull to the further cleering of the fame Tub)eft 3 we have thought good to communicate them together with the other : Onely this we fhould adde, that whereas there is a Teeming denyall of a Sy nod, to have at all any footing in the Scriptures, and yet an allowance of it from A3.15. This is known to be the Authors mind, which the whole dilcourie doth manifeftj that he denies a Synod that hath juridicall power, which he takes for a Synod properly, as ufed in the prefent controverfie 3 and he grants a Synod that hath power of counfell 3 which is a Synod more largely taken, and for fuch a Synod the i 5 of theAfik is alledg-ed as a patterne by way of proportion.

Farewell. Ffff 2 CHAP.

\

CHAP. III. Qu, i. What is a Synod ?

Synod is an Ecclefiafticall meeting, con-fifting of fit perfons, called by the Churches, and fent as their meflfenges, to difcover, and determine of doubtfnU cafes , either in Do-ftrinc or praftife, according to the truth.

Three things are maine. i . Its a meeting Ecckjiafticall.

Meeting] When it is taken in a large fenfe, includes all that Ecclefiafticall entercourfe, that is betwixt Church and Church, and this may be refered to two heads.

C Communication > Its done by < or

Combination.

1. ^«a^»^tf*00,when,by letter or meflengers.oneChurch feeks and craves for fome common help by counfell and u&-vlft) what may be moft fuitable to the truth, and ading and or dering of their prefent difficulties , which concerne the peacea ble managing of occafions prefented;

Thus we find one Church fends to another , or to many , as the weight of the bufinefTe may require,fo wColoff.Philipji, &c*

Thisfenfe is fomewhat too large for our prefent confiderati-on, as it appeals by ftating of the queftion by all, who on pnr-pofe have fet th^mfelves to fearch into the nature of Synods,

2. There is a meeting by way of combination y when Churches, confociating together by mutual! eonfent, enter upon a common ingagement to adminifter help each to other , as any apparant oc-

Ff f f 3 . cafion

46* Chap. 3 • Parr, 4.

cafion ftiall appeare tocaii iot confutation v for a common good,

And in this fenfe it is here taken.

£cclefiafticM,~\ its fo termed, not only becaufe of the perfons who are there afTembled, nor yet becaufe of the occafion- there to be agitated, which may be meerly and only Ecclefiafticall,at lead Ecclefiaftically handled, but especially ( for now we fpeak according to the opinions and apprefcenfions of thofe, with whom the queftion is controverted ) becaufe fuch meetings are peculiar to Churches, and the actings are appropriated thereun to, as any other Church adminiftrations, and if we may con clude their opinion by their praclife, it cannot be otherwife.

For they, who allow Synods to cenfure by way of excommu-nicationf which is a judicature only appertaining to theChurch) they muft needs make the conftitution properly EcclefiafticalL For the Operation difcovers, and certainly determines what the Conftitution muft be.

2. The parties who conftitttte this meeting muft be,

fi . Fitting men, able for the worke , and that gives the mate-dale to the meflfenger.

^ 2. Chofen and fent by the Church, and that is tteformali* ra tio of a member of the Aflembly. ^ This barker exprefleth, *Polit. Ecclef. lib. 3.

And all the Presbyterians,1 meet withall, -doconftantly re-reive and approve.

Hence upon thefe grounds and the true ftatingof the quefti on according to their intent;

7. A Magiftrate qua talx, is no member, nor can ad: in this meeting, as fuch,

2. Here is no act of an Office or Officer, becaufe the_/Wm*/^ ratio to make one a member, is the choofing and fending : and therefore,they who are no Office rs,if fo elected and appointed, they have jwfuffragu. They who are Officers, if yet not cal led, nor fent, they have no jusfaffragii.

3. Hence, all have equallpower , becaufe equally fent and chofen, which are the fubftantiall ingredients to make up Syno-dicall members.

4- Any member, though not an Officer, if he be elected as moderator of the Synod , may as legally and regularly and as

fuffici-

Parr. 4" .-Di£ftp± Chap. 3. 47

fufficiently iuppiy that place , as any wuv ^ <m Officer.

Asfuppofe fome learned Reader in a Vniverfity chofento the Synod, though he be no Paftor, he may be elected to that place, and aclin it regularly*

5. Hence 3 none have this power,unlefle they be fent, becaufe that gives the formale to this action.

6. Hence, thefe cannot cenfure by way of excommuunicati-on, according to Presbyterian principles; becaufe none by their rules can cenfure fo, but 'Officers; But here none act as Officers, id eft s though they be Officers in their own Con gregations, yet they act not fo here , but at called.

7. Hefice tnts Power is not intrinfecall to their Office, but wholly iuperadded • and if Authors, who call it ^Poteftatem accHmtolatwam , non frivativam , intend this fenle , they fay true, namely, it is a fpeciall Power, befide an officiall Power.

But if that be their meaning, That it is an Office-power only with additament, its a totall miftake; Tor many Offi cers have not this Power, and many not Officers, being cal led , have it.

The third thing in the Defcription, is the end, which is to difcover and determine of doubtfull queftions, touch ing Opinion and Praflice.

They are to debate andfet downe their judgements clearly and definitively, not to leave the Churches, whence they are fent, in doubts and demurrsj Por that was to miflethe end of their fending and meeting: But they dogmatife their fen-tences, and fet down their determinations, as fure truths to their judgements and apprehenfions, andfo returnc them to the particular Churches whence they came; and their deter minations take place, not becaufe they concluded fo , but be caufe the Churches approved of what they have deter mined.

For the Churches fent them, and therefore are above them: And therefore may fend other if they fee fit, who may vary in their judgements, and alter their fentences if they fee fit.

How

48 Chap. 3.

How farre this judgement goes, it comes after to be confidered,

The Power of Synods arifeth from a double root , accord ing to which the proofs will proceed.

Author it at lv a ,

Conftiltativa.

1. Poteflas Aathoritativaox faridica, whereby they exe cute cenfures , and impofe their fentences to be received and fubjeded unto under that penalty,

And thts Power is not fo feated in any Church , as that it can chaleng it of it felfe : For by all Presbyterian principles it is confeffed , That one Congregation hath no Rower over ano ther, one Claflis over another, &c.

Hence this Power iflues from their Combination of one with another , and fubje&ion of one to another.

Bat whether they fhould give this Power unto any, or thus be fubjeft unto any, &c» when the Authority of Synods comes to be fcanned , we fhall fpeak to it.

2. Again, The Power of Synods is by others conceived to be onely confultative , when Churches by way of Combinati on , for their mutuall fupport in truth and peace , do with mu-tuallconfent appoint times of meeting for their mutuall help , that they may lend common relief by their Common Counfell, and have the benefit of each others gifts & abilities; or though they be not in any fet confociation , if there be any emergent occafions of more danger or difficulty, they fend for help of Counfell, to fuch as are moft able to lend and adminifter it, though furtheft removed from their fociety and fellowship: As the practice of the Church of ssfsitkch is moft pregnant to this purpofe,

2. Qji E ST.

How are Synods proved ? or what Scriptures or reafons to prove the neceflity of Synods ?

ANSW, That there (hould be Synods , which have

flatcm

part. 4 Chap. 3. 49

ft*tcm}ttridicam , is no where proved in Scripture , becaufe it is not a truth; fucha Power will appear after to be unlawful!, and therefore never appointed by God, nor approved by his Word,

The Examples given out of Aft. 15. andGW. 2, carry no run aftd fatisfying evidence with them.

That of A&.II* is deficient many wayes,

1. If they had Power juridicall, itmuft arife by way of Combination; But that they were not in, being 200 mile* diftant at the lead one from another.

2. If that was a Synod, it muft be referred to fo me of the ipeciesof a Synod.

But it can be referred to none of the fpccles -, Its neither Claflls, Provincial*!, nor Nationall Synod, as the diftancc from Jerufalem gives in evidence.

And an OEcumenicall Councell it was not, becaufe that ii gathered out of all Nations; here were but two Churches.

OBJ. If it be here faid, becaufe the Apoftles were here prefent, who had Power over all Churches; therefore it may in that regard be called a Generall or OEcumenicall Coun cell.

An s wv It is eafy to reply, That there can be no juft war rant taken from thence for fuch an AfTertion : For if the Apo ftles did acl: here as particular perfons, not by any Apoftolicall Power, then their prefence, look at them as private perfons, cannot make a Generall Councell.

But their acting in this Synod was not as Apoftles by way of revelation or peculiar afliftance; Ergo.

That cannot make a Generall Councell,

They diiputed as others, confented, concluded, fubfcribed, and fent as others.

3. One Church hath no power over another:

But here is but one Church advifing with another, Ant lock with ferufalem.

The minor is in the text; the Proposition is a confefled prin ciple , and reafon gives force of confirmation ; For it carries forrte appearance with it, that one fliould yie'd to many; but that one fhould fubmit to the Power of another, and haply the ftronger, and more able and judicious to that which is more weak and ignorant, &c.

4. All juridical! Power iffues from Combination. Therefore thuiv, oaely arc -~—, >™^ i aiedand

fent,

But this Synod fent their dogmata and fentences to the Churches of Syria and Cillcia , who never fent any MefTen-gers thither, and ergo,

All that they intended and acted was by a way of Cotmcell.

5. The controverfy arifing from the Church of Antioch> they repairing for judgement, cannot be judges in their own caule, now controverted by an oppofite party.

Hence there was but one Church that gave in the fentence, and that cannot make a Synod.

6. Each Tra<ftkc ur Example is fo far warrantable and bind ing , as it hath either fome particular precept to injoyne it , or fome generall rule that may confirme it by way of colle-ftion,

But here is no particular precept to injoyn it; let them (hew any general! rule appropriate to Church difcipiine or Church government to bottorne it.

Dr wkitakgr confeflfeth, there is no precept for Synods.

The reafon alledged for proof, hath no convicling evidence in it.

For when it is faid,

An ordinary Aflemblyof Church-members, Elders and Brethren of many Churches meeting by occafion of contro verfy , to difpute and cleare truth from Scripture, is founded on /t&*i$.

But this is a Synod.

AN s w. TO the major, Such an Affembly met of many Me£-fengers of many Churches, is not found, nor can be proved out of the A&:.

2. They met not to difpute and determine;//nV«re.

The fame fault is inthat proof of GaL 2*

If Paul went up to the Apoftle* to gain mutuall confent and approbation, notcoiubmic his office ar do ftrfne ' jaridice to them at all,for this he profeffedly gainfayes,that he had not his office from man y or by man; and that his dodrihe was from God by revelation, as well as theirs.

If he come to advantage his proceeding by mutuall confent and approbation, then other Churches may meet together by

way

/ Part. 4- & f' C :

way of jun --., £ is no tbiin ... i^h t

The reafons alfo reach not this Power,

For errors may be prevented , truth/cleared, union of Churches in judgment preferved, and they kept from running in vain, and all neighbouring Churches may be confulted with in more waighty tranfacltons, without this meeting in this ju~ ridiciall manner.

But if Synods and fuch meetings be attended onely in way of confutation, as having no other power, nor meeting for any other end:

Then as they are lawfull, Co the root of them lyes in a com mon principle which God in providence hath appointed for humane proceeding, and that is,

He that hearkens to counfellfhall be fafe.

In the multitude of Councellers there is fafety,

Hence all conditions and callings, as they need, fotheyufe a Combination of counfell, for the carrying on of their oc-cafions under their hand.

Hence arife the Companies of Merchants, and all men of all Crafts.

Hence Common Councels in all Kingdomes and States,

And therefore in the Courfe of Chriftianity alfo the Churches of Chrift fhould ufethe meanes which God hath appointed for their more comfortable and fuccesfull pro ceeding in a Church-way.

And hence one Church may fend to another, or to many, and that feverally or joyntly meeting.

Hence fend to the moft able: As Antiorh. {ent to ^ernfalem^ becaufe chough it was farrc remote , yet in reafon they might expect more relitfe, becaufe of the joynt being of the Apo-ftles together.

Befide, they were concerned in fome manner therein, as it appeares., fome came as from them 3 and pretended the Judg ment of the Apoftles touching the neceflity of Circumcifion, lo whom fay the Apoftles, we gave no fuch allowance.

OBJ. If it be faid , this conrfe of Councell is common to all forts, and therefore they may as well confult with any, as with Churches,

AN s w, True,they may,andin fome cafesfluould confult with

Gggg 2 the

.Part/4*

f-Divrj'j feverall u-

mverfities,, or fuch who have the chiefeft skill 'in the occafions ivhich are in doubt.

But becaufe the occafion of one Church may deeply con-cerne others. 2.Becaufe Churches are in reafon moft fit and beft able, and will be moft aflfeded with the conditions of other Churches, Therefore its moft fuitable to right reafon, and the rules of confutation to advife with fuch,

3* Qji E s T. oat if the Tower of a Synod ?

Bundle a y r Pretoria, to bind

finfttltativa.

C Either in infliding cenfures, Juridica <^£f}tiatoria j

\

i

Or f Impofing their conclufions and determinations upon others under paine of cenfure, & this is that they call legiflativePow-er, Potefta* conpciendi Canones.

C Either in refpecl: of o-Again this Power looks two waycs, ^ ther Churches,

^ Or ot the Magiftrate* Hence the anfwer will iflu in three heads, I. They have not Power infligendi cenfurat, utfote exccmmu* nicatwni*: The reafon is taken from Presbyterian principles, All cenfures are adminiftred by men in office. But here the actions iffue not from fuch. -Thofeacls which proceed in common from men without, as well as in office, thofe cannot be ads of men in office.

But all ads of the Synod are performed by all the Members of the Synod.

It feemes good to the Spirit and unto us, that was, all the

Bre-

Chap. 3, 53

Brethren , as well , as the Chnrcn.

2. They grant , that all the Power the Synod hath, is accu mulative , not privative; it takes nothing from the Power of the Churches.

But thus to cenfure, would take Power from the Churches.

That which croffeth the Power given by Chrift, thatdimi-ni&eth their lawfull and rightfull Power.

But this doth fo ; For Chrift faith , He that will not hear the Church, let him be of a heathen: But this Power gives them leave to refufe the admonition of the Church, and to appeal, and fo nullifies the proceeding of the Church.

5. Tfe*« -wlrU«fc s iv«e povupr over a Church without the atten ding the judgement of the Rulers, nay nappciy a againft their judgement, that diminifoeth the power of the Church.

Butthisdothfo : As in cafe all the Elders of a particular Congregation (hall gainfay the cenfure , and the reft of the Synod pafle a cenfure againft the Elders.

4. Excommunication is proper to the Congregation. Therefore they take that which is their propriety.

That it is proper ,- it thus appears .»

Its either proper to the Congregation, or clfe common to both.

Therefore it fals firftly and properly fomewhere elfe, na mely , it belongs to the Church in generall firft , and then to both the fpecies.

But this cannot be,

That which is firftly in the genus , doth belong indifferently to both fpecies from thence.

But all the power the Claflis hath , they have it from the Congregation.

Therefore it was firftly there,not in a Church in the generall, as belonging to Synods and to Congregations.

5. All jurifdi£ion belongs to, and iflues from the power of order.

But this j'urifdiclion iflues from no power of order; for here is new jurifdi&ion, but no new order or officer.

iS.Where there is a fuperior power,thither belongs fupreme honour.

But the greateft honour belongs to them , who preach , not who rule*

2. Thty have no power tutr,>yvj\, ,,.*.. Gftiom fion f upon them.

1. Becaufe the Churches power is above them , in that they fent them.

2. Becatifethe Churches have power to call another Synod, and fend other Meflfengers, and paflfefentence againft them,

3. Becanfe in many cafes it may injoyne a man to beleeve contradictions.

As fuppofe a man under one Province , which hath deter mined a cafe one way , and therefore he muft beleeve that:

He removes himfelfe the next month or week into another Province , and they have determiner! a mntrxry rnnrlnfion, and he muft bel^*<- *-ii-dt.

4. in all Synods, but an OEcumenicall, its lawful to make an appeal ; and therefore to refufe.

3 » In folnt of Co uncell^

They have dogmatlcum decifivum ju<focittm , i,e. they may dogmatife and fet^lown their judgements definitively , and by way of determination,

Therefore faniua calls them

n pr&ceftafed Ordimtio nes.

4. Q_u E s T. To whom the power of calling Synods doth ap per taine.

i. The ftate of the queltion muft be firft inquired 2* The reafons brought for the truth, that it may be fetled. This controverfie comes to be agitated betwixt us and the Papifts : and alfo betwixt many of the Proteftants 3 in fome par ticular branches, or fome peculiar explications of it.

We fhall indeavour to lay put the full breadth, and then to point out the fevcrals wherein the very nick and hinge of the queftion ftands. Therefore inquire, i . What Synod is here meant. 2. What it is to. call* 3» To whom the power appertaines.

i. A

Parr. 4- fCbutLk , Chap. 3. 55

1. A Synod, in this queftion, is ufually reftrained to a gene-rail couneell , or an Oecumenick Synod , as it may appeare in Doctor Whitaker. For as touching Provinciall or Nationall councels,he grants they were commonly convocated by the Bi-{hops, Metropolitan, orPatriach, who had an infpedion into fuch places, by humane appointment

Though I confeffe, in a fafe and faire fenfe, I would extend it futher.

2. Cotivocare, The greateft vvaight lyes in the explication of this word , what it is to call, and if we may looke at it, in the full bounds and limits, as its often confidered by fuch as inquire into all the ingredients of this aclion,

Then it implyes two things.

1. Byway of appointment and in]unclion to require the fo-kmn and publike concurrence and affembly of fome perfons of feverall Churches, for fuch ends, as hath above been fpeciQecL

I fay a pubiike and folemn Affembly and concurrence of Churches.

For, if it be but private and clandeftine by fome privy inti mation one from another, to meet in a fecret manner, as under the colour, and by the rule of Chriftian fociety, We look not at fuch meeting as Synodical!.

2. This publike concurrence , itnraft be appointed and in-joyned, not attained by way of intreaty ;

As perfons diflenting, and being in difference one with ano ther, are faid , in one ufuall phrafe, to call in Arbitrators, or by intreaty to defire the help of fuch perfons, to confider and end their controverfie.

Such a kind of calling which is by occafionall intreaty,reach~ eth not the ftrefl'e and ftate of this queftion,

3. Ifindfomealfo, who make this as one branch, which growes to the body of this queftion.

Whether they who call, may name aud fpecify the particu lar perfons who muft be fent, or may refufe fuch as be fenc , in cafe they feeme to their judgement, upon rea-fons which appeare juft to them, that they are unfit* And here mens app ehenfions vary. Some will allow theMagiftrate to in/oyne and require the Churches to fend : But the Churches muft make choice of thofe whom they will fend,

Others,

Chap. 3. A Sure *ummt. R r, 4

T~

.

.

Others conceive u is m uicmaguinuxs u*iiu to appoint ooth.

Againe,

This power of appointing they look at it inadoubleconfi-deration<

Either as a Commifllon, which they give, whereby they are inabled unto this action.

Or onely a permiflion, that the Churches having power of themfelves,the Magiftrate differs them, or will not hinder them from putting it forth.

And the iffue then returns to this,

It belongs to the fupreme Magiftrate, and the power of his place, to injoyn the folemn and publike concurrence of the fe-verall perfons of the Churcnes, and to appoint and nominate whom of thofe he will have toconlider offuch weighty and doubtfull cafes , which concerne the publike profeflion and pradifing of the worfhip of God, within his Dominions,

When I fay, It belongs to his power and place, I meane to him it is peculiar, and doth not belong to the Church,

2. »I fay/The publike and lolemn concurrence is appointed by him.

They may, as Chriftians, maintaine private communion, one with another, feeke, and by intreaty call for the counceli and helpe one of another, and as they be Churches, ufe that Chrifti-an priviledge of atixilium & conflium , to further their own good, and promote the worke under their hand: And that acl requires no allowance of Magiftrate at all.

For what I do. 3 , qua Ethicus, qua Occonomlctu , and fo qua Chriftianus in private,it appertaines not to him to inquire, pro vided It intrench not upon his C^TO^TEVS &u.

But when any proceed to publike and folemn Af&mblings, this comes properly under the Cognizance of the Magiftrate, as falling profeflfedly in his way, and requires his allowance.

I fay allowance; for in fuch acts f which ifftie from the com mon abilities or dexterities of men Commijfio &]uft<*ipermifli(> are all one, at leaft make no great difference.

The Magiftrate allowes a icholler, a fencer,to fet upSchools of their Art, there needs no more Commiflion, but fuch a per-miflion to fuch actions in a ftate.

Before I defcend to the Arguments, there be two poftttlata I (hall premife.

I, Thar

Chap. 3. 75

Part* 4,.

1. ihaca ii 5 i».x, r ..... word >f God fhpu-d be openly profcfled within the territories and jurifdi&ion of a State,appertaines to them, as that which comes within theverg and object of the ftate and policy to attend.

For how could they provide for their fubjecls 3 to live in god-linefle and honefty without this ?

How {hould they be nurfing Fathers and Mothers to the Church and Religion, if they {hould fuflfer open Blafphemy and Idolatry to be maintained andprofefled ?

Nay in that fuch crimes were punilhed with death in Ifrael, its plaine, the Kings did it , noc as Types of Chriil , but by a civil power.

For no Tpirituall power ufeth the weapons of this world.

2, Hence the fupream Magiftrate hath liberty and power both to inquire and judge of profeflions and Religions , which is truc.and ought to bemaintained , which is falfe,and ought to be rejected*

For were he bound to follow the judgement of theChurches, or Mmifters , if they fhould judge a Toleration of all Religions lawfull, or judge the falle to be true , he then were bound to nurfethe falfe Religion, and falfe Churches.

Now we (hall proceed to the Reafons for the fetling of the truth, which was the fecond thing to be attended.

I,

If it be in the Magiftrates power lawfully to forbid and hin-* der,then it is not in the power of the Churches lawfbtty to do,

For then the fame thing {hould , in the fame regard be law-full and unlawfull : and the rules of providence (houid be op-pofite one to another.

But the fupreme Magiftrate may lawfully hinder any people of another Kingdome to come into his : or his own lubj"ecTs to go out of his territories without his leave.

Otherwife, he fhould want lawfull power to oppofe fuch, as would come in to undermine or lay waft the State, and to de fend himfelfe.

And fhould alfo not have authority to require homage of his own people,

Now without the comming in of many, from all Nations,or H iih-h-' the

the going out of re will

be no generall concurrence, nor councel.

And the fame power he hath to confine his own people from fuch generall Aflemblings, within his own precinds. For there may be the like juft reafons,

That which is an ad meerly civil, that belongs properly to the civil Magiftrate*

But this is an ad meerly civill to appoint fuch folemne and pubiike AfTemblings.

The firft Proportion is evident from the dlverfity of the Rules,by which adions are put forth,

A civill ad belongs not to an Ecclefiaftick power , becaufe that which they do , is only done by theEcclefiafticall policy. Minor*

The <j*&rloft*vov of a rule of policy is an aft meerly civill.

But this is fuch , for it is contained under that rule of rettw enfm t de Deo cultut*

. .

Its lawfull for a Prince to require the help of faculties and a-bilities of his fubjeds,to confider, to advifefor the good of the pubiike.

This his Royall place, and their homage evidenceth.

But to call what perfonsof the Churches, he conceives moft fit to meet and concurre for councell , is to improve the facul ties and abilities of his fubje£ts for the common good, ergo.

And if it was lawfull for them tu refUfe , there muft needs follow, not onely rebellion on their part, but certaine ruine to the whole.

If the Magiftrate is bound to maintaine the peace of his fub-jeds in godlinefle,a'nd to know and judge of the wayesof god linefle,then he muft have power to ufe fuch means, that he may both know and maintaine it.

For providence doth not require the end, but alwayes al-

lowes

Chap. 3. 59

lowes wayes wittiali, ror LUC ac^^^ent i f it , whkh are requifite and lawful!*

But unlefle he may require the concurrence of the Councels and confiderations, and fo the determinations of Churches touching what they hold and maintaine in their profejfion , to be according to the rule of godlinefle, there is not a meanes left,to know what profeflion they be of, and how far they ei ther agree or difagrce.

t/frgument. 5;.

If the Churches need and defire the protection of the Ma-giftrate in their way of worfhip ; then they muft be ready to give him an account of their way , when he requires it, and therefore to concurre and affemble upon his appointment, that fo he may know, and lend his patronage and protection.

This Conclusion in all the particulars of it, is made good by all the Examples in the Old and New Teftament.

As that of Afa^ Hez,ekiah, fojiah.

Herod Math. 2. cals all the Scribes, Pharifees, and the Elders of the people.

FINIS.