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TO THE

HONOVRABLE

And truly Noble Lord, tarle

of Lindfey Lord John Parbroth,

/ &f one ot hb M ij ftics Honouiablc Privy Ccunccll.

(jrace, Merry and Peace, &c.

Ordering (my Lord) jo«r Lord(bips good minde andconflant fidelity and care in advancing this bleffed Refor-mation % and lending both your /boulders to holdup the Kingdome of our L o R d ] r s u s, and ah fo your (incularreptt and reallaffeftiontothis famous Vniverfity, and the faculty of Divinity. in this Society y It bought it rather a matter of debt full necefiity, then of arbitrary election and tboife, that this little peece that pleadtth for

A z the

The Epiftlc Dedicatory.

the Government of the Church of Scotland, fhould thrufi it felf through the thick and throng of many worthier monuments of Learning, under the honourable Patrociny of your Lord/bips name. 1 am not ignorant that: two blocks clofeth the pajfage tommy of greater parts and abilities then lam, to aide (Imxy haye leave to borrow the word) to the Preffes child-birth-travelling Ecc!cf.it.u. with no end of making many books, andthefe be the opinions of men, and the event of Printing : Imiyfay of the former ^that Opinion is a Witch and a great I nchantreffe, while men call for Bookes, as nice banqueters call for du fas totheTable, fortheymakefuch wide oddes betwixt tatte-plcafant andgoodneffe ofmeat*, as; if they Werefwornetothe roofe of their mouth* rather then to health and life j fothat b is much more obvious to please few , and grattfe nonc^^ then to fat is fie ad. And for the event ^it is. not unlike dicing^ for it is doubtfome if Fame b&* notabUpri^e in writings andtf the game go^j not crojfe the Authors hatre. And fuch is our cor m ruptionfhai tbeayre or figures of * printed name is a peece of our felf^ and as our skin wherin our flejh md bones are kindly incbalmbercd, and fa were mofl tender of one penny breadth of this

. bide

The Epiftlc Dedicatory.

bide) or of letting one dreppe of blond of this kmde fall to the Earth, Notwitbfianding of thefe prejudices^ lbaVe, bowbeit mott unable % dared to appeare alfo in the Prejfe , to fay fomewbit in way of a peaceable defence of our Cburch-goVernment in Scotland. The pens of the worthy Reformers of tbeChriftian Churches baye beene fo bleffed in the conjeience, if not in the evill eje of ewvy it felfe 9 that tbey have cleared the Scripture Way of the Go. vernment of Christ* JQngdome to lye in a midline betwixt the Popes and Pre* lates lawlefie Church Monarchy > and the un-orderly conjufion of Democracie, It is not unknowne, the faroury perfume and honourar ble name that this poore Church hath gained^ partly by the whole boafi of ProteflantWriters andancknt Father s> who have unanimoufly put downein \rint^ what wee have donc^ in prattice, according to our National! Oath> partly by the teftirnony of the bleffed Light s, anJfaitbfuH Witness of I e s u s. I might b^ 1

nman

name Reverend Beza, learned Brightman, *™&!'* m Am that manly and ttout IVitnefe of C h r i s t "^ 0 f^ f ' Af* George Wifhart, the body of the Con- wpi©8>io* feflions of faith. And it & ^ weOmani^

The Epiftlc Dedicatory*

/eft to the -world ( Sunne and Mocne being Witneffes) Tt>bat Prelates have attempted a-gm$ PresbyteriaU Go^vtrnement^ but one/aid

%t*!> C 6?' €jr well > ' heleeve 1 esus to be a good man, and the Evangell blefled, becaufe Satan, malice and Perfecucours have done (o much againfl: them both with fire and tortures. What duft of late have they rau fed agiiinU it ? in Churchy State y Court ^ Parliament , three Kingdomes, in Rome, in tbc~> heart of %jng and many o;btn 9 in Campo Marrio, in open field\ yea in the Sca f that the Set Ihould fyeake contrary to that (li!<z->

Cant* !©. °f l ^ e Pwpbtt, I travel! in birth, I bring up children, and nothing could be the reajon $ but they fav> the Woman looking foorth as the morning, faire as the Moone, clearc as the Sunne, tcrribie as an Atmy with banners, and when they law Mount Zon beau-tifull in (ltuation, they marvelled, they Iuh i wsre troubled and hailed away. . And what daring infoiency a this ? when the Prelate^ could not finde his Father £ and thought Jhame of his native Father Diotrcphcs, that one^>

ufL t^the D.Hall and others have put him in the line

Hriumc. r a ^ t i )c ^ Q$a r ^. 4 ^ and printed him an office*

jure

rf.48

The Epiftle Dedicatory.

jure divino, by divine right ; Vbeur Prede-cefours vere content of the good old, jus hu-manum. Yet I hope, put the Prelate in the Calendar of veil- borne officers, baflard ishe if, yet manymuft die ere he be here. This boldneffe puttethmewmindeofthejafing^zm " • nova nifi oritur, vetusamittitur, except Prelates grow in new honour they loofe their old honour. But why may yve not hope that both they, their god father the Pope, and their god Mother Rome /bad loofe both ne^o and old. God hath fetched as broken a ship to land, and yet ibey will be of Divine Right : Is it not true that the Learnedfaid of necefiity? Neceffitati quodlibet tefum utile eft ? Any. clubbe is a jword good enough for poore necefifty, or then it is true, Neceflicas egentem mendacem facit : Neceffty turneth the poors m.ninalyary or which J rmher thinker Nc-ciflitasquod pofcit, nifi das, eripit. If you give not willingly to neceffity^hat it fuiteth, it muft take it by ftrong hand an J club-law. Christ hath fairely begun to his FniverJaB tonquefl Gird thy fword upon thy thigh pf4yj ^ ©moft mighty • and blefied/ball aS ages to come call all thele Nobles ivbo hayejhauU

den

The Epiftlc Dedicatory.

ders to carry one Uone to the mfing of tht Wall of this Temple* and to build the Citie iicch, 4 *.jj. whofe name & the Lord is there. And in tbiscour[e (my Lord) hve y fiourijbandgrow^ and Jehovah build you* fare hoxxk^hicb is the prayer of

Your Lordfhips obliged fer-vant at all refpc&ive obedience in Christ

Samuel Rutherfurd.

§f>f.Sftf§2f ff Sf f § f ff f f f

f^c^J^i ^*c7& c|ic£i ^t|j t|5i & rjfecf* -%> tl» Ja c|l* tSl

To /itf Qhrifiian Trader.

Am bold (reverend and Chri-ftian Reader,) to appeare in print to contribute my weake judgement for the government of the Church of Scotland. In which fuite I have to (E4 doe with foes and friends.To the former I fpeake not now, I meane Prelates, Papiftsand haters of the truth, I doubt not but I am condemned in their books of both errours and crimes, my hope to prevaile with fuch is fmal! 5 if that be true, Damnati lingua vocem habet/vim non habtt, The tongue of the condemned hath a noife of wards, but no power to perfwade, except this be alfotrue, Magna vis vc-ritatis % Truth may fwira, it cannot finke. But I fpeake to the godly, the lover of the Truth, the fufferer for Truth againft Anrichriftian Prelacy, (which is but fpilt Popery,or half-dyed Pjpiftry) who poflibly liketh not well of Presbyteriall government. And to fuch I am a debtor for love, chanty,honour,andall due refpeft in Chriftje-fus,and a feat and lodging in my heart and higheft (a) efteemCc

To the Reader.

lhil.i 7 .

cfteeme. And to thinke of all fuch is both, as the Apoftle faith, JWwr, meet. And aifo (if it be be-fidc the f iuth)an honeft and a : moft innocent error. Yea and to fay to every one in whom fas reverend Bum. Meet faith) there's aUquidCkriJli^ any ofChrifts

HieT.soj>bwi. ncw Creation,as Ierom faid to a friend,?/^/ & quod pojjum debeoy & quodnon pofftmj owe to thee what I am able to doc, and more for thy good. And of thefe I humbly beg equity, charity, and unpartiall weighing of precious truth. I am grieved that this fhould bee put on mee which a Heathen laid on Senc* his friend, Amavit patriam qniafuam, non quia pa-

triate, he loved his countrey becaufe his owne,not becaufe his countrey. Seeing it's weaknefle to overlovea Nationallfaith, becaufe Nationa!l,and not becaufe it's faith. Truth naked and (hipped of all fupervenient relations is love worthy. And there is as great caufe of fonow that all the Lords people fbould not mind one thing, andfing one Song, and joyne in one againfl the children of lob 16 i Babel, Neither fhould I feare that, ammo dolenti nihil oportet credere, forrow deferveth no faith, Since my witnefTe is in heaven, and my record on high, That I both love and difpute, I contradict and I . Phil.j.i^ reverence at once in this Treatife, and fhall hope, if any be otherwife minded, God fhall even re-vealc this unto them. And it is meet fo to doe,fince ourPhyfician Cbrift can well difference betwixt weakneffe and wickedneffe, and will not have us caft one ftraw, befo* e any whofe face is towards Heaven, co caufe them to ftumble. Xove hath a bofome and arraes to carry the weake Lamhes,

and

To the Reader.

and is a bridge over the River to keep the weake paflengerdry footed. Dearly beloved, let us all in one Spirit, one love, one afteftion, joyne to build the City that is named, The Lord is there. Excch**.^ O that our Lord would be pleafed to iufpend the Heaven and glory of fome, and that our Heaven might for a feafon be flayed ourof Heave n, fo we might live to fee two Sifters the Daughters of one Father,and of oncMo<her 9 ferttfalem who i? above, Britaine* Ifrael and Indah, England and Scotland comming together, weeping and asking the w^y to Sion, and cheir faces thitherward^fayingjOwe, let us joyne our fdves t$ the Lord in a perpetuall Covenant that JhaJlvot be forgotten. And not that only (for why fhould the Glory of our Royal I and princely King, the plant of Renowns be confined within this narrow Ifleo Bntaine?) but that he would m^keuseye-wirneflVjof h'sla^Marn ge-glory onrarth, when he having caft the cuffed irilftore Bdylonv the S< a and fowne the land of graver Images with trmft* re, and defiio/ed Idols our of the earth, fhall be efpoufed on our elder Sifter the Church of the Jewes, and the ful-rtffecf rhe Pennies. O that Chnft would enlarge h»s Love bed. And O what a honour to the fr rv ants of the Lord to btare up the taile of Chrift hisMifri^ge-rAbe-royall, in the day of our high and royall Solomons eftoufals. And what a lecond time-Heaven were it before eternities Heaven to have a bed in hischarior, vjh\ch\s bottomed xvith gold and paved and floured with Love for the daughters of his laft married iemfaUrn, And who know-

(a2j eth

Te the Redder.

eth but our Lord hath now entred on that glorious Marriagc-fait < Lctusbeleeve,waiton, love, follow truth and peace, be zealous for the Lord, and pray for the exalting of his Throne. And fo Iara,

Tom in all revive love andobfervavce.

S. R.

^Whether the power of the Keyes of the Quest Kingdome of C h r i s f, be conferred, upon the multitude of believers, as upon the firft and proper fubjed, or upon the Church-guides?

He Queftionis not underftood of that Royall and Kingly power of excellency andlndefen-detwie t c?\\z& at I pewer y which is only in Chrift lefw,but of the fupreme Mi nifteriall power, ( as all expand it, Bucanus , CartVrright, Amefiw , Parkgr) that is given to the Church. By the Keyes wee underftand rot the Monarchicall power of Teaching, fupreme denning Articles of faith, and judging the Scriptures, as the Jcfditts of Rhemes doe dreame, Vulc*ne y not Cbrift made thefc Keyes. We deny not what Bellarmine faith, that the keyes fignifie a Princedome in Scripture,is the key otD/tzids houje promifedto£/w^'/w.Tbi$key Chrifi onlykeepeav. fty-

B feftome

Matth 28. if* luean. loc. 4* q. 2.

C*Tttfright a-gaiaft whitpft, pag.HP. xAmef. Engbfll puritanifroe,p 9. Parlor depolit. Ecclenaft. lib.j. eap.i^

BeSsrwint. £fay 22. 15,21. Revel Matrh.i8.i8.

hom. 2^

The power of the Keyes tn the Elderjlrp, Chap, i.

gr«X#r.iib.4.E. l oTio ™ and[ Gregory both %> tna t the care of the whole piftji. Chriflian Church was committed to P*^r, which proveth

hb't^ca^w'!! not his Princedome, but only his miniftsri ill power,given comment, m to all the Apoftles, as well as to him : but the Metaphor is SiSiIjoc. 42. borrowed from a Steward j or Mafler-houfehold, who hath 4 1. the keyes of the houle given to 1 im, to open and fhut doores,

rjnwovcrf^.n. at ni . s pleafiire, as £*&#*, 5***** whitakgr explaine it well, » f e-5 • and it is the power of preaching and governing given to the

guides of the Church, as fervants to open and (hut Heavens doorc to believers, or impenitent perfons.

If wee rightly proceed , thefe dift factions are to bee considered. pjtmi &**#!*■• *• There isapoVftr phyftcall, and a power moralhf the co dc Ktckf. au- Keyes,

l c$Z***1j 2 - ^po^'er popular of the Keyes that belongeth todl, m aliofui'jeftive and a poWer authoritative that belongeth to the Guides only . % t7%Vu- 3 ■ ^he poVrer of the Keyes is in faris! , as in the formall father. \. ut tn fu/jetl «nd fount ame\ 2. In the Qhwch of believers 9 as in exemp o. the final/ objetl, feeing all this power is for the Church. 3. Jn

the Guides ', asintheexemflrr caufc reprefenting the Churchy GerCon denote- dtweJdytheirnageisinthegUffc, and learning inthe book?, itat. Eccief.con- and this Pctrus de AlliaavzWGcrfon hath the like, fidcr ' l ! ' 4, The Keyes may be though t to be given'. Mat. 1 6. to Pe-

te?, as Prince and King of the Apofiles^as Papifls fay, or, 2. /is. Vctcv.reprefenteth the Church of believers , as fome fay, or, 3 j As bearing the perfon of (fhurch guides, as we foal I demon' ■ . firate^ God ml lint.

tmjrurfuxtir* ft a- ■* _. . <* , . ,.

ratio, ix, 5. There is a power ordinary, and a power extraordinary, ve) ffptijis d e - $ j-[ lc Xcjes may be thought to be conferred by Chriftjim-j5m io"a, 23*. mediately y cither Iy the immediction of (thrifts free donation-M«.»g, 18, i 9 . and gift, or by the mmcd>ation offimple defgnatien: in the former refpett the l^cyes were given by ChriB once to the Apo files • f\l Domi^Arcu! andftill to the Worlds end, to the Church guides, immediately Spai ? t Ac r nib. without the Qhurchcspo^cr intervening : in the later resell c*'!?.* r./ "\' Chrift glveth the keyes mediately , by. the popular.confent and Pftfr.'jfc poiit. ( UTltonof the Church of believers , W'ho doe un ier Christ de-7^c. f acAi^;un. fgne andeboofe t htsperfon rat her than thatperfov^homisra-a er o!caLccicr. thcr than John, for the'ficreddffice of XvectdingthKeyes, nei-c * 7 ' • they

hot mthe fJMultituck.

ther is any man new defied immediately bj £7r//?, AS the Jpo-files were.

7. Then Vre may Well difiinguijh in this queftiovt thefe foure, I. Power phyjicall. 2. Pafter mora//, 3. 'power of order, andjarifdifiion. 4 The ufe and cxercife of that power.

Wee are to obferve, that it hath beene a noble and grave 'Queftion betwixt the Church of Rome, and the Vniverfitie of Paris (asSpalato, and Robert Parker with others have obferved) whether C hrift huh given the power of the keyes immediately to all the faithful!, and by them to the Paftours and Doftors, as the Parifians hold (Co teachcth <*s4lm<tin, loan. Cfrfajor y gerfonmd Occam) or if Chrifthath given die keyes immediately to the Church guides, as we maintaine from Gods Word. The miftake hath beene* that lbme Doctors believe that the power of the keyes, feeing it is Tor the good of the whole Church ,muft have (ome common fui> ject, viz. the univerfall Church, in which it muft for orders cauie firft refide, before it be given to certaine guides; But neither Scripture, nature, nor reafon requirethfuchafhif-ting of the keyes from hand to hand, feeing Chrift can keep them, and immediately put them in their truft, whom he lik eth beft. Hence for the determination of the Qucftion.

I, Conclufion. The phyficallpower of the keyes is given to men as they are profeflbrs, that is ,men, and not Angels are capable of that power ;for when they are made members ef the vifible Church,they are differenced both from Angels and Infidels, as Pagans and Tnrkes y for Angels according to Chrifts humble love and deepe wiiedonie, are not upon the lift to be ornce bearers in his houfe : but this is not formally a power of the keyes, but a popular power about the keyes, whereby popular conlent maybe given to the key-bearers, for their election.

II. (fondafion\ There is a power popular, but not authoritative; a power of private Chriftians (not an orficiall power of charge) given to the vifi; le profellbrs to make choife of their owne office- bearers: thele againft whom we now difpute, brethren, reverend , learned and holy, doe confound and take for one and the fame, the power cf electing

B 2

Gerftn. dcaufer p.ip.confid.8,p. loan. Ma\oi jn Mar. \6. Occam 1.1.p.I. n. 6.

1 Conclu(?or\

Conclufion.

A&ST.2T

or

The power of the Kejes in the Elderfhy, Chap.

^ejuinat 12* C[.

or choofing officers, and the power of Ordination. And they make election of Elders (which by Gods Word is due to all the taithfull) an acT: of jurrfdiclion, whereas it is a private and popular acl:, flowing from that fpirit of grace in believers, and from the light of Caving faith, and a grace that they call, gratiagratjtm faciens , grace whereby iiT" l wee are accepted to CoJ, as vdquinas ipeaketh, for it

IS&m. 1 " is that Heavenly inftincl of Believers, whereby thy try iohmo.8, 2". all things , and kee^e thc.t Vvkich is good , and whereby Htb.j 14. ^ e J tr J f ^ e (P rits (even of Officebearers) Whether they

he of God } or not, and know the voice ef the Shepheard y from the voice of a firanger # and Lave their fenfes exerci. fed to difcerne good and evilL I denie not, but there is a twofold power of election of guides, one proper to believers , which is, as I have described it, their choofing of Officers, De jure, and fhould flow*from this difcerning in -ftincT of faving grace in believers : there is an other power of eh clio l, De fatto y that floweth from a common grace of difcerning in vifible profeflbrs, both is fiifficient for Ec-clefiafticall choofing of guides, yet both is but popular, not authoritative ; but power of authoritative jurisdiction, is gratia gratis data, a common grace given to many,thatarar never converted nor faved; yea the office of a publike guide to lave others, is given to a man that is never laved himielfe, and requireth fome indowments of governing, that arc not required in all the faithfull, as is cleared by Paul,i Ti-iTim.3-2,3,4,5 mothj 3. Therefore Cjerfon will have us to difference be-uerfon dc aufcr. twixt thefe two, a Paftour ad utititatem, and a Paftour ad 3/i"Sdepote. witrtewy and a called Paftour, and a called Chriftian Pa->aica & cccief. ftour. And sAlmawe proveth well, tnat the calling to a * '*' Church-office, is not founded upon faving faith and cha-

ritie. This power of choofing is a power about the keyes, but not a power of the keyes. a. It is common to all believers, who are not to take Paftours as the market goeth, upon a blinde hearefay, but officiall authorise is given to Demas,znd lndas^ and fuch men often 3. It is given to

^o^aSSft womcntotr y tne Spirits, yet women have not authoritic, c «s p ca again ^^ ^ tQ yf^pg authorise over men in the Church.

Chap. i. not in the CMultitudt,

I defire in the fcare of God that this may be confidercd by

William Heft, Henry ?aob, and the Author of Presbyteriall Htn n Tac ' b 9°-

^ J J t l tv • /> -n \ vemm by free

Government exaimrkrd,rorour Divines, (as D anew) gwe con c cm of the the calling of \ nurchauides to the Presbyterie, and the people p : 7p-

1 . P . ^.^ * ~ rr r ..rr i \ • i_ Prtibyterull''o-

approba*-o:ito the people rry/»* a ltterenceth betwixt trie vemmentcxami-yji^^fnentot EUeis, and the conientof people; and Bu- ncd,^.,^, P xtr judiciouily diftinguifheth power from authoritie; T^^in iTi-AndLMartjr, Calvin, Beza, Zningl'iHi, Viretus y Luther, mo r thy c 5-22 - f io the Fathers, TertullLm, i jprtan, <*Ambrofe, Chryfo- p."^."".™. dome. In this meaning , faid zAuquftine, the keyes were i* 8 ?-. xt given in Peter to the whole Church, io our Divines are to ,*. n^tejt be expounded, when they lay the power is in the Church, J^/JJJJ c ~~ and the exerciie of the power in the guides, for that pc- >»>** wi' wer which is in the Church of believers, is popular, not au- f'J^/J^jJJJJl thoritative. >»*.

III. Conclufion. The phyficall power of the keyes is ** ATt v in « Cor -in all profeiTors, as our firft C onclufion faith. 2. The fe» f*M» inftta* prcme morall power in £hrift lefus , formally and inde- JA^g ift g pendently, To mee ugiven all poWer in Heaven and Earth, & cbnfef.5.34. CMattheft 28. 18. this inchideth the power of working **«*'"* ****• miradesjby the hands of his Apoftles,all,as well as the power vmrnt diaidgo, of the keyes, and is communicated to the Church not for- £* a e voca mally, but in the effed. 3. Power morall, about the Minirtr. P . 3 ^ 5 " keyes, as is (aid in 2. Conclufion, is gi\en to all the faith- ^etfom^c full. 4- The exerciie of the keyes to preach, andadmini- bis require r

ommtn autho-

fterthe feales of Grace, Tb open and ftiut Heaven by the ^ft"*"' 4 " 2 E keyes, is given to the Rulers in fome things, as they are ^tmhef fcattered and fingle men,as to preach, and adminifter the Sa- c ^ 9 *' in Wat craments, without confent in i'peciall to every fingular ^u^jt. ad : in fome things, as to exercifc power of Jurif- 3 Condu/Ion * didion , the exercifc , and the power is given to a communitie, not to one, Vnitaii , n n urn, as Gerf on obferveth from tsiugtift'-ne, and tAugufline from the word, CAUtthew the Sixteenth, for the Church not one <?„/•„, d cp oteft< fingle man hath power of Dikipline: if one Paftour ccdef. confide. bimlelfe alone fhould Excommunicate , the Excommu- X Ui *ni nt . nication were null, both in the court of C h r i s t* M *" h f£; and his Church, if a Paftour fhould baptize againft the ^htfViii

B 3 Churches

Con cW» flop •

The power of the Keyes in the Elderjhip, Chap. i.

Churches minde, the Baptifmc were valid, bowbek there were an crrour in the facT, for power of jurifdielion is given to the members of the Church fcattered, tanqmm fuije&§ cfillim materiAll <$• potentially ill remote power,and not formally, but as they are met in a Synod in Chriits name. 5. The power of the keyes is given to the Church of believers two wayes. 1. As to the end y or the finall db jecT: of the keyes: and this we acknowledge as truth, for thrift gave officers for the Church , as his intended end , Hee gave fometo bee tsfpoftles, &c. for the perfe cling oftie Sair.ts , for the Worke of the U\>tinifterlc , for the edifying of the Body of fchmft. But 2. The power of the Keyes is not given to believers as to the formall fuhjccT, that they may authoritatively make and ordainc officers Hence the,

I V. Conclufion y is this. When the Church ftandeth of believers, only as contradiftinguimed from her guides, it is then totum homogenenm, a body confiding of alike parts, w Vk re trie denomination of the whole is given to the parts; as ev ry part of water is water, fo every three believe rs of fiv c hundred believers, is a Church o believers. Now if a C hurch fhould be in a remote Ifland, not confeciate with other ( hurches, and yet wanting guides , our brethren lay in this cafe, th-power of the Keyes mould beefeeneto bee in believers, and they might choofe and ordainc truir ovvne officers I grant they have great Schoolemen to lay dVpnzdiucul v/ i tn them, as %Almaine and Oc am y and the Schoolc o^ c-9-ad i-si ar- Ps.ris, who fay, if all the Ca>d;rials rverede,d y thefaithfii11 p!ft^% mi l ht MdJlciildchoofe the Tope. Syliefter in fumma, verba. n*iUnt<hg*t>*4 excommunicato g.nu.i fmb, Trie Romane clergie mould filuSSjfSSn have the power of chooling the Pope in that cafe. Buf tHgerc(papum) Cajetan. Tern 1. Episl Tratlat. 1. V fqftez. in ^.part. 'ZZZiuJX* Thomas Tom. 3. Vijput. 244. r*>.j 30. 31. doe bet-W*i** *i*£<*- ter fay in that cafe, the power of choofing fhould be in the IVivejiXim vcl! hands of a i jenerall Councell, and that by divine right:Then cKco.n-y. :i- :• by their mindc fupreme povv^ro; the keyes by divine right • Si'TMi^r*' is in the hands of Church guides. But great Scho lemen v*frin j pdifp. fay, that the keyes by a miracle and extraordinary might remain in the body of the faithful!. But I fay in this cafe Nccefsl-

fr

tj is an unbooked and fraught);Lawyer ,and God extraordinarily ihould fiipp'V the want oi ordination , as he can doe the de-feel <rf fecond cauit s: fo that if God lend fome paftonrs to a congregation that wei eiinwili ng to chooie their owne El-derfhip, Pali burs might crdaine themfelves Pallors in that caie to theie people, and ( od fhould fuppJy their want of popular election, and this is alls good to prove election to be in-the hands of Church guides (which both our brethren and wee deny) as the other cafe is to prove the power of the keyes to h* in the mnhitude. But. we arc now difputc-ins about the power of the keyes in a Church minifkriall, which is totum he erogcrcum^ where the whole giveth not a denomination to the part, as every part of a rn:n is not a man, a Church made up of onhy believers is 7 „ >nKf , 0 ,. Ul not Chrifts organ icall body ; where there are eyes, tares, and p,^.d>.cccUj. c .8 hands.and feet , as is mcaned, Rom. 12. and 1 CV. 12. for aH are here an eye of believers, and all of collateral! and e-quall authoritie, neither is there here an eye or nn hand in a minifteriaU fun&ion above a fooce. But wee now di-fputeabout the keyes of a minifteriaU Church , 2^ Junius fiitbjtnadeupof integral! parts of zt&t$t$bxi and &*#&«*> $pL oi Shepheards and Sheepe.

V. Ccnclufion. The office bearers of the Church have the y Conciufio» power of tlie Keyes and their office immediately from Chrift, by the immediation of free gift: they have their offices from the Church, by the mediation of orderly defoliation ; feeing it ; s the C! urch which defigneth iiich a man to fuch an office, therefore it is laid, Efh 4.11. He c gave feme to be Affiles for the £ hurc h, heiaith nor, to tl e Church, as if the faith full by an innate and received power from Chrift, didordaine by authoritie Vdnifters as their fcrvants ana 1 Deputies, for all the authoritie is < hrifts, not thj believers. I grant what is given for the Church, in fome fenfe, is laid to be given to the Church, as ChryfoFlome fa id, The c*tjpn> Ac fa-gift of bpptifmeis given to the -whole Church, ! in the po- cc,do1 >* werof baptifingisnotgiventoall the believers, as to the Jfrjeft.

This Cor.cluf.on I prove-i T/.a: is not to be holden which

is

The fower of the Keyes in the Elder(hip, Char, i

js not written,as our brethren hoi J. So Be ft, Tr avers, Par-

'ravers

churches far, Amef. CM. Iacob y {o&\{oTheodoret,Cyritl, Aueuftire, Vrfdc dird' Ambrofejout it is neither exprefly ,nor by good confequence ¥«t«i l ' 'lit* * n <5cr H :>tures » no P r ecept, no promife, where all the kithfull ecddU.V P c 0 4,V hy bands on men for the Mimfteric, as Titus, Paul, and the v^/Frcfhuuc Presbytcric doe, i Timothy ^ 14.. or where all thefaith-iafo'^g.wcrnm. full doe binde and loofe , and receive witnefles judi-tmu ■ Cl2i ^y againft Elders, as Peter m&Timotby have authorial j. ' ,n ' tytodoe.

c J rill i n 2c > ? ni l: 2 - drqument. If the word fay that the power of the

Kmbrof.in i Cor. Keyes is given to certainc felecT: perlons, and not to ail oehe-

Tcor 1 x. 28. vers ' l ^ cn * s not t* 1 * 8 P°wer given to all believers: but the

Eph. 4 u word faith the former, er. The Aflumpnon is thus proved,

iiSzo'v'ii ii If thefe Offices that effentially include both the power and

2 j. the exerciie of the Keyes, be given to fome fclecT: perfons

2 Ar°gttmem. anc * not to a ^ tnc faithrull, tnen arc not tnc Keyes given to all caiv\n in loo the faithfull: but the Lord gave the office of Apoftles, Pro-»!*&&£ P h ets, &c to fome only. And God hath fet fome in the officium, cuieos C/wr&f then not all) firft, Apoftles, fecondarily, Prophets, sliL^bZ's thirdly,Teachers,&t. And hee gave fome to be Apoftles (not or bis ceded* all) and feme Prophets, &c. Are all Apoftles} The major mimftros decer- j s pro^becaufe to bean Apoftlc,aPaftor,tf*. i? to have

a power given by Chrift to ufc the keyes by preaching, bind-

3 Argument. m o and looilng,by cenfures,as an Apoftlc," Paftor. &c. This po^eftate" 1 ^" cannot be anfwered, feeing there mud be another power to patre miflui c ft. binde and loofe in Paftours, and Elders, ti.an is in all belie-cJf e VZ ° c C om- vers, women, believing children, and many believers unapt

ES? ,iW ^ to govern?.

com. a V 3 Argument. To whomfocver Chrift givcth the power

chryfift. Apofto- Q f t ^ e Keyes, to them he gave a minifteriall fpirit by way of

loi conftmut hie . . J ' p .. r / ' /

lcgaros fnos & lpeciall ambaiiagr to remit and to retame fins, as the Ambal-

oSiub-12 i« lac * ors °^ GodiriChrifrsftead, and them he ft nt,as the fa-

ifan'ca- ss & the fent him,as is clea-e in the Scripture, As th Fatherfent

Cyprian de urn m » f 0 fend I you* &c. He breat'edon them and faid ', receive

taic Ecclcl* pro ' •> . ./ ' » '

pc inuium Mit- the Holy Cjhosl 1 whofoever finnes ye remit thej are remitted. tith.eCinquiunr; Jn which'words, oxrDmn&.Calinu.Bullinrer, Mu. cuius\ mnipo:c ate A- Beza> yea a id Papitts,: ajetan,Toletus y teaLh that Chriit here convcmcbTc. !mri ^UiiWuguiatchis.Difdpks to preach and exerciie the cen-

fures

Chap, i notintht CWultttude. p

fares of the Church: foalfo C] r rf l Zhrj[ofiome y CypriA*. But this minifteriall fpirit, ££W/r gave not to all the faithruil, but only to the Apoftles, for he fent not Mary Uyfxgd;-lene and Cleopb.u in this place, as M.Smith faith, and why? becaxfeit is gathered from Luk.24.3 3,34,:6. IhztMAgda-tern andffleophas vere there y ( faith he) ?rAf« £ hriftfaid y As my father fent mefo fend fyou,T here fore Mary alfo.and Clc- M. !Wri ^p/;^ received a minifteriall fewer of the keyes , aR as Well [^'; ms the Apoftles. I aniwer, but this place is all one with zg^Cx m . *»«--Ma:.2%. 18,19. where they are commanded to preach and baptize, which is not lawfull en. 1 Cor. 14.

1 Tim. 2. And it is all one with the Comntiflion/^/rfr^i 6 14. which is reftruted to the eleven. Another weakc ground he hath, that the eleven Vtereuot make Apoftles^ until!: Chrift s Afcenfion, esftt.2* When the fpirit tt 'as fent •, andumill he led captivitie aptive, Ephef.q. u. but this power Was gi-Vtn to Ail t'r.e D ifciples before his afcenfion. Anfwcr, a higher meafure of the Spirit was powred on the Apoftles at Chrifts Afccnnon.and by vertue of his Afcenfion, he ordained Apoftles, Epb.$. n. but will it follow, none were made Apoftks-untiil he afcended ? if this were good, by.. vertue of his death, wee obtaine forgivenefle of finnes, by his afcending to heaven, w T c alfo afcend. But hence it fol-loweth not, that there is no forgivencfle of finnes while Chrift die, and that there is no afcending to heaven of the fpirits of the Patriarchs and Fathers, while Chrift afcended, 2» That the Apoftles were called, and received Apo-ftlclhip from Chrift in the dayes of his rleuSjbefore his death, isclcare, Mattb,\oa y 3. and that they went cut, and preached, andcaftoutdivels. A fecond exception there is of fome, who fay, a concionAll or preaching poller of forgiv-neffe of finite s is ret given to all, to whom a loofing from fins by Church ce«[ures is given , as is cleare in our Ruling Elders, who have not power to forgive finnes by preachings yet k*Vt re-wer to for give, binde And loofe, by Church-cenfures. Aniwer, We may diftinguifh where the law diftinguifhetb, for how- %&*****• bcit the power of preaching be not given formally to rule-wgEldcrS; yet it is effectually in the fruit given to them, m

C the

the judiciall and authoritative applicatiou in the cxternall

u£ fi z U L%u ni ' court of Chrifts Church, but believers, as believers only,

Tarty dc Poiit. have neither power to preach formally, nor yet effectively

JryS'in LevitJ. to a PPty judicially the threatnings of the word in dilcipline,

9 to the judiciall correction of delinquents; now the keyes in

H*z f c*° milin the word, and the keyes in the difcipline, are the fame keyes

jiafi. morau. 14 of Chrifts kingdome, as Arm fins obferveth,. and the keyes of

Fauft i- j c°»T the word are the keyes of the kingdome, committed to all,

-Bed*, in i Pet- 5 • either formally or effectively, to whom the keyes of difci-

rBett Churches .. i_ t_ r \ ^ \

p i ca< pane are given, buttneyare never given$to tingle believers

Jacob q»v<r. p. w ho cannot lawfully preach. Therefore fingle believers are Rolinfon luftific not the fab jccT: of the keyes.

Smith paraidi ^ Argument. Such power of the keyes, without the ^Argument! 53 which the Church of Chrift isperfecl, and complete for government, isfuperrluous, and fo not of Divine, but of humane Ordination. But the Church is complete and perfecl: in its government, in that there are in it believers, Paftours^ Dottors, Elders, and Deacons, fiippofc no power of the keyes, be in the communitie of believers. The propofition isPrfr^/ ; fo reafon the Fathers, Cyrill, (/bryfoflome, ?$*• fil. Augttsline, Bedax io William *Beft , M lacob ,M Rob in-foru I prove the Affumption- The Elderftiip have no oversight in the Lord, and there is no neceflitie or excrcife of the keyes, as Elders, if all believers have a minifteriall power to bind and looie: as M. Smith and others, teach : and if all e-parkcr de poiit. difie by the keyes, as Parker faith, and judicially cen(ure,cx-Enj;iift 3 puri«- communicate, andordaine, or depofe their rulers, as the m(»e,9. Engli/b Pftritanifme, and authors of the presbytery exami-

vcrn. examined" ned doe prove, from i CV. 5. and Guide to Zion. Tor ten p^ i i.rear. i,2, 3 believers being nothing but believers by Divine right, or frf-si.p.i.K?' als well the governing Church without the Eldcrfhip, as Mat. 16. having them, iuppofe all the Elders were believers. Where

alfo there be t wentie times three believers, they have all in their owne families the power of the keyes, and io there arc twenty Churches, complete and independent within them-felves, joyncd in t wentie neighbour families, all under ono covenant with God y and flying all knownefins. Now when Chriftiaith, If thj brother off$ndthee y andobfiinatelj rejuje

to

Chap. i. not in the CM altitude j j

to he^re , tell the Church. Which of the twenty three fhall the Brother wronged have recourfe unto? (tell the Church) as reafon would fay, muft bee fome \ ifible Church, Senat or judicatorie, but all thefe twenty threes met within their houfes are independent Churches, i^they be believers as we fuppofe, 2nd ail vifibie Churches. Shall wee thinkc that Chrift hath left a grieved brother to a blind,7V7//i* Church} and yet who can know this Church > for all have alike inte-reft in Chrift, which of the twenty threes bee the Church that Chrift meaned in thefe words, Tell the Church, by this .doclrine none can dreame.

5 Argument. The multitude <of believers hath either 5 . Argument-this power of the keyes from Chrift, and from heaven; or from the earth, and from men: for I thinkc our brethren will not dreame of any ecclefiaftick positive law, not warranted in Cods word, for a third, for this Papifts teach.This is drifts argument for John 'Baftiiis minifterie. If from Chrift and Heaven, it is cither from the law of nature, or from lomc divine pofitive law : from nature it is not For i. the power is not naturall, but fupernaturall, reaching a fupematurall end, the gathering of the Saints, Eph 4.11,12. neither is this power foch, as can have nature for its Author, as Aim in faith, feeing it is above natures reach And lb al- ^ l ^ in ****h. ib faith And.DuvdimsN happily they fay, it is from good rrftaV cockftn confequence natural!, tor becaufe of the claime and mtereft maniws^nftkui-that the faithfuU have in Chrift, Chrifts keyes are given to- kills. thern,as God giving Chrift, he giveth all other things with ?^ // '"^ n2 2 i ; Chrift I Anfwtr.. This maketh no man, but a believer, defu.11. ponuf. yea no gifted paftour capable of the keyes, except hee have tiad * * «H-p- * • faith in Chrift, which we (hall hereafter refute, as contrary Rom . 8 . 32 . to Scripture.'Neither can it bee from anypofaive law, or grant, or promife in the new Teftamen:, that all the members of the C hurch fhall be Princes, Rulers, Commanders, KomTi *?!?' that Chrift hath k ft none to be over other in the Lord. If this be from men,it is a humane ordinance,ani cannot ftan J. See what BelLrminc faith to this purpofc.

6. Argument . The power of the Keyes is ether * Argument,. given to the believers as believers, or as they are fuch

wbome God gitteth for government, fele&ed from amongft I others, if the later be faid, we have our intent, and the keyes

muft be given immediately to fome felecTcd guides: If the keyes be given to believers, as they are fuch , and under this reduplication, Then i. All believing women and children have authorise in the Lord over the congregation, which, Duvaiitus ii.to. as Vuvall'tus faith, is not to be admitted, for quod convenit a.tua. 4 - de » *»lo convenit &1* ?w™ • Yea, 2. iaith TauHtapes, If the %™in™ 1 Dioce • t mer °f r ^ h e J es An ^ tucking badbeene given to all believers, try a 11 q , j concl alljhould have beene made F aft ours and D ottours, though not p'/r^dc poiit. to continue fo in exercifing the power. And fo all muft have cccicfi. \'c.<\. the power of feeing, as the Church eyes and Watchmen, .wTmincdfpT 3 '. and all the power of hearing, as the Church eares, and cer-i Cor.i». 17.14 tainely, the fecondad: muft proceed from the cflenceand firft aeT, as moving muft proceed from a living foule, to laugh from a reafbnable foule, fo to excommunicate judicially, to judge, correct, caft out, bind andloofe, (all which Parker and others prove to agree to believers from Uvlat* tbewiZ. and 1 Corinth. 5.) muft flow from aminifteriall principle, and fo all muft bee eyes, and eares, which is a-gainft the varietie of the gifts of the fpirit. If the whole body were an eye, where Were the hearing , if the Whole Were hearing, where were the fmelling? r.14. for the Whole body is not one. member, but many , yea, a collection of many members. k -umene Hence, -].^Argument. That is not to be admitted which

Kcbr3.1V overturr>tth the order eftabliihed by Chrift of comman-

\ TfaZ' m \ z ding, and obeying^, and which everteth the integrall mem-Excikj 3*. 7 17 bers and parts of a vilible poiitike minifterialJ body of Chrift, u?*'\t* f *** ^ ut t0 §* YCt h~ power of the keyes to all, and every one, o-aco'r^oo' 3 verturneththis order of Chrifts, Ergo, This doctrine is not Aa* ?g ! 4 to ^ e admitted.The Major is undenyable.I prove the Minor. j cor., 1, 1 The minifteriall Church is divided,as Junius faith, in Sheepc-1 T*m 4 ' W heards,ani fbck,fo:nc are **&&&** and tyv&>v ivTvtpom Mark 12.2 Overfeers and Watchmen, others, fuch as arc tojubmit ando-

Mat^it ty l fomQZTQ Watchmen, then they have fomc that they

1 cor.V 9 ic- watch over: Some Shepheards, ergo, they muft have Sheep: i!fi£&.t?' ^mtjfmiMfidmiH Chrifts ftea4 : Ergo, They have fome

to

Ch

ap.

net in the ^Multitude.

i?

Traitcif. ftkn/in anfwer to the articles of dtvif.p. 42-4?-

Smith parallels cenfnres and observations p,6tf. Col. 4.. 17. Stnytkib.p 6j?

to whom they carry the Embafoge,Her aids,tpitnejfes, Stewards, Fathers, Saviours, Sowers, Reapers, builders, then they muft have, a People, Houfe, Sonncs,Ground, &c. upon whom they cxercife their native operations. But if all have power of the keyes, and po wer to edifie by binding and loofing, all (hould be Ovcrfeers, Watchmen, Sheepheards, Ambafiadors, and if sll were Fathers, where were the Sons? What a worke would this be, that allChriftians muft leave their trading, husbandry, arts, fayling, and ovcrfee the Church, and judge and determine Church matters betwixt brother and brother. So Francis Iohnfon teatonGth : Matter Smith anfwereth two things to this. 1 • The Elders ( faith he) Jball obey the voice of the Church, in things commanded bj God, and all the Saints are to obey the Elders in things com* mandedby Cod, and thefe may Well ft and together. Ianfwer, If we fpeake of divers kindes of obedience, :t is true , people is to obey the Paftours and Elders ufing the keyes, here the ftieepe obey the Shephcards, and this is the obedience that Chrift hath eftablifthed in his houfe, and the Elders as Archlppus, are to heare the flock admonifhing, no commanding as Watchmen, Fathers, Paftours by the power of the keyes, that they Would take heed to the mimfterie, Which they have received of the Lord, and this is but private admonition, that one man 5 one woman, may give to their Paftours-Now one man is not the Church bearing the keyes, but this opinion makcth Archippus and all the faitbf till at Coioffe to bearc the keyes, and command by power of the keyes, fo that all are Fathers, Paftours; Paftours by one and the fame power of the keyes. His fecond anfvver is. &4Uarenotrulers : An tmorporatipn may make a Major and Sheriffs, and yet the incorporation is not a Major or Sheriffei So the Church may make Mirivfters, and yet the Church it ftlfe is not properly an Elder, or a Deacon. Anfwer, It is not alike, An incorporation hath a priviledge, but not any princely or magi-fteriallauthoritieto create a Major, but the Saints have the regall po weF of the keyes from Chrift, not only to make Elders, but alfo to judge authoritatively with cocquall power with the Elden;by your dodrine, if the whole inhabi-

C 3 tants

tants of a citic may make a Major, and fct themfdves down in the Bench, as collaterall Judges with the Major, then all the inhabitants indeed were Majors, as all the Saints in Corinth did judicially excommunicate, why are they not then all Elders and Paftour*? Shew us any authoritiethat Pa-ftours h3ve in governing, w hich the meaneft of the congregation hath not? And this maketh all Minifters, and all, to be Watchmen, Fathers, Overfeers. This I take to have Ttuui .Je puj.ic. becne the errotir of Ter tuition, who will have Chrift to

have left all Chriftians with alike power. 8 Argnmcnr. g Argument. if there be a peculiar authoritie in Paftors

over the flock, that is not in the flock, Then the keyes are iCoriij.Vo, not both in the Paftours , and the people : but thefirftis Kcv. 2 . v. 14,*o. f^ij i n Scripture, ervo, The later muft alio be laid. I prove contra, m. -int. the Minor. What t * til yefhat I come to you irtth a roa y or in ikdominb.to.il. / g7Ut orinthe Sfititofmeekneflct alio. Therefore L "torite thefe things being abfen^ left hino prefent I fhould ufe fiarp-nejfe, according to the poWer that the Lord hath given me y to edificatiw, and not to detfrutlion. Hence it is that the Angels of the iev:_ M hurchesin ayffia are rebuked for not excreting dilcipline againft Iezabel, and the holders of the Doctrine of Bala m: which proveth the Angels had the keyes, ^ els all iifafe had beene rebuked. Now that every one of C 0 * rinth hath the power of Pauls Rod, and his power given for edification,is mod ridiculous. So Becanus the Jcfuite.-i tl *». CaQ every believer fay to a Church, SI all J come to yon with

the Rod t Yet if all have the keyes, as the tub jed, all hav e the Rod alto. 9. frgumc m. P- ^.That which Chrift will have to be a minifteriall po-tlr 'V 5 ' wer * n r ^ c rnem bcrsof his Church, to the ex: rciie theror

tky 6o" 6 'io, 1 13 Chrift giveth competent and anfwerable gifts to the foreiaid ^ 2 ; ■ eftjcT.But God neither giveth,nor hath promi(ed,nor requi-

Kxod!tw,ii. rern anfwerabie girts for ufing the keyes in all believers, txck' "-' . Therefore Chrift vvillcth no minifteriall power of the keyes i«h.4o**iV 2, to be in all the members ofthe church. The proportion I *ft-9-17 prove i. God proinifeth gifts to the priefthood ofthe Dew

leftament. As i. Diligence, Efaj 6\. T'at grangers Jhall ftand and feed their flocks. 2. Zeale, Efay 62. That

they

they {ball never givetie Lord reft. 3. That they Jhallbe chatted With fatvatiin. < 2. When God fcndcth UW#/«, %$*%&*' Ifaiah, Ieremiah, he giveth them gifts and abilities for the £*° d ; J- «• ««■ calling. So (as the Treatift of Difcipline obferveth) it is oft Efa y V, 4 ,%. faid, The ^ftrit ofthe Lordcame upon him , and he judged If- Efayjtf.ia r/*/. So alio other places for this. 3. They arc condemned fi * r c t 5 Vj 4 7,8-who take on them a calling, and lay, Thus faith the Lordy •**.*$•▼•*&* and yet the Lordfent tkem not, neither fpake he ttthem, as in * 7 Ifaiah, Jeremiah, and Ezekiel. 4 Where the Lord giveth a calling or power, fuch as the keyes of his Kingdomc, the not improving and putting the Lords Talent to the bank, is a finfull digging of the Lords Talent in the earth. Hence I deiire to know from Gods word, thefe fourc things, 1. If the power or the keyes be given by Chrift to all the faith-full, this power is a minifteriall calling. Where is there a pro-mile for light, prudence for government, to goe out and in before the Lords people, made to every one of the Lords people? 2. Where is the tongue promiied to them all in judgement, that none ftiallrefift, and the confolations promised to them, in the difcharge of this power of the keyes ?

3. Where is the Spirit of the Lord commingupon them all, and every one, that they may judge the people. ?

4. Where are the believers condemned for ufurping the keyes, and becaufe being ignorant they cannot difcharge that calling ? Where is the carelefle governing of all and e-very one of the raithfuU rebuked in the word of God, as a digging of the Lords talent in the earth? I adde two things to continue this. 1. Our Divines deputing againft the great P0/>f,the Bifhop of Rome, and againft the little 7>ope y the Prelate his god-(on, and rlrft torn, c ome out of the Popes loynes, as Calvin, £ezt, Ifinius^Zanch^HSySadce^ Parens , I rfine, fVhstaker, Reynold, and ssfmefws, Raines, Parker* Didoclavius, <&c. They prove, if fuch power of the keyes and plenitude of order, and jtirifdiftion, were in thefe two creatures, the Pope and the Prelate, the wifedomeof Chrift in his Word, ihould have fet downe the canons for the regulating of the power, befides the canons that concerneth all •ther Bifhops or Pafours, tor the heads or Monarchs dutie

in

in the common wealth, is carefully fet downe in Ac word,' as what a man the King fhouldbe; but the word hath no canons for the power of the keyes, and the regulating of that power, in all and every believer, man and woman.

2. If God fet downe a Canon, and requires abilities in the Church guides, as Elders labouring in the word and dofrrine, and governing, and in Deacons, that, he requireth not in all believers* then the power of the keyes is not in the Church guides, *nd in all believers alfo, but the former is faid, I Tim,

3. for it is required in a Minifter that his power of the keyes \ com' * may ke faid to be of God, that hzjbould rule his mne houfe i p«.s,i,* Welly elfchoto Jhould he hm uhwnu ^take care to governe the I -rim'^^ll Church of Cjod f One may be a believer, and yet this is not *tipi 4.1,2,3 required of him, as he is a believer, an Elder fhouldnotbea

Lord over the flock, it is required of a Steward, that hee bet faithfully a Steward, that he ordaine Elders, and thefe men of good re fort) that he receive not an accufation againft an Elder : Now I hope, thefe are not required of believers, as be* lieversjneither were the Epiftles to Timothy and Titus written fo much to thefe men, as believers; as to them as holy Eiders, and Pattours: And yet if the power of the keyes bee common to all the faithfull, thefe Epiftles are written to all believers, primely to men, and believing children, how they fhould ufe the keyes, ordaine Elders, receive Witneffes, go-lob .?.»7 verne the Church. TteareBretloren^ fee thisandconftderit for jour good,

io. Argument. That which maketh the government of Gods houie Democraticall and popular , is not to bee taught : but this Opinion is fuch , as I hope to prove hereafter.

ii. Argument. If the power of Ae keyes he given to t*tw ac poiit.i. believers, as believers, Thenall, and only believers, have the l**>' power of the keyes s £l**d convenit -&1"<urw convenit

(uf]i<>-ftnku<, That which agreeth to any thing reduplicative, and for thisformallrealbn, it agreeth to that fubjeel only; But all and only believers have not the powerof the keyes. for the Major, /V^rteachcth, The keyes were given u Pe* ter, as a believer > not as an A fettle. I prove the Aflumpti*

on. The believers three or foure may be excommunicated, and that juftly, in which cafe they remainc believers, and yet being no members of the Church, cannot have the power of the key es : alfomany have the power of the keyes, yea, and arc paftours, that arc not believers : ?s Chrift faith, Have not I chofenyou twelve, aud yet one of yon is ;>Divell? Many will fay to me in that day, Lord, we have ysophefied in iohrt*.7». thy name, and in thy name caft out D ivels, &c> and yet they u **-7- ** 2 5-arc workers ofiniquity, neverknowneof Chrift as his elcd. ? •"■«*Wl So fome enemies to Paul and wicked men, Ph'vL 1. Haters of the Gofpell, and yet preached it, in fuch fort that Paul rejoycedthat Chrift was preached. Now if they bee not believers that are paftours, their paftorall a&s of baptizing and adminiftring the Sacraments are null, feeing they have no power of the keyes, many (Kail doubt if they have bcene baptized, becaufc they may happily doubt, yea, too juftly doubt of the beliefc, and fo of the paftours power of the keyes. Yea, fix or ten profeffors and vifible Saints are an independent congregation, and fo have the power of the Keyes to appoint an Eldcriliip, to Excommunicate, and yet thefe ten may be faithleffc hyppocrites:hence all their acTs of the keyes arc null. It is knowne,how Aufiin,ferome and the Fathers contend that the Baptilme of Heretikes is lawful*.

12. If I (hall once for all here cleare from-Antiquitie. that the Elderfhip hath only the keyes, I alfo prove from Antiquttie, 1. A Presbyteriall and reprcfentative Church.

2. That the congregation of believers, is not an independent Senate, to ordaine an Elderfhip , and deprive them.

3. That the prime ground of an independent congregation hath no ground in Antiquitic.

Polyc^us Paftour ot Smyrna an bearer of T , W a,an.,4 3 .pr«ipieP>u

thcApoftlcS, as IS thought, An, 14.3. Wllleth lippenfibus uc presbycerii & cUa-

the Philifplans to fubmit themfelves to the El- Sg^** Deo * chrifto fc dtrs and Deacons, as to Christ. Iren&ut the Di- i"»**> ub. 4. c 45- & cap. 44, fciplc of Poljctrpn admonilhcth the feithfoll SSS^£5S!Si

of the fame. Tenullian, zAn. 226. faith, The verfationemfinc offcnfapr*ftent.

Eiders had the chirp *j' txcmmmcMim and 2Z%22&Vi££g*

cenfures. 6»rte-

D lgnafus

—» ; ' —

i 8 The power of the Keycs in the Elderfiip, Chap, i*

j^tim epift. ad Tmiunos, P res- janatius very ancient, if we believe antiqui-

Kvrcnum denmt cartum facrum », ,- ., . J ' • t t> i •

confiiurios.ae confdibrcs, auvi- tie, delcnoeth our very Scotiih Presbytene, o'p.vTTx-, Epifc. & ibivi.cn.' ncTfKv and calletli it, a Senate of Paflours and Elders,

Dei & coniociatuai cxtum A r ,»- that Was in the Church in his time. So Oriatn> ftolorum,& ib- Scd & presbytcris . . . , ^

fubjedv eftwtc, r.uu;o.mi chniti a- ww /wed fl *r# TertulUan A rclembleth the Prcs-poftolis. or^, t contra cdt. vo- b ytery>to the Senate of a Otic, andRnffinusz-cat- Qc wnzs ccclcfiarum. Jtuffin. / / . >; • / • ^ f

hb.io-c $• hift- cccicf- c^m* greeth vvtfh them Cypnan, the presbyters and cpift. 14- cp- 3 j C P-10> f p- *f ut other officers /^t/<? r£* p<?W^ 0/>Jk feyw. So the

lucerdosplcbcpra-fcntejiiibomni- -_. »r « t V i n*- r j

umeccuiisckii-anir,^ dignisatq; iv/«» Counccll faith (as the CM age bur gen :. and idoncospublico judiaoactcftimp. ^077*/*/fay) Aurelins was ordained by Cym-

comprobetur, omni acta (mqtuc ,, . -A, , • * t i . »

i. j.cp. ii. j ad mc pcriato, r 'a- anmd his colleagues: he requireth that the mm-outcnmraiu presbyrcriu.-u: tir- utude he prefentto e.on[ent,bm that the Presbyte-

mih.inu? Scniorcs & propofi'i or . f J •> J

dinandi ro:eftatem habent. Clem. nes ordaiHC.

^iex. s ro.n. lib 7 . penes P res- Aw^afcribeth the fame opinion to Fir*

byteros eft di'ciplma quae homi- . yjt _ „, A , '»• -rx •/• • t

nes mcliorcs fack. fl.i/H. ad ^» tf mmanus. So Clemens Aiexanannus, Dijcipline

C-fr. e P 7 5 • Interrogate .jap, £ • ^ ^ ^ y ^ PnsbjterS. Bafil alfo efta-vcitros,* aununcnlnmt vdbis, J ,' y J J*

quod ctiamfiparacix loci ciw di- blilheth a Presbyter tallSenate of moe pxnjhes^

2^1!taSSflRB8S: asis °« r Scotiih Presbyterie, and that by the kd ia gubernabanmr. ^r/; »*/: authorise of the ancient Fathers. Athanafius. W2£££jS&& conjoyneth the people and Clergie inordinati-ttim,Hif7 9 u. eput^x.ad Dime- on and cle:tioii,and gfreth to every one of them

ia- Hieron. \w i.-Tim. An:e- *x>^:i ^.a. -i^.

Iiaboli inftinftu comraiini tnciCOWnepart.

cuam dk__

presbvtcriornm confil o ceddia fcrOMe his minie IS KnoWlie tO all. So DtOffy-

2^-*5K.c&£i fiutstlexaHMH. The Synod of ^/^.wri- '

of TvTjc^Nar. 250. Eiibops mui- ting to the Church about Samofetantts, calleth-theMa^dcbarg! cc« t?3tegS^! themfclvcs Paftours, Elders, and Deacons. So ecdeil c-7- Socrtt. j,i. c- 8. (hew- a lfo the Councell of Carthave. 4. *Ainbref. in

cth us that then Papbtiutius, nci- < r " i S r ^»_ ^ ^->

thcr a Biihep nor yet a P a<Uur i 7iw-5« °t the ancient author or that Com-oppofed the (mgie life of church- mentarie, acknowiedgeth the government by '-'Dilntf. ^tUr.AiMm. dogmata the Presbyterie to be molt ancient. And Angu^ qu* "graiTabamur inter fracrcs fl me adrift CrefcttL acknowledeeth this, and

( presby.terjs; ditcucieiidi offe- ^ -ri i i i C C

r.bat. Gregor. They both give the power^orcenlures

%noJ>U«b'iM tom. Conciu F- Presbyteris c^ [enioribus . to the Paftours and

pifcopi, pre^byteriK diacoindi , ' t c '.. ir _ * .. .

leftiflimis fratribus in Domino Elders, So for this alio Eujcbius> Zonaras,Tbe^ •« !l,tcm - , ■ . r odorct, Chrjfofiome, and farther NazAanztn*

C»nctl. Cjt iU S > 4. ca. 1?. Epif r J j J f n a

copus nuiuuscaufamaudiatabfqi Tooverfee andgovewe u due to the Paftours. ptafideaua clericorum fuorum, a- j^ Ancient confefsion of the Waldenfes.An*

afioqui irrita ent lentenru ejus v ~. ' i J i r r t> /

.^y.^iniTjm.s syna^ogaat 153 j. offered to the King or Boheme, appro->

ved

Chap. I. not in the ^Multitude* \g

Vedby Luther, LMeUnchton J 'BuCer,andLfy[uf- pofteaecclefiafenioreshabiutjfin 8

cuius approved! the government by Paftours, 2cS. confill ° n ' hlla » d —" Deacons and Elders. Wickliffe t IohnHus,zn& ^»*i«^»;«ontr.Cref««.I. j.e. Hierome of Prage adhereth to this confeflion, as g^Tt ep^*. es£neas Sylvius witnefleth. This was a point Eu f ebiHi hiftor - c « cl «f- Ub m.j. laid upon mcklijfe, condemned in the Councell £ST " Can * 5 " coneil> L *°* of Confianoe^sBellarmine faith, Thai .Eff/*- TAwAr*. bifr EccieC lib.i.e.?.

/*/»•■// o • • • 7« f » ~ ^ Chryfolf. in 2 Cor ho. a*. Ordi-

fiAfilCall poWer IS given immediately to the Offi nacioeft foffragiis fenatus. The

CWV.. Sothe£W«// ofToled 8. yea, and£rf Romanes fay this in their ordiiu-

• • rif rvi ^/ A «/2/ ; u* tion of the pope by Cardinals.

r*»;w himielre iaitn, Cfcfr/f breathed bis power am0"4»(>- in Apoiog. pafcerc, immediately on the lApoftles, Iohn.20 * The Pa- modcrarl .>P r * c(r< r c fJ are ^ c J u i lls

.- . . ^ , 1 • 1 *n /> • •r-.rl. nos curationis miniftn efle debe-

plftS giving the nignelt power Or jurifdicllon mus &adjutores, quicunquealiis

to an OecHwmckOeuHCell, teach this. The £*g£ it^X ht& Councell or Conjtancc iaitn, A generall Coun- Bohemic* cap. 35. £<fc*r». de cell M« po^er immediately from Chrifl. A f^tt^S* Generall Councell (of theirs; at LaVofanne,An. 1440. A Generall Councell at t Pifa > An. 1512 as they call it. So the Generall Councellof Ba-fil confirmed , ( as they fay) by Pope Mar-tine the fifth. So alfo many famous Vniverfi-tieastheVnivafidcof C»U™> confulted, k'^^*^ vifed and required by Thtodor. Archbifhop of of M»*™>n*>. fallen, the Vmvcvbtic of Erfird, of £$£. $$%* ' nnoi * oV w^, of P^ra: To adde our ownc Divines, CW-vin, Luther, Melanchton, Martyr 9 Mufculus % &c> werefitferfluous.

Dz

Chap^

Chapter II.

o e(l Whether or nofomedovvarrantablyprovc from Scriptures « that the power of the ~keyes is given to all the faithfull ?

far ksr dc polk. T T is needfull that wc difcuffc the Arguments of thef e who eccicf. 1. 3.c»2. jL afcribe this power to the faithfull. And i. Parker rca-MaV.^fiT foncthtRus, provingthe keyes to be given to Peter, net ashee ftiHaintdtkepirfonof an Apoftle, but as he f$ts~l*ined theper-[on of all the fatthjnll, Mat. 1 6. Peter fuflaineth his ferfon here y Vvhofe he reprefenteth in other places: but in other places he reprefenteth the per/on of believers. Ergo, The Keyes are given to him here, as he reprefenteth the per/on of believers. And fo the keyes art given to allbeftevers, Mat. \6. in Peters per-f en, who reprefenteth all believers , giving in their names this confeffion, Thou art fefns thef on of the living Cjod.

Anfycer i. The propofition is not fure, but a begging of

the queftion, for fornctime *Peter fpeaketh as a believer in

name of the reft, John 6. 6$. Mat. io. 27. fometimesasa

C*>nW ■ weake and finfull man, Matth. 26. 3 5. and as a Satan and ad-

ThSphyi. verfarie to Chrift, Mat. 1 6 9 2 3. Iohn 13 -. 8. fometime a

Nomine difcip^u- co mmand is given to him, as an Apoftle, Iohn 21. 1 6, 17.

^cmium "chru ( a ) I deny the Aflumption. He anfwereth in the name on**

«"»• ly of thef e to whom Chrift propounded the queftion, but

Chrift propounded the queftion, as Chryfeflome, Auguftine,

Theophylatt, Qalvin 9 Beza , and Cfrlarlorat, fay, only to

the believing Difciplcs and Apoftles then prefent, and not to

all the believers.

i Argument. Parker his fecond and third reaibn is, The promife tf th*

Keyes agreeth with the confefsion , but the confeffion U$f all

the faithfull, 2 . The nearer occafon Wherefore tho Keyes Were

promiJcdtQPettr^askisfictndanfVper, fat the qucfiien was

Chap. 2. ef the Keyesdiffolvtd.

not concerning any thing proper to ^httrchmen , but of that faith, Tlat Chrisl is the Sonne of Cjod, which is froftr toaU the faithfull. So Hilarie, Ambrofe, Augnfiine, Theephj-/att,fofVhitaker.

Anftver. We may oppofe Fathers to Fathers, Origen } Hi-erenym^, Ambrofe, Qp™*"' teach, that the keycs ware given to Peter as the firit in gifts and age, and in his perfon 0-mnibus ApoHolis & fuccefforibtts Petri , to ail the zApofiles and facejfors of Peter, and (o Augnfiine, *\lo,Cyfrian, Opta-tus and Hiercme : for unities fake Peter only recelveth the Keyes, hnt in. him all the reU % See more of this in ts4ln*Aine y and Petrnsde^illiaco, zvAloan. CMajor. 2. I acknowledge the Fathers t«ach that Peter received the Keyes, as Bafil faith, propter \i&cy<jjjms 37^^ j for the excellency of his faith. So Cjrillus, Athanafitu, Chryfofieme, Ambrofe. Bnt hence it followcth not, that he received the keyes for,and to all the faithfull, as to the proper fu5 jc& of the keyes. God did promife an eftablilhed kingdome to Jeroboam, ir he fhould walke in Gods ftatutes: it folioweth not therefore in the perfon of Ierobos.m, that an eftablifoed kingdome is pro-tnifed to all that walke in Gods ftatntes.God might have rewarded the fakh of Peter as he did the faith of Mary Mag-dalen, and not have made him an Apoftle for his confeflion. God is free in his rewards, and therefore I deny that the confeffion of Peter, and his Apoftolikc dignitie is of alike length and bredth, for to Peter here is promifed, not only the power, but the exerdfe of the keyes by preaching the Gofpell, asisclcare, verf. ip. But I hope to all that believeth that Jefus is tie fonrteof CJod y as to many private Chriftians, women, and children , that believe, the exor-cife of the keyes by preaching the Gofpell is not given. Arc all ApeUles f are all Teachers? 3. Suppofi the Keyes were given to Peter, becaufehc believed, and therefore as a believer ( which is a fickly confcqucnce)rt followcth not, Therefore the keyes arc given to Peter, and in him to all believers, as to the fiibjccl, but only that thekejesarc given to all believers, as the object, and for their bchoofe: To lay nothing, that by this tenet all muftbec believers to

D 3 whora

0r»£#«.tra&.<r.iM Mat.

H i ertm. in Mat-16.

iAmbr«f, in Luc. Li c-24-Cyprian de fim-plic. prarlar. ^iuguft. trad. uJc in loan. xsilmatn. de po-retf.Ecckf.&hu ica-c.i<?. VetTus dt *sillidf ubifupra. loan. Major.<Uft, 24-tbl.2 i j. 34/7/.Li. contr-Eunom % Cyrill in loan-1.

2-C.2.

sAtha*ajius ad Fcelicem- C hr )f h0miL4.inca.tf. Efa. f

sAmbr* /Iferm^y i King.11.38-i Cor, 1 2.29. Origen tratf.iin Mar.anvcro foli Petro,&nonali-is Apoftohs. Synod. ColonienU Tub ^dnlpho. Mcdi. 6 m c.i. Promifllo in o-mnc$ ajwftoloi.

Arguments for the Multitudes prvcr Chap.

whom the keyes are given, elic the keyes are not given to them, which is moil abfurd. 30b. Parker 3. Reafoneth thus. To be a Peter, that Is, a constant rocl^, and ft able believer 3 agrceth to all belt-ever s: Ergo, So doth the keyes to all believers. Anptoer. This reafon, if it hath the ftrength of a rock againft the truth, fhould prove that one conftant believer, and that a woman, fhould have the power or the keyes, but one believer is not the Church, rs AnJ~ •worth granteth. 2. I deny the confequencc, for fo Judas (hould have had no power of the Keyes, becaufe he was never a (table believer, nor yet buildcd upon the Rock. 4 ob. Barker yet fourthly reafoneth. The keyes are promifed to ■ that ChurchVvhichis builded upon a Rocke, and agairft which the gates of hell Jball not prevail*, but this is not the (^hurch of CMinifters , but the Church of believers in Chrift that is builded upon the rockj. Ergo, tsfnffter. I deny, that it hence folioweth, that therefore the keyes are given to the Church of believers as to the firft fubjeel:, fo as the Church hathinherfelfe this minifteriall power: Only it followed], Therefore the keyes are promifed to the Church buil-dedupon Chrift, astothcobje&andend, for which Chrift intended] the keyes : for what is promifed for the good, and behoofe of the Church, is promifed to be given to the Church: as God promifeth to bis Church in the Prophets, T>avid, that is, Chrift,Davids fonne, as their king; that is, Sr c r 3 V*4 a King for their falvation, but it is not a good confequencc, £%^!*tous Erg°> Chrifts Kingly power is firft promifed to the afonnciigiven- Church as to the fubjccT:, that flie may derive that kingly power from her to Chrift, as our brethren fay, The Church of believers doth communicate a Minifteriall power and authorise from her felfe to all her Officers. ijifqnii.iny. 3. $ ee f or this alfo Vafquez,. in 2. Tho.to. i. Difp. 144.

The to. i-difp. __ J l * .„, ' D . '• l \

144. €5. cap. 5. Non qmcunque , efre. Whatever ts given to

Kings and Rulers , as heads of the people, are not given to

** the people.

«;ob. Sixthly, Parser thus reafoneth. To Whom the manes

ef building on the Rock^ , to V?it> the opening of heaven, be'

longeth, to theft the keyes doe fohngi But the mc*rns*fedi~

ff tn l

Ho lea

fyino one another, Wh'idlj is only by the \X>ord in mutual! extorting, and rebuking, and comforting belongeth to all the ^o7\hi rc £ifc faithjull. So Barro\\\ So M. Smith. If'admonition (Taith Churchy 5. he) appertnine to every Irother , why not excommunication ? for there.is power to binde and ioofe in tfto or three rritnejfes toward a brother , and why not in the body of the wl off Church} zAnfxer 1. The Major is falfe/for the opening of heaven actively by preaching of the Word publikcly, in a conftitute C hurcb; is only by the paftours, as the edifying by the feaks is onely by them, but the opening of heaven paffively, that is, opened heaven agreeth onely to believers. Now the meanes actively , that is a paftorall opening of heaven agreeth onely to officers, not to all. 2. Every edifying by the wotdisnot an act of the keyes, for there are two ads of the keyes, one preparatorie, Gradus ad rem, vel mitium materiale , this is one rebuking one, and is not the action of th* Church,- feeing one is not a Church, this is onely a preparation to the Churches ufe of the Keyes, as is cleare, Matthew 18.15 If he heare thee, thou has! gained thy "Brother, the .matt is edifyed here, and the matter is not dihtcd to the Churchs as it is, verfe 17. 18. The keyes arc not yet ufed. There, is an other edifying by pu:hke rebuking, this is Cjradus in re, & initium formale, a formallact of the keyes, for if admonition private per moJum communis charitatus, and not per modum [pecialis delegationis , were an act of the keyes, then becaufe an Elder woman is to inftruct the Tit..** younger, one woman itiould have both the power and a-ctuall exercife of the keyes towards an other woman: this is abfurd.

Their feventh Argument is from the Tmfian Schcql^ cb -> AH. things areycurs, whether Paul, or Apollo,or Cephas, poiit.eccrpU * &c. So they cite Revel. 2. 27. So Robinfon, and fo Smith, ^IrW-}Jtif.m ioVar\er. To whom C» r ifii*given for a King, to thm I'mtth^^iZ > the power ofChrift the King is given. tAlfo to \\heme the covenant and Chrift is given,to them all the promifes, 2 Corinth. 1. 10. Pfalm. 133.3. All. i.^v. Andfo the potyer of binding wtdhofmg is given , Anfaer I, AH are yours

frtalitn

finaliter, that is, all arc for you, avd tend to your falvati-on. 2. All are yours infruttu; in the fruit that God brin-gethoutof all, 7>aul or A folio their minifterie, out of life and death, that is, faith, comfort, falvation arc yours, this is true, But all are jours,futyeEtive, inhafive, formaliter $ All are yours formally and in poffeflion it is falfe, for then ycc ihould be all earthly Kings, all Paftours to preach and admi* nifter the Sacraments. 2. Chrift and the premifes are made to,one finglc believer, and that a woman, a childe, but a (ingle woman is not the Church, having power to bind and loofe in heaven. 3. The promife of binding and loofing is made to the faithful!, that is, for their good and edifying, but Hot to them as the fubjeel, for in that place it is laid, The world, life i and death are yours, how can the world be in tne faithful] as in the fub/eft ? They doe not poffefle all the world:how is death in them as the fub jecl,ex-cept they be dead? r*rker dc polk. £. They rcafon thus. Chrift hath given in gift Paftors to '* ,c ' 8 the Church. Ergo, He hath given them the authorise of Pa-

fiorsfor Godmocketh not his Churehjo give them gifts where* of they are not capable. Hence Parker inferrcth, that the power of the keyesisin the believers immediately y and in the Rulers at thefecondhand\ and borrowed from them.

Anfwer. Firft, I retort the Argument. Chrift hath given the a&uall exercifeofthekeyes, the preaching of the Word , and the adminiitration of the Sacraments to the Church of believers: will it hence follow, thatbelicvcrs,be-caulc they are believers, are capable of the exercife of the keyes. This is againft Parker himfelfe. 2. Chrift hath given Paftours to the Church (in gift) that is, to the Church as the Subjeft , and first difpofer of thefe offices , it is mod falfe, for the Rulers of the Church or Presbytcrie is the firft fubjeel:, and thefe who authoritatively under Chrift doe ordame paftours, the Church of believers doth only e-lecland die them by a popular confenu Chrift hath given Paftours (ingift) to the Church, that is for the Churches good and edification : hence it followeth not that believers arc uncapable of Paftours in the way and manner that

they

they arc given to them. God mocketh not Ifrael, when he giveth to them David, as their King, but :t folioweth not the people are the firft iubjedt of the Kingly power.

9 Parker reafoneth thus, ibid. The powerfpoken of,Mat. ob.9 l6 % and\%.Jho*ldbeap$lyedto all the Church, and to Chrifts ***»*-friends; not to his enemies, there is no ecclefiaftick pofter in he-retikes, andSchifmatikes. What is the caufe, (feeing both he* retikes, and alfo believers doe exercife the poVver of the keyes) that the keyes are given to the one, that is to believers, as to the end) and not to heretics ? Surely as Cyprian faith, be* caufe the authoritie is given principally to believers at to the end, and to them principally, and to others feeonJUrily, asthey are efteemed parts of the Church 6f believers, and have their authoritie derived from believers. Anjwer. The power fpoken of Mat. 1 6* 18. is given to the vifiblc governing Ghurch, whether they be believers, or hypocrites providing they be Paftours and Elders called lawfully by the presbyterie, and chofen by the people, and the power of the keyes is given to the elderfhip, that hath the oversight of the flocke, in the Lord, 1 ThejfaL 5. as to the fubjccT, but yet this power is given to the Church of believers to gather the 121 in to Chrift;, and for the reprobate to cleare Gods juftice, and to make them inexcufable 3 and there is no rcafon to a*ke a caufe, JYhy both believers and heretics exercife the poVver of the Keyes,feeing (fhrifi gave this power to believers y and not to kerctikes, for I fay Chrift hath given the power of the keyes to both, when he giftefh both with abilitietodifcharge the places, and giveth them authoritie m his Church; And k is a falfc ground , and not farre from Anabaptifme, that there is not Ecclefiaslicall power in he* retikes andSchifmatikes. Indus, and all called Paftors, and Elders (fuppofethey be before God, but plaiftered hypocrites and covered Wolves) have no leflc the power of the keyes, as is-cleare, CMattheV? 7. 22, 23. Philippians 1.16. then Taulor Peter. Andalfoit istalie, that Rulers have their authoritie from believers, they have the'1 offices byway of ordination from Chrift and the Presbytcrie, and by way of popular election and defignation from profeffors

E <ar

of the Church , bee partly believers, partly unbelievers. to ob. io. M. Smith reafoncth thus. Chrift gavethe power of Smith paral.pag. n n ^\ n g att dhofmg, Mat. 18i not to tlx Presbytery, but toDifciples and Brethren , becaufe , verf. 15.17. //* Difciples move a queflion concerning the Kin^dome of Heaven , and Chrift ttweheth that little ones, that is,*Brethren and Difciples Arc net to be offended,bat'to be (ought W hen they are loft, v.\%. he teaches the duties of admonition in the decrees thereof,for the winning of brethren : Hefpeaketh of Brethren and D ijciples^ attributing to them power of binditg andloojing, v. 19 promi-fing the beating of their prayers, if they be but ttvo or three,v.2i. 27. teaching them remiffion of offences private , untofeventy times feven times, iuk it. (Lsfnftoer. All this dependeth upon this Argument. If

Wa:.?- i sv tne w hole icope and intent aime at Difciples and Brethren,

then power of binding and loofing is given to brethren, which connexion is moftfalfe, andloofe : Chrift fpeak-eth to believers of the power of the minifteriall Church, or Preaching, Baptizing, Ergo, Hee givcth to thefe bee fpeak-. eth unto, and to all bretbren,powcr to bindc, andloofe, and preach, and baptize: This doth not follow, for io a power to pretch and baptize is given to believing women. Chrifl: fpeaketh to his Difciples as Difciples, of the dominion of the Kings and Princes of the Gentiles, of falfe Prophets, Wolves in Sheep-skins, ergo, he giveth to his Dtfciplcs a power to be Kings, and a warrant to be falfe Teachers, it folio we th no wayes. 2." By a brother, v. 15. is not meant a true believer, but a t rother in profeifion, elfe we are not to labour to gain, by this text, unbelieving brethren, and^to complainc to the Church of their obftinacie, or to forgive them private offences done againft us to leventie times feven times, which isagainft the courfe ot the Text. 3. By this glofle, little Bairnes,which are not to be offended,are brethren, which Joave power to binde andloofe, and preach and baptize, which isabfurd. 4. It is cieare,by the Church here is meant a Societie different from the faithkill and brethren, that hee fpeaketh of: for he will have 1 he offended brother to rebuke tefoie two or three brethren in private, and if the offender

hearc

hearc not (tell the Church) Now three believers,to whom the matter is already told, is a Church to Mafter £mith; Smitkd*. for fo he faith in that fame place, Then Ghrift biddeth tell the matter to the Church, before the Church fceare of it. 5. Neither dcth the hearing of prayers prove a minifteriall Church, feeing Godhcarcth the prayers of one believer in thePrifon, or the Whales belly : but it is the docTrineof thefe,with whom we now reafor^that fix, profeffing Chrift, being vifibleSaints (whomay beunfeene Divelsiiheart, and fo neither Brethren, Difciples, nor little ones) are an independent vifible Church, having power to binde and loofe: and therefore fuppofe Chrift Ipake herc,to his Difciples and believers, of the Churches power in excommunication , it is a weake collection, that therefore all Difciples have power to binde and loofe : And thefe words, verfe 18. Whatfoever ye (find on earth, &c. muft be meant only of the Apoftles, and of the Churcb,verfei8. yea, and it muft exclude Peter and his offending brother, fuppofe they were both believers, becaufe parties, by the Law of nature and Nations,cannot be Judges. But fomc fay that thefe words, (jVh.xtye Shall binde en earth/ball be bound in heaven) have reference to a frizateforgiving, an (gaining of a convinged brother before witneffes, verf. 15. <>s4nd a brother in private Jbwldforgrve another to feventle times feven times , a 1. 2 2. Therefore private brethren may binde and loofe. aAnftver, H* private brother can binde on earth, for then one brother might excommunicate, for thefe words, whatfoe-verye bind on earthy (jre is a ratifying in heaven, ofthejen-tence of excommunication, verfe 17. 2. Binding in private muft be a not fo rgiving of private wrongs, which is a finfull binding, and forbidden, verfe 2a. and MatthcV? ,6,14, And rather cannot be ratified in heaven, as Ecclefiaftick binding and loofing is, verfe 18. exprefly made good and valid in heaven.

11. Smith rcafoneth thus. If he Covenant is made with the * u P b -Chwrch.andfo thepromifts of the covenant , bat curfing them S ™ h p * rai ' that curfe the Church, and bleffing them that blejfe the Church, Gen.1 2.3. andremifsion of fimes, Which is apart of the blef-

E 2 fing,

fing , are given to believers, as a fart of the Covenant, Rom. 4. 7.8. Therefore a poster of binding and loo fing from fin muft be given, to the Church as the covenant is given to her. Anfwer. The covenant is given to one believing woman, ergo , by this reafon alfo power to baptize, for Smith faith, page 51. By one and the fame po)fcer doth the Church preach, pray, ba~ ptizje,excommunicate, abfolve. Butthisisabfurd. 2. Curling and bleffing, Genef. 12. and remiffion of fins, Mom. 4. is not the private believers cnrGng and remiflion,but Gods or the minifters publikely and authoritatively as fent of God. ob> , 2 And fo it is a vainc collection.

12. Smith rcafoncth. To whom fhrift is given diretlly andimmediate/j, as Kingytpriefi, and Prophet , Vntothem all other things ^cith £hrift are given, Rom. 8. 32* ssfndfo the Saints are made Kings , Priefts, and Prophets to God to forgive bind and loofe. But Chrift is given to all belie vers, and fo the power of binding and loo fing to all believers. Anfwer. Te whom Chrift is given fubje&ively and formally, as their gifted Redeemer to dwell into them by faith, To them -all things are given either fubje&ively, as the perfonall ble£ fings of the covenant, a new heart, remiflion of finnes,per-feverance in grace, or objectively, andfinaliter, for their good, other wayes, if one manner of giving be undcrftood in both* it ftiould follow that all the believers were temporal! Kings and Princes, which is moft falfe: for tcmporall princedomes are given for their good, but not perfonally to themfelvcs: So the power of the kcyes is given for.their falvatkm, but :or- j 2,17. 29 not to all believers perfonally. It is in vaine to reafon from, the privilcdges or believers as believers, to inferre that all Ecclefiaftick priviledges are perfonally given alfo to believers, for then uSould all be Apoftles, all Teachers, all the whole body fliouldbe zneje, and where then fliould bee the hearing ? And this man taketh away all neceffitie of a. calling by the Church to thejninifteric,as doethe Arminians.. %nd Secinians. Neither cap^^maintaine that there is a twofold power of the kcyes, oncrSmote belonging to men, as Chriftians: another nearer, that is ecclerlafticall, and given orderly by the Church: for he and his followers will,

have

Chnp. 2. of the Keyes diffolved. 2 *

have all believers, becaufc they are believers in a *i/ib/c Church actually to cenfure,]bind, loofc, abfolvc, excommunicate.

13. Thus reafoneth Smith ?nd fo Parker. TheSpoufe hathporrer'immediately from the husband, the body from the head without any intermediating poVcer. Ergo, The believers have power of binding without the mediation of Elders, A>;~ fwer. All companions halt either in one leggc, or other:

Every like halteth, and the argument prefuppoieth a falf Snith

hood,that the power of binding and loofing is in the Church cb.' 1 1 53 '

of believers mediately or immediately, which we deny, it ^r% dc r

isonly in the minifteriall Church and conveyed from Chrift cerd.V 7> .

totheSpoufe as to the o 1 • jed and cnd,in the fruits and effects. *%""' in Mat *

14 Theylaftly ailedge Fathers, Chryfoftome faith, The gratia* 7 .q. 1.

power of baptizing is given to the Church. So Hierome. The l ^' ima u j a l

Whole Church hath judiciarie power over the guides. So CrAti ecci. c.7. rat. 4.

an, Hugo a Santlo ViBo^ Aquinas, Cjerfon, Councell of Con* ^J?™*'*

fiance y $y4lmaine for this coteth ^AugufHne. Anftoer. Wee *Ambr*fi. in pfa.

are not fub jecl to ^//»^»* or ^r>» in this queftion , they j^tJ^SSJ

be otherwife expounded. What is given for the Church, dicitar.

is faid to be given to the Church in the ftile of Fathers : So ?"**%!„££.

doe Ambrofe,Orlgen>Beda, Chryfoftome fay. What was gi defiackra re-

ven to Peter was given to all faithfull Paftors. And wee g^^ST

know that Chrjfo(tom$ denyeth the power of baptizing to Lombard. 1. 4 - d.

anybuttoPaftours. fa f; h> habec 0 .

15. They alfoadde this. He that may promife eternal/life mnis ecdefia

to a private believer, and denounce wrath on an unbeliever, hath c j* Jfp7"»bytcri£

power to open and Jhut heaven, *But a private believer V?ho soNiius tor the

Should exhort his brother , Heb. 3.13. teach and admonifh, J^^JSK.

Col. 3 16. Comfort him, 1 Thef. 5.11. may promife life to a and the Confef.

believer, denounce wrath to an Unbeliever. Ergo, He may open °J l ^ and^hc

and Jhut heaven, for the word is the Key. coafeff. of *•'"•

tAnfwer. One private Chriftian may ufe the key toward M£ ^ the

another this way, but thefeaxnot the keyes ecclefiaflically church of bc-

and formally that arc givedtfA Church, feeing one man j^iT'as *> t£

is not the Church:But o^j l Wyes materially ufed in a pri end. 2 . as to

vatcway, as a common fetvant at command of the Lord of theconfemcrsin the hoafe may ufe the keyes and give bread to the barnes, but m* \ E 3 it-

it folteweth not hence, that the keyes are given to him authoritatively as to the Steward by fpeciall office, becaufe this fervant of charitie ufeth the keyes, or rather th?.t which is in place of the keyes, which is the word in a private way.

^^^♦^♦♦♦^♦^^^♦^^♦^^^♦^♦♦♦^♦♦^

Chapter II I.

£Htf. 2. Whether or no the Church of believers in a srCe« M fu^; Congregation y be the firft Church, ha-tr*m arbkrarfs" ving the higheft power of junfdi&ion

umverfam cccle • i • • n r 1 1 i 1 1

D a e o/Sces* within it lelie , and that independently 3

aancT boctI ** and power above and over their Elder-

^t( h oT e mmc fliipjtoconftitute and ordaine them by

«c*tcr»A P ofto° an intrinfecall power received from Je-

^tcS e ji g andt lus Chriftj and by that lame power to

m ****** cenlute and depofe them, when they be-

c*g in- Gai. come fcandalous in life, or corrupt in do-

T

He determination of this qucftion, fo neare of blood and kindred to the former two, is of much force to

cleare many doubts in this fubjecl. Hence I propound thefc

following diftin&ions, as Ycry confiderable.

I • A Church independent is twofold, either a Church of believers in a congregation , having originally the power of the keyes within themfelves , t ^pak e or unmake their officers . 2. Or an ElderJhip of' on^ Miration, Including the congregation that may from awq> Jta/lfewer, Vtitboutfub-ordinatron to Synods provinciauornationally c$ercife allju-r 1 fashion. This queftiotkis of the former indefendent Church.

i.tA Church is conftderedtwo wayes, 1. As totam effentialc, this is a myfticaU Church, confifting of only believers , or of perfons, as prof effing faith, a Church of faithfully of Saints, 2 t The Chur ch is considered as totum integrale, made up of officers, and a flock, this Amef. cals an inflituted Church, others aLMiniHerLdl Churchy as we ccnfidir Johiv** a believer, or John, as an Elder, ormin'fter of a Chweh. 3. There is a twofold. 'Trimacie anfwerable to this, One whereby Frimitas myftica a number of believers is the fir si mjfticall body of Chrisl, ^^cTdtl immediately united to Chrift , as a myflica/l body to the aftica feu miai-head. This U a my flic att or Chriftian prim;.cy ; or (to fpeak^ cna £ e fo)firslnejfe or principality . ^imefi, medulla

3 There is another primacy or prjnclpalitie mi nifteriall,wher- icaplV*.* by fuch a number of men are the fir ft fubjefh of the keyes, having power of binding andlaofmvflrft and immediately from Chrift, as U proved, Ch, 1. 4. . 2. Chrift hath a twofoldinftuence,as head upon the fe two bodies, one influence of ffecial I and faving grace upon the Church of believers ; An other common influence ^communicating to ike minifteriallbody the power of the keyes and gifts which hec Eph.4.11.12.. gave to men, to be Paftours,ind Teachers, and Elders, when he afcended on high, and lea capt'witie captive. Neither d* they looke right on ti is queftion, who will have the power of the keyes an ejfentiall propertie of the Church of believers, for there is no reciprocation here, .betwixt the propertie and thefubftU ; feeing the power of the keyes is in many that an unbelievers, and not of Chrisls myftlcall body. Many warrant ably preach Chrift to others, and fealc the covenant to ethers, who are unfavedmen : remember the builders of the Arke\ andmany are Chrifts myfticallbody,that have not the power of the keyes : tAlibelievers are not Elders having poster of order.

Hence our 1 * Contiufton. If wee fpeake of a Chriftian f^*;**£ primacie and eminency pfi^Ae, the Church of believers Aa.20.28-fincerely proreinug ttjgjii^phd believing is the only hrft J^, 1 .'^, 5 ' true vifible Church. i^^rceflencc and definition of a cal- Mad i 9 *. led and effectually tranilated company agreeth to them, and they are thctaUgpf CJod 2. BeCaujfe the promiies made P* "'."" • to

j2 The Church of Believers Cbap.j.

to the redeemed, faved and walhen Church bclongeth to them ; they are properly the Church builded on the rock,the loved and redeemed Ipoufc of Chrift. 2. This Church is Eph.2. *2. the true body of Chrift, which (hall infallibly bee glorified

1 Cor. 12. w j t h t h c h cac [ thrift. The rainifteriali Church is his body

alfo, on which hce hath an influence beftowing upon them common gifts: but not a body which (hall infallibly be glorified, but in fo far as they are true members of the Church of believers. And here obferve, our brethren have no caufe to objecl: to us, that there is not a place in ail the old or new Teftamcnt, where the word (Church) fignifieth only the presbyterie or Elder (hip (the contrary whereof, God willing, I (hall (hew) but I defire that they will produce a place in either the old or new Teftament, where the word Church fignifieth a governing multitude, or a minifteriall compsny of ohely believers having power and ufeof the keyes: yet this muft be fhewed in this diipute,if their principles ftand good.

11. Conclufion. A multitude of believers fincerely pro-,

feflingthejfaitbjisthefirftvifiblemyfticall Church, becaufe

the definition of a vifible myfticall Church agrecth to them,

being redeemed profeflfors of the Gofpell. So the faints at

C olo $ € ? C ortnt hy Philippi, as not including their guides,is a

true uifiblc Church. Before I come to the third conclufion,

I mull (liew what our brethren hold anent this prefent que-

'£»£. puritanifm■ ftion. The Englijb puritanifme holdeth every Congregation or

«»iiw*z.#H,p. ^§* m bti e of true believers % joy ning together according to tU

7 • Tea. 11 • order of the G off ell in the true yrorjbip of god, to be a true vi-

wcieVi JxJTir fo le CbHnh.And that this name is unproperly given to Synods

itfi' churches or Affemblies (of office-bearers) fo alfo the Cjuide to Zim.

ll^ktt/n' P " r & mj ? kcth the Church oK believers in any particular congregation, to be the higkeFi and mo ft fupreme £ hurch in major itie and power of jurifditlion above tl eir owne ElderJhip, or Presbyterie,having power tM^dnc or depofe them, above all Synods of P aft ours and ElJeW^ Wktfliam Befl, citeth and approveth the mind of the EngluhXhurch(as he calLeth it) at Frankeford\ the CMinislers and Seniors fever ally and ]oyntly,Jljall have no authority to make any manner of decrees or

ordinances to hind the congregation , or any member thereof but fall execute fuck ordinances, as Shall be made by thee en* gregation, and to them delivered. Hooker againft Target, The j which had compleap and p erf eel MiniVters, before any Clajfer Difcourfeof hadpetoer to call:hofe Minifters , they have authorise above troab! «- Fr *-< the CMinifters But a particular congregttionhad perfetl and L7£ again ft compleat Minifters, perfectly avd compleatly called before any ^'"i"^ Qafies. To this agreeth the confeilicn of faith, of the urv Apofepc of jultly called ErbKnifts, that every £ hriftLm congregation, fej^J^SS yea two or three fequeftred from the whole, hath power from /»r4Ait.a; m< Christ of cleHion, ordination, depoption, excommunication of ^Ti^^^lt the Elders or Office-bearers fet over them. And exprcfly ii.j.arg**. M. P&I&j a man othervvayes or an excellent fpirit for holi- ^^^5^ nefle and learning faith, That the fupremacie of Ecclefiasli- qi'am'iaVonrec-call power is in the Church of believers, contradiftinpuifbed r,t : in c T? gr !r

r n § J j tt S gatiooe fiueha.n.

from thetrguides, Paul and Apollo. uribiprobat.

Here we fee our brethrens minde cleare, Ten or twenty 2EJ*5J!J^ believers in a congregation nave from Chrift, 1. The fir "t.™" 1 ' preme power of the^keyes. a. They are the fupremeft and T hc / eparari *'

• . 1 /i>-m t 1 n r\ r% 1 ,-*. 1 third petition to

higheft Church on earth. 3. Above Paitours and Elders, k. ramesfirft even convened in a Synod in Chrifts name. 4. Some few P° F ' tion -believers cloathed with no ecclefiafticall office mayordai c Paflours, and Elders, deprive and excommunicate them. 5. Give ordinances and lawes to the Elderfhip. 6. When Synods or affemblics of office-bearers are met in aflemblies, and cannot agree in their canons , the matter is to be referred by appeale or reference to a company of believers cloathed with no ecclefafticall function, as to the mod fupreme ecclefiarticall judicatory on earth. Thefc are points unknown to Scripture, which our brethren hold.

Hence out third conclufion. The Church of believers in eminence and primacie of Chriftian dignitie is above the Church minifteriallas minifteriall, 1. In dignitie. i.Sta-bilitie. 3. Caufalitie. In dignitie. 1, Becaufe the Church or believers is the redeemed aiwfcconquefted purchafe of our Lord Jefus, but all the officebearers, or the ininiftcriall Churches of Paftours and Elders on earth, ?rc not his redeemed ones, in fo far as thev are no more but officers and n ;ini-

F fters

The Church of Believers

Chap.

r

(lers of the houfc, except they be believers, and fo they tall in to the redeemed Church which is a better world, than to be naked pulpit-men. 2. In ftabilitie, becaufe the advocation or' Chrift that the gates of hell Jkali not prevaile againft the Church of believers, and thepromifesof the Covenant for perfeverance ftandeth good for them : But no fuch promifes of ftabilitie are made to naked Church guides, but if they guide well, they fare the better; only common gifts are promifed to them which cannot take them to heaven. 3. In caufalitie,the Church of believers are luperiour , and a-bovc the Church of Church-guides, becaufe Rulers and Officers are fervants and meanes imployed by Chrift for the Church of believers, as for the cnd y office-bearers are for believers, as the meanes for the end, but believers are not for office-bearers. Medicine is for our health,and meate for our life, and the end is the caufc, and fo excellenter than the meanes, becaufe of thefc three reipecls, and of the ncceflity of confent of believers in all acts of Government. Chrifts kingdome being a willing people. The Fathers, Tertnllian y Origen, Cyprian, Chryfoftomc, ^AuguUine^ Epiphanins, Ie» rome y Cyrill, Hi/arie, and our late Divines, Junim, Chem-nitius, Martyr Calvin^ Beza 3 fVillet, F*tlk*> Bucer , and our brethren Haines and Amef doe afcribe a iuperioritie, and fo an authoritie to believers, as to the fountaine and caufe of jurifdicftion above Minifters, and give the exercife of jurisdiction only to officers, not becaufe officers have not the power, afw ell as the exercife, but becaufe the being and o-peration of officers is all for the Church. Cjerfon alio in this iubjectetfi the Fope,(md we every Paftour, fuppone he were a double Lord Prelate) to the Church, that is, to the Councell or Afcmblie of the Church, and that in a fourefold refped : 1. liatione indevuibilitatis, becaufe the ports of hell fhallnot prevaile againft the Church, but the Pope or the Paftour is a man; may nod and totter. 2. Ratione rcgulabilitatii^ becaufe the Church in a Synod-may regulate and line the Pope or paftor when he crooketh, becaufe hec is not effentially a right line.3. lUtiozcmhltipHcltatisJdZcaufe the Church contained] in jt the Pop:s, or Paftours power, but the Pope or

Paftour

Tcrtul.apohc 5 5 Ortg in 1. horn.7 CyprA.dc pai'to c 1 ;• ff/jrj/defacerd.

~4nguft.de doffc. Chrift-1.1-c 18. Eptphnn. contr.

Huron.ad Gal.5?

j o-

Cyrill.in loh.Zo

21.

BiUrius.

Iun.h fing.de CC-

chU.9-

.fchemmt. Cvam-

concil. Trident-

Mart jr. in Cor, $

C*lvin. Com-

mcur-ini-Cor-j-

21-

'Steady. Fuii^ againft Khcmilt. 1 Cor-

WiUst fynopf.papa" cone ?.q t«

C-9,

"S^w.dioccf.try. ~Amef. medulla.

I.2.C- J2-chci"-27 C,erfon.dc porcHy ccclefia'Utoulivi

Chap. $ not the firjl independent Church.

35

Paftour containeth not in his bofome the Churches power. p

4. Ratione oMigMttxth, becaufcthe Church may appoint /«M-fing.dee<*

lawes to oblige both Popeand Paftour,' but the Pope or Paftor clcf ' c '* ,to ' *

cannot oblige the Church.Novv as the Church of believers is a-

bovc the Church guides in Chriftian dignitie aud excellency of

grace: for afmuch as the faving grace of faith is more excel-

lent,than the common graces of the power of the keyes,yct in

an other refpefl the Church guides are a Church minifteriall in

authorltic and jurifdi&ion above the believers- Therefore funi-

us faith, the Paftour and the flock are in divers relations,above,

anj inferiour to one another.

Hence , i. Every one of thefe two Churches, arc firft and higheft each in their ownc kind, The Church of believers is the higheft and moft fuprcme Church (I fpeake of a Chriftian fupremacie and dignitie) in the one kinde. Alio a minifteriall Church is the higheft and moft fupreme Church in its kind,to wit, in a minifteriall authoritie. But that which we prove is, that we ice not in Go Js word a Church of fole believers that is a governing and minifteriall Church having the keyes and power and cxercife of jurifdiclion over the Elder/hip and Church-guides whatever our brethren fay on the contrary.

Our firft Argument is, Becaufe fuch a Church, in name or thing is not in the old and new Teftament. Therefore this independent Church to us is nothing, for the Antecedent we require precept, promife,or practice, for fuch a Church.

a We have proved that the power of the keyes is no wayes given to fole believers. ergo y farre lerfecan the exercife of that power be in them over their guides, except we eftablifh a popular government, where all the members of the Church have the power of the keyes and doe adively ufe them, and judge, ordainc,confttuite,defpofc,and excommunicate their rulers.

3- Every lawfujl power of jurifdiclion is regulated by precepts in Gods word, But this power in believers over their guides is not fo regulated j for Gods word giveth precepts to regulate the Kings power to his fubjecls, that he play not the Deur. Tyrant, the Mafters power to his fervants, that he deale equal- y-\ ly with therrv the parents power over the children that they Ephd provoke thm not to irrath, ,and foin all lawfull powers that are of God, But in no place hath God laid, Ye th^t ere theflotke

Argument-

ArgHjijcrve,

Argnn

17 i$-l S ,

■A.e

andfhctpe over fee i ndgoverneyour fheepheards y nor hath he /aid, je that arefheep, children ,fonnes oftke houfe, ufeyour fotoer over jour /hep I cards fathers in God, flerrards in Chritts honfeVeith moderation nndlonganimitie and )Xifedome* nor hath he [aid, yee fons, (lockj *ndpeople of Cjcd, feede, governe, and rule thefe that are your fathers in God, ar.dhave the over fight over you in the Lord } nota& lords over the Lords inheritance,but as good examples to the flock* ', yet this mufi be in Scripture ', if this power be of God. ♦.Argument. 4 Jf the Eldcrlliipand Church-guides be rulers and gover-

nors taking care of the houfe of Cjod, 1 Tim. 3,4, 5. Such as rule well tie people, 1 Tim 5.17. fuch as mutt rule mtith dili~ gence y Rom 12.8. and feedthe flock jf (jod, not as lords ever (jods inh ritancc, taking the over fight not by constraint, 1 Pet f. 2. fuch as are over the people in the Lord, 1 The/. 5.12, fuch as rule ever the people and the believers , hatching for their foules, and mufi give an account to (jodtherefore, HeF.13. 17.18. Then have the Elders by divine right a jurifdidion over the Lords people in the Lord, and 1$ the Elders in authorise and jurifdi-dftori are above the people And fo by no reafon can the people be over their overfeers iu the Lord^nd command, watch, take care for their foules. They lay divers wayes one may bee both a Sbcepheard and a Sheep, the King as King is above the Paftour, and the Paftour being a man owes fub/edion and obedience to the King. Againe, as the King is a member of the Church, he is toheafe and obey the paftor as the meffenger of Lord of hfts, according to that (he that heareth you 9 heareth me) and fo may it be here. But I aniwer. The cafe is no way like 5 for our brethren make the paftours and the flock to bee over one another,and fubjed one to another, with one and the fame kinde of fubjedion. I grant sArchippus is over the Colof-fians to command them in the Lord, but the Colofsians are not in the fame power of jurifdidion over Archippns , they may only admonifhhim to fulfill his Minifterie, but. they have no authoritative power of jurifdidion to command, to deprive,, to excommunicate: but by this learning, ten Elders with the content of ten believers may excommunicate ten believers, and thefe fame ten believers may excommunicate thefe ten Elders, and his ten believers, for there is an independent C hurch of believers on both fides: hence fonnes and fervants

mav.

may excommunicate thofe that arc over them in the Lord, and watch for their foules.

5. That ever in a constitute Church,except where God cal-leth extraordinarily,paftours were ordained paftours by a mul- 5 Argnm«. titude, that arc nor pallors nor Elder*, but only believers and h\tT.i.6*' private Chriftians, is not to be read in the word of God ; for *a ■ *?*f every where in the word, where paftours and elders are crca- ! rial*, a* ted/there are they ordained by paftours; neither find we ever * Tim - *• :> • Apoftles or paftours to be tried and found true or falfe, an d not RcvriAU.14. differed to teach by the fole believers, but by the Angels of the '5- l ^ v -2o Churches.Ir believers being only believers may ordaine paftors, and may againe depofe and excommunicate, which are the higheft acb of jurifdicrioiyhen may they preach and baptize not beiug called Mmifters,then may the Sacraments be admi niftrate where there are no paftours,which is abfurd to the^e-paratifts themfelves.

6 If the whole eldcrfhip in a congregation erre and com- c ' A z* n *]: -mit fcandalous fins,to whom fhall we complaine?not to them-ielvesi for they are parties to be judged : nor to a Synod, for . independent congregations acknowledge no authoritie of Clafles and Synods: then to the C hurcb. What is that? To the believers: Then Chnft Mat. 18. intended to ereft no mini-ftcriall Church a: all,yea tne minifterie by no place in Scripture have power ofjuriiaivflion.Ifnot by this place Mat. 1 8. for Mat.16.thzkeyes were given,and tre binding and I ofng(hkh our brethrenjto the Churchbuildedupon the r^.but this was the Church of believers, not the Church of Minifters: Hence have we caufe to doubt, whether our brethren acknowledge a minifterie which hath received theteyes from Chrift if theie two prime places faile them,whereas Fathers>DocT:ors^;oun- . eels, our Divines Protcftants and Lutherans, popith Writers, Schoolemen,Canonifts,cafuifts, acknowledge the keyes to bee given to the Apofties in thefe places: This doctrine will hnde too great favour with the Anabaptifts denying the power and authoritie and neceflitieof the Churches calling to^thc Mmi-fters of the new Teftament.

7 What if the women and believing children bethegrea- -.Argimcnt. ter part,(halithey be the Church, Mat.i 8. which hath the power ofthekcyes/uppofe the whole Elderfliip and graveft

F 3 Chr>

Chriftians be on the contrary fide. Butttic Elders with them being but three or fourc believers gathered together in Chrifts name, have alfb the power of the keyes, and are effentially a truevifible Churcb, and yet are overfwayed by the manifefi: and moft ignorant. Argument. 8 When a qucftion cannot be determined by three belie-

vers (viz,, a complainer and three believing brethren) who are witneffes, Mat . 18 v. 16. 17.) which to onr brethren is a Church having power of the keyes) then Chrift commanded! to tell the Church which hath power to bind and loofe, that is, the Elders. When the Difciples and two Apoftles cannot determine the queftion about circumcifion, and the Church of Antloch cannot determine it, the practice or the Apoftles was to refer the decifion to Apoftles and Elders,^#. 1 5.2.6.22. All. 16.4. This doctrine faith the contrary,when matters cannot be determined by Elders and Miniftcr, the matter is to be referred to the company of private believers,as ' to the Principarand fole fupreme Church buildedon the rock, which only properly and principally and effentially hath the keyes. And this is contrary to Apoftolick order.

Chap. IV,

£&P' +• Whether or no our brethren prove ftrongly, that the Church of believers is the fall Church, having fupreme jurifdidtion a-bove the Elderfhip.

M After Parker ofgeodmemorte, toprove'that the Church of believers is above and(uperiour to the miniflerial Church t^.^l°f^^f^^^^ i.Retfoneththus. The member and ris i$. pars in the part is inferiour in authoritieto the body, andthe whole. But m'inu/mmajorc! g^des are members of the Church of believers : Therefore guides Gcrfon. are inferiour to the Church of believers : So faith the law, The

M7tlu yl 7 ? 'oi. ? art * cmttmtiin the rvhole.So CjcrfonM the fathers ofBafiff, pate. 2.I.4.C. j 2. as tAZneas Silvius cited by Morton, prove the Pope to be infcri-eur t9 a Generall Councell, and thit kemufi be judged bj them. tAnfvf. We deny not,but the guides as guides arc inferiour to

be-

* believers , inferiour in Chriftian dignitie and e minency, and this in as far as the guides arc believers; for one believer is inferiour to ten believers, becaufe a part of a Church of believers is inferiour to t he whole: but hence is not proved , that the guides every way that are in authoritie and jiirifdiftion are inferiour to believers. The eye as a part is inferiour to rhe whole body, but as indued with the excellent facultie of feeing is no: inferiour to the whole body. 2. P v ulers as RuWs are not parts, nor members of a Congregation confifting only of believers, for in lo tar as they are Rulers, they are members of a Presby-teriall Church, and fo they are inferiour in dignitie and authoritie to the whole. The Pope is a part and a bafe part of the minifteriall Church,but it folioweth not hence, that the bo dy or coramunitie of believers may cenfure him: neither may e-very whole,or every body exercife jurifdiclion over the members: for then every familie of believers might excommunicate the matter of the family, ten believers might excommunicate five. Every body that hath authoritie,andis a free incorporation within it felfe may cenfure every member, tut as a company of believers cannot ordaine, fo neither can they de-pofe or excommunicate a Minifter.

SeconJly,ZW%rreafoneththuSi Every meane is inferiour r ar j^, x6 . ar°. % to the end, but £ hurch guides are meanes ordained of Cbriflfor dc P c ^ ,c -tke £hurch of belie vers > and the gathering of the Saints as Gods D intended en.I.Therfore (^hurchguides are inferiour to the Church of believers, and fubje # thereunto. $0 Paxil Cor. 11. proveth the Woman to be fubje & to the man, becaufe the Woman is for the man. Anf\\ From this is only conciuded,that Rulers are inferiour in dignitie to the believers, which is neither quelHoned nor denyed by us: but it is not hence proved, that believers have majoritie of jurifdiclion above the overfeers , or that c-verfeers borrow the power of the kcyes from the believers as from the firfl: fubjech The woman is inferiour in dignitie to the man,and the man more excellent, but the man (iuppofe he be the end)hath not ajurifditlion or Lordly poYrer tv:r the Wo-fWrf*.Chrift the mediator is for the Churches falvation as or the end,it folio weth not that the Church hith a jiirifdidijn over Chrift. The good Angels are miriiftring ipirirs for the good of the hcires of falvation, Heb. 1.14. it f oilo vcth not

by

by good Logick, that the heires of falvation have power of jurisdiction over the good Angels. 1 A^umtnt. Thirdly, Tarker rcafoneth thus from the dignitic of the 5^r»/rAfoI. Church. Jf the Church bee a Miftreffe, Spoufe, and Mother , pa- c t i- 4- c-14- then her guides must befubjeEl to her, as fervants and formes. So Bergenfis in the councell ciBafill. So Whittaker, proveth the Pope to befubjetl to the Church as his Cft f other. tAvfwe. The Church of iole believers is not the Spoufe and mother of the Church guides, but the minifteriall Church of Paftours and ciders is Jgueenc OHot her,that begetteth the fonncs of Zion to God, and lb all the authoritative power that the mother hath GaU.ip. it is frcm the Fathers and Paftcurs, that ^beget children to God; Other wayes one private Chriftian that is a meanes of begeiting a paftour to the faith of Chrift hath power of ju-rifdiclion over the Paftour, which no wife man willaverre, when Divines fubjeel the Pope to a generall Councell, they make him with good reafon inferiour to a minifteriall Church. Fourthly, Parker reafoneth thus. If Chrift communicate a vrhittak^r. greatermcafure and a more immediate pre fence of his fp'irit to the Church of believers, than to the overfeers. Then the mo ft fupreme power of jurifditlion is given to the believers, and not to the overfeers. Sotvhittaker. where there is m.joritie of power, there is majoritie of affiFiance of the Holy Spirit ruling the Church ; many eyes fee more than one. ( Jwill be with you to the end of the World) is promijed to the Church. So our D ivines rea-(onagainft the Pope. Cjreater is the Temple than the gold tl at fanclifieth the Temple, the altar than the facrifice . The faithfull cannot fall away, the guides, except they be believers may fall a-way, neither is there a promife of falvation, remifftonofjinnes made to the guides, which is made to the Church of believers % Anf. If the wayes of Cbrifts prcfence with the believer, and with the overfeers were one and the fame, the argument would fay fome thing, but they are of divers kindes. Therefore I deny this ( Where Chrift is more immediately prefent, there is the more fupreme power of the keyes, or there is thepo'Wer of the kiyes more principally) for it is a caption a non caufa: for Chrifts prcfence by faith is not the caufe of the power of the kcj cs Saving grace is not the cauie why God giveth common gifts ; for then a holier paftor fbould be more effentiajly a Paftor. 'Baptif-

me

.— T ——;

me admwiftrat, by him mould bec more effentially baptifme, then the baptifme adminiftrcd by % lefle holy or a prophane pa-ftour, this is the errour of the Ddnatlfts to hang the worthi-nefleof Gods ordinances upon the worthincfle of the inftrii-ments, one baptifme is not more eflentialiy baptifme than another : Whatever be the goodncfle or badncfle oi: the Mini-iter, the power of the keyes eflentialiy is oneandthefamein all. God doth more aflift and more abundantly blcfle one mans minifterie than another, but the difference there is in the effects and manner of working, not in the offence and nature of the keyes, as we fay a man of thirty ycares is more and greater of ftaturc and a bigger man than a child of foure years old, but a man of thirty yeares- is not more eflentialiy a reafbnable creature than a child of fbure yeares old, for the nature of man is alike eflentialiy in both. The good nefleof God and his good plcafure is the caufe why Gcd giveth the power of the keyes to fome perfbnsandnotto otheriome, the grace arid holinefle of a man is not the caufe. It is dangerous to a-vcrre that the power of the keyes is more or leflc inpcrfbns, ^cording as they are more or iefle fan&ificd'and graced of God, for then Mary CMagdalene hath more power of the keyes, and hath more eccleiiaftick authoritie than Iudas y or a-ny unbelieving Pall our duely called of Chrift, and his Church. And therefore it is a fickly coniequence to reafon from the cxceilencie of the promilesof grace and themeafure of holi-neflcto th^ power of the keyes, or the meafure o f the power of the keyes. Oar Divines reaion well from a greater majoritic of grace and light paftorall, or of gifts paftorall or ccckfiaftick to inferre the majoritie of power of jurifdiclion, and of this fpeaketh tvhit taker and our Divines, There is a greater meafure of the Spirit of prophecy and of grace minifteriall, pro-mifed to the whole reprefentative Church of Chrift, convened in a Councell Oecumcnick, than to one man, the Pope, or to a fropher, and they give, but doe not grant that the I'ope is a Prophet, when they hold him to be a thiefe or a robb Hence they prove well the T^ope to be inferiour in power o jurifdiftiontoagenerall councell of Paftours and Elders. %M

G is

K^irqurnMsfor the indqwdtnck $f the Chap 4.

is utterly falfc that th£y fay, -where there is ntort fiabilitie of arace and holineffe , there u more amhorltie and ecclefiafticai nove.r, When both the (injecls are not capable of ecclefia-ftick power, now thefubje&s arefo tere, the Elderfhip is a fubject capable of the key'es,but the comrnunifie or believers that arc private €hriftians,and no more, are not capable of this power, and they beg the queftion who reafon with us in this argument.It is foule rcaioning to fay, the [new is whiter than a 'Raven, becaufe there is more of cold qualities elementarie in the fn© w,nor in the Raven becaufe tfee Raven is not white at -op. 1 l £\.Artftotle taught us long fince at the Schoolcs that the comparative degree could not beafcribedto thefubjetts of whom the fofttize degree is ^w^.Becaufe a Raven is not white, it is ri+ uitie to prove that fnow is whiter than a Raven. Believers are not capable of the keyes remaining only believers, except God freely call them to the Minifteriall ftate. Believers ( I grant jhave authorise of grace to be Kings and Prieft$ to God (for grace hath with it heavenly Mafeftic and authorise) bu:they have not authoritie officially or power ccclefia-Itick, they want both power of order and jurifdi&ion,except they be called Paftours and Elders, but then they arc believers and iorrrewbat more. But if they want power of jurifdi-clion, their power as members of the congregation is chri-ilian, popular, private, not authoritativ e,. not a power of the keyes. Grace, true and laving addeth a faire luftre to the power of the keyeSj and doth gracioufly.qualifie and adorn that power, but where there is no power of the keyes in fimple believers it cannot adorne it 1 to pleafe and embrouder a w icked laan is not Chrift. W hat is the power of believers Ihallbedeclaredhereafter, if God permit.

4, P^r^diiputeththus. The Church-guides muft be fub*

v*rker ib. arg.j? jell to the cenfures of the Church of believers, thereof they are

OV'' 7 '^ members t Tk

e Calofsiatss mu&fay to Arehippus , take heed to • that thou liai} recti ved of the Lord. So Ambrofe

ificciuius ui.i the mini ft trie thai thou l;aft recei ved of the Lord. §0 Ambrofe

•efub~ Jelfea Jheepe

JU'll

SSffiT ° r "" *hinkeiti ^ 1 he rulers, even the Emperours honour to beefub~ Jmr? * J " jettjoibeC' uYch.. tfdztia*. caHeth the Emferourhimjclfe a

Jheepe of the fiocke> andfubjetl to the tribunal!, as BelUrmlne grant*th/indthat(teB the Churck)bindeth Peter>,xndthebighefi &««.?• *.e.»| ruler.So Barrow, Every member is bound to the ed feat ion, fer- hZ{U*, orac ad vice,and utilitie of the whole body commanded to reprove his £ '; la ^ m ^ c P on -brother, to bindtheir fins by the "toord of Cjod, c ven their Prin- "± ces Vtith chaines } to admomjb Archippus,yea, though an Afofile ^[^^ covtr or Angellf reached an other Cj of pell to pronounce him occur fed, church p \<* Anfw. That the Prelate fhould be above the Church, and exempted from the lawes and cenfures of the Church, whereof he is a Prelate, is molt unjuft, and this worthy Parker proveth unanfwerably. Emperours being paftours are under the hwes of Jefus Chrift the highcft lawgiver, and fo Ambrofe anji N04Janz.cn fay well But hence is not proved , becaufe the Cellofsians are as private Christians to admonim or ruhuke their paftour Archippus. Therefore the body of believers have the power of the kcyes to depofe and excommunicate,and confequently to ordainc and lay hands on pa flours, which is commanded and commended only to fuchasto Timothy and Titus, and in them to the Elders T

Tit. u,

5.22.

and Presbyterie,and that (tell the Church) doejih bind Peter 1 Tim 4 ! 14. and oblige all Paftors and Rulers, tobelyable to the lawes and cenfures of the Church, but by the word Church is not meancd the Church of believers; but the Elderfhipof all incorporations^eccleilaftick, refpec'tive of congregationsj presbyteries and Synods,' as God willing I (hall make good.

3. BarroWes Scriptures are moft corruptly wrefted, for Iofeph a prince did bind in fetters the Senators of ^gather-fore a private believer hath the keyes of the Kingdome of heaven to flaut and open. What reafon is there here ? An Apoftle ©r Angell preacbing another Gofpellisaccurfed, it fotloweth not. Therefore a private believer, fuppone a woman who is no lefle than a man, bound to the edification . fervice and utilitie of the whole body, is to excommunicate an Apoftle,or an Angell who fhall preach an other Gofpell. The keves fhall be too common, if all private Chriftians may put to their hand, and ui e them, becaufe they are to teach,ad-

G 2 monifh

monisb, rebuke, comfort, andedifie one another inn private and popular way : any may lee, it is one thing for one member of the body to help one another by exhorting and rebuking (which is a vvorke of common chnritie) and for palrors publikely as the amhafladors ofChrift Jcfus, to ufe the keyes by publike preaching of the Gofpell (which is a worke of his pafrorali charge) yea thefe two differ as an ad:of obedi- • ence to the law of nature and common cnaritie, and an afr of obedience to a divine poiirive law.

5. Parker realbneth thus. Coatlive jurifdittion as ex-Obieft, communication, is a meane of edification, that the fpirit may befavedinthe day cf the Lord, \ Corinthians 5. 4. Note tic Joules of guides (Parser faith the joules of Prelates ) fhallbee, in a worfe cafe , than the foules of the flocke , if they bee not fub]ebl to a particular Church, as Corinth : for they want that meane of edification Which others have . Some fay Synods are to take orckr with paftor.rs, and not tlie Church ef'Believers; But Papists anfVeer, The Bifiopis to be jud-. gedby the nArchbifhop or Patriarch, .if they fball fc.wdaloufly finne, then they are to be left to the'Pope, atid the Cjenerall Coptncc-ll, which cannot be had. ^AnfW^rr. I deny not but every paftour is fiibjccl: mfome things to the Eldermip of the congregation, where he is, and if he were not lyable to. lawes or cenfure, heewere a pope, but in the matter that deferveth deprivation he is only to be cenfuredby the Pres-e . uf byterieand Synods, for a number of believers, nayanutr.-a"m eft" dfgnita- ber of Ruling Elders cannor deprive him, becaufe they can* tcm contcrre cu- not orc Jaine a paftour: for thclaw faith well, It t6 one ps-?n tril a * Vterofthe keyes to ordajne and to exaut berate and deprive: But

no word of God will warranty number of, believers to cen-fureecdefiaftically their-paitor, not becaufe hec is their pa-, ltor and they his flocke ( for fothc Eldcrirupor hisowne congregation might not eccleiiafticaily ceniure him, which I judge to be falic) but becaufe the Church of folc believers Jiath not the power of the keyes, and tluy have not power to ceniure any other believer, except in a private way, as fellow members of that fame body : but in a conftitute.

Church,

Church, aColledgc of paftors and Elders o^Iy hath po-ver to deprive or excommunicate a paftour, and there remaincrli C h R 1 s t s way of edification, that hec bee in this cafe cenfured by Synods. But yce will iay, this is the P*-pifts anfwer. I anfwer, it is not, for they will have the paftour cenfured by the Prelate, the Prelate by the Arch-Prelate, which we deny as Antichriftian, tor all are to be by the Church. But Synods may crre/Then Sppcile to a greater Synod, for united force is ftronger. But they alfo (yen will fay J may errr , I anfwer, and the Congregation of fole beleevcrs is not free from error, but tin's doctrine of our brethren fhalj refclve all government in thehandsof the people, as iinhehigheftandmoftfoveraigne ju icature ; which is to make all Paftors, all overleets, all judges.

•6. Parker reaioneth from the neccflary defence of the objefl.-Church. Everj farticular (fLurch is an Armk,a Ship., a body, K , cl .„,, )a>l nh 1 Cor.i 2 .Therefore when they are neare danger3 thejt have rower l.z.c.i*. to take crdcr v. irh a drttr.ken Pilot, and put him from ti1 rttd 'er, ^'J^*f q lifo and t0 take order Wiii: at r, annom (fapt aim jvnd to purge out the filth andexcre?ncnts of the body. Sopoliticians y as Keckerm?n, Hottomanusy^ a kicked Magi fir ate is to be depofed y ifno other remedy can be found, So Gerfon. Anfvv. It is one thing what a Gtrfa multitude may doe in a defperate cafe of neceflity, when o- ° vcrfcers will not by their authority remove a wolfe and a falfe teacher, extremis morbis cxtrcma remedia ; Hardd'jcafes and defperate have need of defperate cures. But it is an o her cafe when in a conftitute Church, there is a government of Chi i;l cllablifhed, for there are two things to bee confidercd here. 1. A popular, but withill a private f ubitra&ion and fepnrati-on from the Miniftery of a knowne Wolfe and feducer, and this the Law of nature will warraud, than licet ttttela inculpa- SatxvU Licer ... tJLuti as Parker faith from Saravia. So the fon may fave him- tcU mcuipau fclfe by a juft defence in fleeing from his madde father, or his ^fXcwkrw diftra&ed friend comming to kill him. Now this defence is depow Bequii not an authoritative act, nor adl judiciall of authorise, but an acl .naturall that is common to any privatepcrfon, yea to all without the true Church as well as within to take that care fa

G 3 extreme

extreme neceffity, for the fafety of their foules, that they would doe for the fafetie of their bodies. 2. Thequcftienis whether the community of beleevers may doe this, that is, whether they by the power of the keyes given them by Jefus Chrifl: may deprive and excommunicate the Paftor, betauic the Law of Nature in fome caies may warrant a private fepa-ration from a corrupt miniftery. 3. The cafe is not a like here as in a free Common-wealth, for a free Common-Wealth containeth, Ordincs reani, the eftates that have nomotheticke iuniu S Brutus q. povycr, and they not only by the Law of Nature may ufc jutta 3 , tuteia y a neceflary defence of the: rlifcs from a Tyrants fury,

'!Xi!h"r?ofo. J * but aifo by the Law of Nations may authoritatively repreffe 1 ?. and limite him as is proved by Junius Urutus, Bucherius y Al-

SfinT'^X ^ tbufius, Htnonius. Therefore Henning, Amiftus, do well di-ifiidori 9 . QinguiQi betweene flebem & <NfMi> populum, for indeed the o^.cunt. e multitude excluding the States, or the bafe of the people can ^n7*<>.poiit.i. 1 h arc (iy ^ ave an other Law againft a Tyrant, then the Law of I'Utl dc rcpub. Nature, but the Common-wealth including the eftates of a c 8 " na- ^ rec kingdome,hath an authoritative. So Ifiodor, Origen 3 Ari-

uJammuhiwdw flotle, Plato^Tit. Livius, Plutarch, and that of the Councell pf Mrci in' °^ % a fl> ^ m va ^ et re g min > qttamrex, the Kingdome is more jtgid' c in princ worth than the King, (as Silvius citeth,) is approved by all: c c ft*c!ncTr dC but tne multitude of fole belecvcrs, have not the keyes at all tfafiienf.11. and therefore they can doe no other thing, but ufe a necertary g w /8».«nfid.4 defence of their foules. And what Keckerman and Hottentot* iaith is not againft us* Alfo Cjerfon in name of the Parifians, going to the Councell of Pifan, faith a Councell may be gathered frith out the Tope (Without the guides) of the Church) two way c$,£haritative, when Charity rdgncth 2. Author it a-tivc, when the cafe of the Churches ruine requircth that a Councell fhould bee, and if the Pope (and Paftors,) refafe to convene; and the neceffary defence of ioules is the like here.

7. No power is given to Pafiors abfolutelj, but to edification,

/w<7 7 .ul>. and fo upon condition, and therefore if the condition ceafe, tht

power ceafeth: But Ja y yec, It ceafeth ; What then f it follow*

eth

eth not they Jhouldbe deprived, by the Church,but by the Synod: ye*, but you wn'd fay, it followetb, for the power is not given for the edification of the Synod, and not for their defirutlion,butfor the edification of the Church, and thU deslroyeth the Church. ts4lfo Synods cannot alwayes bee had.

Anfw. Ir the power bee abufed wholly, itceafethand the Paftor before God, in for 0 inter no, hath lofed his power; If it bee abufed in one or two ads, it is not lofed, elfe a King doing againft j idgment and juftice,and a Paftor doing agaiiift pietie Should leave ofFto be a King, and Paftor; which is hard to affirm. 2. The power authoritative,is given by the Presbytery for the edification of the Church principally, and for the adifying of Synods and Eldermips, Secondarily, but hence it followeth not that this power fnould bee taken away by the Church of fole beleevers. Object. Synods (faith hec) cannot bee had ordinarily. tAnfr. So neither publike preaching at ibmc times; It followeth not therefore that publike preaching is nor a meane of edifying, becaufe through accident, and iniquitie of time the publike preaching cannot be had.

8 Parker ireafoneti) from the fiability of the Church. where 3, j r . there i* mo-re flabilitie, there is mere authority , as our Divines reafon, proving the Pope to be infmonr to the C dunce H. 1. zsf Church cannot be gathered in the name of Christ, b v t there is the power of Chrifi, 1 Cor. 5.4. Match 18, But a Church may be, And Was cwftitute atfirft, faith Sa~avia, without El ers and Smmt Paftors. 2 .The (fhurch hath ecc left alii eke au hority, When the overfeers are abfent^ as in the re-formed Churches,or when by here fie rhey. lofe their authority, the authority of the ovcrfters, de-pen deth on the ^burch,butth authority of the Church dependcth Mort*n % not on the overfeers. 3; PPhen'the Paftor is dead, the (fhurch keepeth /tillher authorities when the Pope is dead ( faith Bellar- &N*r*M • mine) the keyes remaine in Chrifis hands, and he gh eth them to the next P ope : Behold fleeing keyes (faith Morton.) zAn r , A minifteriall Church is never gathered in Chrifts name,while there be a minifterie, bnfcffe yon would fay, Peter is a man before he be a reafonable crea ture which is a contradict bn,1bme few beleevers may mcetetogether, but they cannot preach,

baptize

baptize, cenfure, while Chrifts power of the keyesbcc given them,except by an extraordinary power from I.C. 2. What if a Church of belcevers bee by order of nature, before there be overfeers ? Yet have they not the keyes while Chri s t call fome of their number out to give them the Keyes, for there was no power of the Keyes of the New Tcftament, while Chrift gave it to John Baptist, and called the twelve Diicipl.es; elfe their calling to bee Apoftles fhould not bee a conferring on them the Keyes, which is falfe: for when, CMatth. ic. t , 5. they are lent out with power to prcacb,he gave them the Keyes, and yet they were a Church of Diici-plcs before, and firft called to faith, and then to the Keyes, and to the Apoftlcfoip. 2. The Church of beleevers have no authority Ecclefiaftieall, nor power of the Keyes, if all the Payors on earth were removed from the Church by Death, and in that cafe the Keyes fliould indeed bee only in Chrifbhand, and, the cafe being extraordinary, Chrift behoved extraordinarily ,tolupply the want of ordination,which Timothy,Titus, and other Elders doth ordinarily give, for the Church of beleevers could not give that which they have not, and yet *B diamines Keyes are fleeing Keyss, for he hath no caufe to fay,when the Pope dictb; The Keyes flee to Heaven,for there are living many thoufand Paftors and Elders who have the Keyes fuppone the Vope died,and never lived again.

. objea IC * P ar ke r reafoneth thus, IfVetevftandup i zAc~lsi. in

figne of reverence (asfland'mg is in Scripture, Numbers. 1 6.9. 1 v hro. Ip.n. Ezec.44.11. John 3.19.) before the multitude of belie vers,then he Acknowledged their authority above his ; *B ntV cter did the former, AcT:s 2, Anfn\ This argument concluded not the power of the Keyes to bee in the multitude: There is Authority of grace in a multitude profefling the Truth but not power of the Keyes, and certainely wede-nie not (imply, but beleevers are farre above all overfeers. But thequeftion nowisof fuperioritie and honour of jurii-diftion.

.II Tarker

II. If nothing nrnfl be done in a Church without the Obiett.u. common conjent of believes, then beleevers have jurifdi- J^^ST* ttion above their over-fetrs ; but the firmer is true, Atl ticioj toK>«« 15. AH. 1. ? mny adde what the}e of the Separation fy. f>r™i'P**h The faithjull had knowledge and conjent in elections, Alt, 1.15, 23, 26. Act. 6, 2, 3, 5. and 14, 23. and 15.23 2 5. For hearing and deciding Ecclejiafticall contreverfies % Aft. 11. 2,18. and 1 5. 2,22. and21.18. 22. firVcri-tin^ generall letters. All, 15. 25. fir fending (ome to build other Churches, Act. 11.22. fir fending the benc-volen'.e cj* Brethren to other Churches, I Cor.\6. 3. and 2 Cor.%.19. for excommunication, 1 (for, 5. Afat.iS. Anf. if this be a good Argument, All publike Church bufnejfe it to be dine bj knowledge and confent of belee-vers, and cannot be done by their over-feers alone, Tber-fore thefaith full have jxr if diction over the over feers,

tAnfw. We will borrow the Argument (and give it back againe) for us; no publike bufinefle is to be done without the knowledge and confent of Elder-fhip. Ergo, The Elderfhip hath the junldiflion.2.1 hat 2,^c,*/?/:cu?-all be done by their confent, I grant, but with thefe Nettm-ji^gm* diftin&ions, 1. Their quiet and taciteconfent, for there "ZltZufL,c£ is not required an exprcfle confent by word of mouth /«/» <£* r °i* tit of all the multitude fas of women} fpeaking in the ^JSSST Church, for they fhculd give reafons of their confent, +dm** if an expreiTe confent be required. 2 Confenr of ma-nyeft, not all, els the Churches deed fhould bind rone abfent. 3. A confent popular, not judiciall, els they are all made Judges. 4. Their privity is thought a confent; how could fix thoufand that our Bretheren make an independent Church in the Apoftles time all fpeake, 2. All judge in Excommunication. 3. All reafon,difpute, propone, anfwer, as Judges muft doe; heere grave Beza, our Divines Calvwe, Buccr, Bullin-ger, Melantlon, Beza, Bucan, Parens, Rivetus,Sibran-

dui, Junius, Treleat'nu , the fathers Cyprianjerome, Au-gufline, Nazjanzen, Chryfoflome, Ambrose, Tkodoret>

TheophjUtl require all to be done, confentiente plebe.

H But

But my Bretheren, what if there he a d'feorj, and

beleevers deny confent. In a matter of Excomnm-

PaiensVrfin,qaen n j ca tion Zeppcrus, Zanchhu. Beza, 'BucanHs, Parent

f arech 8 s art*. t . . '' , . . , . . ' .

pas47* stvidi. thinxe the Elder;hip Ihonld notexcommunicate. 2,But ^if'^fJr 9 ™ v ^ at ^^ 1C contagion of the not excommunicated lea-jlYjf7railllfiindi ven the whole lump ? I fee not how believers have £«>/»**, »Mrf*-a nC g a tivc confe4it. 3. If the matter be a point of. ts, ' wc ere ' ncceflary truth to be determined, and the Paftours and Elders in the Lord and from his Word command it as a neceffiry truth to be obeyed, but the Bclecvcrs con-fent not, 1 a f ke whither or not that which Watchmen command from Gods Word and authoritatively and judicially in his flame, ought not to ftand as an obliging Mandat and Canon, even when the Beleevers gain-fay? Our Bretheren fry, the Mandat tyetk and oblige th materially and in it felftjmt not ecclejtxflically^ be^ canfe beleevers doe not confent^ it hath not the force of a Canon^ feeing they have the keyes, Anf But this Canon ( Arrianifms is Herefte) we fuppofe is all one both materially and Ecclefiaftically, according to that ( Hce that heareth jou, heareth me ) and fo it tyeth being determined by Paftours with others Synodically convee-ned. Shall it oblige the one way Ecclefiaftically being preached, and not the other way being Synodically determined, becaufe the people confenteth not? Certainly if power cf preaching be a power of the keyes, all that are filent to that which is preached give a content to what is preached, for filcnce at the hearing of a vow, when it is lawfull to fpeake is a con-fenr, Numb. 30.W.14. Now it is lawfull to any member of the Congregation, to fpeake againft what is unfomd in Doctrine publickly delivered, {o icbefpo-ken timoufly : Hence it mud follow that whit tyeth ani obligeth as -an aft of the keyes in preaching, tyeth alfo when determined by the Eldcr(hip, fuppofe all the Congregation doc not judge and determine judicially : I may fay that by our Bretherens grounds, preaching is 3 pubhek Ecclefialtick ad of the keyes,

and

and of the whole Church, for the Church preachcth ly her Pafteur, as by her mouth and fervant receiving authority, and the keyes to preach from the Church. Therfbre all mud give their content to what is preached, els it is not the Word of God or to be judged 2nd reputed to tye us to faith and obedience, no kfle then publick a&s of the Church, and this were Grange, to fay, the word preaching is not the w r ord obliging cccleliaftically, except all believers women and children confirme it by their confent and &ffragcs ju-p dicial.

12. Parker reafoneth thus. If Peter render an account P l Mr gff tm to the particular (fhurch of believers at Jerufalcm, of his GratUn, Deer, toting With the uncircumcifid, and of What may he judged J art a,c,a ' q 7#c * fcahdaloHS, then the judicial! power of cenfaring Church- Ccrftndeauforib. guides is in the hands of the people ; But this Peter the £* fl cTuVches Apoftle did AH, n. not (as Gratian faith) ut doctor p]ca,pas!.78. manfuetudinis, but, as Ferus faith, ex officio. And as ^TaVfluffe Gerfon faith, non ex humili condefcenfione, fedexde- pciicEcdci, p./j. bito & obligatione, not of Humility, but of duty. So {££*£?& reafoneth Beft alfo. So Almain faith, 'Tope Nicolas/zid to Lctharins, except he Would abftainefom the company of Ids excommunicated Where , he Would cowp/aine to the (fhurch y he faid not, he Would take order With him him- Occam. Dialog, felfe, as beina above a CouncelL When Symmachus the , D 5,pai . eic **5

n jJm-i r 1 t J J s* m . Papa d* necjjstate

rope contended With jo me, he gathered a £ ouncell, and ftiiau tewtmfi

they iudoed the matter : If two 'Topes contend for a ''ope- *?'&?) f l & rai "

1 J /r - 1 a j • \ u ^ 11 1 [""Mum mutnr

dime (Jatth Almaine ) a generalt Councell is to deter- apud fttfafc*, mine. t roU:ttr **«-

tisftifw. The Major is not true, Teter is to purge him felfe before any one brother cff:nded of a fcandall, and farre more before the Church : Yea, the necetfi-ty of his falvation, and fo the law of nature forbidding to cffcnd the weake, willeth him to purge bim-felfe, if he were a Tope (faith Occam) now one offended brother is not a church, and fo the Superiority cf jurisdiction in believers is not hence concluded. 2. He purged hiaiklk before the Apoftles and Brtthertn,

H 2 ver.

ver 1. and not before the Brethren onely. 3. If he had done wrong,hc was obliged to confeffe his fcandall before one offended believer, and alfo before all the Church, but that proovcth not jurifdiclion in the believers.

Obiett.l$. 13. Taul rebuketh Peter before the Church *f Anti-

och, ergo.That Church 0/Antioch might iudge Peter,

Anf The fame anfwerfufriceth. 2. It is not proved that in the prefence of Believers only Taul did rebuke him from this Text.

ObieEt.14. 14* Chrift immediately and Without the mediation of

the Church ( faith Parker) communicateth himfelfe to be-leevers, ergo Jhe communicateth his power alfo immediately to his Church,

Anf It followcth not, becaufe he communicateth not his power of the keyes to the Church of believers, either mediately or immediately, becaufe he giveth it not to them at all.

, ; r '

Chap. V.

Qjvhether or no fome doe Vearranmbly teach, that the power of the Keyes id ejfentially and originally in the Church of Belcevers, and in the Church-guides only at the fecondhand, and in the by, quoad exercitium, Jo as the Church of "Believers fhould be the miftrejfe delega* ting the keyes by an imbred and kindly authority, and the Church-guides as her proper ferv ants and dele gats do borrow tfo ufe and exercife of the keyes fiom the fore-faid Church of Believers ?

THe tenent of thefe, with whom we now difpute is that all the power of the keyes is given by Chrift to the multitude of Believers, as to the firft fountaine, and that this power is derived and gefted by the multitude

multitude of believers to fuch and fuch perfons to be ufed and cxerciled by them, as the fervants both cf Chrift and the Church : For the clearing cfthequc-Jlion and trying ifthisdiftindion be law-biding.Thdc diftindions are to be obferved.

I. The power of the ke) es may be thought to come to the Mimftcrs cf the (fhurch three Waiet, as Jhall be cleared, \, By mediate derivation, the Church receiving this power ficm C^rtf-i and deriving it ivcr to the fiends of the Bridegroomc 2, By immediate donation, Cjod immediately giveth the honour of the keyes to thefe Whom he maketh hii Comtyers in this kinde. 3. 'By application, the Church only naming tlxmcn to the office, 2 • The power of the keyes, and all facred offices in gods Houfe, are from the immediate Wifdcme of Chris I; The defgnat ion of fuch men to fiich offices is by the miniftery of the Church,

3. The power of the keyes is one things the lawfidlexercife of the keyes is another thing,

4. The Minifters may be thought the fervants either of the Church, or fervants of Chrift fir the Church,

5. Defgnation of men by the (fhttrch to facred offices may be thought either in the Churches free-will, or tyed to the lawes dejigned by Chrift.

6. The (fhurch of believers may be thought either the vir-tuallor the formal Ifhbietl of the kejes,

7. The power of the kfyes may be thought to be givtn to the community or multitude of Believers or profef-

fours of faith in Chris?, in the general I , not defign-tng one man rather then another^ but leaving that to the dijpoftion oj' me ones , anddisfoftionoffecondcau-fes y Who [hall be the man, as to be a LMufitian, to be an Aftronomer is given to manhinde as fome Way proper to man, as Porphyre faith, howbeitallande-very one ofma*kinde,be not alwayes Uvlufitians and A- pr^o/^ 4 ^* ftronomers.

It is thought by our Brethren, that the Church of

H 3 be-

believers is the firfl: feat, the prime fab/eft, and head fountaine under Jcflis Chrifr, to whom the keyesarc given, and that howbeit all offices and officers be only of Chrifts inftitutio:), yet the Church of believers doe as the Spoufe and MtftrefTe, and bfcfcfe of Clvifc communicate the lawfull exercifc of feme acls of the keyes, as to preach, adminiftcr the Sacraments, over-fee the converfation of the flock, care for the poore to fome certain men, as her deputies and lervants with borrowed authority from her felfe, as the vVeil-TgcutmVirif.&t head and prime fountain under Chrift of all the au-r a l nf^ <1 ' paS,t thority and ufc of the keyes that is m the officers of tu'pnefistii*. the Houfe, as Paftors, Doctors and Elders, the Church tt%Zt&lt ftlil keeping in her own hands authority and power of i*r«M,/>f»*£ the keyes in mod materiall afls of the power cf the mmediautuait^ k cyes as < Dy tnc f c k eyes to ordain and cledl all the

turn jt4ppnJitM>n t J J J r } r \ • r •■• r

qu<im*d aLqu%m officers, and in cale or aberration or railing to cenfure, fartem fuppfni, d C pof- excommunicate them, and all members of the mtmintendere, e . vi'ible Church, and that independently, and without *mi,bc*uf<»fi : y fuboriination to Presbyteries, "Clafles and Synods; e+totidtuwfe even as the kingly power or actuall government is m boministt per * u. t j ie Kings hand, and he appointeth deputies and fer-crgtnon&mir.i. vantsunJer himielr, and in his name and authority, firwthominu ex- t0 j 0 an j execute his will, according to the Laws tJmfrfr t**P: °f tne Kingdom, fo doth the Church of believers tin-7n h 7cho™T>n ^ er ^"^ b > T nn Httbrcd authority and power recet-/?'';?, boc°i*fa**bu ved from Chrift, fend out Paflors, Lofton, and EU limmnitafirm*. j ers j n } icr narae ?nc [ authority to cxercifecertain mi-^f'^f^S niikriall a&s\ yet fo as the Church of believers in all a*i> V inmradocto- t ' ne a ft s performed by the officers, remaincth the pVue, lo^Juri principall and prime agent, caufe and a&or under doeui> % 0>rQiM chrifr, and the officers only her fervants, deputies Ompriu,, imifedi. and inftruments, performing all by authority borrow-tUm^efeutiaU C{ ^ f rom ncr tnc bride, Queen and Spoufe of Chrift : u m?mtmtotTde- This they believe to be contained in the Scriptures, dijfcE'c'efu quam an j taught by Fathers and DoBors of the Church, i mZtji'lh'i™™ deny not but by the faculty of VarU , this queftion *rcer,»tur& pa S . was agitated in the Counccll of Bafil and Cenftance,

i.prriaHtperteX' ° to

to bring the Pope as a fonne and fervant under the ^%u71 power "of a Generally Councell. The Sorbonifts and i*/<£« ifr.;**? Dolors of "Paris, that are not near the fmoake of the Ht \ 9 ^aZ% Popes t^lory, for this, contend with the Jefjites, men p„u*/iter Eicty* that are fworne bellies to the world and the Pope. ^ISSEZ The Parifians cite the Councell of Carthage, where cmw^atifiepag. Angvftine was prefent : And Augustine, wA Tcrtul- |£^*^*£ lian and Cbry r ofto;*c feerne to favour this. So r JZfa/do- /«**«<*./j.r« u£ nate, Term, fayifeniw , Sutluvius, Whhiak$r , Mmo*, ^J 5 ^^ Spa!ato,Gerfon, Aimain, "Petr.de A iliac. Alio Edmun- ^w.Mru^Ttrmim d*s Khkrluf , and Saw. t/*g£k* fet out a booke cf "£jjjjfl£u Church policy, depreiTing the Pope, and extolling the (nvim de p<mvf $ Church po;vcr as full and co.npleat without a minifte- L+*W***kF** riall had, as their owns Vimiftm Dothrs ackniWicd- m mJm tffUg. p, r/W f/;<? command of bavin* a Pope to be affirm j: he. and »l»b 4 ««♦ **•*•-not to bind alWayes, ana tvat the Churches power remai- tb'.epif, Spdaitnfi

t;eth full when the Tope is deal as the Parifians fa)'p.S. Ar^BcdLjc. J , 'i 1 r* » 1 c.'2.11.1,2,3,4.110.6

The booke came out without the mme or an Authour, cicms^, and was condemned tv /V^/W/ Peronius, Archbijhop Ger fi* *<**/*&•

r t r» • r r 1 si 1 • P*P O de psteit

or Senona, and Primate of trance ani Germany , and is Ecc.3 4,5.^/«a.«» refitted by Andreai Duvallim a Sorbonift. What our Di- £'** f f wr ?" u ?'

,. '• i . f L , r r 1 •/* Petr.de *A.n:c,de

vines % in this, I nave exponed to be far othervviie Ecd author* par.-then is the mind <£ Packer, V^Jacob, M.tieft, and the "P' z * . . J Authours 01 presDytenall government examined, Ann. E:df.&pdiupt>-1641. U&K6U

Hence our firft conclusion is : All offices and of- vigariOL flce-bearers in Gods houfe have their warrant imm> D '* ,fwr ' t0 '• diately from Chrift Jefu*, as we all agree again*! the c Ui.?yigoi/ baftard prelacy, i.becaufe of the perfection and pie- i* c r \\ rie l* !iu nltude of Scripture. 2 becaufe of our Law-giyer CbriPcs b**jL £•*>** wifedome, and his f:ven Spirits that are before the £j , ' < ,.'. l » Throne, feeing he feeth better then men. g.becauf: plfi^gm^ of the Scriptures. Eph 411. Rom 1 2. 7, 8, 9. 1*1 Or, *&*m*tk* **** 12.26,-27,-8,29. iTim.-$. *W7. 20. : 8. Andtbere-fore Presbyters and Deacons have their oihees immediately fom C hriit 3 and not from the Prelates.

it. Conclufion. The firft fub j:cT of the keyes is cither made quate or narrower, as one Pallor and fome

ruling

- ■ __^—

ruling Elders of a Congregation : And thefe have not the po w§r of all the key es, as of ordination of Paftors, and fo of dcpofition ; feeing in the Apoftolikc Church there were alwayes a number of Paftors at the ordination of Paftors, onely they may pertormefonicacts of difciplincthatconccrneth that flockc. Tne adequate and proper Subject of full power of the kcyes is the presbytery of Paftors and Elders, as we (hall prove hereafter.

3. Conclujion. The power of the kcyes indirectly commeth from the Church of bcleevers to fome felect officers, I fay (indlreBlj) not directly, becaufc how-beit beleevers by no innate and intrinficall power of jurisdiction in them, due ordaine officers ; yet they are to give a popular conf:nt to the election of their officers, as the word of bod, all the fathers and our Divines teach againft Papifts and Prelates, who take away this power from the people of God Now by this popular election men are put in that ftate, whereby they may be and are ordained office-bearers by the laying on of the hands of the Elders. And this our brcthrens arguments prove and no more. Hence the power of the keyes commeth to the officers three wayes, whereof we deny one. 1. As if the Church of beleevers received the kcyes firft from Chrift,then by authority from Chrift did give over the ufc of them in fome acts to the officers, and did appoint them her fervants. That this is not according to the Scriptures of God, I hope by Gods grace to prove. 2 The power of the keyes and all power of jurisdiction and order is firft in Chrift, then immediately communicated to the Apoftles and their iucceflors in them, and here the MmaindtBm. . offices and power is of Chrift Jefus onely. 3. As the natur &avii.& application of the man to the office, and the office to * C 'm°!Z»£ r* the man is twofold ; one by popular election, fuch a Dom.jircbie spmU man pleafed- the multitude, zAtt. 1 Aft. 6. Another der e p.EccLL 5 .c.}. ^ ailtnor i tat i ve ordination or impoiition of hands to an office in Gods houfe, which they would have by

amul-

Chap. 5. ^KeyesintheEUerjhif. ,_

a multitude of belee^ers, having no minifteriail function* ; but is net in the Apoftohkc Church of the New Teftamcnt, that ever we can rerde. We fnd out ordination by the presbytery, 1 Tim.4.1 4.

4. Conclufon. IhecfTenceand definition of a Church doth not ex acuo , equally, and alike agree to the ChLrch of beleevers and Miniftcrs, or office-bearers, or to a company ef a vifible Church, made up cf thefe two parts, beleevers and officers, as our brethren ipeak of their vifible Church. My resfon is cleare, Beleevers are eiTentially and properly the myfticall body^of Chrift:, and the Church of redeemed oms, I}h^ 25. e^ #.20. 28. And the £kurch builded onarocke, which they fay received the keyes from Chrift ( which I dare not fay) but the Church cf officers, that are only officers and ro more, that is called of. God and his Church, and cloathed with a calling to be Paftors and Doflors, Elders, Deacons, are not the redeemed of God ; but may often be, and are reprobates, and not members of Chrifls true body according to the influence, of laving grace. Now from this 1 inferre, that beleevers and office-bearers make not one common and true myfticall bedy that hath received equally the keyes from Chrift, and that thefe predications are unproper and figurative, and that literally and in rigor of the letter they are falfe. (Sicn bringeth good ty dings (the Church giveth fucke and milhe to her children) (the Qburch be-cetteth a man chllde) becaufe the Paftors of the Church doe thefe things : For there is no elective influence orcaufality comming from the Church of beleevers in thefe and the like Paftorall actions, except that they pray for thefe fruits of a Miniftery, they chufe the men for the worke, but doe not ordaine them : But we cannot fay that the Church doth formally preach and beget children to God in and through preachers, as their fervants, as a Kingfpeakethfuchcbunncfleby his Legat and Embaflador ; and our King doth governs and reignc in Ire/and by his Deputy: Here the Kings

authority bath influence in the acts of his Deputy,and Legat : For where will Scripture bcare this (Thtbe-leevers at (folofiee preach to the beleevers at £otojfee by their ferv ant Archippas) ( Philippians preach to *J>hitip . plans by their fervant Epaphroditus) And (the Church exercifcth authority, and governeth loer felfe in and through the ferv ants fent by her felfe) And (the faithfttll Theffa-lonians are over themfclves in the Lord, and obey them-felves in their fervants , and Ministers fent by them-felves ) how I fay, will the holy Spirits (Vile of language make thefe in rigor true ? but according to our CMfcragainl* brethren? tenents they are molt true. Katherenfhildley HJM#MHb, againft Edwards faith, pag % I o,i i. when the handlaun-p * |0,!, ' ceth the foot, it cannot be faid properly the atlion of the

hand alone, becaufe the hand u fet on workeby the body, if the body be destitute of the power, for the motion of the body commeih not fom the hand , but the motion of the hand fom the body. So this Argument would fay. The T aft or pre ache th as the mouth of the Church, and preaching is an a& of the Whole Church performed by the Pa-fior as their fervant or mouth ; z^Jnd fo the power of preaching mufl be firfl in the Church, and not fir ft in the Paftors, as motion is firfi in the body, and not firft in the - hand,

Anfit. The comparifon holdeth not, The Paftor is Gods" mouth, Jer. i?.iq, Z^.T.70. But Pafiors are not the mouth of the Church, and the motion is here from Chn(t principally, from the Paftor as the mouth inftrumentaily, from the Church objectively and finally, and the comparifon of the body natural! haiimh in this.

It may be obj oftcd , 1 (for. 4. 5. We prtAth not felves but Chrift ftfa* 9 Atzd our felves jour fervants for Chrisls fake, Therefore Minifters are the tenants of the Church.

iAnfa. Minif; i HooghttheChurchesfer-

vants two waves, I .Subietlive/y, as if tbey had their authority from the Churchy and were Paftors of men,

or

or from men. This is the quellioned fenfethatwcdc- Zfp*$? %m ' m ny. 2. finaliter, that is, they arc Tenants not of the sumfend^u^ Church, but for the Church, as Chrift is called our *»«*/*» &f/ifl* fervant, dfat.20.2S. And the Angels our minifiring Hi '' l4. Spirits; yet neither Chrift nor the Angels have authority and a Calling from us to their fervice. It is«as if one Would fay, T he Phyfitian hath skill from the ficke pcrfon ; >\ hich is falfe, becaufe God gave him skill for the ficke perfon, and not from the ficjfcc per-fon.

5, foxcfaJifin.Wc judge this diftincTion a gaJnft Scripture and reafon ,'tbat the power of the keyes effenti-ally, fundamentally and originally is in the Church of bclecvers, and the exercife only, and feme borrowed acts of the keyes fhould be in the officers.

1. Becaufe we are not to diflinguijh Where the Lay* doth I Arg. yet diflinguifh, becaufe this diftinguifhing is unknowne *J guU . l n rU

to the Scripture, which never giveth the keyes to the «//Lx*3T " beleevers. %"£*'''

2. The comparifon which Tarker fetcheth from the c8n!J.' Parifians, holdeth not*. Sight is in the eje, as the in fir it- 2 t Arg. ment , but it is principally and crigwally from the whole

man, fir the whole man feeth by the eye. The authority of

the fchierch is as the foule in the 'Whole body ( as Bridge-

fius faith) and in every member of the body : How belt Bridgef\^^%iu

it doth not exercife the poWer in every member, but itjeeth

by the eye 9 and heareth by the eare, fo the power of the

"keyes is in all y and every one of the faithfully but it exer-

cifeth fome zAlls minifteriall, as preaching, baptizing m

the guides , and other are Afis in other members of tlie

body, but the poWer is in all.

But I anfwer, That this comparifon halteth many waves.

• 1. The body is a phyficall, organicall matter c ble of the foule, and a kindly or naturall houfe or {"hop for the foule to worke in, and every member may exercife fome vitall operation by the foules inacTing of it, as hearing, fmclling, feeing, moying, growing, dec.

I 2 w But

$.Arg.

But the Church confining of beleevers and Minifters, that are often oppofed by way of contradiction, as beleevers and no:i beleevers, and a beleeve: that is no more but a beleever, is nDt capable of the power of the keyes, it being grant gratis data, a freely given gift of God, except the Lord be pleafcd freely to give it by fome Law or promife ; And fo thefe that are only beleevers, are as the woodden leg, or the eye of glafle in the body wanting all authoritative power of the miniftery where God hath not gifted and called them, now every member ofthe body isinadedby the foule.

2. If this companion hold well, as every member of the body liveth, and is denominated a living thing (howbeit every member be not an eye, or an eare) by the information of the foule : £> every toe and finger liveth by the inading of the {oulc } aftu prima, and moveth and groweth atttt fecundo : fo mud every be-leever in the body of Chrift , Man and woman be attit prima, and elTmtially a minifteriall part andorrlce-bearer having authority from Chrift, and alfo aft it fecundo, exercife fome minifteriall ads ; for fuch as is the nature of the ad, fuch is the nature of the power, and fuch as is the power, fuch is the ad. If the power be minifteriall, {o is the ad : If the ad be not minifteriall (as it cannot be in thefe onely that are be-leevers, efpecially women and children) fo neither is the power.

3. The-whole man feeth by the eye, hearethby the eare, but the beleevers fee by their owne eyes (as they mud live by their owne faith) and not with the Pallors eyes, neither doe they grow by that foule of grace by which the Pallor groweth,

3, The Beleevers rnuft cither be th: virruall,orthe formall ilibjeeT of the keyes, They are not the vimuM ifubjcd.or caujfe, as flint is a ciufe of fire; for our brethren fiy that the beleevers formally performe ads of the keyes, and that they rebuke, they excommuakare*

the/

they chafe their officers, which is an authoritative a& of the keyes, as they teach. Now a virtuall caufe is not formally the caufe of the crFect ; as fire is the caufe of fire, and doth not formally perform: acts of the formall caufe ; food doth not formally make motion in the body, but onely virtually. But they are forced to. acknowledge that beleevers arc the formall fabled of the keyes : It is abfurd that one iliould eflen-tially , and atta frimo , have the power of the keyes, and yet he may not preach, nor baptize, that is, as if one had areafonablefoule,and yet could neither difcourfc nor move, nor walks.

4. The power of the keyes is either in the officers as t.drg. officers,or onely as beleeversjif as officers,then they cannot borrow the keyes from believers, feeing they have

them as officers, fuppofe they be not beleerers, and that is againft the meaning or this diftinfHon ; if they .have the power of the keyes onely as beleevers, then all Minifters that are non - beleevers want the keyes.

5. Office-bearers have either a nearer and more mi- $,Jrg.. nifteriall power of the keyes then beleevers, or onely

that fame minifteriall power ; if the former be faid, the miwiftery is but a naked acT, that fome exercife at the Churches direction fometimes, and nohabituall power whereby Taul is made a Minifter, Col. 1.25. and Epapbroditm is denominated a faithfull meflcnger, T^.2.25. f° r fo one ihaU not be a Minifter of Chrift; but when he is intheadofhisminiftery,againft Scripture and reafon. if office-bearers have ondy that fame minifteriall power that beleevers have, Then Minifters cannot ordaine others to be Minifters, except they be beleevers, and a Minifter fhali not preach from an inward principle, proper to a Minifter ; but from a principle common to him with other beleevers, which maketh no difference betwixt a beleever and a Minifter, but in the naked a&s ; And this is all one, as to iiy a man doth walke naked,and yet he is void of life* he

I 3 prea-

Both power and txercife of the Chap.5.

preacbctb, and hath no other inward power mtnifteri-ail, then any bclccving woman or childe hath. 6. Art. 6* If the power of the keyes be originally in tke

Church of Beleevers, and the exercife only in officers, then Paftors in rigor of fpeech are the Churches fer-vants, and (o not over them in the Lord". 2. Paftors arc fent by the Church from the inherent and innate power of the Church, as if the Church had a dominion and authority over the Paftors, .hence will it follow that Paftors have their authority from Beleevers, which is moft abfurd : For then if B eke vers fnouid receive the keyes immediately from Chrifi: to be communicated to others, and applyed to men fit and able therefore, this application Is not a making of a Mirii-fter, or a reafon why Archippm h a Minifter, as the reafon why a fire burnetii a dry tree, is not the application of the tree to the fire, but the nature of the fire, and drinefle of the timber : If one fhould bring-out from amongft ten glafTes one, and hold it out to the Sunnes light ana beames, this refulgent beauty and glancing is not from the man that bringeth the glaffe before the Sunne, except occafionally, the glancing fplendor is from the nature of the glafTe, and the Suns light : And the man applyeth not the light of the Sunne to the glaffe, but bringeth out the glafle to the - light of the Sunne : So doe Beleevers but apply the fit perfon in their wife election to Gods office, and they apply not the office to the man, for it is prefup-pcfed they are tyed to the rules, 1 Tim.3. requiring fiich a man, as i<s of good report, apt to teach , &c. and the application is not in the free-will of people or Paftors, neither hath God left it to Beleevers in ge-ncrall what men they place in offices* So Spa/ato. n Art 7* ** cnnnot ^ anc ^ with thrifts wifedome, that he

Ziiton dcDowr hath conferred an excellent mpernaturall power of the ^rcUepif-jpaUt. fey CS that rcachcth fupernaturall ends and effe&s, and cln">3,»4. C ' then forbidden multitudes who have this power, as men, women and children, to touch the Arke, or to

preach,

Chap 5. Keyes in the Elderfiip. £3.

preach, or meddle with the holy things of God. So Francis White, Andrea Duval/, Soto, Viiloria, Baynes. S.Arg.

8. Chrift would have fet down rules how all Bdecvers g^J* Jfi aiofl Fi ' fhould ufc this power, as he letteth downe Canons D*£y£ M * how all Church-men fhouldufe their power, in the Epi- J^* 11 ***** fties to Timothy and Titus : If any luch power (as is v'^ cr . pretended) were originally and fundamentally in all B*r*MDi*cef. Beleeveis. But we reade of no rules or no Canons in ** • < U # « 8 *I> Gods word, obliging all Beleevers to bring in acr, to actuate or exercife this power thus and thus, and not according to their owne liking ; Therefore there is in them originally no fuch power.

Chap. VI.

^j5. Whether Chrift hath left the aft nailgovernment of his Church to the multitude of c Beleevers ?

PLato laid well of^Rvernment by the hands of the pUtoinroUu people, That amongst Uwfull governments it it wr/, ^^ti^T'* amongft uniuft governments the heft* Ariftotle fijth, of of its nature it is corrupt and faulty. Plutarch calleth it the Serpents taile leading the head. Xenofhon fpea- ^henVpriS." keth not well of it. Our Divines, as Cafoin, Bcza, ■Beyde.grfd. Chemmtua,Melanclhon, Luther, Jumtts, Parens make the J?^' iH Maw?i government of the Church to partake of all the three M*i**M*m* governments. Jn refpedt of Chrift the only fupreame *£*£' King it is an abfolute Monarchy-, but this is the invi- p^^. fible government for the mod part in rcfpecT of the rulers as Paftors and Elders, it is an <ty4riftocracie y the viftble government being in the hands of the Elders, and in refpeft of iome things that concerneth the whole members of the viiible Church,it is a Democratic,ox hath opuiar government in it.

We

We are now to enquire, if the government of the vifiblc Church be in the collective body of the Congregation, as indeed by confequcnt they teach with whom wc now difpute,or in the Elderfhip; inClaf-fes and Synods provincial! arid national!, as it is no v v in Scotland. We hold that the gi lar,

as it is properly taken, when the coll . >i-

geth and governeth to be exprefly againft the wonl oF God, 8pb4.11. He gave fome (not all) to be Apofiles, &C. I Cor. 12. 28. And God hath fet fome in the C hurcb, firfl zsfpottles, fecondarily Trophets, thirdly teachers, after that miracles,8cc. I Theff.^.12. Now we befeech you brethren, to know them that labour among ft you, and are over j oh in the Lord, Heb. 13. 17. Obey them that have the rule over you, and fubmit your [elves , &c. 1 Tim.5 . 17. Let the 8lders that rule well be counted worthy of double honour. Hence it is cleare as the noone-funne, if there be fome over the people of God, fome that are Elders that rule well, fome to whom the people Jhould fubmit, and give obedience, then the whole people are not rulers, all have not the rod, nor a definitive voice in that higheft cenfure or excommunication. All are not ever jeers, guides, governours, fathers,Hew ards,fhepheards ; but fome are governed, fubject, fons, the flocke ruled, and fed, then doth not the people governe.

2.Arg. 2. The keyes were only given to the Hders, as is pro-

ved.

%.Arg. ■ 3- God fet downe in his word rules, canons, and

direct ions for ?I1 lawftill governours, how Timothy and Tittts fttould behave themfeives in Gods houfe, in the Epiilles to Timothy and Thus ; but no where doth God give directions how all beledWs fnould rule, command and governe, neither hath he promifed that Spirit to all in that charge. j 4. Guides are eyes, eares, fathers, gifted-teachers,

4- " r £> Eph4.11. But the whole body is not an eye, for then

where were the hearing . ? I Cor. 12.17. All are not fa-thers,nor all governours gifted therfore,i Ccr.i 2.28,29.

Actuall

a&uall government is not in the hands of all the community of believers.

5. The faults of evill government is laid upon fome, 5-^ r £-not upon all, 1^^.3.4,5,6. Mat, 24. 28. Tit. r. 7.

1 7W. 5.3. Revel,!. 14,20. 3. £/>. Johnv.io. Andthe praife of good Government is given to ibme, not to all> iTbefo.H. Heb.i2.ij. lTim.f.ij. Rev.i.l. zTim.

4-4,5. i^.5.4>5.

6. It is againft the dignity of fuch as are Embai- 6.Arr* fidours in Chrifts roome, 2 Cor, 5. 20. reprefenting

his perfon who are to be heard** himfeife, Mat.10.41, 42. His Angels, Revel. 2.1. intrufled With his fecrets,

2 Cor. 5.1 P. Bis Stewards and builders, i Cor. 4. 1,2, 2. Cor. 3.10, the fiends of the Bridegroom, J oh. 3. 29. 1 hcrefore they muft have fome honour of government that is not given to all, and every one of the people.

7. That government which neceflavily includcth a J Art. confulion, is not to be thought to come from the " *" God of order, popular government is fuch, for in fome Apoftolike Congregations that were independent, there

were fix ttoufand and above, ^fif.4.9. Two anfwers s mith6 ^ are given here, 1. Smith faith one may sjeake for all mm. the Church cr two. An[w. Thcfe two are then a je-prefentative Church, and doc fpeak in the name of the reft, which he denyeth.2.M.i?<?/? faith, none Should be a congregation, but fo many as may orderly meet without confifan, Anfw. Then the Apoltles government was confufed, els there was an Eldcrfhip that reprefented the reft, and the Church of believers was no independent Church. A third snfwer is, Let heads of Fami- &£$*££* lies, and fathers onely ffeake. Anfw. Yet you fall up- Ckmtkn% oil a fele&ed and reprefentative Church, which otho waies you deny." 2. If fonnes and fervantshave alike intereft in Chnft, and a like power ofthekeyes, who dare for cfchewing confufion take from them what Chrift hath given them ? We may not do evill or rob any that good may come of it. Ainfworth againft Ber-

K nard.

No Church government

Chap 6.

~4w(ivorthigiin(\ Bernard.

mined, y.zj D080. Partp. dc fohuU eccltfpag. 10,11.

(ontil, Conf.ant.

nard.

The Anthony* deny they maintain popular go-vernment ; Therfore (fay they) the ftate is popular^ the

bv U t*r«om P exai & 6V * rnni€nt on C^ rp ft s P art * 4 Monarchy, and in the hinds of Elders an zsfriftocracy. The people is freely to voice in 8 leliibns and judgment oftheChurches Jet the Elders pnblickfy propone and order all things Jet them reproove, convince, exhort ,&c. So they fay,they hold no Democracy or popular government. Anf.l acknowledge that the Doctors ofP arts doc make diftw&ion betwixt the flat e and government , who yet doe acknowledge a viable Monarchy in theChurch,and fo did theFathersof the Coun-cell of Conflance:\ox the date of the Church is indeed popular in refpeel nothing that concerneth the ftate and body of the Church, & fo conccrncth the, fhould be done without the privity or con Cent of the people of God, no excommunication untiil the man and his fcanda-lous finnes be delated to them. 1 Cor. 5. Nothing fhould be concluded in a Synod, untiil the people hcare and know, yea they have all place to fpeake, objecT, rcafon and difpute in an orderly way, as may be collected from Aft, 15.12, 13. letters are fent in the Churches name, charity fent to the diftreffed Saints in their name, officers chofen by their confent, but all thi& maketh no popular government, if we fpeak properly, feeing the multitude doth not judge, define judicially, nor fentence, nor command and give out Canons and Constitutions. But thefe of whom we now fpeake doe conftitute a popular government in the Sfffc'howhplca Church, which I proove, j. "Parker, the fore-faid Au-arg-7-paS'To.and thours, Befi, M. Jacob , Smith, and thefc that are for ffii?h*p«itanif. independency of Congregations afcribe^ to the whole ^2,3,4. multitude, and from 1 £or. 5.4,5,12. a judiciall exer-

A w««a»£S cifeof flk rod, and a judging ofthsfe. that are within, Mat.2.18. The Church to be r hcard and obeyed ttot doth judicially excoinmumcate is not the Church of 0-vcr-feers (fay they) but the Church of all believers. 3. binding and loofing and the kgc* of the Kingdome, and that is, heth power and fXerctfe U given to the (fhurch

hniL

ParVer dt foht.

pafcJMJ

jacob.gQVCt 70. Smiib paralcl *5

budded en the rocke, againfl Which, the gates of HettJbaH not prevaile, Mat. 1 6. 18,1o. fo they teach alfo. 4. AH the power and jurifdi&ion that Presbyteries and Synods have, faith Parker, is from the Church of believers. 5. The Congregation of believers hath power of jurifdi&ion over the officers, and rulers of the Church,-to make and unmake, ordainc, cenfure, de- M8*.p$BUuu pofe and excommunicate their over-feers .(fay they) ?j^*£]^ -Now all who have written Politiks, as Ariftotle, Bo- pto.o%J din,Tholofanus, and onr Divines difputing againft the J ^"J"** Popes Monarchy, Junius, Daneus, Keeker man, Chami- burnt poUt.U^. er, UKufculus, Sadeel fay, thefe are properly Judges, ^ ffl/jfjffB( Vvho cojrnofee and authoritatively try, fentence, decree and Tbc+Li.c*. punifh delinquents, and all this the whole faithfull doe JJj^JjJ* by the power of the keyes, as isprooved, er^o, there ?.Martn.i* % t** is a democraticall or popular government brought in- ^-7 8 3« to Chrifts houfe this way, and all ncceflity of over-feers and officers taken clofe away. Smith faith, it is sSetU Antichrifiian to place Rulers and Elders over the whole s*«/> parale!. pa. body of the Church. Yea, he fceth net why all believers %*,$£& reft may not preach and administer the Sacraments : And if **/«*.f*.* the Keyes be given to them, and a&uall government u!ffl^semo!' to over-fee and rule their over-feers, I fee not how this will not follow from the fore-faid grounds. See what Arnifaus and Sfalato faith, both acknowledge, Atmfimiitn^ that is popular government when the people rulcth u f e€lc '** themfelves. Neither is it enough to fay the Elders rule, becaufe they propone and order all things, arfd reproovc, convince and exhort ; for no man will have the Apoftle fames, whom many of our Divines think Prefidcnt and Moderator of the Counccll of Hierufa-lem, A ft .if. The Ruler and one that is over the Coun-cell in the Lord, and fuch an one as the Councell muft obey and fubmit unto, for his place of Moderation: Tor the Duke of Venetia, becaufe he moderatcth their Senate, and proponcth and ordereth fuffrages , is not Duke of Venice; thought by Bodine, Tolofanm, Arnifims , Keckerman, or any Politician to be the King and Prince of the Ve-

K 2 netians*

No Church government

Ciiap.5.

Kphori.

Moderator of out aflcmblics in

Tttrre crsmat,

Hcb.i? 17.

I Tim 5.17. AS .04$,

netians, and Lord Judge over the Seriate. The Laccde* monian government was popular, howbeit the people did order their matters by their Ephori, that were a fort of Rulers to the people. The Moderatour of our AfTembly is not Judge, or over the AfTembly in the* Lord : Nay, he hath not a fuffagc and decifme voice in our Aflembly, becaufe he is Moderator, but becaufe he is a chefen Commitfioner and member of the Af-fembly. So Field faith well, If the Pope be only a l> re-fide nt in the Councell, he is not a Prince, Turrecremam diftinguifheth betwixt a Prefident of Honour, and a Prefident of Authority, The Canon of the Councell of Taris maketh the Pope above this or this Church or Bifhop, but when he is in a generall Councell, he is there as a Prefident of Honour only, not as a Prince, but as the firft member by order of the Councdl and fub-ject. to the Councell Now the Scripture givech to the over-fee/s an authority, a preiidency of authority, We mufl obey them, and jubmit to them, and he are them as we -would heare Chrift, 2, Seeing this is ordinary to our Brethren to reafbn thus. All the faithful! are the Spoufe and Body of Chrift, Kings and Priefisun-to God, and have a like title and intereft in him,ther-fbre the Keyes are immediately communicated to them without the mediation of Rulers interveening: Hence J inferte, if all have alike right to the keys for their alike title by Faith, and right of free redemption in Chrift, ergo, all are alike Rulers over all in the Lord: then becaufe believers as believers have a title and intereft in Chrift as their redeemer, aadoiriee-bea-rers; becaufe office bearers have no title in Chrift as Redeemer (for no office giveth a man a chime to Chrift, as a redeemer, tut. oily fomc general L title to him as Lord of the butife ) Hence it {lull follow that the believers are Over-frers and Rulers and Paft-ors, and thatxthey iliould order and moderate all pub-lick aclions : So 1 fee no authority or pieheminency given to the Church-guides, but that which is due,

and

and more- due to the believers then to them. As for reproovin?, convincing exhorting, thefe are common to all the' faithfull, as our Brethren lay, and fo due to them by virtue of the keys, and more due then to office-bearer?, who do but borrow the Reyes at the fccond hand fas they teach) and receive them not immediately from Chrift. Now we ail know that A-X'.p:iJ?s take away all Msgiftracy under the i\c\vTc-ftament, all dominion conquered by warre, all relation of captain and ibuldkr, msiter and fervant, upon this ground, that we are all (fhrifts free-men, all Chn-ftians equally redeemed in Chrift ; And if the finite make y oh free then are jou fee in dee J. And the New Tefta merit, maketh us all Chrifts ranfomed ones, a;;d fo there (hould be no fervant. And we are called in [t-^o'lck Cirifi to kberty, be not jervants cf men. See what ■*«••!*« our Divines, Calvin, Parens, Bucan, TUenm y Pro^ef- JESS??** J curs of Ley den anlwer stnabafttjts, Libertines, Socu Ckttfiumj&q. man* 'Armixnms thus abufine Gods Word. "B»:«*M &.

And certainly if the keyes and government of the T -'» sm^. Church be given to all believers, becaufe they are all y^f^* 4 * 1 " made Kings, Priefts and Prophets, and we are made *'*f'jr.Lri*m.m free and redeemed in Chrift, and all things are made ours % t** 0 ?'?fi' r '

t i r 11 • r i n i"?o og.dtfttrt <Q.

Jnerrorel may well mrerre upon the fame grounds, tbcf:i*i%it.

the keys of civill power to be Kin^.s temporal! and freemen civilly arc made ours, if all things be ours, and fo no Magiftrate, no Captain, no foukiier (xaee and liberty arc ours) no matter or fervant. I am fir f:cm thinking that cur worthy Brethren do ailow of this conchifion, but the principles are too fihb and igudmEpip ,* near of blood. What Fathers % for the Church go •; 7 ( ? '

vernment by Elders, and not by the people may "be dk' _ ftcn in Ignatius, who will have us to haverecourfe to * Amkr H* im * Cor. theApeftlrs, as to the Cojledgc of Presbyters. And cl%f,v. *«■&« Baflins faith, The governours of the (fhxrch are fet down £ ta - ,8 I Cor.i 2.28. And Amhrofe on that place fiith, the rm*/.u^ Church policy is fet ^downe, 1 Cor. 12. So Chryfo- *»• filwe i Cffrian, Term 11 ion, fo Origen, Ireneiis T <i/f:tguft> jimyfc

K 3 " TU. .

That there is a Presbytcridl Church Chap. 7

Hyrnm Theophylatl, Theodoret, Hyerom, which for time I can-

T<Hopb>iac*i*i: not cite at length.

Chap. VII.

Q/7. If there be no true vifible Church in the New Tefta* ment, but onely a congregation meeting in one place, and no Presbyteriallorreprefentative Church (as they call it) at all.

OVr Brethren hold that the only true pubhek \\r (ible Church in theNewTeftamentis a Congregation of Believers joy ned together by a voluntary pro-feflion of Faith, and meeting in one place to wor-fhip God. They deny 1. That the word (Church-) doth ever fignifie a Presbytery or Eldcrfhip. 2. They deny that there is any reprcfentative Church, properly fo called, or that it hath the title of a Church in the New Tefiament. 3. They deny that there is any'Prfl-vinciall or Nationall (fhurch that can be called a viable politique body of Chrift. 4. They deny any Church to have power of jurifdi&ion over a particular Con-gregation.Tor the decifion of the prefent queftions,thefe diftin&ions are to beobferved,

1. There be odds betwixt a Church vifible, and a Church

mimfieriall. 1. 7 here be odds betwixt a Cathedral! or mother Church ( and this we deny) and a Church Nationall and pro-■vinciall, which cannot meet to the worjbip of Cjod in all the particular member s therof 3. The Church is termedreprcfentative three wayes (at wejhallheare) i .properly, 2. commonly,^ % mofi properly, 4. Suppofe the name of Presbyteriall Church be not in the New Teslament, jet if the tkin£ itfelfe be in it, it ii Sufficient.

The

The word Church is not taken here, 1 .For the Temple or Houfe where God is worfhippcd. 3. Neither for foure or five that worfhip God ordinarily within the walls of a Family, Row. 16.$. Salute the Church at their Houfe, 1 Cor. 16.1 p. Philem. v. 2 . It is tcr- ?<>*"• T '"fi * med Kahat, that is in the old Teftament rendred Sy- f u f t £'ub.fing, d* nanovue* and Kahal rendred Ecclefia. And Kahal, E*clepf.ta. <Z&*4.*2. nfUOUk, Dent. a*, fignificth a Con- J^" 1 "?** Pfceation of people, and Gncdah a Congregation, ioh.B* f i Tryaiiof Si<U. P/tf.m.i. is turned #*/*/&., Mat.1tf.18. ^t" A&7.38. A**W is either a multitude of Nations or People, Gen. 3 5.11. So fer.fo.^. An Affembly of Nations, not a Church of Nations, came agmnfl Babylon; Somtimes the Tribes and Cjovernours are called Kahtl, the Church ox Jjfembly, 1 Chr«m. 13.2,3. 1 Chron. 29. 6. 2 Chron. 1.2,3. See Pifcator, Junius, Cjuide to Zion. The word Gnedah that fignifieth the A§em-hh of the Judges, Pfalm. 82.1. is turned in the NewTe-fiament Svifctyws Aft.5.^7.and Act.6\i2. M. £*//»hadi obferved that the Arabick interpreter ufeth four words, Gamhony Ac*. 19. 31, 39. 2. Gamahaton, Acis 7. 38. both fignifieth an Affembly, or a« Affembly of Princes. 3. Kainfaton, Rom. 16.1. AcTs 11.26. 4. Biha-ton[ Matth.16*. 18. and 18* 17. the Church that hath power to determine controverties.

1. Conclufion. A number of believers profeffing the truth is not prefently a \if>ble politick Church, 1 Be-caufe then every Chriftian Family fhould be a vifible politick Church, 2 Peter oftended, CfrUt. 18. and rebuking his oriending brother, before three witnefles,

and gaining his brother to repentance,?/. 1 6. is a number of believers in that h\nz *& profeiTing the truth, and convincing an offender, and fo profefling Gods wor-(hip,and yet they are not the judging governing Church, becaufe if the offender will not heare Veter, then he is to tcti the (fhurch. Hence visibility ©f Prof elfion a-greeth both to a number of believers (if for example ten out of ten particular Congregations confeffe

Chrift

Chrift before a perfecting Judge) and alfo to a con-flitute Church of Believers and Elders. Then true I aith and the vifible prcferting of true Faith is not enough to constitute a Church that ordinarily hath, power and exercife of the keyes; neither find we a-ny warrant in Gods Word, that the fwearing of an oath, or making a covenant, by four or five or 10. or 40. believers toworfhip God together as lie hath commanded in his word doth eflfentially conlhuite a viable miniftcriall Church, 1. Becaufe a minilteriall Church is a body of Paftor and People, of eyes, eares, hands % feet, wherof Chnft is head, Rom.i 2.4. 1 Cor. 12. v. 14,15,&c but a number of fole and only believers are not fuch a body. 2. More is there required an oath and covenant, but this is and may be where there is no mini-ftery,

2. Conclufwtj. We deny that Chrift hath given power of jurifdiclion to one particular Church over ano* ther particular Church, or to one Church to be a $ a jne[.Diocaf. mother C hurch to give laws and orders, to little daugh-tryaU h^ l d 1 ter-churches under it; for that junfdiction is not to be thf Lj.cf'j! & C found in the Word of God, and fo is not lawfulLSee Tml *£+> TSayAes and Parker and Cartwright.

ivJyYgsft!***™ 3. C onc ^ H fi on * A Church, may be a vifible incorporation of guides and people meeting for the worihip of God, and exercife of difcipline, and yet not nccejfc farily a Church of believers, for if there be twenty 01 thirty vihble Saints, who are Saints in profe(lion, they may meet for the worfhip of God, and confequcnt* ly by our Brcthrer.s grounds, independently and without any fubordination to Synods or cla(T:s exercife difcipline. 1 proove that they are not neceflarily believers, 1. Becaufe to make one or twoformall members of a vifible Church is not required that they be indeed believers, it fufficeth that they profefle Faith, and be apparantly Saints ; and our Brethren teach they may be Hypocrites, and often are, as Inda* was amongft the n/ifoftlcs 7 now by that fame rcafon all

thi

thcthretty may be heart-hypocrites, and face-profcfTors. for whofecth the heart ? And our Brethren by tkc preaching of the word, and the adminiftration of the Sacraments arc not effcntiall notes and markes of the Church^ becaufe the word is often preached to reprobates and unbcleevers, and by that famcrcafon the power of the kcyes and difcipline is exercifed by hypocrites and unbelccvers. i.Amefitu faith it u probable (he ^{j^jf^, iaith not it is neceflary) where the Word, and Sacraments ° • I,c * 5 * n ' 1 * are that there are feme heltevers : And I fay it is probable ; but that at all times there mould be beleevers, cfpecially when it is fir ft founded, it is not neceflary. 1 lay when it is firft founded", becaufe we cannot fay it is pofliblc that there (hould be never any beleevers there at all ; for the Lord fendeth not a miniftery to thefe where there are none chofen at all; it doth croffe the wifedome of God, who doth nothing in vaine, that he mould light a candle where he had no lofled money ; and the Shcpheard mould be Cent through the fields, where there were no lofled flieep at all. Hence I inferre thefe confedaries. 1. that the claime and title that a people hath to Chrift is not the ground why the keyes arc given to that people, as to the ori-ginall fubje<ft, becaufe they may have the Word, Sacraments and kcyes a long time, and yet want faith in Chrift, and fo all title and claime to Chrift : All which time they have the keyes, difcipline, and Sacraments ; and I bclecvc their ads of difcipline, centres, and Sacraments, arc validc, therefore the Church redeemed and builded on the rccke Chrift, is not the kindly fubjecT: of the keyes. 2 . The keyes are given to profeffors cloathed with a minifteriall calling, whither they be beleevers or unbeleevers, howbeit 6od giveth them for the falvation and edification of beleevers. 3 .There is nothing required to make a independant Congregation, but an profeflion of the truth, covenant-wayes, and outward worshipping of God, fuppofe the members be unbelccvers.

L 4. fin-

4. Qoncltfion. There-is a vifible governing Church in the new Teftament, whole members in cormleat number of beleevers doth not meet in one place ordinarily for the werfhip of God, neither can they continually fo meet. 1. The Church of Jerufalem was one Church, under one government, and called one Church in the fmguiar number, which grew from one hundred and twenty, <zAc~ls\, to three thoufand one hundred and twenty, sA&s 4* 41. and then added to thefc, %ABs\. 4. rive, thoufand men, which is eight thoufand one hundred and twenty. And Alls 9.35. all that dwelt at Lydda and Saron turned to the Lord, v.42. many in foppa beleevcd in the Lord, A els 20. 21. many thoufands of the JcWes beleevcd , Acls 5. 14. multitudes ej beleevers moe ircre added to the Lord, both of men and Women, Acls 6. I. their number were multiplyed. Now it was rot poilible they could all meet in one houfe, efpecially feeing that' prophecye was to take its firft accomplishment at jerufalem , where all flejb lla ' 4C5 ' was to fee the falvation of God. And that of fosl 2.

ZaytjesDioceftn I will poure my {firit on all fiejh. Its true B ay ne faith, irr.q.i.p.15. this Church was numerous by accident ', at extraordinary confluences of ftranjrers. Yet the multitudes of thoufands which I have obferved from the ftory of the <lAUs (granting the confluence, Atlsz. of nations to be extraordinary) did meet daily, Acts 2.46. fiom houfe to houfe. Now fo many thoufands could not meet daily, that is, ordinarily. 2. From houfe to houfe in private houfes, and fo it is iiot poffible all that people did make but one Congregation independent, where 1 all had voices in difcipline. 2. all did breake bread, that is, receive the Sacrament in a private houfe : fo that their meeting together mull: be taken dislributively in o diverfe Congregations, not collet-lively, for that w T ere

againft edification. 2. againft: the nature of congre-gationall worfhip. 2. There was a vifible Church in Samaria under one government, that could not convene in all the members, in one place. The numerous

rotis people in Samaria converted to the faith is knowne to all > it being the head City of the ten Tribes: So huge that all Ifrael was named Samaria, They received the faith, AEis 8. and as vcr.\o. They all gave heed to Simon Magus, from the leafl to the or eat eft. So ver,6. with one accord they gave heed unto thefe things Which Philip fyake, hearing and feeing the miracles that he Wrought, vcr.i2. they beleeved and were baptized both men a?;a women. And that on Philip might have prea-. ched to one {ingle' Congregation, who doubteth ? but the number of beleevers were io many, that ver. 14. the Apoftles behooved to lend 'Piter and fohn to help ,

to hold up the hatveft. 3. That the Church of Ephe-fm could not be one tingle Congregation that met together is cleare. 1. There was there a Presbytery of Paftors or Bifhqs, Acls 20. 28, and thefe preaching or feeding Paftors, who were to watch and take heed tofalie teachers riling up amengft themfclvcs. 1. teaching pcrverfs things, 2. making Diiciples to them-felves: the teacher and (choller 2xt rcUta, every one of them has refpect to other. ?. That they were teaching Elders that did follow the Apoftles doclrine is cleare, Rev. 2« 2. Thou haft tryedthem that fay they are Apoftles , and are not, and haft found them to be lyars,. and Chrift termeth them one Church for their common government. The anhver of Tykn iaith , Chrift MuuTii*&ar/ faith not wt imkwhk to the Churches, and there- «'*****«* fore all the Congregation were one Presbyteriall Church at Eploefiis. But it is without example in the word that one (ingle Congregation with one Paftor onely, and fome tilling Eiders doth try Minifters gifts, and finding them falfe teachers, authoritatively tocaft them out, io that the harveft has been fo great, that falfe teachers calling themfelves Apoftles rcforted to Ephcfus, to help the good number of Paftors who were there already , Acis 20. [28. By this it is cleare that Ephefas had many Congregations in it, and many preachers alio, who in a common lociety fed the flocke,

L 2 and

and cxercifed difcipiine, Rev.i. a. neither can wefay, there was but one Angell there, except we make that on« a Prelate contrary to the word of God, AElsio. a8. *• The multitude of converts there required a Presbytery, or a multitude of confociated Paftors, Aft* 19. 20. 7 J aul continued there by the /pace of t\\>g jcares fo that all they who dwelt in Ajia heard the word of the Lord I Cor. 1 6. 8. there was a or eat doore, and efecluaM open to him at Ephcfus. 2. They were once madly devo-ted to their great Idoll Diana, and had a Temple for her that all tsffia wonilred at ; therefore Spheftu was ffrttojw: no ^ ma ^ ^owne. This Temple Herojlratus faith, was

built by all AJia\ and was two hundred and twenty yearcs in building, and had in it (as he faith) one hundred and twenty [even pillars, every one of them mad; by fever All Kings, and every one of them fixty foot high. Now VCX.19.Pauls miracles Were lenoVtne to all the J ewes and Greeks at Ephefus , and feare fell on them aft, and the name of the Lord Jefus was magnified, and many of them that beleeved y came and confejfed, and /hewed their deeds^ V. I p. And many that ufed curious arts brought their boolej, and burnt them before all men. And what wonder ? it is faid, vcr.20. fo mightily grew the word of god. Paul fought Vtith beafls at Ephefus, millions here were mad upon the ldoll Diana : If the beleevers had not been the manyeft, they durft not profefle the burning of their bookes, nor durfl: Paul flay there two yeers. Hence if there was a letled Church here above two ycares, a constituted Presbytery in this City, Atls 20. 17,28. that had power of jurisdiction to ordainc teaching Elders, and rcjscl: hirelings, Rev.i. 2. and fo many thoufands of Cjreek?s and Jewes, fuch an effettu-atl doore opened to the Gofpell, againft fo many thou* fands oppofing, there was not here one oneiy finglc independent Church, that met in one houfc only but a Presbytcriall Church. Now they could not all preach at one time to them * being a number of preachers, Alls 20. 3$. Paul frayed with tlxm aU , and yet they

were

Chap.7. in the New Teftament. yj

were fa oyer that flockc by the Holy-Ghoft, Ails 20.28. therefore they had each their ownc Church, and onecartot officiate or excrcife Paftorall ads amongft the fiock of another Faftor> as our brethren would prove from this fame place, A Sis 20.

4. What, (hall we fay the Church of Rome was ©nely an independent fingle Congregation that met in one place, or houfe, feeing the faith and obedience of the Saints there, Vras heard through all the world, Rom. 1.8. Rom.if, 19. fo that Ttrtullian in his time &ith 9 balfi of the City was ChriJHans. And ^rwk faith, befidc himfelfc there was forty and five Presbyters. Confider ^owmany prime perfons & families /Wfalutetb, Rom. 16'. TWftileth them one Church,and one body that had jurisdiction common to all, Rom.i 2. 3,4,?,<5,

5:. So Galatia is written too as to one Church, and had one government and difcipline, ^/^ .p.^ little leaven (offalfe do Brine) leaveneth the whole lump, as I Cor. 5. v.6 y y. and (}al.<>.ver t io. He that treubleth you fhall he are hU judgement, whofoever he be, ver, 12. / would they were even cut of (by the rod of difciphne 3 as T*-retts and jerkins expound it) that trouble you, So Gal. Parem 6\ I. the ffirituatt are to re Bore in meeknep the wetke P*r\i»,onCa/. falling in fmne y and yet they were many Congregation* in g'alma, Gal. 1.2. 1 Cor.io'.i.

6. We finde a Presbyterie at Antioch of Profhetsand teachers, Acts 1 3.1. who laid hands-on 7aul and 'Barnabas, 2, 3. and ordained them to goe and preach. And a Presbytery at Lyftra, ABs 16. 1, 2,3. where 77-mothy was recommended to 'Paul, and received in his company, and laid hands on by him : Now that this impofition of hands was not done by the collective body of the Church, but by the Elders and Presbytery is cleare from, 1 T/w.4.14. as Junius collcclcth, for lunSctUfXi.^u that the people laid on hands, there is no ground.

7. And ABs 21.18. There is a Presbytery at Ierufalem of lames, and the Elders exercifing jurisdiction ; for before them Paul giveth account of his miniftcry

L 3 amongft

amongftthe Gentiles, 1^:19,20. and thcyen/oyn'/y*/ for the believing Jewes fake to purifte himfelfc, v. 23, 24. which Paul obeyed, v.i6> 27. and this Presbytery taketh on them the Canons of the Councell otje-ruftlem made, Afts 15. at leaft as a part of that famous Councell.

8 To ordaine Eiders in every city is all one, as to ordain Elders in every Church, Aft; 14. 23. fo doth uideJri d \ V ? iU Lii ^ cxpene it , as barker confeffeth , Aft: :o. I 7. And from CMiletus hee\ fent to Ephefus , and catted the Elders of the Church, he faith not of the Churches, Aft: 16.4. And Vthen they W'cnt thorow the cities, they delivered them the decrees, Sec. now what is mea-ned by cities is exponed in the next ver:%. So Veere the Churches eftaUiJhed: So Tit: 1.5. Thztthoufiotildeft appoint 8ldcrs in every city y as I appointed thee ; Then that there bee an Elderfhip and Presbytery of Paltors in every city is an Apoftolike Inftitution, and fo the commandement of our Lord Iefus : for that P<w/un-derftandeth there efpecially preaching Elders hi every city, is cleare by the words following, that fheweth what fort of men preaching Elders fticuld be, ver:$. able by found Doftrine both to exhort and to convince the gain-fiiyers, &c. Hence if an Eldet-ihip in a city as Ephefus and lerufdem and Antioch, where'all cannot meet for multitude, bee an Elder-d inline of fr^ &ip m one Church, as our book of Difcipline hath it, ;W;».book7.c then there was Presbyteries in great cities, where there were many Congregations, but the former is proved already, ergo, the Tresbytery of many Congregations is the Apoftles Presbytery.

9, If Gods word warrant a number of officers in Gods houfe, who ordaineth P aft or s by laying on of hands, and Vvho tryeth thefe Who fly they are Apoftles and T aft or s, and are lyars, and who hathjurifdiclion^p^* nifh falfe teachers^ as Balaam and lezabel, and Who appointed Elder sin cities and (fhurches ; then is there, a Presbytery and focicty of Paftors and Elders in moe

con-

Chap.7 ** the New Testament.

confociated, and neighbour congregations appointed for this erfccT.

But there is fuch a number of officers in Gods Horde, of which number are rio (ingle believers, not cloathed v/ith any Minifteriall calling. Therfore there muft be a Presbytery, diff.rent from private Profeflburs, that ovcr-feeth many Congregations.

I prove the proportions Firft, that there is fuch a number, and that they are different from ordinary profef-ibis. I Tim :4-1 ^Megletl not the gift that is in thee , Which Was g hen by the laying on of the hands of the Eider '/, Re: 2.2. Re.2.i4,20.Tit:E.5.i Tinr.5 22.now that ordinary profeflburs who are not Elders, doe hy hands on Payors, ordain or appoint Elders, and judicially try and choofe, or refufe fallc Teachers, and cenilire or deprive them, wantcth precept, promife or practice in the Word of God, except we fay the Epiftles toTizothy and Tit us are not written to Church-men, but to all .profeflburs that they fhould lay hands fuddenly on no man, that they flmild appoint Elders in every city: Now alfp that this united Presbytery is a Presbytery of one (ingle Congregation is, 1 Againft that which we have pjcoved of the great Church of Ephefus, A&:2o.AcT: 10. Rev:?, as alfo againft the neceffity of Paftors labours, who are not to ftay in numbers together upon-one (Ingle Congregation, where two or moe cannot be had.

To the place 1 7Vw.-4.14. fome anfwer that, that lay- 2«<*r againft 7)^ ing on of the hands of the Presbytery Was extraordinary, ** ^ $J"J cf% io and ceafed with the Apofiles : Others fiy, he fpeaketh dmu/c, ** of the office, not of the per fins.

Anfwx The lat.ter is a devife of Prelates refuted by our Divines, an office neither hath hands nor feet, but per-fons only have hands.

2. C aft alio callcth this with good warrant, The c*tt*ioi,:i 0 c. Senate of Elders , Chryfoft: and ^Hugo Cardinal*, a ^ Ji Hu z Xay ~ Colledge of Presbyters, jtflmHS faith, it is ai one rrith funi* the Church, Matn8. ^7%^

go That there is d PreshyteriaH Church Chap.7.

But thirdly, we deny not but there was an extraordinary laying on ofhands by theApoftlcs by which the Holy Ghoft was given, Aft: &. 18. But this is the laying on of the hands of the Apoftlcs, as Presbyters, which is ordinary, and is limited, and ruled by the Word, and muft not be done fuddenly, 1 Tim. 5.22. now no fuch rule is laid upon the miraculous laying on of hands, there is no km that the Apoftlcs in working of miracles fhould partake of other ntemfmnes, and that the ordinary laying on ofhands, fuch as this was, did not give the Holy Ghoft is cleare, ex/#:i4'2,. ^hc ^^ rs fyeth hands on Paul and Barnabas, who before had received the Holy <Jhoft y Aft: 9.17. 3. This anfwer is againft the nature of this Epiftle, where Paul fetteth down a pht-forme of Church government to be keeped unviolably to the fecond comming of Chrift, as is cleare, 1 Tim, 6.14. and fo he faith himfclf, 1 Tim. 3.15. Thefe things I Write that thou may eft know how to he have thy felk in the Church, Gerfin: Buccr. Thefe Were Written fir ages «^, c#w.Dcw. t0 Con * e y & the Refutator of Ti/en, and our own Rollock^ nam,p 4 $5. and fo the Fathers, Oecumenm fay, he fetteth downe

^ft:;^' 'be/fame of Ecclefmflick* Difcip/ine. So Chrome, R t fut.TiU>arentf, Auguftine, Enthim:Qjrillus.

}tct. C 9 ? i,Ca ' ,8 ' 10 ' Supped we fhould grant a Prcsbytcriall Church Roiad prt/ida & be not exprefly in the Word, as wcthinkeitis,"^/^. olnZTfum^ l8 - as we ^all prove, yet the thing it felf cannot oeeonomutccuji. be denied: hence take away a Presbytery, whofe it "HufumJf' l% to or( ^ ame an d cenfurc Pa(lours,or neceility the go-tnthjmiul vernment and power of the keyes muft be in the

cjriUu, h?nds of the people, againft the arguments in the for-

mer Chapter, that cannot be aniwered,for the multitude of believers cannot ordainc a Paftor, fuppofe we grant they are to chufe and elcdl their owne Paftor,yet it is not warranted by the Word that ruling Elders with one paftor fhould ordain paftors,feeing ordination is given ftill to preaching Elders, All: 14.3. Tit: 1.5. iTim:$.22. iTim.2.2. < Rr3/:2.2.^^;2o.;2o,3o,andtoraoepaftours then to one only. But

«_ — — ■ i '

But by the way, let us hcarc what is (aid againft this.

1. The Word Church fignifeth alwaies a gathered to* Obieci.i. gether Church, or feeh as may gather together , Ad: II. Aflerrion of go-26. 4 Whole jcore they afembled With the Church, Ad: chuicholSctL 20 7. The Difciples came together to breaks bread, fo /**<*, par.a.caj.p. Ad: I. 10. Atf:2. 44,46. Aa.-5.12. Aa-.15.25. ,4M4,,p 150,5

An % Our brother M.GiilcsJi faith many Interpreters expound wnftt'ti&fti they Were together, that is, of one accord in love and amity : aad alfo Churches not being builded, and they melting in private houfes, as in Maries houfe, Ad:i ?. fchoole of T)rrannus, Ad: I p. p. in an upper chamber, Ad: 20.8. Pauls lodging at Rome, Ad:28. 13. What private houfes could ordinarily contain fo many thousands ?

2. The Scripture fpeaketh fo to give us an example of the publick meeting for publick worfhip,where it is not needefull, that all met in one place colled-ively, it is enough they meet all diftributivcly.

3. Neither doth the word Church aU-ayes fignifie *a**j* a meeting of one'(ingle Congregation, as Ad: 12. A&8.5. Prayers was made by the Church, that is by all pro- Aa ' 10,11, feflburs. Herod vexed the Church, Ad: 8. Saul made havocke of the Church, J- perfecuted the Church, There

is no ncceflity to expound thefe of people meeting ordinarily to worfhip God ; for Herod and Saul perfecuted all, whither Apoftlcs or profeffours in houfes, not reipeding their meeting in one place ; alfo it fhall follow that prayers were not made in private, but only in the Church, that if, in the convecned CcngregatioH for Peter, which is abfurd : And that they were a vifiblc Church is clesre, els Herod, and Saul could !not perfecutc them. barker anfwereth, obi f tl 2 The Whole Nation of the Iewes did meet at one meeting, sx 7tl %[ ' and are called by Luke the Church, and there came in- L8 »n-numerable multitudes to he are Chrisl. nAnfw. That ,is fcr us,tbc Church of the lews contained fix hundrcth ;;thoufand fighting men, befide women, children and a-

M gcd

gcd perfbns,ani the Levites that attended the Tabernacle and Arke; it were a wonder to make out of this an independent Congregation, all; idgingand governing both themfelves and their governours 1 Therfore there may be a vifible Church under one government that cannot ordinarily meet to heare the Word of God, and howbeit there met innumerable multitudes, Lttken to heare Chrift, and that with great confufion, that is forbidden in Church meetings, 1 Cor: 14. So that thty trod on one another^ that multitude could not be a Church, 1. Ordinarily meeting. 2. To heare one paftor. 3. To judge all the people and over-fee their manners. 4. And to communicate ordinarily at one Table in the Lords Supper: this is againft the nature and true ufe of a Congregation met in one place for the pub-. lick worfhip.

Okiett.i. Thirdly, thcyrcafon; the Church vlfible in the Ner*

Aftt*i. Tcfitment Are called the Churches in the p/urafl number,

iCoc.itf',1,1* the Churches of fudea, Galatia, Afia, Macedonia. Hence \ C A 0t t f'L\ it followcth there is no vifible Church larger then a

Church meeting in one houfe.

sAnfw. We reade of the Church of Hierufi*len* 3 h&i 1 j.where certainly there were moe particular Churches. 2 Itfolloweth not, for moe Churches were vifible and audible, Att:V$. at that famous councell, and are called fo united, the Whole Churchy and yet fepa-rated, they were fundry churches ; they arc fo named in oppolition only to the Nationall and typicall Church otludea, not inoppofttion to provinciall and Nationall Churches and Synods.

5 Conclufton. A Church may be called reprefentativ e three waics.

1 Properly, as if the Rulers ftood in the perfons of believers, judging for them, as if the believers were there themfelves, as a deputy reprefetiteth the Kins: So Ifrael did fwcare a covenant, DeHt\^.i^,\%. for their pollerity not borne : this way the Eldcrfhip doe not judge for the Congregations, as if the Congregations

Aft. 15.41 •

gregations did judge by them as by their inftrmnents, as Robinfin faith, becaufe the multitude of believers ***»«/*•"> *» iA -ftiould not judge at all, therfore Elders doe not in \^<*^* governing reprcfent their pcrfens : So Bannes faid tomnjUm*y\* the Pope this way hath no Legate, fir he cannot give "nduf.^*"* ! °' m Atofiolike Spirit to his 8mb*]fad*ur, fir then he miiht Pr«bytergov.«-leave (faith" he) *» 4?efialike ftirit in legacy to fome ""'"^P'<>>»• feccejfour: We acknowledge no reprefentative church io this fence, as the authonr of presbperiallgovernment examined un juftly imputeth to us.

2 A reprefentative Church may be thought a number fent by a community, and elected to give laws, abfolutely tying, as if believers fhould fay, We refigne our faith and coafcience to you, to hold good Whatever yon determine without repeale or trjaH \ that is blinde faith, that we difclaime: all our Rulers ads in our Aficmblies do bind, 1 conditionally, if they be law-full and convenient, 2 matters to be enacted arc firft to be referred to the congregations and Elderftiips of particular congregations before they be enacted.

3 A reprefentative Church is a number having election and defignation from the Church of believers, but ordination from the Elderfhip to voice, determine and command, as thofe who are over them in the Lord, to make conftitutions and decrees according to Gods word, and this way wc hold a reprefentative Church, Mat:i$. and 1 Cor:$. which made ads according to Gods word, tying the whole congregation, even the aMents ; for the prefents rcprcfenteth the abfent : If the inceftuous perfon had bin judicially excommunicated, the Apoftle Paul and all the abfents, that neither had bin act ours, nor witncfles had bin tied to abftain from brotherly converfing with hirn, and this way the decrees of the Councell of Jtrufalem tyed the abfent Churches, AB\ 16. 4. and Chr.fts power «f the keyes, John 20. were given to Thomas, howbeit abfent, and Vauls Epiftles to Col-hffe, Ephtftu, Galatia hid an Ecclefiafticall tye upon

M a thofe

thcfe Churches that confented not to the writing^? thefc Epiftlcs ; not oncly becaufc the matter is the Canonicke word of God,but alfo the tyc was Ecclcfiafti-call, in fo farrc as the flocke is obliged to hcarc the Taftor,according to that (He that hearethyouheareth me, and he that deftifcth you defpfeth me.) Any abler* through ficknefic or other diffractions, from the election of U\>Tdtthias , Atts i. the {even Deacons, AEls 6. and the Elders chofen in every City, <>Atts\^ % 23. were tyed to fund to the election of Matthias , the [even Deacons, and the Elders in every City ; elfcno act of the Church were valid, where one crtwodif-aficntcth, or where two or three are abfent by flck-neffe, and other diftractions infuperable : And iohere our brethren (I beleeve) cannot, in reafon, d«ny but there is a reprefentative Church, whofe deed tyeth the abfents. And the reafon is clcare, that to make a Church-conftitution oblige in confeience, and ec-, clefiaftically, there is not required as an ellentiall ingredient of obligation, that all, and every one who are tyed and obliged, be perfonally prcfent, to voyce and confent to the conftitution ; for conftitutions tyc Ecclefiaftically, as made by the Church, but not as made by all, and every one of the Church. And the lawfulncflc of Commiflioners to repre(cnt the cafe of the Church is clcare in Gods Word ; as An-tioch fent Commiflioners to ferujalem, Acts 15. Je-rufalem fent 1$ amah at their Meffcnger to Antioch, 11. 22. But Titus, Timotheus, Zpaphroditits, and others were fent by the Churches, and to the Churches, as Commiflioners, and Embafftdours of the Church of Chrift.

CHAP.

Cma ?. VIII.

Qucft.8, J four Sdviour doth Warrant 4 Church of EU dtrs and Overfeers in thofe words, Mat.18. Tell the Chunk, ***

WE have an argument of weight for a Pres-bytcriall Church in our Saviours words, Aiat. 18.17. If thy brother (offending) neglebl to keare them (the Cbriftian witnefles before whom he is convinced of his fiult) tell the Church , hut if he ncgleft to heare the Church, Let him be to thee as a heathen, and aTublicane, v. 18. Veri/y,/fey to you,rvharfoeverye bind oh earth, Jhall be bound in heaven, andnvhatfoevcrjelofe an earth [hall be loofed in heaven.

The Septuagint zgrccth with MatthcxvfwA* hyj^U. ? t e *™$" r £fPf So tsfrias (Jhloutanw, Tremell. Beza, Tar ens, LMuf- >*rUsMm.-chlm , Lyra, Hug, QardinalU, Caietan, Aquinas : It is p7rT*!'^X/ not much matter that (fas~ialio turneth {Ted the Affem- fp/*. '#4-w* bly of the Commons) zsfuguftine , CjDrian, Hyeronim, c^O^**** and all are againft him. The icopc of thefe words, is R'fyfi not, as many beleeve, that our Saviour fettcth downe nHft»' Cy ' r ' a way how to remove private offences done betwixt brother and brother onely. i.Becaufc the words then fhould not prove.the lawfulncfle of excommunicating for publikc and fcandalons finnes. 2. The fcope is as large, as binding and loofing on earth, and proportionally in heaven. But our Saviours ayrae is, to efta-blifh a Church confiftory, for removing all fcandals and cfF-'nces out of the Church, private and publike, betwixt* brother and brother, and betwixt Church and Church. Neither is there ground for the forcfakf fcope, becnufe he faith (If thy brother offend) in thefingular number ; for what if three, lixe, tenne brethren offend, is not this courfe of our Saviours to be taken,

M 3 if

if fixe offend fixe ? Hence it followeth that the Church here flgnifieth not onclythe Elderfhip of a particular Congregation,but it flgnifieth reipeclively all Presbyteries, and Synods, Provinciall, Nationall, and Occo-menicke ; for feeing Excommunication 2nd Ecclef> afticall binding and looting, is Chrifts remedy, againft all fandals private or publike in Chrifts kingdome, then by a brother , by a JSynechdoche is meant all that effendeth ; then if a Jifier-Church offend a fifter-Chftrch, or a Provincial!, or Nationall Church offend a neighbour fifter-Church 3 Chrifts remedies being Catho-like and univcrfall, as farre as our difeafes goe 3 the courfe muft be to (Tell the C'tiftrek) Ipurpofethennrft, to (new this interpretation to be agreeable to the mind of all Doclors, acknowledging one Church of Elders cbryf.Dic Pre/ui. here, and next to prove ©ur interpretation. C^jfo-^Hi.dtc.Epifc- §i Qme Te/l the OverfeerSy Auguftine Tell the Watchmen, JUL m Bier en. We muft tell many. So Cjf rian * f© the Qonn-C'yfrA 3 Ep u» cell of Ancjra. So Ambrofe,Ballfahh : The <zs£thiopicke C JimbrAn*r?m*. Jnteryratcr faith, Tell the houfe of Chrijlians. Boderian, ZaiitryaBeffept- fell the houfe ofJudgements. All our Divines fjy this, '^thhlutlp. Cdvin, Bez,a> 'Tarem, Chemnitim, Aretius , £rafmpu y dotnoCb>ifti*»otii. p e lattuSy HemmigitHy Ilyferim, Mufculiu, lunius, Pifi. B iudk?o n r*r° catory Bucanus, Rivet m, fartwright y Mar lor at, Dan. Calvin com. Tojf**, Bucer y The harmony of confejf, Helvet, French^

?»v*«M«.i«. FngUA Vrfi**, whittakcr. So Papifts, Emanxel, Sa. PMctucom.16. ZJitlor, Parifian Doclors, Fathers of Bafill , and Con* ™wi*' fiance, j&an Gerfon, lac. Almain, Simon Vigorltu, A-

ErafninJCovTe. quinas, Occam. What "Si/fin, Dormant, Sutluv'ws faith H^^Ro.ii againft this is anfwered by Parker, Ant.Waletu and other

Hyper in i Tim.a« WOIthy d i V illCS. Mufc.iv lee. ro,8. lunim in di$p m

Theol.difp.47 2« Pifcaterloc.cam rlcBccl.a?. Thclp. Bncan.loc comJoc.44, a.f3. Rivet Ca-tho. Ortho, tom.i. tf»a.r. qoe.ft8.1i. tf, Tyf.cn Synixg. difp, 38, Thef. Jo i»,tj. Ctrtxrngbt againft Whitgfu trad 17.C.1. divif. 9 Mar'hratin Mat.i8. Dan.Tejffonu tn pail. Evina- 48. BucerinKom.it. Cotifcjf. Helvet. GaSic, Anglic. Vrftv. Xatech. cxp. par 1. pag 534 Whit-tn\{erd'.Pontif. Rom, contr.4 qucft.r. Etnntanutl, Sa. Viclot. in Mat 18, 'Deft. Parif. de P#. hu Ecclcf. pas. 1, t,j, Ca»«/. 3,ij</. Confiant* Girfi*, Mmtpt, Vigv* '«4quin. Occ&m,DuvaU litu,\ 5. par i.c^o.

That

That the Church of Eiders is here under flood I prove. Chrift here alludeth to the Syncdry and Con-ffiW y of the J ewes, with which his hearers were well acquainted ; for he was now fpeaWng to the Tewes, who knew his language well, and knew thefe termes. Brother, witness, Sunedry, Affemhly, Congre-(tAtlcn , HeAthen , Public one , and knew what Cm had do .ver to caft oat mi repute men for Publicans 7 oners : For as 'Bez,* obferveth, who would under-ft And Chrift here to ffe*k* rf * Chrijtian Presbytery, that has power to excommunicate, except we confider th,it Cbri hM a refpeci in this forme of Jpeech to the Iewes Church-policy : And Chrift in like manner, Mat.*. 22. accomodated his {peech to the forme of the Jewes judicatories : For many learned note out of the Talmud that the Tewes had three judicatories noted there. 3. The 7 riumviri judged faiall matte**. 2. Their Sy-

J.ry confiftingof twenty three judges , more weighty matters, and inBLcted more weighty punishments; and 3**he great Counceli of 71. Judges did handle

■!"^ions about falfe prophets , the Birh-priesl , And of ether wtightitfl caufes ; and therefore he fbeweth the punilhment of an offending brother amongft the Iewes too darkly ; but thefe judicatories were well knowne to them. And here excommunication is ex-prcff:d in Jewish tearmes in ufe at that time. Let him be to thee at a heathen , that is, a stranger from the common wealth of Ifrael 9 not one of the true Church, .. .

but fuch a one as they called Goijm. So Drufius and 1%?^"* Be^a on this place. Now (Tell the (fhurch) Kahal to thofe that know the Iewes forme of fpcech muft be (Tell the Elders of the Congregation) amongft them, the multitude no more jadged caufes, then we would thtnke him excommunicated who is eltecmedoncnot carnally borne of Jfrraham, and fo all the whole Church of the Gentiles mould be excommunicated. So Franc. $£££*£<< lohnfon, 1. The Church ofbeleevcrs convenedtogc- m*.i8. thcr ii ftill a Church met together, for hearing the *.Arg.

Word,

Word, receiving the Sacraments, i Cor.u. 18, ip. 1 CV.i4,ip,2o,2j. In which none are to fpeake but Paftors, and as the Separates fay, Prophets, and not all private perfons ; but this is a Church not aflTem-bled to prophecying and praying, but to rebuking, to judiciall cenfuring by binding and looting, where all private perfons, as their witneflfes , the Oxfcnded brother, be they publike, or be they private perfons (yea fuppofe a woman otherwife forbidden to fpeake in the Church met for worfhip, 1 Cor. 14.) may fpeake in this Church, for a woman may off:nd, and be excommunicate, or be oflfcnded, for fcandals betwixt woman and woman is to be removed. %.Arg. 3. The Church fpoken of here is fuch a fuperiour

and judiciall feat, as ought to be obeyed in the Lord, under the painc^of excommunication , and to whofe voice and fentence coa&ivc the contumacious is faid isam.a.»5. to be difobedient, as f ^vmw ( a nd **mv andy^tP to feMiio*" difobey in the -holy tongues doth (ignifie. But amul-Dc«5.i. titude of bclcevcrs arc no fuch fuperiour and judicial!

Lukno°iif * el ' ^ at as ma y ^ c obeyed, or difobeyed by inferiours, un-iioh. 4 tf! der the paine of excommunication, for it is without

iohfc* 8 ' ^ c warrant of G<K * S Word, that all Chriftians, 9^

ioh!io 4 Ja7. fl ors > Elders, and D oUors are under the judiciall and co-Aas $ >}. a<5tivc fentence of belcevers.

Heb.i^'17. 4. What ever Church may excommunicate, every

+.Ar£. member thereof convened with the Church may in-

flicT: all inferiour cenfurcs alfo ; for whofocver may inflict judicially the greater punKhment, may inflict the leffe ; but all the members of the Church of be-lecvers may not in this affembled Church inflict let fcr punifhnaents : For example, a woman , a fonne, a lervant, who arc all equally the trac members of the true Church of beleevers, being belecving pro-feflbrs may not in an affemblcd Congregation rebuke publikcly her husband and Faftor, his Father and Matter : For publikc rebuking bcjng a degree of teaching, and cfpcttally in the affcmMccJ Chirch , the Apoftlc

will

—■— «ii **

will not have the woman to teach publikely, and ufurpc authority over the man, nor any to exhort and rebuke in the Church but Paftors.

5. Thefe to whom the effence and definition of a Minifteriall Church having power to excommunicate (as this Church hath that power, Mat.1%.17.) doth neceffarily and eflentially belong, thefe, and thefe only are here underftood under the name of the Church. But fo it is, that the effence and definition of a Minifteriall Church having power to excommunicate, agreeth not neceffarily and effentially to a company of true belecvers affembled Church-wayes, ergo, by the name of a Church here is no wayes underftood the Church of true beleevers affembled Church-wayes. The proportion is undenyable, f t out of the words may be gathered a definition of \ Minifteriall Church, to wit, an Affembly that has power of preaching and binding and loofing, ?nd £0 of all Church-cen-fures. I prove the affumpt. , To have power to preach, convene before them, .id judicially cognofce and fsntence, and excommunicate a contumacious member doth agree to thefe that by no neceflity are beleevers, becaufe to have power to preach and excommunicate effentially require no more, but that pcrfons be, 1. profeffors of the truth. 2. that they be gifted to preach and governe. 3. that they be duely called thereunto by the Church , as Judas and others are; but all thefe three are, and may be in a company in whom is no faving faith, as the word and experience clearc : For howbeit to be a called Paftor (the like I fay of Elders, Doftors, Deacons, and vifible profeffors) p*k>&V9iu&t& require faith in Chrift, as a gracious element and ne- %ll; ih> r ltim ceffary ingredient to make him a faved man : Yet it of the church, is not Required to the effence of a Paftor. Yea "Par- J n h d cf ,£«.?'* V' 1 ker, Anfworth, and authors of Presbyter, govern, ex. ac- Prt* % &uvnL\ knowledge profeffors to be members ofa vifible Church, cxanup IW " and fo to have power of thekeyes who are but rotten hypocrites, and whatwonder ? feeing God onely feeth

N the

the heart, and men cannot fee farrc in a milftonc. S.drg. ^« AH the arguments proving that the po wet of the

keyes is not given to all bcleevers, bur onely to the overfeers of the Church, and proving that the government of (Thrifts houfe is not popular, but in the hands Sups*p.i.q.i.&q. of the Elders proveth the fame, for this is a ruling, and e.cafc. authoritative and judging Church.

j.Arg, „ Parens faith, The Church here meanedis the Church

to be complained unto, but none can complaine to a multitude. S.Arg., 8. The praclife of the Apoftolike Church, i Or.i.

The houfe of Sloe being grieved with the fchifne of Corinth, telleth not the -whole belecvcrs , but telleth it to Paul, and in him to the Paftors, who had the rod of diicipline in their hands, and the Spirit of God gitcth'rules about receiving complaints to the Eldership, Tit.i. 13. and never to all beleevers ; therefore the rebuking and excommunicating Church fpoken of here mult bahc fhurch of Elders, ~ 9.,Arg., 9* The Church here is thofe to whom the keyes

are given, Mat. 16.19. / mil give to thee the keyes , whatsoever thou [bait bind on earth, jhallbe boundin he a* ven ; but here the keyes are given to Peter, and in him, to the Apostles, and thefc to whom hefaid,^. 20. whofe fmnes ye forgive, they are forgiven, and v?hefe ftnnes ye retaine, they are retained ; for that is to binde and loofe in heaven, as they Jhould bind, and loofe on earth ; and to whom he faid {As my Father jent me, fo fend J you ) but this Chrift faid to the Church of the Afoftles and Elders, for he hath not fentevery be-leever as feis Father fent him, for thaf is a Paftorall fending* as is clearefrom Mat.?.8.18. All poW'ervs given to me in heaven and in earth. Hence he draweth a conclufion, Y.19. (Joe therefore and teach, dec. Which clearly includctb the keyes and power of preaching* baptizing, and governing, which agreeth not to all •tfftffr.**iolu» bcleevers in any tollcrable fenfe : As~Theophilat7,Chrj-tbry* Qyt. fofioms, Cjrill, Auguft, Bier on, Cyprian teach, and that

this

this place, Ioh 20. (es/s my Father fent me,fo fend I you) cannot be common to all beleevers, the Fathers teach Tlxopbila tl.inloc.

He faith to them. Enter ye in my mini&eriall charge. Cjrill. inloc.& C hr jf 0 ft^.C reAtl f Hnt t otitis or but) o- ^.^ Bores. «s4t4g.inVh.^.H*tro>j, Epift. and Evagrin. Cy-Hur.v.pAai prian Epift.41, « locum^auli.omnesfuccejfij]}. *«J* B

10. The cnely apparent Argument againft this in- £- IOb terpretation is weake, and fo our interpretation mud \\ ftand .* For they fay that the word Church is never taken but for a company of beleevers, and the redeemed, Eph.2.20. budded en the rocke Chrisi. I deny not but the word Church is very fparingly taken for the overfeers onely ; yet it is taken in that fenfe, and there is reafon why it cannot bee otherwife taken in this place ; for Revelation. 2. The *Angell of the Church of Eplxftu, Smyrxa^c frandeth for the whole Church,. and the whole Church is written unto under the name of the Angell of iuch a Church : Which may be demonftratcd thus, i.becaufe not only the Minifters, but the people that have eares to heare y are all and every one cf them commanded to heare. •2, The promt fe of eating the tree of life, v.7. of riving the hidden Manna, and the white ft one y and the new name, and they /hall be cloathed in white , and their names not blotted out of the botke of life who overcommeth, agreefh net to Minifters onely. 3. The command of being faithful! to the death , of holding faft Vfbat they have, that none take d&ay their crowne y of ftrengthemng Vrbat remai-neth, of being zealous, and of repenting are not given to Minifters only. 4. The rebukes of falling from the fir ft Love, of not watching, of lake warmnejfe are not laid up ah Minifters onely^ therfore to the Angell of the Church tf Epheftts, cfthe Church of Smyrna, mull: need force have this meaning, Vnto the Church of Efefus , of Smyrna , and what is faid to the Angels, isfaid to the Churches, as is clcarc, comparing chap. 1. v. 20. and chap.a. t.i. with v.?. 11,17. So Ails 18, v,2i,2i.

N a Paul

Paul is faid to falute the Church, that muft be th c chiefe men and Elders of the Church ; for the Church being fo numerous at Jerufalem, as is proved, he could not falute the Church of belccvers, I. his manner in writing his Epiftles is to falute the prime pcrfons onely, and the reft in generall ; and this being areall filutation, or. by all appearance verball, he could not falute them all man by man, feeing he favv them in AKoIft.409 tnc by c > and tnc Kirke of Jerufalem (for he landed at oSiontiuti'riH- Cefarea) was more numerous, then that he could fa-

fs'iVcloSn, lute them ali > man b y ™ n - Al ^ al& the Church is *%jam** faith, to named from the Paftors, Ifa.40.9. Sion that bringeth ?S K cac un8 n«^^ tydinqs , and it is the Preachers that ordinarily

Church whic us «*> J A J

expounded,ifa.5v preach the good tydings, and the woman that has

ar'dR^o t$ maK y f 0nrleS > "* ?4" *> 2 ' Gal.4. 261 27. Ifa.4p.2i. r/tf

cniy of the Pa- ^oman that bringeth forth the manchilde, Rev. 12. the tforsfeotefGod bride who is made the keeper of the vineyard, Cant.i.tf. ^g^ofpeace" Now it is the Paftors properly that travell in birth to beget children to God, gal. 4.19. to the policye of which Church refpecl is had in this forme of fpeaking, the word Kaha/ y gnedah Ecclefia, a Church, an Aflembly doth onely (ignifle the Princes and Rulers, when the fpirit is fpeaking of matters of government, difcipline, commanding, complaints, or controverfie, as he fpeaketh here,Pfal.tf2.1. God slandeth in the Church gnedah, or Congregation of the mighty, Num. 35.24. Andthc Congregation (Gnedah) {hall Judge betwixt the flayer and the avenger of bloud ,but it is expounded, J of, 20.4. and the flayer fhall declare his caufe before the SI-ders of that City. So Deut.i i, 12, itf, 17. thefe that are called the men of Ifrael, Jolli.o. 6. are called thc Trinces of the Church or Congregation^ Y. I 5. So compare, 2 Sam.7.7. Jpake I one word \Mith one of the tribes of 7fr.vl, with 1 Chr0n.i7.tf. sfake I one word to any of the Judges of Jfrael f So compare Exodus :o. 1 8, 19. tsf& the people faw the thunder ,v,i 9. And they faid to ^Mofes, fpeafg thou to us, with Dcutronom.5. 23. And it came to pajfe, when jee heard the voyee ,

out

out of the middes of darknejfe that ye c«me neare to me, even aU the heads of jour Tribes *nd Elders and faid y compare Exod: 4. ?p. with 30. 31. alfo compare I Ckr.2%. AndT>z\idaJf<wblcdsJl the Trlnces of Ifrael, the Princes of theJribes, and ihecaftoines of the comf fines that ninifired to the Ki*& with chap. 29 1. Furthermore David the King /aid to all the con ere (ration.

ssfinfworth rxkr.owledgeth that the word (C 071 ^ re i a " UhfiMrticum* tlon) is thus taken for the Elders enly ; fo the Sepa- *£$%X* ratiits in their confeflion cite this, Pfaliizi.T.. Lev: cvtftffim**. 20.4,5,&c. with Mat-. 18. 17. Adds to thefe that 1. Judges and Priefts in Ifrael might give fentenceof death, and judge of Leprofie without the peoples con-fent, *Deut:i.i6. 2 Chron:26.i6. Beut: i7? .andyet Ifrael as well as we, Were Kings and Triefts to God, Exod:i9.5>6\ rfah.149. 1 >*. And why may not we fay (Tell the (fhureh of Elders, as Judges) and in.tel-Xwf them, ye tell the believers, in relpecl: that Elders are not to pronounce fentence of Excommunication, while they make declaration to the Church of believers.

H Argument, That Church which the plaintiffe muft tell,' that is publickly to admonifh the offender, but that is the Church of Elders, 1 Thef: 5.12,13,14. 1 Tw.-5.20. Luk: 10.16. for they only arc to receive publick delations, and to rebuke publickly, as is, Tittn 1.13. 1 Timothy 5.1. and ver: 19. 2 Timothy

4. 2.

12 It (hall follow, if Chrift. underftand heere by the Church, the Church of believers, that in the cafe of an Elderftiips fcandalous life, or if other wife all the officers be taken away by death, that then a company of believing women and children being ttie Spoufe of Chrift, and fo having chime and title to Chrift, his covenant and all his ordinances, maycenfiire, deprive and excommunicate the Elders, and ordain El- • ders and paftors with publick fafting and fraying and laying on of hands. But this latter is unwritten in the

N 3 Wortf

Word of God. For 1. Private believers, farrc lefle believing women and children cannot judge the watchmen, and thofe who were over them in the Lord. 2. Jn the Old Teftarrfent the heads of Families only excommunicated, Gen: 21. 10, ii, 12, 13. and the Priefts judged the Leper, Levir.13.34,5. DeutJ 24.8, p. Numb: ?. 1. not the people, and in the New Te-ftament, the Apoltles and Elders only ordained pa-ftors and officers with fraying and laying on of hands, Act: 6. 6. Act* 13 3. Acl: 14. 23. 111111:4.14. 2 Tim; 1.6. 1 Tim:5.22. Tit:i-5. and never the people; alio if three be believers happen to be an independent Church, and then the plant iff rebuking the oi> fender according to Chrifts rule, (J\lat:\6.\6. before the Brethren who are witneffes, he (hall tell the (fhurch, before he tell the Church, becaufe three are an independent Church by the Dodrine of our Brcthren,and moreover if thefe three being a Churchy mall excommunicate the offending brother before the Church (of which Chrift fpeaketh, when he faith, tell the Church) fhall heare of the matter : Then mail 1. Chrifts order be violated: 2. The offcnding brother mall be excommunicated by a true mmifteriall Church, cLve non err ante, and that duly, becaufe he is contumacious to them, and yet he is not excommunicated, becaufe Chrifts order is violated, and the matter is never _come before the Church, who hath power to binde and loofe on Earth: 3. And certainly they muft Jay three or foure believers doe not make a Church, and they muft give fome other thing to make up ef-icntially one true vifiblc Church, then a company of believers vihbly profelTing one Covenant ' with Gcd. « x*,Arg. 13* And we have here for us the teftimony of

Parker depotiteU* learned Parser, who is other wife againft us in this Ex^^V/»c?4- pl ca > w ^° confeffeth our Thefts, that in thefe words r» €up.tytobifcum y (tell the Church) Chrift doth underftand the Presbyte-&™&JL V or EHtrfiif. Hence the word Church in the New

Tefta-

Teftamcnt doth not alwayes fignific the Church of ^J^fTjjJfjf" Believers, Difciples, Brethren, who pray in Chriits l7 9 '(Lf»fiiaJ name and are heard in Heaven, and are hullded on the "rf****** % f cd Rocke> and are the body and ffonfeof Ckrijl, foranum- VrlafiuxlTum^ ber may be. and often is. an Eiderfhip judicially ex- ******* «r##-communicaung, and a Presbytery, yea and alio in- If ,„, f f,/ ; / /rtOT cludinc fome externally profeffins Chrift, who are not ¥*#**&**•!*•* a company or redeemed ones, built by laving faith up- bkw\>i*dittc-on the Roche Jefus Chrift. Alfo it is mfolent that cl fi*> r^fi P**-the word Church here (houlo fignifie both precifely **, J ,ff^" the Eldermip, and alfo in that fame vcrf the whole hunu* famfi-Congregation cf believers 3 becaufe the fame Church ^Zwo^Juno-to the which the ofteaded brother fhould'put in his ? t*mm»mvrm»i bill of complaint, is that very Church which muft 7Jpx~wfjte~ be heard, and obeyed under the pain of excommuni* »t^t(m Down*.

mus docei)exccm-Cation. * mwuc*wtim prep-

2. It is hard that the offender fhould be excom- tercytumpumec. municated for not hearing and obeying the Congre- ^2^»um gation of believers, who are not tf&flfa^o^ over him ***** «c *****-

• *.\ ~ T _J nanuwy turn &

m the Lore. fMem ecdt f txde .

3. By grant of M. Parker the Church of believers *wrauc*m tmi* hath not power from this place Mat:i2. to otdai^ jffiJESZ pallors to themfelvesjwhen they want pafiors, or to ex- n-,uwc*u>*$m m* communicate their own Elderfhip in cafe of fcanda- *'** rme fr lous fins, which is againft his grounds and our Bre-

threns principles, who afcribe this authority to the Congregation of believers, becaufe a number of believers is not an ArlfiocraticaU fart and a feleet Pref-b'ytery and Elderfhip, as he faith is meaned in this word (tell the Church,)

14. The Church hcr« cannot well mean a vifible 14. Ar. Congregation of believers and Elders convecned to heare the Word preached, fo as he who contemneth two private admonitions fhould be accufed and cen-fured in the face of the Congregation conveened to hear Gods Word. Becaufethe Church meetethin Chriits name for Gods worfhip, if they meet in faith and humbk fenfe. cf > with purpofe of heart to

worship

$6 our Saviour under ft andeth Chap.8.

worfhip God in sftirit and truth, but there is fome o-ther thing required, that the excommunicating Church, meet for the afluall exercifa of difciplinc, for befide meeting in Chrifts name, there is required that the Church meet with Tauls fpirit, and the rod of discipline, i Cor:5.4. That yee meet in the name of our Lord Iefus Chrift, and my Jpirit with the power of our Lordleftu Chrifl.ThQn Pauls fririt as an Elder,who hath power of the rod, a fpirit and power of excommunication is required to this meeting. But I doubt not but the Church of believers did meet at Corinth, 1 Cor: n. for hearing the Word and receiving the Lords Supper, and for ordinary worlup and praying and pray-fing when it was not needrull that Paul (hould write, That yee meet together in the name of our Lord Iefm and my fftirit to heare the Word and to receive the Lords Supper : There was no need of Pauls sjirit for that, therfore I conclude that this meeting of the excommunicating Church requireth another fpirit and authoritative power to deliver to Satan (fuch as was in Paul) then is required in ten believers meeting in faith, without Pauls authoritative power, to heare Gods Word. For Taul faith of his authoritative meeting, / verily abfent in body but prefent in fpirit, have judged, &c. but Taul knew that they might meet as a number of believers to heare the Word, whither Paul be abfent or prefent in fpirit, and this I obfervc for their miftake who teach that trvo or three agreeing together up$n Earth and praying for one thing, are heard of God, as it is faid, CMat: 18. ip, 20. is an independent Church having the power of the Keyes, ror firft, Chrifl: then hath not provided a fure way, for removing fcandals. And when he faith (tell the Church) this (tell the Church) muft be a definite, vifible, con-fpicuoufly known Church ; now in one congregation, one province, one nation there be three hundretb, (ix or ten hundreth threes or fours of profeffed believers, ifevery three and every fourc be an independent Church,

to

Chap. £. * Preshytcriallchurch y Mat.18. £ i

to which of all thefe many threes snd fours, ihall the plantiff- addietfc hirr.felfe, for they be all equally independent Churches, the planting is left in the midlt, and knoweth not his ordinary judge, there be fo many tribunals in one Congregation, yea in one Family.

2. How many key-bearing Churches fhall be within one independent Congregation, who may all meet in publike in one houfe, for the joy nt worlhiping of God together ?

3. Chrift in thefe words, where he is faid to heare two V?bo flail Agree together ufon earth as touching one thtofi hath no purpofe to creel vifiblc Churches with the full power of the keyes, confiding only of three cr foure believers, but he doth argue here from the

leffe to the more, as Bucer faith, and as C^lnfculm\ 'Bucer.em.ib. God will not only ratifie excommunication, but he ^l^clZit will heare the prayers of his children univerfally ;and p*r*wcom.\h. this prcmife, ver. 20. of Chrifts prefence amongft two or three is more large and generall, then his pro-mife to ratifie the fentence of excommunication, even that Chrift will be with his owne, howbeit they be net Church-waies conveened; or rather,as Partus faith, it is a generall promife of the prefence of Chrifts grace in his Church, y?z><? magna* five parva, cither great or fmall, and I grant it will prove the power of our Church fefiions in Scotland very well, where there is often but one Paftor, and fome few ruling Elders, but Chrift cannot promife a Charch-prefence of bis Spirit and grace, or fuch a prefence wherby he ratifieth the centres of the Church, but where there is a Church confiding of Elders and people, but if the words be pref-led according to the letter and definite number, then it (hall follow that every two believers ; yea fuppofe two women agreeing on earth to pray for one thing, fhall be a Minifteriall Church, having the po,wer of the keys, which is moft abfurd : For a number of believers make not a Church, having the power of the

The true constitution

Chap.p.

keys, for i. They want the power of binding 3nd loo-

fing by preaching, ». They are not a golden candle-

(tick, in the which Chritt walketh, as a vifible Church

is, Rev. I. Chrifb meaning then muft be, I promife

my prefencc to the fmalleft Church, fuppofc it were

poflible that a Minifteriall Church could confiftofthe

lead number, that is, even of two only : but Chrifts

purpofe is not to make every two believers a viiiblc

Minifteriall Church, and every believing Family a con-

vafturjn i>Tkb\ gregation having the power of the keys. Vafejuez the

t*m£$.*44.c.$. Jefuite hath arguments and ancients to fpeak from the

arifiiajnniu Text this which we fiy, which can hardly beanfvve*

SyHodprovi*. red. See that Enchiridion of the Province of Calien

un™n. under Charles the V.Seealfo fanfemnsjJMaldonat and o-

mmuuu in thers on this Text.

%arr$vr difco. of the ialfc Clutch. p.8,9,io Guide to Zion.

Separate petit to K. lams j.pai p.44 Confeff.ar*\<y p t 9 *Ai»fivorth againft Bernard tea/. $.er t

M. Gaunt neccf ofSepar,rcc»3.pa. >74»'75. Difcover? of N. £»/'". primed an.

Ch a p. IX.

Q^9. What members are necejfarilj required for the right and lawfull confutation of a true politicly vifible Churchy . to the Which Wf may joy n in gods VPorfbip.

IT is maintained by thefeof the Separation, that the rightly conftituted Church muft cenfift of the Lords planting (as faith M. Barrow) all taught of God, all plants of righteottfnejfe, fons of Zion, precious fiones, a redeemed people, a roj all generation ^ fo the Guiae to Zion, The true vifible Church (Tay the Separatists) is a company of people called and feparated fiom the ^ or Id, by the Word of God, and iojned together in a voluntary pro-fejfion of the faith. So Separatists in their petit. Mr. Ainftvorth, M.Cavae, the difcovery cf N.Light.Tor the clearing of the Qiieftion, we remit to the confideration of the Reader thele diftinftions.

I. Diftind;. Then be fome Saints by externall cal-

fiflffs but not chofen , fame Saints by internal and effecluaU'calling, called andchofen of god,

2. Diftinft. There befome members of a vifible Church t VvhO) de jure, by right and obligation Jhould be fitch, there be other members of a vifible Church, de (*dio>and in praclife 9 Vcho are fitch andfich members.

3. Diftinft. There is a morall obligation, and fo all the members of a vifible Church are obliged to bee Saints by effetluall calling, there it a phyficall obligation, and fo that perfons may be members of a. vifible Church at vifible,itis not effentially required that they be effectually called,

4. Dift. If atrue(fhurch and a vifible Church, as vifible may not for a time be oppofed by Way of contradi-Bion^as a believing (fht&ch,and anon-believing fhurch 9 1 remit to be confidered, and fball God billing bee cleared,

5. Dift. It is one thing to be kicked and fcandalotu indeed and really ; and another thing to be fcanda-Uus juridice, and in the Court of the Church and notarily.

£. Dift* A knownc and openly fcandalous perfonutnda Well lufired anddyed Hypocrite are to be differenced in the (fhurch.

7. Dift. Let it be cenfidered/tf the preaching of the Vtord be not in divers confiderations, \ . A mean of conflicting and making a vifible Church. 2. *s? true note of a vifible Church. 3. A meane of faving the believing Church , now vifibiy profiling the Faith.

%. Dift. Let it be confdered if the Maqiflrate and King may not Compell men to the c onfififing and profiling of the faith, adu impcrato, by an externall fircing porver, and yet neither Magiftrate nor Pa~ flour can compell to heart- believing, s&u clicito, by an inward moving of the heart.

p. Let it be confdered if a vifible Church may not be

a true Church by reason offomc fey? found belie-

O 2 vers

g\ 7be true conjhitution Chap.c*

vers and fincere feeders ofgod\ and thit fame Whole body an InfeBed lump and Vohoorijh in refoett of Toms vifible profefours, who are hypocrites ana proud arfbi fers of the Lord. lO. Let it be confidered if a (fhurch may not be n med by Gods Spirit an yvhoore.no Church, no $p ou r e jure & merito & quoad vocanonem pa/fivam in refpecl of bad dejerving and their not anfwerin? on their parts to the call of God, and yet that*fame Church remaine de fafto, formal iter & quoad vocationem Dei a&ivam, formally and in regard of ■ gods part and his aVtive vocation and calling the Spoufe and bride of Chrift. Hence our firft C QyiclH fioyu The Saints by extern all calling are the true matter of a vifible Church.

1. The word (Ecclefia) the called of God, provcth this : For thofe arc a true vifible Church, where God hath fet up a CandlefticJ^ and whom God calleth to Repentance, Remiffion of fames and life eternall in Chrift, becaufc there bee a fctkd Miniftcry calling.

2. Becaufe all to whom the Word is preached are called the vilible Church, as all within the houfe are veffels of the houfe vifibly , howbeeit there bee in the houfe, Vefels of Honour and vefels of dijlv* nour.

3. So faith Ainfworth, this wc hold, That Saints by calling are the only matter of a vifible Church, yet with-

jnim.vjo.". all we hold, that many are called, but few cho r en ^o al uSSXSSL fothe frngddo* or Heaven or vifible Church isndtfw P .i 7l . net, wherin are good and bad Hfhcs, a bame-fioore

wherin are chpfrj and good wheat. See 1 Corinthians 1.2^. (folio/fans I. t, fc. Remans 1.7. Thilip. 1. j, (Jlfath.2CLi6. 2.(foncluJion 2. Conclufwn, All the members of the vifibh Church de jure, and by right, or by morall obligation ought to be Saints cff.dually called. 1. Becaufe the comman-dement of making to themfclves a new heart, Ezcch. 18. j 1.

a?i.i

" —— ■ ■ ■ — — , •—

Chap.9. efa vifible Church. p 5

and to be renewed in doe ffiirit of dieir mind, Eph.4. 23. Rom 12.2. andto be holy, as h: Whohath ca'leXthem s h)-iy } \ PeM. 15 ; . 1 6.] t doth lay an obligation morall upon ail within the vifible Church. 2.5ecaufe the preached Gof-pcll ii the grace of God appearing to .ill men teaching them to deny ungodlineffe y &.z. Tit.3.v.I l,i 2.

3. Conclufon. Rut y dc facto, as the vifible Church is in z.r 0 nclu(io* the field of the world, all the members of the vifible Church arenoterf><flually called Ju(tified,fanetiried, neither is it needfull by a phificall obligation for the true nature and eflence ofa vifible Church, that all the members of it be inwardly called and fanclified, every pro-fefior is obliged tobeleeve, elfc the Wrath of god abideth loh.s 18,3*. onhim^andhe is condemned already. But to make a man a viliblc j>rofeflbr, and a member of the true vifible Church as vifible, favmg faith is not eftenfcially required, foashe fhould be no member of the Church vifible, if he beleevc not.

That this may be right taken ; obferve that the viable Church falleth under a two-fold confederation. I. In cencrsto, as a (fhurch. 2. In abfiracio, as vifible. The vifible Church considered m concrete, is apart-oftheuni r vet fall, Catholike and unvifible Church which partaketh of the nature andeffence of a true Church, andChrifts miflicall body, in which confideration we deny reprobates and unbelevcrs to be members of the vifible Church, i.Bccaufe there is noreall communion (whatever Bellarmine and Papifts fay on the contrary) betwixt ri 0 hteoufneffe and unrighteoufnefie , light and dar^eneffe , tl. e feed of the Woman 3 and the fee de of the Serpent, lb as they can make up one true Church. 2. Bccaufe thefe who are not Chrifts, are not members of Chrift, and Co no part of his mifricalibody. 3. Becsufe they are not bought With a price ; nor his purchafed flock in the blood of 00 J, as *At1s 20. thttrueChurchis,nor buildcduponarock, as Mat a 6.18. 4. Chriil is not their Redeemer, head, High-pritft, King and Saviour, and ib neither are' they his redeemed, his members, his people,

p6 The true constitutor* Chap.p,

fubjccls and faved ones. 5. Becaufe the promifes made •to thechofoi and beleevers, to give them anew heart, regeneration, fandification, rerniflion of firmes arc made to them only, and in Gods gratious intention, and not to reprobates. Whence I inferre thefe conclufiong. 1. Seperntifts arguments mult; bewcake, for they ail conclude that which we deny not, and no other thing, to wit, that harreticks, adulterers, forccrers, blafphe-mers be no parts of Chnfts vifiblc Church, as it is a Church. Yea we fay that as the tree leg, and the eye of glaffr, and the teeth ©f filver by art put in the body, arc no members of the living body, fo neither are thefe members of the true Churchy and fo much doc all our Divines, as Calvin, Beza, Junius, V/hittaker, Tilctt, Pifiator, Parent, Vrfine, Trclcatius, Sibrandus, Ante* Jius prove againft Papifts.

2. Preaching of the Gofpcll is called a note of the Church, and profeffion of faith a note of the Church both, the former is a no: e of the teaching Church or miniftenall Church called, Scclefia docens. The latter is a note of the profcfling Church, who profeiTetb the faith,which we may call Ecc/efs utens, or Ecclejiapr a. Mice confederate,

3. Profeflion of the faith is thought to be true, cither Subjectively. 2. Objectively. Or 3. Both Subjectively and Objectively. Profeffion fubje&ivciy is true when the profeffor doeth indeed profefleJand avow the truth, anddoth not only feem to avow & profeflethe trutb,and this is no note of a true Church, becaufe it may be in hypocrites, whojreally goc to Church, really heare the word and partake of the Sacraments, but not fincerely. Profeffion true objectively is when the profellor doth profdle that faith which is indeed found and orthodox. And this isamarkeof the true teaching or miniftcriall Church y and may be in a vifiblc company of profeflbrs who for the time arc not fincerc beleevers. But a profeffion of the faith both objectively true and fubjective-ly is, when the object is orthodox and found truth, and

the

the profeflbr fincerely and gratioufly, and with an ho-neft heart beleeveth and profcfTeth the truth, and this way profefilon of the truth is a true and effentiall note of a vifible Church as it is a true Church and body of Chrift, and fo are our Divines to be expounded in this dodrine about the notes of the vifible Church. But withall, the vifible Church is to be confidered in ab-ftr*tto> under the notion of vilibility, and as vifible, and-as performing all the externall acls of prcfe/Iing, governing, hearing, preaching, praillng, adminiftrating the fealesof the covenant, binding and Ioofing in the externall and vifiblecourt of Chrift, and under this reduplication as obvious to mens eyes, and therefore in this notion all externall profeflors who are not mani-feftly and openly fcandalous are to be reputed members of the true vifible Church, and therefore this tearmc, would 4>e confidered, a true vifible Church. For the adjective (true) may cither be referred to the fubjedt ( Church) and Co figntfieth the true mifticall body of Chrift vilibly, and with all fincerely profelTing the found faith. Or it may be referred to the other adjective {vifible) and fo it is no other but a company of profeflbrs vifible to ourfenfes, andfo truely vifible, whofe members may be unfbund and falfe profcflours; Then the queftionis, Whither vifible Saints 1. firfaking attknorvne finnes. 2. ISoinc all th knowne Will of God. 3. growing ingrme, (as &hh Smith, and the difcov. of m.^^^ T^.Light.) be the only true matter of aright and law- «»/obrer,paj»*»a fully confident vifible Church and congregation ; fo as °£ 0V -fs N ' Uglji we are to joyne with no company or worlhippers or God, but fuch vifible Saints as thefe, and to acknowledge no other fociety a true Church, whereto we are obliged to ad joy ne our felves as members, five only fuch a f ciety : Or is this fufficient for the nature, and right conftitution of a true vifible Church, that the company that we are to joyne our felves unto, as vifible members, have in it thefe true markes of a vifible Church, The pure word of God purely preached, and the Sacraments,

craments duely adminiftred, with difciplinc according to Gods word, and withall a p:ople externally pro-fjffing the fore-faid faith, fuppofc they cannot give to us lmnifcft tokens and evidences that they are etfe-dually called, and partakers of the divine nature, and tranflat.ed from death to life, and are elected, called and judified; This latter we hold as the truth of God; thdz of the Separation hold the former. Now wc mult carefully diftinguifh here what are tobediftinguifhed ; for there are many queftions infolded here of divers natures: For I. The queftion is if the fociety have the word, feales and right discipline, and they profile the truth, fuppofe their lives be wicked; whether they mould not be anfwerable to that which they prcfeffe ? I Anfwer. No doubt they ought to be anfwerable to their light, and obey the holy calling. 2. What if many of them leade a life contrary to that which they pro-kfle, and yet the govcrnours ufe not the rod of difciplinc to cenfure them : then whether mould the members feparate from that Church ? They ought to feparate,(fay the Separatifts',) They ought not to feparate from the ' Church and wor(hip,fay we; they are to ftay with their Mother,but to plead with her; and modeftly and fca-fonably fay, that Archippus and others doc not fulfill their Miniftry, tyhich they have received of tfx Lord. 3. What if there be purity of doclrine, butextreame wickedncfli, contrary to their docTrine; whether is that company a true fhurch or not? I anfwer, it is a true, vifible and a teaching orrightminifteriall Churchy but for as farre as can be fcene, not a holy, not aian-cTified Church, and therefore mufl: not be deferred and left. 4. What if the guides receive in as members of the fhurch, thofe who arc knowne to be mod fcan-dalous and wicked, and not fuch Saints as ?Wwn-tcth unto at RoMe y £ori»th 3 jEphefuf C°l°§ e - Anfiv. The faults of the guides are not your faults who are private members, you arc to keepe publike communion in the publike ordinances of Chrift, but not to take part with

tlxir

their unfruitfull worhes,but rather to reprove them, 5. What if the members of the Church can give no reallproofes that they are inwardly called, fan&ified, and juftified, and yet you fee no fcandalous out-breakings in them, to teftifle the contrary. 1 anfvver, forasmuch as grace may be under many afhes, as a peece of goldamongft mountaines of earth : If they profeflfe the found faith, they are a true Vifible Church, and we are to acknowledge them as fuch, and to joyne our fclves as mem-ben to fach a fociety, or being already members^ we aretoremaineintha fociety, and not tofeparate from it in any fort.

The Separation doth complains that in our Church are (as AwfwmrA faith) fwarmes of Atheists, Mmers^^^ Tapirs, err onions andhsreticall fc claries,witches, charmers, ^mdrd-p.^. forcerers, tkeves, adulterers, lyars&Q The Gentiles en- g^^g* 6 ter unto the temple of Cjfod , the holj things of God, the Dialog.of Sacraments indifferently communicated with cleane ank un-clcane, circumcijed and uncircumcifed : And amongst joti are thoufands who cannot tell how thej Jhail be faved. So fay ethers, as M. Barrow and Smith. Hence infers they cur Church is a falfe Church , not right conftitute 9 no ^poufe of Chrifi , no royall generation, not 4 people who hath ^hrifi for King, Frieft, and Prophet, We on the contrary hold this as our fourth conclufion, That how-beit openly and groflely prophane wicked peifons, as knowne atheifts, and mockers of Religion, Idolaters, papifts, herctickes, forcerers, witches, theeves, adul-terers,&c.are not to be kceped in the Church; but to be excommunicated , nor yet to be received into the Church as members thereof, untill they give evidences of their repentance : Yet we fjy that there is nothing required more as touching the eflfentiall properties, and nature of being members of a Church, as vifible ; but that they profeflfe before men the faith, and defire the feales of the Covenant, and crave -fellowship with the vifible Church, which I prove :

i. From the manner of receiving members in the P Apo-

*oo The true conftitutio* ^Chap.^.

Apoftolikc Church, where nothing is required but a profefled willingneffe to receive the Gofpell, howbeit they receive it not from their heart, Acl:. 2. 41. then they that gladly received his word ( Peters word ) •were baptised , and the famedsy were added to the Church ah at three thoufandfoules, v.45. And they fold their pof-Jeffions and parted them to all wf«.Now amongft theft glad receivers of the Gofpell were Ananias andSaphira, cli.4. v - *4>35>3^37- chap.6.v.i,2,$. It is true they are all charged by Tetcr to repent, ere they be baptUed^nd added to the £Wr£«but the Apoftlcs require no more to make members of the vifiblc Church, but 1. profeffed willing receiving of the word, and this receiving expref-fed by an outward ad of felling their goods, which, was but hypecrifie in Ananias and Sapbtra, as the event declared ; yet were Ananias and Saphtrafot that tifarw members of the Churches as truly vifiblc, and their acls of electing and chufing a Paflor, and confenting to excommunicate fcandalous perfons in that time valid in . Chrifts cout : Yea fuppofe Ananias bad been a preacher, his preaching and baptizing fhould have been valid, by grant of Separates. Alio there is no more required by the Church of Simon Magus , A&-8.V.13? but beleeving hiftorically at the fight of miracles, and he was baptized and received into the Church prefent-ly. Now this beleeving was not feene to be faving faith to Peter and the Apoftles, we know no wayes they had to know it : feeing they know not the hcart,but what is faid,v.l 3. hecontinrndwith Philip ^andwondred, which an hypocrite might doe, and he had been not long fince an abhominable forcerer, and ufurped the honour of God like a fjcrilegious robber of the Almighty of his glory, ver.9,1 o,n. And the like we may feeof.D<r-rnas, who forfooke Taul, 2 Tim.4.1 o and followed: the prefent World : 1 here was nothing to make him a member of the vifible Church then, but that for a while he followed Paulinhis journey es, and profefled the faith. And the like muft be faid of Hjmenew and Alexander,

who

who for a time were members of the true Church, as it is vifible, and a profefiing Church ; and this was knowne onely by their profeilion ; yet that they had but a bare profeilion is clcare, feeing afterward they made thipwrackc of faith, i Tim.i. 19,20. Now our brethren cannot deny but oil thefe might, and did ex-ercife Eccledafticall Acts that were valid and ratified of God, yea of binding and looilng, and fo nothing is required to make men members of a vifible Church, but fuch an outward profeffion of faith as may befalJ, and hath been found in the hired broidered and pal-mentcd hypocrites, who have been in the Apoftolike Church. Alio what more was in Judas , even after Chrift had foid (Have not I chofen you twelve, and one of you i6 a Devill?) yet the eleven lay not, Lord, difcovcr him to us, that we may feparatc from him.

2. Argument. If the vifible Church planted and s.^rg-, conftituted lawfu ly, be a draw-net, wherein zxzfijhes of all forts ; and a houfe wherein are vejfe/s of fiver and gold ; and alfo bafe veffels of brafle and wood ; and a barne-floors wherein are "Wheat and a chaffe, then a Church is rightly conftitute ; howbeit there be in it beleevers and unbeleevers, and hypocrites, as members thereof: And there is no more required to make members of the Church vifible as vifible, but that they be within the net, hearers of the word , within the houfe as vejfels of brajfe , within the barnc-wals as chafe, in hkeneflc and appearance like wheat : But the former is true, and granted by Barrow, Mat 1 x 47. „

_-• w & i r • \ ti •' Barrciv A/lav.

2 Tim.2. 20,21. Mat.3.1 2. Barrow laith , Hypocrites &$ church*. 10* are ever in the Church, but it followeth not that the prophage multitude for that Jhould be admitted members Without proofe of their faith. Anfw. As the likens fife between the veflell of brafle, and the vefTHl of gold, and their being in one and the f.me Noblemans cm-table together, is fulficient to make the brazen veflHl a part of the plenifhing of the houfe: fo the hypocrites

P 2 externall

extcrnall profeflion, and. receiving the word, and remaining in the Church , as Ananioi and Saphira, and Simon Magus his beleeving, his adhering to Philip his defirc of Baptifme maketh him a member of the vifible Church, and the Church that thefe are in, is a truly and right conftitute vifible Church. l>Arg. 3. Argument. If that Church be rightly conftitutc

and a true Church, where the man without the wedding garment commeth to the Marriage of the Kings fonne, that is, where multitudes were called, and doe hearc the Word, and fo come to the banquet cf the Gofpell, that arc not chofen, and are deftitute of the wedding garment of faith and Chrifts righteoufneffe, •and all thefe that arc profefled hearers of the word, and yet not found beleevers. Then a profeiTed and external! ufeof the mcanes (if no outward out-breakings of fcandals be in them) maketh men members of the. vifible Church, and the Church is rightly conftitute where thefe are ; but the former is true, Mat. 22. ^.*,3.&c. ^.11,12,13. and this is a point moft ordinary in every vifible Aflembly, where the word is preached , where fome bekeve, and fome are hardened, as in the parable of the fower , where the feed falleth upon good ground, and bringeth forth fiuit, andalfo upon the way fide, upon the rookie and thorny ground, and in the parable of the ten Virgins, to make them all tnc vifible kingdome of heaven, there is no more required, but that all have lamps, that is, a profeflion that they are the Bridegroomes men attending the wedding, and yet five of them wanteth oj/e. And fo when Chrift preacheth and workcth miracles,fome be-leeve, and fome beleeve not, foh.j.^ 1,3 2,33. Aels *. 48,49, 5°« compared with At~ls% % 1,2. 2 Cor. 15. 16. A.Atg. 4. Argument. I frael was a right conftituted Church.

The covenanted people of God, an holy people to the Lord y chofen to be a peculiar people to himfelfe, Deut.*4. i>2. Deut.2?, 10,11, I2.rf people on whom Qod fet hn love,

Deut.

Deut.7.7. So happy as none was like wnto them, faved by the Lord the jhield of their help, Dear. 3 3. 26,27,28,

.; j?^/* irirfi wLcm God would not Ireake hu oath, and Covenant made with. Abraham, ycdz*2.1 ,and: God, 1 King. 18. 7,6. i. Kiivj.p. 6. ay. ..th them

opie, Hoi 6 Jer.2.13. ma;ried unto the Lcrd, 1 er. 2.14. a:id married fir ever, Jcr.^i; 56, 37.Ier.32 40, 41. Hof2. ip, 20, Iia.50. 30. Pial.80. 30,21,32.3.?, &C. e^ people who had avowed the Lord to bs : God, a people whom the Lord had avowed to be his peculiar people, Deut. 2d. ? 8, I 9. A people with goodly tents, as the gardens by the rivers fide, as the trees of Liba-nns } that the Lord hath planted, Num.24. 5,6. A people on whom the Lord looked upon, and behold their time

the time of love, over whom the Lord sfread h'is skirts of love, to whom CJod[ware a Covenant, and made them hti, Ezech. 1<5, 6, 7, 8,9. the Lords heritage, Ier.12.8. 'his pieafant fonne, and deare child?, Ier.3 I. 20. his we ^~ beloved, Ifa.5. i. And yet becsufe of tranfgrefHons and the backliiders and revolters that were amongft them, a pervt'i'fe and crooked (feneration, Deut. 32.5. at that fame time had waxed fat and thick?, and lightIj efiee-med the rock? of their Jldvat ion, v.l 5. zs4people that had no eyes to fee, nor cares to heare, nor a heart to perceive, to that day, Dsut. 29.4. /ported, but not as his children, Deut.3 2.5. a whorijh people, v.! 6, 17. Sodome and 64* morrah, Dent .32. 32. I fa. I. I O.an harlot city full of murX thererSy d'^jfe, not fiver, wine and water, v. 2 1,2 2. circumcifed in heart, Ier.9. 16. to God no better the;: circumcifed esEthjopians, Egyptians., 'Philiftives^j.dS'jf-riar.s, Amos 9.7. thefe that played the harlot with:nv*df lovers, in all the high-wayes, Jer 3. '2,3 The Prispirns prophefying falfly, the Priefls bearing rule by" their meanes, and the people lozing to have it Co, Ijsrein «r. 3 I. Tlie Princes wolz es, evening wolves, : <£zckiei 2i. 27. What Apoftafie was m Ifrael , yea un all, except Caleb and Jofinah ? What; -harlo-trie with the Daughters of Oil. and

P 3 that

that vile Idoll Baal-pcor ? both immediately before, and immediately after the Spirit had called them, a blefled people, goodly plants, trees of the Lords planting, Numb. 24. as may be feen in the Chapters of that ftory, efpecially, cap. 25. Hence unanfwerably it mult follow, A Church vifible is a rightly and lawfully conftitutc Church, to the which we may joyne our felves as members, and yet it is a mixed multitude of godly and prophnne, cirenmcifed and cleane, uncircumcifed and uncleane. And Mofes and the Prophets knew Ifrael to be thus mixed and rebuked them, and yet tearmeth them a married people tothcLoid,

%*Arg % 5- Argument. If the Church of the Jewes was a

truly conftitute vih'ble Church, a Church that did wor-fbip a God they k^^, and of Vvhom was falvation , Toh. 4.22. in Chrifrs dayes, and had Mofes chair e among * them, and teachers on that chalre whom Chrift comman-

ded to heare, and obey, Mat. 2 3. 1,2,3.and was the Lords vineyard, Mat.21. 33. and the Lords building, ver.4?. and had the Kingdome of Cjod among ft them, ver. 43. and the Lords Priefts whom Chrilt commanded to acknowledge and obey, Mat.S.A. and if the Lord countenanced their feaft.s, preached in the Temple, and t their Synagogues, John 5.1. John 7.37. John 8.2. Luke 4, 16,17. anc ^ tnat daily, ar, d y ct there was in their xLburch Scribes and Pharifees, who perverted the Law of-God, Mat. 5.21. Veho made the Law of God of none effete with their traditions, Mat.15.6. and polluted all with will worftip, Mark^j. 6,7,8,&c. Mafter builders who rejecled Chrisl the corner ft one of the buildinff, anM'flew the heire Chrift to make the vineyard their owne, Mat. 2 1. v.42. v. 3 8 kdlers of the ^Prophets, Mat. 2337. blinds guides who led the blind people in the ditch, forifts pftn who would not receive him , Joh.i. 12. if they flew the Lord, of glory, A&S ?. 30. Acts 2. 36. Goh houfemade ahoufe of merchandife, a den of theeves, John 2.16. the Triefthoodwas bought and fold, Caiapkat wot High-priejt

that

that jeare : By Gods Law the High-Pricft lLould have continued fo all bis life All this being true, then a Church is a right conftitute Church, where the cleanc and uncleane are mixed.

6. The like J might prove of the Church of Co- G.drg. riirtl, GsJatia, and Efheftis, Thjatira, Sat da, Lao dice a, cnftfrni \ And the Separntifts grant that hypocrites are often in e true viiible Church, then the pretence of wicked men in a viiible Church'rnarreth not the conftitution of a Church, oneiv Separates would have a more accurate tryall taken before perfons were received in the Church, left the uncircumcifed enter into the temple of the Lord. But all the markes that we are to take before we receive members in the Church, or they rlf.o, is but an externall prcfeflion : And the Apoftles tco';eno markes in receiving Anar.ite and Sayl.lr>\ Simon Magi* , DemAS \ ^Alexander , and Hjmjnew, but onely an hypocriticall profifiion, as <f^/'«"hath well c^v.infiiti^ c.i,

.;rved, and after him Cameron. We have no ar ain- (c &*> ty of faith to know that this, or this man is a belce- rJXS^ ver, that another man beleeveth and is h\cd is not "■" er ^q^dam the object of my faith. 2. Hence it fblioweth, that ££T/J of a Congregation of forty profeflors, foure and twenty <?*»>

be, and often are but hypocrites ; yet thefefoure EcdcL** ** and twenty , fuppofe twelve of them be the Pallor, Elders and T>:acon.^ are truly parts of the Church as vifiblc : Howb^it not parts of the Church as the Church, and as the true and myftciall body of Jefus Chrift, and by this fame reafon all the fourty may be jcritesfor a time, becaufe they are but men, who feeth not the heart , who did congregate this Church, and what is true of foure and twenty may befali fcurty. I fay (for a-time) they may be all hypocrites, or at the frft conftitution of the Church, but that all fhall remaine fo, 1 thinke is againft the wifedome and gracious intention of ^od, who doth not f:t up a candle and candlefticke, but to leekc his owneloft money ; And where he fend :th fhepheards,

he

he bath there fome loft (Keep, becar.fe the preaching of the word is an efT:ntiall note of a viiible Church. Hence that Congregation of forty not yet converted is a true viiible Church, I meane, a tru2 teaching and Mimfteriall Church in which are acls Paftorali of preaching, baptizing, binding, and looting that are vplid and right Eccleiiaftically : For Baptifme there admi-niftrated was not to be repeated, and fuch a Church by the Miniflcry therein, is and may be converted to the faving faith of Chritt ; yea and Separatists would call fuch an independent Congregation. Hence 3.this muft follow, that as to make one a Paftor, and to make twelve men Deacons and Elders, and fo fuch as hath joynt power of the keyes, even by the grant of Separatisms, with the reft of the Congreg3tior, there is not faith m Chritt required as an effcntiall element, as I have proved from LMat.j. 22. fo to make thefe twelve members of a vifible Congregatior, Faifh is not effentially required ( fuppofe it be morally required) fo by that fame reafon to make other twelve members in that viiible fociety in Chrift, faith were not required, as to make Dewas, Ananias, Sapbira > Afagtfs 1 Alexander , Hyneneus and fome moe of that kind a vifible Church •: There is no more required but that profeflion of faith which moved the Apoftolike Church to nuke them members of a true Church vifible : .For what maketh formally a member of a Church vifible, tp wit, profetiion of the faith, that fame maketh forty alfo members of a vifible Church, and qua eft ratio conftitmiva partium , eft etlam conft.'-tmlvatotim. That which formally conltitutethapart, doth formally conftitute the whole, where the whole is made of parts of the fame nature, as what is effen-tiall to make a quart of water, that is cflentiall tomakc a whole fea of water, and every part of the vitible Church is vifiye, and a vifible profeflbur, as vifibility denominateth rhe whole, fo doth it every part of the whole. And from this I inferre this fourth, That a

viiible

vif-ble Church ss vifible, doth not effentially and necef-farily confift«f believers 3 but only of prokflburrs of bc-licfc, ib that a Church and a vifible Church may be op-pofed by way of contradiction, as a number of believers, and a number of non-believers. For a Church effentially is a number of believers and Chrifts myfticall body-, els it is not a Church, that is, a number cf perfons effircV ually called ; for this caufe I grant an Eldcrfriip of a congregation ; a Synod Trovinciall or Nationall are improperly called a Church ; and howbeit we lift not to firive about names, we may grant our General aflcmbly not to be properly called a National Church, but by a figure,for the believers of the Nation are properly the Nationall Church, I meanea myfticall believing Church.

5. Conclufion. The preaching of the Word and feals tberof ordinarily fetled in a vifible fociety is the e£ ^»/Wi6 caw-fcntiall note and marke of a trueChuich : It is weak Uffi^°' 11 and vaine that Ainfaorth, Robtnfin, C\*#w and Matter Smith fay, The preaching of the WordUs. no effen-tiallmarke of the true Church, and why ? Becaufefor-footh, our Matters learned frem Barrow to fay ; It is •preached to the Reprobate to Whom it it the favour of death unto deaths 2nd it was preached to the fcoffing e^/-themans by Paul AEIaj. and yet the Athenians were not a true Church.But we diftinguifh three things here. There is 1. The fingle and occafionall preaching of the Word.

2, The fetled preaching of the Word, the fetling of the Candle-fticke and Kingdome to dwell amongft a people.

3. The preached Word, with the fealcs, efbecially the Sacrament of the Lords Supper. The fingle and occafionall preaching, or by concomitancy as to a people unconverted and unbelievers, and io it is not an eflTentiall note cf the true Church, but a meane to gather a Church to God, and this they prcove, and no more, and fo doe the Belgickc, Armimans and Socini-

ans proovc a^ainft our reformed Churches, that it is sim 9 *Epifco?.dif no marke of the Church ; fo Spifcopiw, the Rcm$n-8 ' Tie/ 7° firants, the Catechife of Raccovia and Socinus, but this

Jo'™". % * P * is as if one would fay : the colours and arm:* offjch cattch.-%icc0i:ca. a King in warre are carried through the enemies fields, sfwMEccicfp. as well as through the Kings land; therfore they are *8. not the proper colours of fuch a King.

2, The ictled preaching of the Word cftablifhed and remaining in a Church, as the ftandmg candle-ftick, the fixed kingdome of Godistheeflentiallmark of the true Church, and preached in Gods bleffed decree of Election only for, and to thechofenb:lievers,.. and as it were in the bie to the prophane reproba: amongft them, and this they cannot be able to im-proove. And it was M. Smith vanity to fay, the Refor-CdvwfauBt* *d- med Churches have the Word, as the t hie ft hath the ho-xtrfuiUbm. ne jj. mms f Hr fe, Anabaptifts teuton juvt that way. See Calvin,

3. The preaching of the Word, and the feales of

the fetled covenant is a means of confirming thofe

that are already converted : Neither is it much againit

us that the Word is preached to the reprobate ; fcr

the preaching of the Word is confidered either in it

z M c £ t f* 6jhe f' felfe, and aBti prime, and fo it is a mark of the vifiblc

R^icol'fejj: Church. Or 2. As it is effj^uall by the Spirit of -J c-

"' %&*-' mi^o- & s > anc ^ *%** feenndo, and fo it is an effcntiall marke

f rlt%onS%°x- of the true Church and lively body of Chrift, ace

Cifenecefariani'd ,. * |^ ^^ ^y Whlttc'^Y Ctfoin, Willetj Pa~

miirum. rdHS, Be^% Vrftnc, Bucamu, and our Divines, fom

s*cinjra3.deZc- ^ ^,r ^^ e epe heare my vojee. Hence obf:ivca fJcfJdi^ftn.'rel. Do&rine of Separative, holden alfo by Socinians and thriftectttffi.w Arminians, as hpifcofms , the Belgk'ke Remonftrants, C ™lcbmT\°t*s Socinns, the Raccovian Catechife, and fbeopbtf. Nico-3 oj, 306. laides. That all <rifeed per fins in ij preach pu b likely-

TrthMwfr.™- that there U no neceffitj of c dim a of P aft or s cjtbePref-wScdp:r.f»i44. bytery, fo doe they teach, That there can be no I

s*£Z£tfifi* Pa P rs nm a f ter the yl P°fi ac V °f °f dntichrift, till there !4»J5^ 2 5' lie a conftitstt: Church of belu vers to choofc them, or a

fiocU

fiafk* to them to Scotch over. And therefore conversion is crdir t*gh ( fey they) fa private Chrislians,

: the gift to prophecy publike ly, and jet are not tpaftottrs j fir private (fhrtflians die gather the Church V they ) Paftours doe not ordinarily convert, they do only ccr.frme the church of Saints al eadj converted, A-gainft which we lay. The new Teftament 1 f Chrift ■

telleth us of no officers to preach in thrifts name, concert meuV* for tbc perfecting of the Saints, the woiveofthe Mir -• niftry, edifying of the body of Chrift, but Paftors and l Ar g* Doctor ,£^.4.11,12.

2. None but Inch as have power of binding and loofing 2 -Arg. by the preaching of the \Vord,^\20.

3. Thole to whom Chrift giverh power of pub- S^rg. lick teaching, to thofe he giveth power of Baptizing, Mat.2*. 1 b',ip. and fendeth them as his Father

fent him.

4. How (hall they preach except they be fent ? Rom. 4. ^£. 10. 14. Sending m the Apoftolike Church was by praying and the laying on of the hands of the Prcl-bytery, 1 Tiw.4.14.

5. There is nothing more ordinary then that Pa- ,.Arg. ftors as Paftors, and by vertue of their paftorsil office coru'ert fcules. 1. "Faith is begotten by hearing a 1% Arr. lent ireacher, Rem". 10.14,15. Mimfters by Whom we beleeve, I Cor. 3.9. by them Vec receive the Spirit by the hearing of Faith, Gal:3.2. -. People are begotten over 2. a^aineby them, as by Spiritual/'fathers and mothers, 1 Cor.

4. 15. Gal:4 19. 3. Paftors are the -*?*:v-'',\voo 3.

ers and under-futers to gaine the Brides eonf n% to marry the lovely Bridegroome Chrift Jefus, J eh. 2.29 2 Cor: I 1.2,3-4.Their Word is the favour-of li'e ur.to life 4.

unto Jdme y and the favour cf death unto aeuth unto others, 2 Cor.2.16. They are to preach with all gentleneffe, Wwiting if God peradventure Vfi/t give repentance to the gdin-fyers, 2 Tim:2.24,25, 26. 5. They are £r*~ 5.

haffddoursin Chrifts fteed, befeeching men to be reconciled unto god, a Cor:5.2o. 6, The Weapons of their 6 %

£2 war*

no The trueconftitution Chap.o.

Warfare are mighty throw-h God to fling downe ftrong holds (caf unbelief e) to caft downe imaginations , and e~ very high thing, that exalteth it felfe againft the \n§wledie of God, and to bring unto captivtty every thought to the obedience of Chrift, 2 Cor: 10.4,5. and fo they are to pull men out of the hands of Satan, 7. They are to

feckc the Lords Sheep, Ezekc ?4 4. Hence the objecY and m.itter that a Paftor is to worke on as a Talbor, is unbelievers, unborne men, gain-fiycrs, proud, Sfobedi-. ent, keeping ftrong holds againft Chrift : So the nature cf the Pallors office is to open the eyes of the blinde, to. tttrne them from darkneffe to light, and from the poiver of Satan unto Cjod, that they may receive forgivencffe of finnes, Acl:2c\i8. and this evidently evinced*, that the vitible and rightly conftitutc Church* where God hath erecled a Miniftery is a number of blinded fin-ners in Satans power, and in the power of darknetfe for the mod part, while God by a Miniftery delivers them, fuppofe they profeffe the Faith. It is alfi a Doctrine unknowne to the Word of God, that the Church of Chrift is gathered and edified formally as a Church without Chrift* Minifters that are fent to gaine the content of the Bride to marry the Bride-grcome Chrift. It is alfo unknown to Scripture that Frophets are no Paftors, and have no power of the paftorall calling or feates of the Covenant, Should thofe bee the ordinary officers of Chrift that gather-isnners in to Chrift , and convert to the Faith cf Jefus men dead in (ins and trefpaffes, who yet ate neither Paftours.nor Doitours lent by Chrift and his Church.

6\ Conclnfon. Seeing then the Church hath no o-thcr marke and rule to looke unto, in the receiving in of members into a vifible Church, butextemall pro-feffion, which is no infallible marke of a true convert, the Church is rightly conftitutc, where all borne within the vifible Church and profiling the Faith are received, fuppofc nuny wicked perfons be there.

Now.

Now feeing time, favour of men, profperity accompanying the Gofpeil, bring many into the Chnrch,fo the Magiftratc may compell men to adj :»y n thcmfelves to the true Church.

0 faith, Vaft ~K Harrow, Ainfworth, Vs.Canne. The M.5*rr«r blaft of the Kin?s home can make no man a member of JJ; c#wt T r . ' Chrift s body, that muft be done Willingly, and by the Spi- OkeEt. ritof Chrift, not by compnlfion : The C*A'achate (lay

they ) can Worke faith in none, he ought indeed t9 abo-lifh Idolatry, fit up the true- Wcrftnp of God, fipprejje err ours caufc tlje truth to be taught 9 yet he cannot conftrain men to jor/:c to the Church,

1 ar.fwer, This is a fenfleffe reafon ; for how doth the Magifu-atc abolifh Idolatry, fet up the true wor-

[p of God ? It is, I hope, by externall force and power : for the "Magiftrate as the Magiftrate doth nothing but by an externall coacTive power. The Ma-giftrate ufeth the fvvord, not reafons, preaching aad counfcll.. Yea, this way he cannot abolifh idolatry,nor ere LI the fare V? or (hip. of Qod,for it is a Worke of Gods Spirit and a willing worke, that a . fubjecT for-fake Idols, and worfhip God purely at the command of a King, as it is the worke of God, that he believe in Chrift, and joynhimfelfe to the Church of true believers. .

a. That a man by externall profeflion adjoyn himfelf to the true vifible Church, is not a work of fa'ving faith, as our Mafters dreame, for Simon Ma$hs arfd Ananias ani. Saphira turned members of the vifible Church upon as fmall motives, as the command of a King, upon the motive cfgaine and honour, and were never a whit nsarer Chrift for all this.

3. The Magistrate cannot compell men to believe,nor jtmmcvtr.i.fih can the Minifter by preaching, or the power of the keys B * a ^ ca A tf4% doe it, except Gods Spirit doe it, but as Junius faith, he ^^luJjsk may compell men to profcjfe beliefe, but xot to believe\ a.c.»*« he may compell to the externall meanes, net to the end. 3, TheMagiftratc (as Voetius faith) may compell

• Sj py

by remeovixg impediments, as idols and faifi teachers and authoritatively. 2. compeli to the means. Now it fhall be eatie to aniwer their Objections, who would prove that Saints are theonely matter of a rightly and lawful-Barro* difcov.p.9 ly conflitute vifible church.

»°* Firft, Matter "Barrow reafoneth againft us thus, The

Obielt.i* rnateriall Temple from the very foundation Was of choyfe coftly feneSy the beames of choyfe Cedars and <*s4laum-mim-trceSj Which typified the church of the newTeft amert, I fa. 5 4. II. "Behold I Will lay thy ft ones with carbuncle and thy foundations with SaphiHs, &rc. 1ft. 6. \j. for braffe I will bring cold, I fa. 3 5.8. No Lyon^ nor ravenous be aft (hall be in the mount aine of the Lord, 'but the redeemed cf the Lord, Jer. 3 1.34. They Jh.dlall know me fern the leaft of them, to the great eft, in this motin-taine there fhall be no cockatrife, ajpe, lyon^ leopard un-till they have left their poyftn, jlfaiah U. 6. Anfvvcr firft.

Thefe places none (except Anabaptifts) csn apply according to the letter, to the Church independent of e- -very Parim,may not the Separati(ts,who teach that there is rotten timber in their vi(ibleTemple,and chalkeftones, 'BtrrowdiCco^ 30 Lyons, Wolves, Cockatrices, for faith Barrow, Ainf-w, F rai.p.38. ^^ andall their (ide, there are always in the Church glorious Hypocrites ; now fuch as Judas, Demos y Hyme-neus, and iuch hypocrites are not'precious (tones, gold, taught of God, there is not a vifible Church of a congregation out of Heaven, where there is not a hypocrite and an unbeliever.

2. The place //S.54. and Jer: 31. is underftood of the Catholick Church, with whom the covenant of graceismade, Ifi. 54. 10. f*+%i?$\+ and this covenant is not everlafting, nor an eternall covenant to any one Parifh Church, yea, nor to aNationall church, nor to (forinth, Ephefks, c Tergamus, all which particular r . ulcom in Churches are fallen under horrible Idolatry, and in thofe cJvLms* Mountains are Lyons and Leo >ard$,and therfore as Muf-HUron. ict. 31. cuius % Calvin> Hitrom, and the courfeof the Text clca-

* rcth

rcth, he is (peaking of the begunne holinefTe of the whole Church, of the redeemed under Chrifi, which is finally and folly accomplLhed in Heaven, for what ufe mould there be of excommunication, and of the Paftors and Porters care to hold out, and cart out, by the Church cenfures, Lyons, Leopards, (fockatrices^ if all, and every one in the Church be taught ofCjod f

g. It is befidethe Text to make the Temple of Jeru-falem a type of a Parilh congregation, it was a type of Chrlfl, John 2.21. of every belecver, I Cor.6.19. and of the whole Catholike^Church.

4. Where it is fkid, Therefhall bene ravenous beafi in the Mountnine of the Lord, the Mountnine of the Lord is not taken laterally for Mount S^ion, as if in every little Mountnine of a vifible congregation, made up of fo ma-r.y Saints, there were not a Judas amongft them ; But by the Mountnine of the Lord is meaned the Catholike Church,alluding to the vifible Mount Sion& type of the Church oF Chrifi through all the earth.

2. They difpute thus : God in ail ag*s hath appointed, obiecl.2 and made a feparation of his people from the World, before the Law, under the Law, and now in the time of the Cjoffell, Gen.4>6. Exod.6.3. Levit. 20.24. Ezech.6.11. Pfal. 84. 10.

Anfw. God hath made a feparation of the Church from the wicked, but not fuch afepararion, as there remai-neth no mixture of hypocrites and unbeleevers in the Church. The Church was feparated from Caines&cdz, yet was there Idolatry, defection and wickedr.eff; in the Church, till God charged Abraham to ieaze his country, And bid fithfrs houfe. God feparatcd his Ifracl from Egjpt y but fo that there was much Idolatry and wickedneffe in Ifrael thus fepsrated.

2. God may, and doth feparate his owne from Sgypt, Babylonfm Marriage arid mixture with the Cazaanites. £rga,thofe that are born in the TifibleC narch and profdfc thefiith with us, mould not be received in the Church While they be all taugftt of God, ail precious fiones, all

pirns

plants of' right eoufnejfe: it folioweth no way, but the

contrary, therefore becaufethey are unbeleevers under

the power and chaines of Sathan, and ignorance, they

are to be received in a communion with the Church,

to be hearers of the word, that they may be all taught of

God,and all made righteous plants.

Obiecl.2. 3» They reafon thus. The niched have not Chriftfur

Gunit to Hon. their head. So the guide to Zion. A true vifible Church

po(.?i pas \6. / f ay tnc Separates ) is the Temple of the Lord, the body

Separatijl ?. pen* y r L, .n . 1 - J r n • a V>i i r r • '/

tio. 3-pofit at g ,j, of Chrijt, a kmgdome oj Priejts, a Church of Saints, the %an<nv. dfio. houfhold and Kingdome of god. Yea faith Barrow, a P a g * p eo ple, chofen, redeemed Saints by calling partakers of the moft precious faith, and glorious hope, the humble, obe-dicnt 9 loving Shecpe of Chrifl, a ficepc-fold Watched by difcipline, a garden Veell inclofed, here entreth no Cana-nite, every vcjfe/l is holy.

Anfw.i. The body of Chrift, a Kingdome of Priefts and Saint's, and thefe that are partakers of the holy faith, £.re the chofen ofGod, ordained for glory in his decree of election, and effectually called and juftified; but the ad-verfaries fay, that the vilible Church is a company-of Saints by calling, where (faith Ainfworth) there be many called, but few chofen, hence this argument will prove that none, no hypocrites can be in the vifible C hurch, as a Churcfi is indeed Chrifts body. Now the Church vifible as a Church is indeed ft r 'ft s 6°dy> arcyalllPrieft-hood, a chofen generation, but as vifible, it is fufficient that the Church be a royall Pricft-hood only in pi ofeflion, and fo poflibly for a while, no royall Priefi-hoo&, m chofen generation, as I have obferved before. *But (fay they) hypocrites are not indeed and realty members of the true vifible Church, but only in reputation, as am eye ofglajfe, is not indeed a true part of the body.

I anfwer, then our adverfaries give us no right de-fcription of the true naturall and lively members of the true vilible Church, he that would give fuch a definition of a man as agreeth both to a living man, and to a pictured or painted man, were bat a painted Logician.

Fer

w ■ ■

C hsp 9. 0/ a vifible Church, 115

For they acknowledge the true parts of a vifible Church to be a choftn people, A rojall generation, partakers of the holy faith, either they are really and in Gods efteem a chofen people, &c. And fo we are at a point, there be none members of a vifible Church, none ought tohearc tre word as members of the Church, none ought to preach, baptize, bind and loofe with the reft of th« Congregation, but thefe that are really chofen and efc. fe&ually called, which cannot befaicL Ainfrvorththen andM.Canne, and Smith doe but mockcus, when they fay, The true matter of a true vifible (fhureh are Saints in profejficn, and in the judgement of charity, for that is not enough, they mutt be according to the Texts of Scripture allcdged by Barrow, not onely in the judgement of charity, but in Gods cftimation, and in the judgement of verity, a chofen people, a rojall veneration. If the true matter of the true vifible Church be a chofen ge-nerAtionand a rcjAll Prieft-heod only in profeflion,the places cited will not help them^for Peter, \ Pet.2. writetk ■otto an independent Congregation, who arc in pro-feflion only a chofen people; But he writeth to the Catkolick^Churck,e\cn to all the difperfed and fanctiried, and regenerated in Tortus, GaJatia, CappAdocia, Afia and Bjthinia, who were not only a chofen generation in profeflion, butalfo really and in Gods decree of ele&ion. Neither Peter nor Ifaiah are of purpofe to teach that in the independent Congregation of the NcwTcftament there arc none, but all righteous men^ no ft ones (to fpeakc with JfaUh ) but Saphires And Carbuncles, no thornes and briers, but only the firre and the myrtle trees ; no iron and brajfe, but All fold and filver*, no (fananite, ns Ljon, no uncleane vejfell, this they fhall not find in the independent Congregations of Separatifis, nor can it be in the vifible Church on earth, except they fceke the A'nabaptijfs Church,a man in the Moone.

4. They reafon thus, The kicked are exprtfly forbidden 4.0b jeSl. ht the Word ofCjod, fir medling With his (fovenant And or* G aidc place cited dinanas, PfaJLjo. So the guide to Zio*. **•**+**

R Anfvf.

■ii6 The true conftitution Chap.£.

Anfiv. The wicked are forbidden to fpcakd ef Gods Law and bis Covenant, in fottje c.f., fo long as //;*y /W*

f<? be rcfirmed, but they are not fiiv:ply forbidck 1; but hence it followeth not, that they ihould not be ordinary hearers of the word, but rather they arc to be hearers, and io members of the vifible Church, fang faith commeth by hewing, 2. From this argument is nothing concluded againlt us, for fuch adulterers, theeves andfianderers, as are forbidden to take Gods Law in their mouth, Pfal % 50. are to be call out of the Church, and thequefrion is, if they be not caftout, if the Church for that be no true Church, that we fhould remaine in, they fay it lea-veth orf to be a true vifible Church : we deny. f.Objett. 5, There it ( faith *Ainfix->or>th ) proclaimed by Godhim-

fcof" 5 ' $*ft> enmity and Warre, betwixt the fade of thecoma*, and

the fade ofthe Serpent ; and there is no communion nor fit* lowfhip betwixt Chrift and BeliaHJight and darkneffe. There-fire theprophane and the godly cannot be mixed together in one vifible pciety, as mo contraries are not capeable of one and the famefirme.

tAnfw. This will prove that which is not denyed,that the godly and ungodly cannot agree well together, fup-pofe the ungodly be htent hypocrites; for they have two contrary natures, as hre and water, an i have two contrary fathers, God and Sathan,but that is not denyed. But hence it followeth not but that hypocrites and unbele:-vers maybe all their life in extermll fociery with the wicked ,and make up one true vifible Church. 6 Objecl 6 jf the aodly have a due riaht to the promts avdrea/es

separates *.peti of Cjods covenant, and ht* pre fence and bleffings appertr..

Hon to K. James, fam. Milt. U 8 ,l8,1P- 2C0r.tf.i7. Le\lt. l6. 1 1,1 2. If*.

56.20. Then n^prophane per Jons can be received or retained in the vifible (fhurch With the godly ; fir this m, 1. To pro-phane the holy things of Cfod,Which no beleez>er Jhouldfuffer, 2. This is contrary to the nature of the covenant that offeretk remiffion of finnes only to the chofen andfaithfi/l. 3. The godly fi.ill become one body With the Wicked, by having communion With them. 1 Cor. io.io", 17. and fo fiali be

defiled,

defiled, Haggai2.i2. 1 Ccik\.$.6.

Anfw.j. This argument is injurious to Gods provi- ^ dence, who bath left no infallible meanes to kcepe his owneName and ordinances fromprophanation, and his owne Church from being leaveHed and defiled with the uncleane. For Simon Magus, Annanixs and Saphira, Demos, to whom the precious promifes of the covenant were preached, and the feales cenfened, could not be diicerned to be hypocrites by any word of God, while the event of their out-breaking wickedneile declared them to be fuch, and fo this ihould prove that God is not tender enough of the honour of his owneName and ordinances, who fhould permit hypocrites to lurke in the vif.ble Church, and heare the promifes, and receive the leaks of the covenant, and defile and pollute them, and Chrifts body the Church, for the godly by that Text are made one body, 1 Cor. 10. (if it be rightly expounded) with the latent hypocrites that come to the communion with them. 2. The promifes and feales were not defiled to Chrift and his Difciples, becaufe Iudas did heare the word, and receive the'feales of the word with them : The Word and Sacraments were not polluted to Paul, bccaiifcDcmas did communicate with him. 3. Iffome one private Chriftian know another to be an adulterer, he is to rebuke him privately, and not to tell the C hurch, but in cafe ofobftinacie, and fuppofe the Church would not call out the adulterer, yet is he not to private per-fons an adulterer, while he be juridice, by two or three Xtitneffes- tonvi&ed before the Church, and all this while it is lawfrll to communicate with him; for a a teft imonie fhould not be received againft any, but under two witnefles. We are not made one bsdy by eating that fame fjpper with an unbelcever, except it be. one vifble body communicating in one vifiblebread. Chrift and the Apoftles were not made one body mifticall with Judas&y eating the Pafieovcr together,fcut only one vilrble cxternall fociety which is not inconvenient.

7. They reafon thus: The leaper by the Law Vtasnotto j.Ob\eEh %

H 2 remdine

remaine in the campe, but beh§oved for fo many dayes to be removed, ami not re-admitted to come among fl the people of ^od, while he wm clean fed; the uncircumcifedmuft not bs admitted to eat the Paffeover, the uncleane and uncircum-cifed, the QHj; the Heathen, the Moabites and Ammo-rites were notfitffered to enter into the Temple: And all thefe' fynified that no profane perfon fiould be mixed with the con* aregation ofbeleevers.

I anfwer. The uncircumcifed and the Heathen did forc-fignifie the excommunicated, who are to be reputed as Heathen and Tublicanes, Mat.1S.i7. and thefe are to be caft out of the Church being once fentenced and judged by the Church according to Chrifts order and Pauls ; if thefinnebepublicke, LMath.\$. and 1 Tim: $. 20. yet are they not to be debarred wholly from the fociety of the congregation, but they muft not be counted as enemies, but adrnonilhed as Brethren, 2 Thef:^, 15. theurrcircurrr-cifed were not counted as brethren, yea excommunication is a meanc to fave the spirit in the day of the Lord, 1 Cor:5. 5. andfohe is under the Churches cure, as a tick fon, and muft heare the Word, and is to be as a Heathen, and yet net a^Heathen indeed, but warned as a brother, and in fome Church-communion with as. ZnMft ^' Theyreafon thus, Iftheprophane be admittedat mem-

bers of the true vifible Church, the true ChurchJhouldnot be difiinjiuifhed from falfe Churches, contrary to the Word of God, Pfiil.84.10. Cant:i.6,7. Hof.2.:^2o. 2 Cor:6. jf. Rey.i.ix,T 2,20. compared with 1 7. 1^5. but gad bath differenced his true (fhurch from all Synagogues of Samn, and, humane focieties y as a feparated and fmliifed people ?

Anfw. gods tourts, PfaL 84.10. are diff.fenced from the tents of Vfickedneffe, The flocks of the companion s,font: i.y.expounded to be the falfe Cburch,are differenced from the true Church, in that in the true C hurch arc the Kidds fid be fide the Shepheards tents, that is,the Word of God is purely preached in the true Church, and the members

bers therof profefle this Word, which is not done Hi the tents of wickedneffe, and yctzjudas is often one of (he Shepheards, andaTVfl^a follower of Paulz.id the Go-fpell, a member of this true Church vifible.

2. Hof.i. Ifrael is called not Gods Veifc, and god not her husband, not becaufe Ifrael tefi off to be a true Church,. de faft^andfirmaUj^s if upon Gods part he had given her a billofdivorcement,the contrary wherof is faid,*/. 6,7. h; Will give her pace to returne to herfrfl husband, and 19. he ^iii marry h?r, and Jer: 15. 14. hee Was married to bachefiiding Ifrael, that had plaid the harlot Vfithmanjlo-vers, Ter.3.i4.v.i. but Ifrael is called no wife, de jure, by her evill detervings, as a husband faith to his wife that l.a;h plaid the harlot, you are not my wife, to wit, by kw and right of defervin?, for you have broken your Marriage-oath. Y ct upon his part who hath not rent and cancelled the contract of marriage, nor put her out at doores with a written bill of divorcement, fhe is de fatlo and formally, ftillawife, andfo was God ftih in cove-cant with Ifrael, andfenthis Prophets to them, and they had circumclfion amongft them, and God had there feven thoufand that had not botved their knee to Baal, and had not cafi off hi: people Vthom he fore-knew, Rom. 11. 1,2,

3, 4.

3. God isprefcntandChriftalfbinthemidftofthc feven candlc-fticks, and walketh in his Church, and goeth not away, becaufethefethat digge downehis Altars and fl.3y his Prophets, and fo extinguifh the candles, are in the vifible Church, as is cleare, he walked in Edhsfiu bc-Hde his candle-ftick, howbeit, they had fallen from their firft-love, and in Pergamus, howbeit the dottrine of Balaam was there, and in Thyatira, howbeit, Jezabel the fiilfe Propheteffe Vets there feducing hit people.

R 3 CRAP.

Ch a p. X.

Qucft. Io. Whither or no it be lawfiJl to feperdte from ' a true Church vifible , for the corruption of teachers, And the Wickednejfe of Pa flours and profijfours, where Faith is begotten by the preaching of profiled truth ?

THat we may the more orderly proceed, thefediftin-dionsare tobeconfidered,asmaking way to cleare the queftion.

I. There is a feparation in. the vifible Church , and a Separation out of, and from the vifible Church.

2. There ts a Separation tot ail and whole, from anyti* fible communion with the Church ; or partiall and in party from a point of Doctrine or praEiife of the ^hurch in a particular only,

3. There is a Separation negative, when we deny theprahli[e of an err our with filence, or refufe publike communis on with the Churchy but doe not ere ft a new Church within the Church. There is a feparation pofitive,when we doe not only refiije pratlife of errours, and protest and pleade againft them, but alfo ereft a new vifible Church.

4. As there is a three-fold communion, \. in Baptifme^ 2. in hear in gojtheWord, ^.incommunicatingwiththe Church at the Lords Supper,fo there is a three-foldfcpa-ration anfwcrable therunto,

k. The influence of awor/hip corrupt may either be thought to come from the perfons with whom we worjhip, or 2. from i he matter of the wor/hip , if corrupt, and that either, v. by praBtfe , or 2. by not prafiifing fomthing that an affirmative commandement ofQodim-pofeth on tis. 6, A communion in worfljip either implyeth 4 confcnt

and

and approbation of the wor/hip y or no confent at Alt.

7, A communion of worjhip when the worfhip in the mutter is lawfiill, yet for the profeffion may be moft unlawfully as to heare a Jefeite preach found Do-Urine.

8. There us a feparation from a friendly familiarity, and from a communion in worjhip.

I. Conclufion. We are to feparate in the true vifible Church , from all communion, wherin need-force we cannot choofe but finne, fuppofe we feparate not from the Church, Eph.j.w. Have no fellowjhip with the un-fruitfull workes of darkeneffe, but rather reprooze them, Col. 2.0 1. Touch not) tafte not, handle not, 2 EpiPt. John, 'Bid him not God sfeed, that bringeth another do-Urine,

2, Conclufon, from the firft conclufion it will follow, that a feparation in part, I meane, in fome a&s of publike worfhip, when we cannot chufe but fall in fin, from a true Church is lawfully we mull feparate from an idolatrous communion,where the bread is adored : for then the Lords Table is made an Idols Table, and yet we are not totally and wholly to feparate irom the Church and hearing of the word,and praiersandpraifesof thatChurch, as we (hall heare.

3. Conclufion. Anent feparation from Rome, and fpki-tuall "Babel : We have two parties to fatisfie,if they would in reafon be informed. 1. Papifts. 2. Separatifts, oppo-f:rs of government Fresbyteriall, who thinke we have all as good reafon to feparate from our felves and Prcsbyte-riall Cbur ches, as from Babel. But I fhall fpeake a little cfthe fir ft in fome few 7 hefes considerable for our pur-pofe.

I. Confideration. It is mod: falfe that Bcllarmine faith, Be2.de notjcclef. Churches all withered as branches feparated from trees, l -* cl ° when they feparated from Rome: fofeph grew as a fruit-full Branch, and bleflings was on the top of his head, when he was feparated from his Brethren, V>em, 33*16.

For

For i. The contrary is fcenc in the reformed Churches who never flourrfhed, as fince our reparation from Rome, 2. The Churches in *Afta and Africa, and efpecially the Greeke Church flourished ever fince, and they feparated from Rome, and had famous learned men in them after the feparation, zsTheofhylaEl, Damafcen, Oecttmemus, Zo-fv*r<u y Cedrenm, E/ias Cretenfis, Bafil: NUm, and many others, and efpecially the ?y£thiofian and Armenian Churches had both their Bifh*ps and Affemblies, how-beit gcncrall they could not have, feeing they were apart, not the whole Church.

2. Confederation. The faithfull before Luther, the Al-bigenfes, Waldenfes and others, yea the Romane DocTors thcmfelves holding the fundamentall points with forae hay and ftubblc builded upon the foundation made a negative Separation from 'Babylon^ and did neither hold, nor profefle their greffe Idolatries, and other fundamental! errours, howbeit they did not h©ld them pofitively, by erecting a new Church, becaufe the leparation was then in the blade, and not ripe for the Har-vcft.

3. Confederation. We hold that Rome made the Separation from the Reformed Churches, and not we from them, as the rotten wall maketh the fchifme in the houfe, when the houfe ftandcth ftill and the rotten wall fal-leth.

i. Becaufe we left not Chriftianity in Rome, but tht leprofie of Popery growing upon Chriftianity, feeing we kept the Apoftolikc faith, and did pofitively feparatc from the pooke?, blybes, and ulcers of Chriftian Rome.

2. We did not feparate from the Wefternc Churches, either collective or reprefentatively gathered in a general! Councell.

3. We departed not from a Nationall, Provinciall or Parifhonall Church, or Paftors that we had before, nor from the materiall Temples and Churches, except that fbmc not very confiderable hyrelings and idoll-paftours

would

Chap. io. for thifinms offilhw- worjhifpers. lr +

weuld not goc before us.

4. And becaufe the mcccflion of fundamentall truths frcm generations to generations, is as neceflary as the perpetual] exigence or the true Cstholick Church, while the covenant with night and day and the ordinances of Heaven (hall continue, Jer: 31.37. therfore there were a iucceflion of profciTcurs and members of the Catholick Church that did ever hold thefe fundamentals, which we to this day hold againft Rome • iuppofe Hiftories cannot cleare the particular perfons by name.

5. \\ r e have not feparated from Rames baptifmc and ordination of Paftors according to the fubftance of the acT,nor from the letter of the twelvaArticles of the Creed and contents of the old and new Teftarnent, as they (land with relation to the mind and intent of the Holy Ghcft, hovvbeit we have left the falfe interpretations of the Lords of poore peoples Faith and Consciences.

4. Confideration. We feparate not from acTs of love to have thereliques ofi?^<?/faved, howbeit we have Separated from communion in faith and worfhip.

5. C on fid er * tl9n ' ^he cfTentiall ingredients and rcifons of a la wfull divorce are here. 1. we could not lye in one bed with that fometime lifter Church of Rome y but our skin behoved to rub upon her botch-boy le, and therfore we did feparate from nothing but corruption. 2. There was there perfecutions, and in that we are patients and ejected rather then departers on foot and horfe. 3. A profiled dominion over our con'ciences. 4. Ncceflity of receiving the marke of the heaft, and fo the plagues of the beaft, to worfknp Images, and the worke of mens hands, a neceflity of profiling fundamsntallerrours, that fubvert the foundation of faith, did all neceflitate our feperation.

6. Confideration. The Church of believers might lawfully ufe jttfta tutdk atcrm fa/nti*, a neceflary defence for fahation, and forfake her corrupt guides and

S chaofe

c*4 No f e P araii0J * f rm the true Church Cbap.io*

choofe others, and fo we had the confent of the Church to the fcparation, and a voice from Heaven, Cwe out of her my people.

7. Confederation. A collaterall and fifter-Church, fuch asi?<"0<?ever was, is not faid to feparate from another ; the leflsr feparateth alway from the greater, the member from the body. Where there is a fchifme, Mkr-rroteftant Churches then cannot be faid to feparate one from another, nor C3n the crime of fchifme here be more objected to us then to Rome, but rather to Rome feparating from O:thodoxe and right beleeving Rome.

8. Confederation, We feparate not from men but er-rours. 2.We feparate from Papifme kindly, properly and totally; from Chriftian Articles in no fort. 3. From points of truth fevved and engraven with Popery only by accident, breaking the thread and needle that fowed them together.

But as concerning the other point. We fee not how

jthfomh eoun- we are to %> arate * rotn tns reform ed Churches, as tcrpoyfou,p 8. " Ainfworth faith, and how M.Jacob faith, Our reformed Divines cannot fawfte the obiellion that Qalvin and Luther, and Zuingliw, Who had their ordination and calling to be Paftors from the (fhurch of Rome, and fo from Antichrifl, and fo our AliniUcrs having ordination and calling from CMinifters , who had their calling from Antichrifl cannot be iawfuH Afinifrers, nor our Church a true (fhurch,fee* ing it wanteth a true Miniflery, except we fay with them, they had thsir calling ejfentially from the fuffrages and confent of the £hurch of beleevers, who have power to ordaine Mimfters i and power to depofe and excommunicate them if need be. But I anfvver, this power is in the backeof the Bible, and amongit unwritten traditions, not in the holy Oracles of the old or new Tcftamcnt. Hence I will fpeake a word of the calling of our reformers. jiMnWdmhc 2 -°* ^ Church of Rome, if they could give a calling t ™% ' to our reformers , feeing we hold them to be an An-

Ecckf.pa.910. tichriftian Church. Some anfvver and waliens appro-

provcth them , that Luther, Zuinglitu \ Farellus were Paftors ordinary cf Churches, and fo had power to con- T $f^*£ vince the gainfayers. But the queftion yet remaineth 4?. from whence had thefe before them their calling ? Our *%££""+* Divines, Tjlen, 'Buctn, profejfots Lejd, WaHeus diftin- Pffefiydtnf. guim here three things, 1. Something in the calling ^f* 1 .*'!*'* 2 * of our reformers was from God : fo authoritatively, they were called of God, the Miniftery being of God. ?.The Chriftian Church lying under Popery, called, defigned, and ordained the men to be Paftors • fo their calling according to the fubftr.nce of the act was from God, and the Romane Church as a Chriftian Church. 5. There was corruption in the way and manner of their vocation, as the Antichriftian ceremonies, and an oath to maintaine the doctrine of the Church of Rome, not onely as a Chriftian Church, but alfo as Romifh, if any ef them did fvveare to defend the corruptions cf the Church, this latter was taken away by Gods illumination of their minds : A called Minuter fweareth to defend the truth, and this truth of this Church; but aye under the notion of truth : and if he fee it to be er-rour he ft ill holdeth the fubftance of his oath, in as far as it is obligatory and tyeth him in confeience.

It is objected, An Antichriftian Church cannot or- Obi, daine Chriftian (JMimfters, Rome was then an Antichriftian Church, Ergo,

Anfw. That which is wholy,as touching its whole j n r cflencc Antichriftian, cannot ordaine Chriftian Mini-fters : True, A dead man cannot beget a living barne : The Romane Church was not wholly Antichriftian, but kept fome of Chrifts truth. That which is Antichriftian in part onely, may ordaine Minifters, who - have the true elTence of a Minifteriali calling; for lfrael no mfijfut a whore, Hof.2. 2. a whore and no Wife \ me-rito driure, in ill deferving ; yet a mother and a wife, de fatto^ and keeping fome.hing of a covenanted bride, is called gods people, Hof.4.6. and Ezech. 16.21.7^*/* haft ftaine my children, then her barnes were Gods barnes

S 2 ia

in Covenant, and not bafhrds : God was ftill Samt-ria's God, Hof.T 3.16. a remnant according to eletlion re* mained, Rom. 11. 5. The Orthodox Fathers acknowledged the Africans as a true Church, who defended herefie, that barnes baptized by heretickes were to be baptized againe, 2. A calling is extraordinary, either in habit or in exercife ; in habit, as to be an Apoftle, and have the gift of miracles : Thus our reformers calling was not extraordinary, they were not immediately called by God from heaven ; for they would not have concealed fuch a calling, if they had had any fuch : Cr a calling is extraordinary in the exercife, and that two wayes ; Either in the Principle moving them to teach, or 2. in the manner of teaching and erricacy;a calling extraordinary in the principle moving, is twofold : Either a meere Prophcticall impulfion of Revelation, ftirring them up to fuch an arf, as the Spirit of the Lord came upon SahI, and he prophecyed, this out reformers had not, becaufe we never finde that they alleadge it. 2. A more then ordinary motion with illumination by Gods Spirit, fpeaking in the Scriptures, in which motions they were not fubordinate in the exercife of their Miniftery to the Church of Paftors 5 but immediately in that fubordinated to God, and in this I prove that our reformers were extraordinary Do-dors.

1. Becaufe Ezech.34. in a univerfall apoftacycofthe Prophets and fhepheards, the Lord extraordinarily wor-l<cth,v.ii. For thus fmth the Lord God, behold I, even I will both fcarch my jheep y and feeke them out. Now this is by Paftors, when the ordinary Paftors are all failed. So Rev.11. in that univerM Apoftacye under Ant:--chnft, rshen the Cjentiles treade vpon t'oe utter Court of the Temple, And the holy City, Cjod ftirreth up tV?o Witness to prophecy e in facecloth ; that is, Jomefeiv Taftors (for two is the fmalleft number) and they prophecye, and 4re flaine, and yet they rife againe. We need not apply this to men in particular, as to ?ohn Hujb , and

Terome of Prague ; but certainly, ibmc few fpakeagainft <BabyUn, and they were borne downe, and oppreffed, and killed, and men of that lame fpint rofc and fpikc that fame troth, as if the very two men who were fldne, had rifen mtkin three dajes againe.

2. Becaufe when the Church is overgone with heretic" and Apoftacye, oar reformers in the exercife of their Mineftery, were not to keepe a certainc rlocke as in a conftitutc Church, and fuppofethey had no calling but eminent gifts, they were to fpread the Gof-pel? to Nations, as Luther did, and fuppofe the people (hould refill them, as in many places they did-; yet God called them', and they were not to expecT election from people : So Cjf™ and c ) renpiS preached, A8 % ii. and 18. and we readc of no vacation that they had from either people or Apoftle, So Origen preached to a orige» t HmU people in a certain Town, where there was not one Chri- «■ n wn.18. ftiaq, and afterwards he was chofen their Paftor.

As for the Church of Rome, fuppofe our Reformers have their calling thence, yet have we a true Miniftry and there was a Church in Rome before the Later an Qour^ se\ which could conftitute a true Miniftry, as I cleare in thefediftinftions, for the Church of Rome it hath thefe

parts. L DiftnttioKt 5- The court of Rome and Clergy, a.Tfee

feduced people.

2. Diftiufthu. There is a teaching court profening and teaching Popery, aad obtruding it upon the confeiences of others. 3. There is a people profeffing and believing this with heat ©f zeal. 3. A people raided, ignorant, not doubting but following. 4. There is a people of God, Come out of her my people, ergo, there is a covenanted people of God there, 2 Thef slntkhrifl Jhall fit fa the Temple of God, ergo. GOD hath a Temple in Rome,

A third Diftinttion is ncceflary 5 a true Church fe one thing veritate Memphyfica, with the verity o£ e£-faice, £s"a Gck-man, or a man wanting a legg is a

!I*

true man, and hath a reasonable foule in him, and a true Church veritate Ethka, a Church morally true, that is, a found, whole, a pure Church profeifing the found faith, that is another thing. Rome is a fick-Church and a maimed and lamed Church, wanting legs and atmes, and fo is not morally a true Church, for vile corruption of DocVine is there, as wc fay a thief is not a true marwbuta falfe and.^a taking man, yet he hath a mans nature and a reafohable foule in him ; the queftion is if Rone have the foul, life and being of a Church.

A fourth DlsiinEiion is: That the queftion is either of a teaching Church and a Miniftcriall,profening Chrift, the Word and Baptifme, or of a believing Churxhand Spoufc of Chrift.

The fifth *Diftin&ion\s. If Rome relatively be a wife in comparifon of other Churches, or if Rome abfolutely in her lelfbe a Church.

The fixth Diftinttion is. If Rome be jure and me-rito 3 a Spoufe, or an Harlot, or de fa&o, a wife, not having received a Bill of Divorcement^ as the Church of the levpes.

The feventh DlfiinElion is.\£ Rome according tofome parts be a Spoufe, and keepcth any lift of marriage kindnes to her husband, or if (he be according to other parts a caft off whore.

The eighth and laft is j£ Rome be materially a Church, having in it the DocTrine of faith, or if formally it bee no Church, having no profeffed faith that hath the nature offaith.

Hence fhortly I fay, The Court of Rome as Popifli, is the falling-ficknefle of the Church, not the Church. But the Xame Court teaching fomething of Chrift, baptifme, good-works, &c> hath fomething of the life and being of a Church, howbeit (he be not a whole Church, her skinne being leprous, pocky and polluted. i- Becaufc in a Church that is no Church, there cannot

not be a true feale of Cods covenant, but in the Court of Rome there is true baptifine; for we baptize notagainc children once baptized there ; fome of the Separation called it Idoll-baptifmc, and no baptifmc, which is Aka-baptifme. for then all converted Tapifts mud be baptized againe, no leff: then converted Turkes and ftvrej; But I. The covenant is there, Come out ofkermj people : :\i their baptifme conrlrmeth this covenant. 2. C/>-c::mc\ l lon even in apoftate//r^/is truecircumcifion, her barnes the Lords barnes , Ezech. 16. 21. hee is If-raels God, the holy one of Ifrael in the midft thereof. In Hezekiahs reformation the people ate the Pafeover, and yet all had corrupted their Vtajes, and had beene along time worshipping Idols, and they are not, 2 Chro. 30. circumcifed againe,and yet Sxod. 12.none but the circum-cifed might eate the l?a^eorer %

2. Becaufe the word of God and fo the contrail of Marriage is profeffcd amongft them, and fo there is an extemall active calling there, and the word of the covenant- founding amongft them, and a paiTive calling alio, becauie many fecretly believe and obey. 3. Marry fundamental!, truths are taught that may beget faith, andfo there are true and valid paftorall acts in that Church. 2. I fay there is an hid and invifible Church and Temple in Rome, and thefe God warneth to come out of'Babel, and thefc we by writings cry unte, that they would forfake their harlot mother, and worflvp the Lord in truth, and they obey, howbeit they dare not profeiTe the truth. But the teaching Church teaching Popery and fundamentall truths, and obtruding them upon the con-fciences of ethers, is not the believing Church, andfo not the fpoufe and body of Chrift. 3. Rome now compared with PAntes Rome which he did write unto, is no Church , no fpoufe, as a whorifh wife compared with her felfe in her firft moneth to her Husband, while (he was chafte, is now, when (Jje imbraceth the bofome of a firangcr, no wife, and yet Rome compared with /«-dians who worfhip Sathan, with PerjUns who worship

fhip the Sunne, with the Egyptians who worfhipped gods growing in their gardens, as Oneons and Garlick, fo fuvenal,

O fanEias genres quibus hac ntfeuntur in hortU Numina.

Tr&nck uhn **[. * %> being compared with th: fe, they are the Lords to*bo(Sef*rau Temple, iThef. 2 4. ic^f. 18.4. and his Wife, as (one pa2$i,*5» faith well) apoftate Ifracl compared With Syrians, Phi-

liftines is counted gods people, having the trtje God for their God, 2 King, £.8,15,17. But being compared With Judah which ruled With God, and Was faithjiitt With the Saints,is called no Wifi, but an harlot, Hole 2.2,5. & 4« * 5 • & 5.3,4. 4* R° me ture an d ™ e ™t°> in her bad deferving to her Lord, is no wife, no Church, no fpoufe, no people in covenant with God, and yet defatto and formally in pefleiTion, in profelTion, and for matrimcniall tables which {"he keepeth is a Church, and dilfercth from the Jewes, as a Church and no Church. 1. Becaufe albeit the fewes have the old Teftament, which implicitly and by interpretation is the covenant, yet they want two things which Rome hath which deftroyeth the efTenceof a true Church. 1. The Jewes give not fo much as a vir-tuallconfent to the Marriage and the very externall active calling and invitation to come to Chrift, and all mini-fteriall publifhing of the newes of falvation is removed from them, Alls 13.46. but there is a virtuallconfent to the Marriage with Chrift in Rome, and falvation there in the word, and fome, miniftenall and paftorall publication thereof as in the feed. 2. levies dire&ly oppugnc the Cardinall foundation of falvation, i^r.3.11. AEis 4.12. 1 Thef.2. 15,16. Chrift Jefus, Papifts profcfle him, and have his feales amongft them, especially bap-tifme. 5. Rome in concreto, accordiug to her beftpart, to wit, fecret beleevers groaning and fighing in Egyfts bondage is a true Church; but Rome in abftratlo, the faction of Papifts, as Papifts, are no fpoufe of Chrift, but the whore of JB«M,md mother of fornications, 6. How-

foevcr

foevcr Rome-be materially a trtic Church, having the matcriall object of faith, the doctrine of the old and new* ■ ' Tcftament common with us, yet formally they arc not one Church with us, but there is a reall and eflentiall feparation betwixt us and them, as betwixt a true Church and an Antichnftian Church, a fpoufe of Chrift and no fpoufe; for faith relatively taken, filth of many united in one fociety doth eflcntially conftitute a Church, and the form all object of their faith is the word of the Church, and of men, or Gods word as expounded by men, and our faiths object formall is the worc^of God, as the word of God,and fo doc formally differ.- 7. How-bcit I fay Rome is a Church teaching and profeffing, and hath fomething of the life and being of a true Church, yet I hold not thati?<?w*is Chriftsbody, nor his wife. Neither meane I with our late novators, Prelates and their fa&ion fometimes in this Land, and now in England, that Rome is a true Church, as they taught, that is, fo a true Church as, 1. We erred in feparating from that leaper whore. 2. That her errours are not C ap?a!?ea!n. * fundamental!, and that we and this mother can be recon- JtmM&jpHg** ciled and bedde together. But what I fay, i$ holdcn by wbuuk^emre. our Divines Calvin, Junius , whktaker, that famous Di- a qaeft j.cap.a. vine Rivettts, that moft learned ProfefTor gilbcrtus Voe- ^S£S^ tius> and our Divines. Voetitu maketh nine rankesof traa.a.11. thefe that were not dyed and engrained Papifts in the ?$£%£$£' popifli Church. I. Some deceived. 2. Seme compelled. j»cap.7.iea,a. 3. Some ignorant. 4. Some carelejfe, Who tooke not heed to that faith. 5. Some doubting. 6. Some loathing it. 7. Some fighing. 8. Some oppofmg and contradi&ing it. 9. Some feparating from it. Now feeing our Church hath nothing to doe with Rome, and our miniftry lawfull, Se-paratifts may hence be iatisfied. Neither yet doe I S p*.ia*<*.d*x*p.' thinke with Spalato de repub. Ecclcf, in ofienfione er- •cci.in often err. ror, Suarezij cap. 1. pag. 887,888. That the Ro r \^ u ^ M% imane Church is crronious onely in execflfc, feeing &fubftantiall points there is fuch defect alfo as avcrteth aith.

T 4, Conclttfion,

\Arg*

4. Conclufion y There be three forts that have communion rightly with our C hurch, 1. Infints baptifed, for baptifme is a fealc of their fellowfhip with thrift,' and therefore of communion with the Church, becaufc Separates will have none members of the Church, while they can give proofes thereof by fignes of regeneration, infants muft be without the Church, as Inridels and Turks, for none are the Church to them, but the royall generation^ partakers of the ho/j faith, taught of God, called andfeparated from theVeorld, the reft are without: hence baptifme (hall either feale no entrjng of infants in the Church, contrary to Gods word, or the baptizing of infants is not iawfuil, as Anabaptifts teach. 2. The hearers of tlie word have a communion with the Church as iscleare, feeing thefe that eate of one bread are one body, thefe that profefle in the hearing of the wordj that fame faith, are alfo that fame body in profeftion; yet excommunicate perfons are admitted as hearers of the word. Hence only the extrearrie and great excommunication, 1 Cor, 1 6.2 2 . cutteth of men from being limply no members of the Church, that excommunication that maketh the party ^ a heathen and Publican, fuppofeth him ftill to be a brother and hearer of the word, 27*^/3.14,15. And all thefe are members of the Church and yet not ne-ceflarily converted. 3. The regenerate and beleevers that communicate of one bread and one cup at the Lords Table, are moft neerely and properly members of one vinbkbody,and none of thefe are to feparate from Chrifts body.

5. G$nd>/Son y It is not lawf:ill to feparate from any wurfhiP of the Church for the (innes of rhe fcllow- worshippers, whether they be oiheers or private Cbriftians. 1 Becaufe Scribes and T 3 karifees, and the Church in Chrifts daves was a moft perverfe Church, the rukrs perverted the Law,yJ^tf.5.21. denyed that hatred and rafrt ancer was a finne, ver. 22. or heart adultery a fin. Made tbe comm&ndement of God of no effeel by their t^adi^ tians, Mat.15.6. polluted theworfhip withfuperftition

and

— X-

cw*-

Chap.ic- for thcfinnes ofjtllorv-wrjhippers. 133

and will-worfhip, zer.7.$» Markjj- 6.7,8. /£/W <> tt^ nothinc to fie fare by the Temple, d+99 fired Widdows houfes y wade Sieir pro/elites children ofdansna> ion, Mat. 1 3. * 4,15, 16. Wvrff £/;W guides, filled the m afore of their fathers Wrath, flew the Lord ofglcry, 1 Ccr.2.8 5 9.£;/W and crucified the 7rophets, ^ere blind guiJes, and the blind people Mowed them y and flew the Lord of'ffoij al(o. The Prieft-hood was keeped by Moyen, Caiphas was High-prieft that ycarc. But Chnft by pradice and precept forbad to feparate from this Church. Ergo : dcc 3 The aflfumption is cleare. Mat, 2 3, They fit in Mofes hi* chairc, he are themj, Mat. 10.6,7. Goe to'the loft Jheepe of the hwfc of Ifrael and preach. And Chrift and his Difciples otferved their feafts, preached in the Temple and Synagogues, J oh. 1.7,2,7. Job 8.2.Luk.4.i6, Luk.i.p. Chrift reafoned with them about religion, hb.ib. 24,25,26.

A infworth replyeth to this, Chrift and his Difiiplesfe- *^™ t * 8 par at ed from the corruptions of the Jewijh (fhurch: and from ' w,pa§ * ' falfe Churches, as from the Samariranes. Anfw. Wc acknowledge reparation from corruption, but not from the worfhip of corrupters, when they kecpe the foundation, the Samaratine-Church had not the foundation, but worrhipped they knew not what, neither was there falvation in their Church, Iohn 4.2. but there wai the true God worshipped among the /ewes and ;fahation a-mongft them.

2. Ainfworth replyeth, The Iewifh Church confiftedftiH, as M'ofes had ordained, Lcyit.10.24. of a people feparated from tie heatJjen, and Vcere the children of the Prophets and covenant, Jeh.4.9. Acts 3.25. but your Churchctnfifteth of an unfeparated people ? Anfw. The THeft-hood was changed, Ioh.i 1.51. Caiphas wasHigh-prieft thatyeare, tv*w muh.u againft the Law (as Toilet obfervcth) for the High- £$^£ f . prieft, Exod. 28.29. by the Law was High-prieft till iud,iiba5.cap.j. his dying day. But all was corrupted ( faith CV-<*;'#,) and all bought and fold (faith Iofephus:) this was as Anri-Mofaieall as our reformers Miniftry is Anti-chriftian, if they had their calling only from Rome.

2. The Jcwifa Church confided of men feparatedfrom heathen, who faid ftand back, I am holier then thou, I (a iah 6$. but they Were corrupters ofthe Law^ mur-therers of the prophets and the heire Chrifi, Math. *i. hypocrites, will-worfhippers, blind guides, blind people,^. 2,Jr& Our fecond Argument, If Gods Prophets and people

were never commanded to feparate from the pubhkc worfnip, but commanded to come up to Ierufalem and worfhip, pray, facrifice with Gods people, r DeHt.n. 11,12,13. Went. 15.19,20. Dcftt.16. 7,8. v.\6,\j. And yet that people was a crooked and perverfe generation^ Deut.32.5. not his children, provokers of godto \ea-loujie With firangegods, facrifiars to *Z)/W//, ver. 16,17. their Vtorkes fir bitterneffc like the elufters and grapes of So-dome, vcr.32. a people that had neither eyes noreares, nor heart to underfiand Cjod y Deut.29.3,4. fiiffe necked, f00-lijh, proud, murmurers, idolaters,&c. 1 hen the finfulneflc of the worihippers defileth not the worfhip, and weare not to feparate from the worfhip for the wickednefTc of the worfhippers. But the former is Scripture, Ergo feparate we cannot upon this pretence. The proportion is fure, for God cannot both command his people to come and worfhip publikely with his- people, and then alfo forbid them, becaufe for the wickedneffe of the worfhippers, they were to abftaine. Alfo 2. It wiH 1 Sam. j. follow that the people fhculd not have gone to Shi/oh

when God commanded them to facrifice with Elies fonnes,. becaufe tbey committed fikhineffe with the women at thedoore of the Tabernacle of the Congregation, be^aute Elies formes wickedneff; made men toab-horrc the Lords facriftce. yArg* A lfo 3. Becaufeto prophecy to a people, and for the

people to heare the word of prophecy are both acts of worshipping God, it will follow, if we muft abftaine from the worfhip for the knowne finnes of fellow-wor-fhippers, then Ifaiah finned hi prophecying to a people laden With iniquity , corrupt children, the feed? of evilldoers*

hypocrites^

hypocrites, re bells, Sodom c and Gomorrah , murtherers, oppreffors y &c. Ifa. r. for Ifaiah and that wicked people worshipping together, the worfhip was defiled to Ifia-iah, by thefe wicked hearers, and he fhould hare ab-ftained from prophecying and feparated from that polluted and unlawfull worfhip. Hence Feretniah finned in prophecying to Ifrae/znd ludal), Hofea finned, Amos (inned in prophecying to wicked people, Jonah finned in prophecying to Niniveh; Tanl finned in preaching Chrift totheobftinate/^W^, to the fcorHng ^Athenians. And feeing they were commanded to prophecy obe^ dience to Gods commandements, (hall it be fin and difo-bedience, tor certainely the preacher and the hearers of the preaching joync in one and the fame worfhip.

Alfo 4. BaruchihoM not have gone to the houfecf 4.-^ r i« the Lord at the commandement of Jeremiah, and foat Gods commandement, Ier.36.6,7. to reade the bookeof the Prophecie of Jeremiah, in the eares of the Princes and people at the entry of the nerv-gate of the Lords honfe, ver. 1 o. becaufe the Princes, Priefis, Prophets and people followed 'Baalim, flew their children to Molech, fbrfooke the Lord their God, fiidto aftoch^thou art my father, came to Gods houfe and cryed, the Temple of the Lord, the Tern* pie of the Lord, and yet did fie ale, murther, commit adultery, fweare falflj, bnrne incenfe to Baal, and' Walk* after other gods, Jer.9. 2,3., 13,14. Chap. 5-31. Chap. 7.8,9,10. Chap.2.13,14. ver.27. Chap.i4.15,16. Chap.23.1,2, 3,9,10,11,12. Chap.7.30,31,32. Chap.15.1. No people could be more defperately wicked ; yet Jeremiah worfhipped God with them, commanded Borneh to worfhip Ged,and commanded the King,his fervants,and the people publikely to worfhip and heare and bcleevc the word, {f^p.22.2,3. v -5- Chap.19.3,4. Chap.26.2. Andbefides he fhould have commanded the faithfull to fcparate from fuch an Idolatrous Church, and not commanded them to heare in the Lords houfej and beleevc mi obey, Sq E^chiel commandeth a moft wicked

T 3 aud

^ebinfon againft "jBernanUp.ioo,

*<fi>ifivortb coun-tcrpoy',»«./>.8.

SefSftttlfl ewfef,

«r#.3i.

JW feparttien from the true church Chap. 10.

and idolatrous people to joyn in the publick worfhip, 2.^.62,3. C^p.20.3,4,?. Chap. 11.3,4. f° a ^ the reft of the Prophets.

1, This idolatrous people in the judgement cf charity could not be judged vifible Saints, feeing they were viiible Idolaters, lyars, murtherers, adulterers, and an Affembly of treacherous perfons.

2. It cannot be faid, that to prophecy to them in publick is not to keep a religious communion with them. For to heare on Mefftah preached, thefc fams promifes, threatnings, covenant, and that ordinarily,, is an evident figne of a Church-fellowffoip, and j'oynt worshipping of God together.

There only reafon that they give to this is. The common-wealth of Jfracl was a policy eftabhjhed by God, by covenant without exception, and fo long as the C 01 en ant flood unbroken on Cjods party though broken on their part, it was not law full to feparate from that Church. SoRo-binfon.

Others fay, Chrisl behooved to be borne of the true Church, therefore they never left off to be the true Church till Chrift came.

Anfw. Fir ft, we have Rebinfbn contrary to Ain/worth, the Ifraelites then facrifieed to r jDivels, not to Cjodj Deut. 32. 17. ■ Chron.n.i<y. and will you fay the Prophets feparated nop from themfaithJinfworth.Wc fay in the a<fl of facrirlcing to Divels, the Prophets that were holy fepaja-tcd from them,but not from theirChurch and lawful worfhip. Robinfon faith, They were to hold communion with that Church of \ fracl without exception.

2. We have a fa ire con feilibn, that contrary to the 31. Article, The faithjult may become and ft and member s,and have a fhirituallcommunion ~*fcith a people, as an orderly gathered and conftituted Church of Chrift that are Idolaters > thieves, murtherers, Vror/bippers of Baal, fo being they Veorfiip the true God publickly as he commandcth, and be in -extornall covenant Veithhim.

3. Suppofc the Church of Ifrael (houldhave had a ty-

picall

picallpmiledgein this beyond all the Churches of the new Teftament, which Ainfworth will not grant, neither can wefee it, yet all the Separates goodly arguments hence fall to the ground , if the faith fall nVi<*ht lawfully keep Church fellowship with the Church of ^Ifrael (o corrupted. Then in the old Teftament ChrlSi and Belial, tight and darkcnejfe might be in orrc Church worfhip. Then in the old Teftament, the feed of the Woman, and the Serfents feed could agree together, then it was lawfull to remain in "Babel, /awfill to become members of an Harlot-Church, and be defiled With their unlawfidl worfhip, and. to confent therunto. Then it was not required in the old Teftament, that the Church of God, and bit people in Covenant fiould be a RoyaU PrieS-hood, an ho/j people. In the old Teftament, the Church might be a whoore, IVorfhip Baa/, Sacrifice to Dive/<, and yet remain the Spoufe and Wife ofjehevah. All their phages cited in the old Teftament for reparation irom a Church fall. The Church of Ifrae/ had not Chrift for their Kmt, Priefi and Prophet, and therfore was not feparated from all falfe Churches, as they prove from Hof.2.2. Cant.\q$. P/4/.84.10. in the old Teftament, The Wicked might have taken the covenant of god in their mouth, contrary to Pfal.%o. \6, 17. which place the authour of the Guide to Zion, al- Guide to Zion,^/:

lesdaeth tovrevc that idolaters and Wicked per fins are not ?*f« tf -lCdU^ttu, p y . r/ . . , —, • • r ir l Separac j« petit to

members of the true vifible Church. Then it is falfe that K.LwJ.pof.

Separafifis faid, The Lord in all ages appointed, and made

a feporation of his people from the World, befire the Law,

under the Law, and now in the time of the Qosjell: For

M. Robin[on teacheth us in the old Teftament none were

to feparatefrom the Church of Ifrael though never fo abhorm-

nableinWickedneffe.

Laftly, The Church of Ifrael had no fuch priviledge as that perfons who were idolaters, thieves, worfhip-ptrs oi "Bad, and firfakers of the true God, and going a Whorino after firange gods mould remainc members • ot Chrifts true body, and a redeemed Church ; for then

they

they fhould have had a privilcdge, to goe to Heaven, holding the broad way to Hell, for Chritts true body (hall be glorified. $.Arg. Alfo 5. Elijah fhould have gricvoufly finned againft

God in gathering together all ffrael on CMount Car-melly amongft the which there were [even jhoufand that -Roai.il. bowed not their knee to Baal, and was the Lords elected

and fanctified people, and alfo with them the idolatrous people that halted betwixt God and Baal, I Kin. 18. for fo he brought light and darkgneffe, Chrift and Hel'ial to one and the fame publick worlhip, for there was praying and preaching and a miraculous facrifice, and - ver. 39. All the people fell on their faces and tyorflipped, and Elijah knew them to be an idolatrous people, and that the faithfull in that worlhip behoved to have bin defiled and confenters to the unlaw full worlhip ofthcle halters betwixt God and Baal. M,came necef. Matter Canne, poore foule doubtfome what to Ay, ofscpar.pa.107. g^ T ^ e t y t y reac y tQ y eo y le ^ Ave not jpiritttall communion with all which are prefent and heare the fame, for the Divell is often a hearer. But this is a poere (hift, for neither Saviour, Word of God, covenant, promifc, or feale belongeth to Satan : He is a hearer to carry away the feed that falleth by the way fideJAzt. 13. And fo becaufe the word is not Satans in offer, and he com-mcth uncalled, he hath no Church communion with the Church, but the Word preached to men, and e-fpecially in an ordinary way is a profeffed communion with all profe{fours,-fbr fo the word of God faith, € z>e.$ ;. ^•They come unto thee as the people commeth, and they fit hefore thee as my people, and they heare thy words. And -E/rt.58.3. 'They aske cf me, the ordinances of Jufiice, they take delight in approaching to God. And Efa.2.2, The peoples communion with one another in going to the Lords Mountainc to be taught his Word, is fet downc as a marke ef the called Church of the Cjen'iles.

2. To heare or profefle hearing of the word is a worshipping of God: thcrfbrc joynt-hearers arc joynt-worfhip-

Clippers, and have communion together.

3. To eate at on« Table of the Lord is a profeflion that the eaters are one body, 1 Cor.10.17. with that fame Lord,andpromifes are offered in the word that arc fealed in the Sacrament. -

4. All our Divines proove the Church of the laves, and the Church under the New Tcftament to be one Church, becaufe that fame word of the covenant, and that fame faith in fubftance that was preachedand fca-ledtous,waspreachedtothem,i^r.io.i 3 2 3 3,4.H^:n. Hekii.S.Heb: 3.7,8,12,1 3. none deny this but Armini-ans y Socinians, Papifts, and fome other perverters cfthe Scriptures.

5. Jf a joynt hearing of the Word be denied to be a Church-communion in externall worfhip, upon this ground, becaufe »all that heare doe net believe, but many feeffe at the Word, many hate it, many rc-jeel it in their hearts, as Separates reafon; this is moft weake and prooveth that all have not an internall communion by faith and love, but it is nothing agawft a Church-communion, in the naattcr of Separation. Alfo hence it might be concluded, none have a Church-communion that eateth at one Table,and eateth one bread and drinketh one cup, except only believers, and fo all Hypocrites 111 the vifible Church, hearing toqether,praying and* prayilng and receiving the feales cf the covenant together in one politick and vifible body with believers, fhould be Separates from believers, having no Church communion with believers, the contrary whereof reafon and fenfe teacheth, and Scripture, Pfaint, 47. 4. '/yfl/w.55.13,14. I Cor: 10.17. t^Math: 13. 47. C^fat: 12. 13. confirmeth. Maftcr Canne feeing this faith, We affirme not that there can he no religious communion, but with members of a vifible Church, our profiffion and fratlife is daily otberwaks, jet fo that they be fiich perfons t hovrbeit not in Church-fiate , jet to bee judged in the Faith by their gracious and holy walking , and are ferfons in the judgement of ^Men gracilis and holy

V • in

in their walking, but members of a vilible Church are viable Saints, and fo if there be no religious communion to be kept, but with perfons judged gracious, then is there no religious communion to bee kept, but with members of the vifible Church, who are gracious and holy, which is a plain contradiftion. 6 Arg» Moreover 6. The zeale of fofah commended fo high-

ly by God, ihonld have bin finfull and wicked zeale, in commanding all he people to keepe the moft folemne ■Paffeovcr that ever had becne fnce the daies of the Judges, 2 King. 23. 21,2 j. and yet Judah was universally corrupted with high f laces, idolatry and filfePriesl~hood, images, groves, &c. It is true Iofiah reformed all thefe, it is as true he fought no more of the people for their external! right wo: (hip, but profeHion,and could get no more, yet he commanded not fjparation from the Church of Iudah, for thefe corruptions, howbeit much heart wickedneiTe was amongft them, as is cleare, v. 16. . Nstwithfianding God turned not from thcfiercenejfe of hu great anger againfi Judah. "l\ Art* Moreover 7. <tAfa his zeale fhould have bin as ftnfulW*

commanding all Judah and Benjamin, and the ftrangers VfiHi them out of Ephraim and Manafleb, to conveeno in an Affembly (which wr»s farre from feparation) to a folemne fervice of /wearing a Covenant, tofeef^ the Lord, ■under the fame of death , to both men and Vvoemen, and prefently after fuch abominable Idols as had bin in Iudah and Beniamin, 2 Chron.j^.S. were they all turned vifible Saints, a holy people, a chofengeneration, oil taught of'God, all partakers of the faith and promifes, fo fuddenly at one Proclamation?

Alfo 8. IofiM 24. conveened all the Tribes and exhorted them to ferve the Lord, he charged them all to conveene, and they did enter in a covenant With the Lord, and he fet up a flone under an oake that Wat by the Santtuary, ver: 26. Now this conveenin : ^ of them all* even thefe who v. 14. and 23. had ft l range gods amongft them befidc the Lord, as Jofimh knew well, and gave

war-

%.Ah.

warning therof, muft have bin a finfull fad: in lofiua, in commanding a mixture of Gods people, and thefe that hadftrange gods, toaflemblein the Sanctuary, and enter in covenant with God, andhearethe fervant of God exhort them fo heavenly in that Sermon Chap. 23. and £^.24. ot Iofouah, this was light and darknejfe^hrifi and 'Belial to come to one Sanctuary to defile thewor-fhip of God, pollute the people with leaven, take the name of God in vaine, ir Separatifts teach true Doctrine.

And 9. CAtofes finned grievoufly, Tteut, 29. in affrm- 9'^rg. bling all the men 0/Ifrael, their little ones, wives ', firangers, hewers of Wood, drawers of Water to enter in an oath . : and covenant to ferve god, which was a folemne pub-lick worfhip; for there was amongft that company, who ought to have bin feparated, v.4. thefe to Whom the Lord had not. given a heart to perceive, nor eyes to fee, nor ears to hcare to this day. So Mofes in that prophaned the name of God, polluted the word of the covenant. Many other inftances might bee given for this pur-pofe.

3. Argument. If T^avl doe net only not command \.Vrmip*u Jr& feparation in the Church of 'Corinth, but alfo command and approove their meeting together in Church-communion, I CV.5.4. 1 CV.II.lS : 20 5 2I,22. 1 Cor, 14. 33. 1 CV.16.2. where there was fchifwes and contentions, 1 Cor. 1.12,13. envying and fir if, 1 Cor.3.3.in-ceft, and inceft tolerated, fitch as is not named amongfl the Gentiles, 1 Cor. 5.1. going to law with their bre* thren for gain before Infidels, I Cor. 6. Harlotry, v. 15, l6\ Sating at the Idols-Table, 1 Cor.8. Keeping fellowship With Dive Is, 1 Ccr.io. 20,2 r , 2 2. commingto the Lords Table drunken, 1 Cor. 11. 21. eating and drirking damnation, v. 29,30. A denying of a fundamental! point of faith, the refirretlion of the dead, and that with fcoffing at it, 1 Cor. 15.35. CMurtheringofWeak^ fottles, whom fhrifi had dyed for, 1 Cor.8.1 2,1 3. Tauls name defpitefully traduced, 2 (for,\ 0,8,9,&c. Then it

V 2 is

is nnlawfulltofeparate from the pure worrhip of God, becaufe a Church is not constitute of viCible Saints, and a people all taught of G od.

Harrow of a falfc To this Matter Barrow anfwereth. I. Thefe were faults

Churcb,p2 4 . of frailty and iterance.

Anfw. Such nnnes of the flefh againft the law of nature, as envy, ftrife, extortion, drunkenneffc at the Lords Table are not finnes of frailty, malitious hating and reproaching the knowne andapprooved fervantofGod, I (formth: IG.-it, 12. i (forlnth 4.1 8,19,20. are not frailrics,but mull: contaminate the wor/hip, no leffe then fins to the which obftinacy is added, howbeic poiftbly not in alike meafure and degree. 2. We then are to thinke them members of a vifible Church, and not to feparatc from them, bowbeit in the. judgement of charity we cannot fay, they are a royatt Prieft-hood, the holy feed, the Jheepe of Chrifl, the Spoufe and body of Chrifl, and all taught of God, as you fay, for fo the conftitution of the vifible Church is marred, and a company that is net fuchj is not the matter of a vifible Church, as you teach.

Barrow fecondly faith, We fbonld notfeparate, tiMtheir finnes be reproofed and cenfured, and they declared incorrigible, and fuch as will not heare admonition, fuch were »*//& Corinthians.

Anfw. Then we are to eftceme denyers of the re-furrecTion, febifmatickes, extortioners, drunkards, inr ceftuous perfons, fornicatours knowne fo to us, to bee a Roy all Triesl-hood, the Sheepe, bodie and Spoufe of Chrift , regenerate, plants of righteoufnejfe , precious flones of Zion, all-taught of Cjod , aye and while the Church and Profcfiburs rebuke them and cenfurc them.

2. If thefe were not difpifers of Pauls admonitions, why fliould T^v/fiy, l CV.4.21. (hall I come to you With the rodde ? how were fome of them puffed up as though Taut would not come, ver.iS, and why doth Paul never once command that they feparate from the

'' Church

Church, if the Church will not ufe the rodde againft them? if the fervant of God muft waite on gainfayers and obftinate pcrfons, if at any time God thall give them repentance, 2 Tim.2.1^1 5,16. Should not one wait on a whole Church,or many in a Church and keep communion With them, t ill God give t htm repentance ? It's true, Se- Seporvijlstonfef. paratiftsfay there ihould be no reparation from a Church * n i 6 p*zi*. till all meanes be ufed of rebuking, but why did not then Elijah, Mofes, Jofhuah, Ifaiah, leremiah command fepa-ration ? and why did they command Church-fellowrfiip after all meanes arc ufed, and Ifrael declared ftiffe-necked, Deuto.o'. Sodome, Cjomorrak, Ifa.I. 10. impudent and hard-hearted, Ezech.3.7. ftiffe hearted, chap.2.4. refit-fing to hearken, pulling away the {boulder, flopping their eare, making their heart as an Adamant f Zach.7.11,1 2. after all which Church communion with them in the word, covenant and oath of God, Sacraments, Paffeover, circumcifion, prayer, hearing of the word is commanded.

4. Argument. If the Apoftle tearme the gaHatians the ^PmUfaU At& Church of Chrift, brethren^ Gal. 1.2. receivers of the Spirit b] the hearing of faith, chap. 3.2. the children of God by faith in (fhrift, xcr.26. Jpirituall,chap.6.l. and foeftee-meth them a right conftitute Church not to befeparated from, howbeit they were in part removedfrom Chrifl to another Cjosfell, Gal. 1.8. bewitched, fiolijh, joyning cir-cumcifion and the Voorkes of the Law Vvith faith, anffo fallen from Chrifl, Chrifl profiting them nothing, fallen from grace, running invaine, under the Law againe, anci not under Chrifl, Gal. 5.4,5.6,18. beginning in the Spirit, ending inthe'flejb, Gal. 3 3. if fo (I Cry) then is ft not lawfall to feparate from a Church, for the fumes of th^ worshippers. But the former is true, Srgo, fois thelatter. The proportion is cleare, becaule Pauls ftiks which he giveth them make them the body and fpoufeof Chrift, and fo it is not la w full to feparate from them. Alfo Paul writeth to them as to the Church of Chrift, which is m acknowledged Church-communion.

V3 yJrg.

No fefar Mien from the true Church Chap 10

6.PrimfaU t Arg.

.TriftcifaU Ar& j. Argument. If the Church of Ephefu* be a true , Church, holding the candlefticke of Chnft and Chrifts prefcnce walking ia it, that fufced for Chrifts name, and fainted not, Rev.2. and yet had fallen from herfirft-love. If Pergamm held the doctrine of Balaam, and the IVjcolaimns, and murthered the Saints, had Sathans throne ■ amongft them, ver. 13. 14. \i Thjatira fiffered the Woman Jezabel to Jeduce the fervants of fhrift. //Sardis had a name to live, and V?at dead, and her Workes Were not per fill be fire Qod7 If Laodicea turned cold t indifferent and Inketvarme in the matters of God, and was ready to be sfewed out at Chrifts mouth. Then may a church re-maine a true Church with a lawfulL vifible Miniftry, having power of the word, feales and Church difcipline, as all thefe had, and cannot be feparatcd from, except we would leave the candlcfticke, and Chrift Walking in the midft of the golden candle ft kks.

6. Argument. If we are to beare long in patience, and brotherly kincinefle, with the moil refracTarie, and ftitfe-neckcd gainftyers, and to preach to them, and fo keepe externall communion with them, as Taul faith the fervant of God muft doe, 2 Tim. 2.24,25. much more owe we this to a whole Church which dothcon-tumacioufly fuf&r, or defend a (inne, and a (inner. But the former is true, Ergo fo is the latter. The propolition is proved, If we owe patience and longanimity to one, then farre more to a hundred, five hundred, ten hundred, fo lohn Spift 3. w.10,11. did beare with the Church wherein wickedneffb was tollerated. This argument is confirmed, That which the Prophets of God at Gods command did, preaching, and waiting on upon an obftiaatc Church all the day long, that fame onwai-ting patience owe we to the Church, whereof we arc members: But the Prophets, at Gods command, kept Church-fcliowfhip of prophecy ing to a people difobe-dient,andobftinate aye till God caft them off, as Jftdah doth chap.6%. 2,3. all the day long: The Prophets went and preached to Jernfilem after they hdd ftened, and £//-

led

led the firmer Prophets, VAt.2$,$y. and after they had killed the hcire Chrifl le[us> they preached to thtm alfo, Ads2.22. Aftsj. 13,14. A<?h>4 1,2,3. 5.4&C. f© Jer.% 12. Jeremiah after he had becve put in theftoc'kes, ■ the word of the Lor! became a reproacb,y ct ft ill propl jccv ed, fer, 20. 9 /*r. 2(5.1 2.\ Now a preacher in a conftitute Church is a member and part of that Church where he preachetb, and is to beleeve and be laved by that fame word which he commandeth others to heare, as a meane of their filvation, 1 Tim 4.16.

7. Argument. If the wkrkednefls of a Church have lfrinciPAU ^ filch influence as to pollute the publike worihip, and to defile thefe that communicate in the worfhip, fo as they mufl: feparate therefrom, and if the unconverted preacher be not to be heard, as a lawfull Paftor. Then alfo we can communicate in no Church, where there are lurking hypocrites; But both thefe areagainft the word of God, Erg* feparation from the Church in that kind muftbe agahift the word of God alfo. The proportion is clearc: If thefinnes of thefe that heare, and communicate with me, defile the worfhip to me, they defile, it whether I know their fames or no. If a pelt man eating with me, defile my meate; the meate is infecTed to me, whether I know it or no, and if I be obliged to know it, and know it not, my ignorance is fiunefull, and doth not excufe me. Now certainely no beieever is obliged to know the latent hypocrite, it was no linnc in the eleven Apoftles, that they knew not luda* to be the traitor while God difcovered him. The af-fumption I prove, an unconverted man may be a called Paftor, whom we may lawfjily heare, as iudat was a chofen Apoftle, ft Mat. 7. 22, 23. T>hil. 1. T 6,17,18. Alfo it were lawfull to be a member of no vifible Church, if the femes of unknown hypocrites fhould defile the worfhip, becaufc in the net and barne-floore there are alwayes bad ^ and ch.jfe. Judge then if U.Barrow ^ rrowdl r ctv teach judicioufly. If the open fanes (faith he)of Mi- P a S . S °. ' nifters or people defile not Vord and Sacraments admmifirated

h

—■ -———**

by thern, Why hath God faid the (acrifice of the kicked ii abhom'uMtion to the Lord? Prov.15. And that the Vvicked may as Vtell hill a man, as a bullock^, and Vchat the defiled V : riefl toucheth is defied, their prayers and facraments are not the Ordinances of God, Anfw. Except by Anahaptifts, I never read the Scripture fo perverted; the praying, preaching, facraments of a defiled Tried, and an unconverted man, to himfelfe, but not toothers, are abhomi-nable, and finne before God; whether they be cenfured by the Church or no, whether they be known to be defiled and polluted finners in the ftate of nature, or not knowne; becaufe their perfons are not reconciled in Chrift to God, as all our Divines prove, as AHgufline and ^^cap.Tj,' Prof f> er proveth againft Pelagians, and our hivincs a-Sicenu hug & gainlt Arminiansy fee for this wh3t Arminifis, Corvu C p$£*m!*cli nH *> and the Jduite Bellarmine, Suarez and Vafques ^.cap.18. ' faith on the contrary. The notoriety of Minifters and ^H^are^i. P YO fett° TS finnes, or their fecrecy is all one, the finnede-pag.35> ' ' fileth the man, and the mans worfhip, preaching and aio^.^'W prayers to himfclfe, but their finnes doe not anal], and Corl*om. Molin. make of no effed the ordinances of God, that are pub! ike, Ve ? a*rm.d< rat tne P ra y er °^ tne unconverted Minifter is the prayer of ^liba^biVfibls". tne Church, and heard for Chrifts fake, hovvbeit the

fib,i.cap.i^ ' fants baptifed by an unconverted Paftour, were infi-f^X?"' ^ Sy anc * y ct un baptifed, if his facraments admimftred by him in the ftate of finnebe no ordinances of Chrift, but abhominations that defile others as well as himfclfe. Thus the preaching of Scribes andT 3 harifees, the abhominable flaves of hell, as concerning their converfa-t ion, were not to be heard, even while they fite on Mofcs chayre, the contrary whereof Chrift commandeth, Mat.

23 2,3,4.

*.PrincifaU*4rg£ g # ^Argument If the ChurchAVorJbip muft be forfa-ken, for the wickednefle of the fellow-worfhippers,then the publike ordinances of word and facraments, fhould have their worth and dignity from the perfons worshipping : as preaching (hould be more the word of God,

the

the holier the preacher be; and lcffe the word of God, the leffe holy that he be, and not the word of God at all, if the pr€2chtr be an unwafhen and an unhallowed Pricft ( whereof there are too many, alas, in our age) But this were abfurd, the word hath all the eflentiall dignity and holineiYe from God, and preaching and baptizing are true paftorall acls and meanesoffalvation, fo the men be called by God and the Church having their power from Chnft Jefus, whofe ordinances they are, what ever be the mens morali carriage. I grant it is more ur.favoury, andworketh the lefle, if the man be an ungracious (lave of linne, but that is by accident and from our corruption who cannot lookc to Gods word, and receive it as his word, but we muft looke who he is, a good, or a bad naan who carrieth the letters; and what veiTell it bethatbeareth Gods-trcafure, if of gold, or of earth. This argument Awruftine prcflcth aeainft the -*«s»£«comt. Donatifts. DoMtifls -

p. Argument, if Church-worlhip, where wicked 9 ?"*'?** **'&• people worfhip with us, be defiled tousbeleevers, then Peters preaching was defiled to the converts, AEls 2. becaufc Ananias and Sapkira, Simon Magus did worship with them: Mofes^ Elijah, fojhna could not but be defiled by the prefence of ftiffc-necked people, whofe hearts were going after Baalim, and they tinned in taking part and confenting to a polluted covenant, PafTe-over^ fcaft of the Lord, Sermon or the like. It is not enough to fay, if they knew the worfhippers to b* fuch, they were not to communicate with them. I anfwer, then the wormip publike where wicked per-fons doe communicate, doth not of it felfe contaminate and pollute the wermip to others who are true believers, but only upon condition that believers know the wickedneffe, for 1. We defire a warrant of this from the Word of God, or the nature of the worlhip. 2. And if fb be baptifme adminiftrcd by a private perfon, whom we take to be a faithful! Paftor, mould be lawfull, I never thought our knowledge had

X power

77^ NefevtrAtion from the true Church,&c. Chap, i o.

power to change worfhip from a pure and cleanecafe, to make it impure and unclcanc, by this mcanes light and darkeneffe, Chrlft and fieliafl, the Romans feede and the Serpents feede may remaine together, we may ftay with the infedious botch of unclcanc worfhip, while we know it, and the Church rebuke and eenfureit, but it is too long, to lye in the fire, and be burnt toafhes, till we take notice of the fecrets that are known to God, that is, whether the whole thoufand profefTors that wor- . fhip with us> be beleevers or unbeleevers. 3 This anfwer helpeth not againft our argument, for Mofes r Jfaiah, Jeremiah and the Apoftles, knew mod part that ; thefc with whom they did publikely communicate in publike worfhip were ft iff;, necked, rebellious, idolatrous, fuperftitious , and yet they did not feparate from the publike worfhip, for their wicked-neffe. • • n An. i G » Argument. That which is fo hainous a finnc, as io.Vrmc>}* -10 p ro phanc Qodsnawe, 3 nd ordinances, to marry fhrift $x\& r BelUl 9 to-mixc God and Idois that arc Dwells, fhould have been forbidden in the old and new Teftamenc; but *±. feparation from the true worfhip of God for the finnes of * the worfhippers is never forbidden, and communion is ever commanded in theold,or new Teftament, therforc feparation cannot be lawfull, and communion cannot be fuchafm. 6 ConcMon *>. Conclufion. A worfhip may be ralicin the matter * two wayes, either when we are topradice it, or give

our affcnt to it, as to receive the Sacraments after an un-lawfull manner, to aflcnt to corrupt dodrine, that is never law full, and here we may feparate from the worfhip, when we feparate not from the Church. Or then the worfhip is falfe in the matter, but our prefencedoth not make it unlawfall to us; as profedors may heare a preacher who preacheth the body of divinity foundry, howbeit he mixe errors with it, becaufe what every one heareth they arc to try ere tbeybelecve, as the Spirit of God teacheth, 1 Theft . 21. Try all things, holdfaft V?hat

ugood, 1 Job.4.1. Try the jpirits: in fo doing we fepa-rate from the Sermon, while we heare the good and rc-fufethe cvill: becaufewe feparate from the error of the worfhip, therefore to heare unfound do&rine is not to partake of falfe worfhip, becaufe we are to heare the Pharifees, but to beware of their leaven , and finding it to be fbure and unfound do&rine, wcare to reject it.

7. Conclufon. A communion in worihip true in the 7 \(fonclttfion matter, where the perfon called, for example, the Preacher is a minifterof Antichrift, is unlawfull, becaufe we

are not to acknowledge any of Bethel , or "Bads Priefts profcfling their calling to be of the Tope, the man offinne.

8. finclufion. When we feparate from a Church over- % t (fonclufofi turning the foundation of religion, as from Rome, vve arc

to keepe a defirc of gaining them, howbeit not a brotherly fellowfhip with them. Auguftine faith with us, wc are in mercy to rebuke Vohat ttv cannot amend, and to leave it patiently % and elfe Ventre: So Ciprian, esfuguft. Efift.\6i. &^o t fheweth, the Africans were efteemed a Church of Chrift, howbeit they prickly held baptifme, by heretiques,to be no baptifme.

CHAP. XL

Queft.l I Whither or no feparation frem a true Qhurch be* caufe of the finnes of profeffors and manifefl defence of fcandaloud perfins can bo proved from Gods Word, to be

lawfull.

Divers places of Scripture are abufed by Separates,to maintaine the lawfullncfTeof theirfeparation,2 Cor. n ?. <* 6.17. C om * out from among ft them andfeparateyourJ elves \'2 ,'n. fiith fa Lord) and tench no uncleane things and IWtllre- cpata ' 2

X 2 eeivc

^ii*fwortb c«». ceive y of *y ^ r g° (faith Ainfoorth) It is commanded us ivfoiffz^* or God to come out of a corrupt Church, and feparate from it, if wc would be in covenant with God.

Anfit.i. This is no locall feparation commanded the Erafn. Santr.i* Corinthians, tfErafmits Sarceriiu obferveth, but a fepa-loc. i c«r^. ' ration in aff:dion, and if it were a locall feparation, it is from the Idol-table of the Gentiles, at which fome did eate at Corinth to the great offence of the wcake, 1 Cor. 8.10. 1 Cor. 10.17, 18, 19,20. but from this is badly concluded feparation out of the Church of firintb, or any other true Church y where the word and facrameats are in purity, fuppofe fome errors be praftifed by fome: tolviumUe* Paul borrowed this place from I fa. 52.11. as Calvin thinketh, where the Lord chargeth the people to come out from Babilon, feeing Cyrus na d proclaimed liberty to them to come home, and applyeth it to the cafe of Ctrivth, that they (hould flye all fellowfhip with idols, and Idols temples and tables, 1 CVr.&io. becaufe light *nddarlzene§c, Chrift and Beliall cannot agree, asheciteth from Ezech,$j. Ezech^.y* Levit.26. in the former Uationm in verfe, as Mar lor at teacheth. Now this feparation in jc«.«, £$rinth was in a Church from the Idolatry in it, which

feparation wc allow, but not a feparation out of a Church, eKe the wordes would beare that Paul will have them to forfake the Church of Corinth, for idolatrous tables in it, 2nd fet up a new Church of their own, which the Separatifts dare not fay, and is Contrary to other places, 1 Cor^.4. 1 CV.n. 1 Cor. 14, Where he commandeth and alloweth their meeting and publike Church communion , therefore this place proveth not their point.

2. This feparation is fuch a feparation as is betwixt light anddarkenejfe, Chrifl andTteliall, but the feparation is not from externall communion, which Separatifts urge, but from all fpirituall and internall communion. For Separatifts teach that al wayes there are in the Church viiiblc hypocrites and true beleevers, for the which caufe 1mm. IA.Barrow faith, it is compared to a draw-net therein there

arc.

Chap. 11, (eparation dtfiolved.

i>i

are both good and bad; now Hypocrites and believers together in one vifible Church are light and darkneflfe together, and externall Church communion with the hypocrite (which is hwfull) cannot be a touching of an uncleane thing, and fo Church-feliowfhip with the wicked cannot be Chrift and Belial together.

3.That Separation here commanded is from the worftiip of God corrupted in the matter ,where need force the Corinthians behoved to be joyned to Idols, tn \6 For rohat agreement ("faith he) hath the Temple of q 0 d with Idols' Now he meaneth, that the faithfull who were Temples of the holy Sprit (hould not fit and eat at the Idols Table, which is called, 1 Cor: 10. 20, 21, The Di~ vels Table and cup. But what Logicke is this.? Separate from Idols, ergo, feparate from a Ghurcbj where the true worfhipofGod is, and isprofefled and taught • this is to be yoaked with Chrifts body, Spoufe, truth', but to fly theerrours that are in the body, which we alio teach.

2. They objcft,.*w:i 8.4. qoeoutof%r my people that *.Otjefit m -yee be not partakers of her fmnes, and that ye receive not of her'plagues. Srgo, ttv mufl feperate ficm the Church Where there is- any thing of Romes Vtor/bip.

Anfw. It folio weth not; for it is as if one would fay the wrath of qodis to comeupon the whore of Rome, who hath overturned the foundation of true faith. Ereo y if Co-rimh'yjiW not excommunicate the inceftuous man after ye have warned them of th«ir duty, come out of that 'Babel alfo, leasi ye be partakers of her fmnes. For they tench were a vifiblc Church never fo found, pure, holy, faire indoftrine and life, yet if they refute to caft out a fcandalous perfon, and will fparc and defend him, they are to be feparated from, and thofe that flay in that Church and keepe communion with her, are partakers of her fins. Ho wbeit fome faving truths remain in the Church of Rome, and in that we keepe yet a material and rcall union with Borne in as farrc as they pro-life one God, three perfons, two natures in Chrift,

&c. but wc have feparated from Rome. i. Bccaufe their. Doctrine of profeffed and commanded Idolatry , and their other Herefies cvertcth the foundation of Faith. 2. Becaufethcy lay another foundation above the foundation Chrift, the Pope, and a multitude of Idol-gods, bu: itfolloweth in no fort. Ergo, we are to feparate from every true Church of Chrift, that is incorrigible in bne fault or other.

Where is there a Chriftian Church that we could

live in in the Earth, yea except the Anabaptifts-Chxtch,

a Church of white paper as Aire as Heaven, and the

Sunne, that there is not a fpot on more then on

the triumphing Church, this on Earth is a city in the

Moone..

ObleB.2. 3- They object, Come not ye to Gilgall, neither goe

^ii*jwmbib. yee up to Bethaven, therfore pee fie Were to feparate from

Idolatrous Ifrael.

Anfw. I have proeved that the true Prophets commanded Chureh-fellowfhip with Ifrael after their I-dolatry: and judge if this be good, goe not to Bethaven, that is the houfe of vanity, called 'Bethel the houfe of God, where Jeroboams" 'calves were worshipped, ergo, feparate from all the worfhip of God inJf-rael : we fay, Ex negatione Ifecici, male conc/uditur ne-gatio generis, feparate from leroboams calves : thcrfbrc feparate from all true worfhip of God in Ifrael, it is a bad t confequencc.

OfoVfl.4. 4# They object, In the old TeHament the Law con-

ft fled of outward ordinances, and if they were outwardly performed, there was no caufe to feparate from them. 'But under the new Tvftament , all things are beeome new and Jpiritua!/, where Chrift hath given power to all the faith-7t.irr»rv difcov. of fi^ t0 Cen fi>re fcandalous fnnes } all fbould feparate from A faifeChurchpj?, corrupt (fhurch : So Barrow. But Mafter Smith hel-fmitbparaL ctnf. P etn him, All things were jhndowes in the old Tefla-M*jo. ment : David, Jehoiliaphat, &c. fttffered knowne finnes

in the land, jet were they the true matter of the tjpicall Church, being typically and ceremonially clean* : for to the

confri*

HltHtion of the typical/ Church, there was not required true holineffe, but ceremonial! cle.inneffe : Holinejfe was required of them for their acceptation before Cjod, but not for the conftitution of their (fhurch : fo there -were there ty-ficall Saints ', tjpicall Hypocrites, that might have no communion together till they were purified, a id yet being in-deed wicked perfons they mirht have Church-communion together. 'But our conftitution^ mimftry, communion^ fe-parathn are contrary to theirs, true holinejfe itrequiredun- inifcjliiWJi der the new 7 'eftanient. Robinfon addeth, No man could ^*«"*•/>,»**• abfolutelyfcparate fiom the Church of the Jews,/or it was the onely one vifible (fhurch upon the face of the Earthy tj-ed to cne Temple, Altar , Sacrifice Trieft-hook azdplace y they hid not excommunication, as we have now, the offender was by bod* ly death cut of from the common-wealthy as fiom the (fhurch ?

Anfiv.lt is moft falfr that externall performances of duties were furficicnt to make men members of the vifible . ff Church of the old Teftament. I. Becaufe man-flayers, a- of irJmoman & dulterers, &c. were to be cut of and excommunicated Jp'muaiiiK.iinefle from the congregation of the Lord, and their pray- «£oi£ and dj ers were not accepted of God, even by Afofeshis hw, chucch °* th c KmriMS^ E6i.i«.M4.iJ. Etc*. 3,4,5. 2 It EfiZ"* is filfe that all the worlhip under the new Teftament church *tthq is {o fpirituall that outward performances of externall ^crethe?/ST£ profeftion in the new Teftament doth not alfo make njrhypociiewftal profelTours Ecclefiaftically holy and fepatated from o- cl^SLllE' ther people not of the vifible Church, for Ananias, hypocrites in the Saphira, Simon Ma%us for a time were externally ho- Kb?22a_ ly, and differenced horn Pagans without the Church by niaii and e_tern.i fctbeir baptifme and externall profcflion. Then "Barrow I^SJSaI! muft quit 2II places in the old Teftament, for fepara- hrpocnta of & 9 tion from a wicked Miniftry, as that Prov. 15. The ola 7c^««t. Sacrifice of the wicked is abomination to Cjod , was as true in the old as ia the new Teftament. Erg°, the Sacrifices offjred by the wicked Prieft were no ordinances of God, and did pollute others, who did communicate with him.

2. The

2. The Sacraments of the J ewiflh Church in fubftancc were one and the fimc with our Sacraments, Heb. t }. 8. i Cor.io. ) 5 2 5 3joh,8.56\Joh.6.so J 5i, Col.2. 1i, 12. I Cor: 5.7. all lay this except Tapifls, Anabaptifts, Armenians and Socinians^ and for notorioufly wicked perfons to ufe the Sacraments with prophaneand wicked hearts, was mod unlawfull and made them in that no members of the true Church,but as Sodome and gomorrah^{. 1.1 o. as tAlthhfians, <L/£^ypians and Philifiins, Amos 9.7. and fuch were forbidden to take gods covenant in their mouth, feeing they hated to be reformed, Pfal. 50. 16, 17. Their prayers were abomination when their hands were bloody , Ef* 1.15. their Sacrifices like the murtheringofaman, and the Sacrificing of a dogg, which was abomination to God, lf*fi€.%i and fo are all the means they ufe, but I believe, if Chrift was the Spcufe, Prfeft^head of the body to the Church of the lews, as to us, to the conftitu--* tisn of this body vifibly worfhipping him in a Church-ftate, there was required that the peopb fhould be not only typically holy, but really, and that God ihould be fancTified not only typically, but really, by reall declaration of all that drew nigh to him, and the Song of Solomon faith, that the communion was morall, fpirituall, YpetidcntoK. befidethat it was typicall in fome points. And this is di-/4w«.3/*> reel: contrary to their confeflion, where they make Separation from a corrupt Church morall, and to that fc-paration of the godly from the wicked was taught of God, before the Law, under the Law, and under the Go-fiell, and they teach, That all true Churches from the beginning to the end of the world are one in nature, and ejfentiali conftitution : And would the Lord have thefe to receive the feales of his covenant, as true members typicall of a typicall Church : This they fay is 1 To take the name of God in vain. 2. That the Lord doth feale unrighteoufneffc. 3. That he prophaneth his Sons bloud and death : then a people laden with iniqu : ty,a Sodome, a generation of Idolaters might all by Gods typicall command, claims to the promifes of the covenant, and they only. 3.The

> — — ■

3. The common beleevers amongft. the Iewes had the power of the keyes, as well as we, if Separates teach right, for they had power to rebuke one another\ Levimp.17. and this to them is a part of the power of the keyes, as Smith faith, they had power of ordi- Smth t«^** 1 nation to lay hands on their officers, and the right of election, as they would prove from, Z*t>//.-8.a,3. a place notwithstanding abufed, for the congregation there « TrT y 3J1f(lfllf is the Princes of the congregation, as it is a hundred •m/*^* "*/>• times taken in the old Teftament, els how could fix ** hundrcth thoufand p:rfons, befide aged men, women and children lay hands on the officers ? They did alfo excommunicate no lsffe then our Church of believers, as they fay, tberfore their Churchintheeflenceofa vi- * rrtrt , P^ fible Church was every way as ours, except in fome acci-dentall ceremonies.

* Laftly, fuppofe the laves were the only vifiblc Church that none could feparate from, yet Chrift W Belial, light anddarkne^e jhould never dwell together.

5. They objecT, A little leaven leaveneth the -whole lump, andfo a fcandalom [inner not cenfired, maketh the R 'i™{%' t r fi whole Church an infilled lump, t her fore we are to fepa- Smith. rate from that £hurch, if they goe on, except wee would M * Ca!tns ' le leavened : So Robinfon, Ainfworth, Smithy Canne^ok-iedt.

Anfr 1. There is a double infedion, one phyficall as leaven, that by touching leaveneth, and pelt-cloaths that by touching defile the ayre or mens bodies : the com-parifon holdeth not in this, I am fure. There is a morall infection by evill example, and fo the inceftu-ous Corinthian, not excommunicated, did infecft, if a-ny mould ufe his company as a brother and member ot the Church; of this latter fort, the place 1 Cor: 5. is to be underftood. The inceftuous man would infe^, if the gnides and the Apoftles fpirit mould a >t cift him out : Hence it is true that Church-guydes, in not excommunicating, did what was in them morally, to infecT: and lcatcn the Chnrch : but 1. It felloweth not

V * that

that the Church was attu ficundo, and a&ually infeit-cd, howbeit, no thanks to the gutdes. 2. Itfolloweth not that they fhould fcpante from a Church that might infeft , becaufc that is not Gods meane of ef-chewing infection to lowpc out of one true Church to a-nother for one fault.

2. The cfchewing and feparating from the error of the Church, and the maws company, is enough to them to ef-chew the infe&ion. They urge, 'But it is a tempting of CjQ& to flay in an infilled lump, Juppofe you be not a& stall] infilled ymr felfe, fir no thankes to you, as it is a tempting of God, to keepe company With a^ickedma^,fup-jpefe by Cjods grace, yee learne nat his kicked fajhions, a wan k guilty of felfe-murther, who rydeth a fuelling and danger opu river, and finneth in fi doing, fuppofe God'gra-cioufly pardon his rajhnejfe, and carry him thrtugh the river

I Anfy*. 1. To ftay in every place where finners are, and to haunt the wicked mans company as his companion, is a finfuli tempting of God, fuppofe ye be not actually in-inared ; but to ftay in the company or Church, carefully flying every fpot and fculeayre, that may blow fin upon you,is no tempting of God.

Butfecondly, they thus urge, to ftay a member ef a leavened Churth, and keepe Church-communion With that infeBed Church, is to tempt God, t her fire god caller h yott iofeparatefrom that Church,

I anfweri. To ftay a member of that Church wholly leavened, and where the matter of the worfhip is leaven, and fundamentall points corrupted and obtruded upon the confcience, is to tempt God, for then I keepe communion with a leavened Church, as leavened, fuch as is BabeH.-but • the affumption now is falie, and the cafe not fb here, but to keep my felf and remain a member of a Church leavened in part with one fin, and to take no part with the finne, and yeeld no content therunto is no tempting ©f God ; TohI joyned as a member with the Church of Corinth, and acknowledged them as a Church, and com*

manded

manded to keepe Church fellowship with them, 1 Cor: 5.4. even when this leavened lump was fouring amongft them.

But thirdly they urge, the inceftuous mans finne not cenfured,-infected the Church, theinfecledChurehinfecletk the Werfiip.

Anfop % . I deny that the finne of the worfhippers infccl-cth the worfhip to others that are not guilty, it infeclcth the worfhip to themfelves, but not to others, a worihip corrupt by accident only through the fault of the wor-(hipper, may and doth make the Lords Supper damnation to the eater, and therefore the eater is forbid ien fo to eat; a worfhip in the matter .and intrinfccall principle unjuft and finfull is defiled both to the man himfdfe and to all that taketh part with him, as the teacher of falfe Docl-rine and all that-heareth and believeth are defiled, but if the fin of an unworthy communicant even knowne to be fo be damnation to himfelfe, and defile the worship to others, then Paul would have faid, he that ea-teth and drinketh unworthily, eattth and drinketh hii owne damnation, and the damnation of the Whole Church, and Paul fhould have forbidden all others to eat and drinke withall, who communicateth unworthily, if he allowed feparation, but he faith, he eateth and drinketh damnation, i ^Ta, to himfelfe, not to all others.

But fourthly, they urge thus, We mufl not onely ftrive to rebuke, and cenfure one another, but We mufl not flay a member of that Church, in the Which We are not permit* ted to doe the duty that Chrisl hath commanded m, for the flat ion and place ii unwarrantable, Where We arenecef-fitated to finne, that U, to omit a duty of the Kcyes, that god hath j(izen to all the faith full. Ergo, We mufl Jepa-rate from that Church, Where all the faithfill may not life the Keyes.

Anfvp % i. Alfo if the power of the Keys be in the hands of the people, as fome teach, foas they arc under sreom-mandement ofGod to rebuke authoritatively, and judicially to cenfure and excommunicate, their univerfall

Y 2 omit

omiiTion of that duty fccmcth to be finfull; and (how-beit I be loath to teach Separation) I fee not how the authours who give the power of the kcyes to all private Chriftians, are not to feparate from all Churches where Prcsbyteriall government is, no kfle then the ftrittcft 6 eparatifts doe.

2. Affirmative precepts tye not in all differences of time : To rebuke your brother is alwayes lawfull, fo it be done, obferving due circumftances ; but that every be'eever rebuke Church-wayes, and judicially by the power of the keyes doth not tye at all, becaufe Chnft never gave that power to all. 2. Some duties tye abfo-lutely, as to pray, thefe we cannot forbeare : Suppofc a Church fhould make a Law, like Darius to borrow a dumbc Devill, for thirty dayes, and to pray none, that Church fhould not. be heard, and not acknowledged in that. Other dutyes tye conditionally, as not to pray in publicke with a man notorioufly ferving Satan, and deferving to be excommunicate; yet if the Church excommunicate not, wee are not to feparate from the prayer of the Church , becaufe that perfon is fuffirred there : fo thefe duties that tye upon a condition that dependeth upon others and not upon my felfe, tye not alwayes. I am obliged to belecve what point the Paftor tcachcth,but not abfolutely, but upon condition it agrees to Gods Word.

They fifthly urge. But lam neeeffttatedinafalfe Church to communicate with thofe whom I know to be no members of the true Church , but limbs of Satan y becaufe in Cjods court they are excommunicated , ani no members of the Church ; but' through the corruption of thefe that have the tower of the keyes, thefe are permitted to be members of the Chnr' h, who in gods court are no members at all; and if I remaine in the Church, I mufl communicate with them % jea if I remaine in the Church , I mufl communicate at that table where the holy things of God are propkined by dogges and fwine , therefore in that cafe I mufl fepa* rate.

Anfw.

Anfvo. In your helieft indepcndant Church where difcipline is meft in vigour, you meet with this doubt, and niuft feparate alfo, if this reafon be good: Forfup-pofc you know ene to be guilty of adultery and mur-ther, and had feen it with your eyes, the party guilty to you is not guilty to the Church : For i.you are but one, none is guilty Ecclefisftically, and to be de- . barred penally and judicially from the holy things of God, except by confeiTion to the Church, or by two or three -witnejfes. 2. You know what is holden by all our Divines, yea even the Canon Lit* and Tapifts teach that rbmomas ^un. the Church cannot judge of hid things, and ads of the £"«*•<&««*"». mind. So faith Thorn. Aquin. Cajetan, Soto^Dnrandm, wi5'"?a?t'i. tSilmaln, Crerjon, Navar. Vriedo, Joan. Maior. Tain- Da *^ de -dan. tAntonin. their ground is good : The Church j£cUap.io. ' cannot judge of that they cannot fee ; And theChur- G'rfondeviuftir* ches power of the keyes is all for the external policy SJtJSi/M^ of the Church, and therefore fuch a finne cannot be the cap.j7n.5f. object of Church-cenfurc, or caufe of Separation, Ex- cbS*s^! communication is ever ufed againir. externall fcandals, A/*or«. ^r.18.15. iOr.5,1,1^,1,19,20, tTheft. 14. !£%£+** (hew one place where the Church excommunicateth for non-regeneration.

6. They object, \t i* not lawfull to call God Father 6.0bitl~l. ioyntlj with thefe Vvho are not brethren, bttt fonnes of So- Sw'&.paral.pig; tan, Ergo, we are to feparate fiom fuch. So Smith rea- ,o7

foneth.

Anfw. Except they be all and every one thefonnes ,. ~ of God, that are in our vifibk Church, and not one hy- l %Qtu "• pocrite or childe of Satan amongft them, by this argument we muft feparate from them , and fo SepAratifts are to feparate from their owne Congregation, wherein they acknowledge there be hypocrites. This is Ana-baptifticall holineffe, Ifa.6^.

7. Thev object, \t id not lav full to make Chrift a Mediator to all the prophane in the land, and to make all the prophane members of ku body, Ergo, *e are to feparate from aconfujedChnrcb?

T 3 Anfm.

Anfw. So was Corinth , Galatia , Ephefus , confufed Chinches, wherein there were hypocrites. We make Chrift Mediator and Head to the vifiblc Church, according to the beft part, as Chrift fpeaketh , foh. 17. Thine they were, when Judas Was never CyWr. And Paul calleth Corinth Saints, Colons aims, and faithfull bre-1 Cor!.!,». ' thren, and Peter, the elecled according to the forc-know-» Pci.i-2,3,4. ^£ e °f G°d, begotten againe to a lively hope, where yet -there was Tome at Corinth, 2 Cor. 2.16. To Whom the Cjosfell WW the favour of death unto death, forne to Whom it Vtas hidden, Whom Satan had blinded, 2 Cor.4.3. And Col.a.18,1* Tome in Colojfe carried away with Angel-Worfhip, not holding the head Chrift, fom'c of th'ofc to whom Peter iPec.%8. writeth were fuch, Who fumbled at the ft one laid on Zi-

on, and there was amongft them, falfe teachers privily bringing in damnable Herefies, 2. and many followedtheir aPet.3.r>3,t;. pernicious Wayes, sfots, fiafting amongft the Saints, having eyes full of Adulttry, that cannot ceafe from finnet, &C. 2.0 b vet. g^ They object, Thefe that are mixed with unbeleevers

corfent to all the fimes of the unbeleevers, and to all their prophanation of the holy things of God, feeing Cjed hath given them the power of the keyes to hold out and excommunicate all wicked perfons • therefore beleevers are to fepa-rate from all prophaners of the Covenant, except they wonld forfeit their Covenant,

Anfw, A Ample worshipping with-hypocrites whom we know not is not a cenfent to their prophanation of the holy things of God ; Chrifts eating the Pttjfe-over with Judxt ; the Difciples eating the Vaffcovcr, when Chrift faid, One of you hath a Devill,one of 'you ftall betray me, did not import confe;it,nor partaking with Judo* his prophaning of the Sacraments. 2. Neither hath God given to all beleevers the power of thekcyes that way, as is allcadged. ?. Suppofe the Elderfhip in whofe h«nds oneiv' aie the keyes, fhouki permit a knownc adulters, wire never pr«rl{V-d bis repentance therefore to yet thw were not in the Eldeifliip

the fmne agtinft the HolyGbofl, and to forfeit the Covenant .though it were a great fmne.

9. They object, God commandeth the godly to plead with their mother, becaufe (faith he) Jhe u not my Veife, nor I her km band, trgo, if the Church turne a bur lot, the children are to protefl and plead agunsl her y at reputing her ?:o mother, and fo they are to forfake her,

s/fnfto. If this place prove lawfulnefli of feparnuon from the Jewih Church, as from a harlot call off of God, it (hall crofle a mainc principle of Separating that the Jewijh Church wo* the cnelj vifible Church from. Vthich it Vras not lawful! to fepars.te, feeing the Mejftah behooved to be borne there , and the Temple, facrifces were snely there, Alfo this pleading was for harlotry and Idolatry : But Isl.Smith and others f^y, that Wickednefeand Idolatry did not marrethe constitution of the Jewijh Churchy fo being they had ceremoniaH and typicallholinejfe according to the letter of the outward legall fervice ; and fo from this feparation" from the true Church is vainly collected. 2. Plead with your mother for her harlotries.Hence it followeth firft,i.They were to cftcemhQras another,. and of duty as fonnes to plead with her. 1, If they were to plead with her, and rebuke her, they were to keep communion with her ; becaufe non-rebuking for a time is a figne of feparation and lufpending communion for a time, Ezcch.3.26. Thou [halt be dumbe, and fhalt not be to them a reprover , for they are a rebellions, houfe, Ergo, reproving is a figne of communion. But they fay 3 they were to plead with their mother by -power of the keyes ; and if their mother would not return to the Lord her firfl his band, then they ^ere to goe on to a fnil ftp. fiom her,

1 anfwer : Then two or three fcithfull ones in the Church of the fewes , no lejQfe then in the Chriftian Church were a true vifibie Church , having the power of the keyes. This is contrary to their owne dofrrine D who make a typicall and ccremoniall cleanneff? fuffi-cient to conftitute the Jcwift Church • but require a

reall,

\6% Arguments for Chapn

rcall, true, and fpirituall holineffc, to the conftitution of the Church of the New Testament : For if the children may plead with the mother for want -of fpirituall chaftity and marriage-love to her Lord, and for that contend againft her, to fcparate from her, as from a harlot and non-Church, then is reall holinefTe required for the conftitution of a vifible Church amongft the ( X©.0£iV?. Jcwes,as amongft us,which Separatists deny.

I o. They ebjecT, Abraham behooved to feparate from his fathers houfe^ for the Idolatry thereof> before Abrahams family was made the true Church of Qod> therefore there is no remaining in a Church where the worjhip is corrupted?

nsfnfw. Separation from a Society profcfling Idolatry and corrupting altogether the doctrine of the Covenant, fuch as was Abrahams fathers houfe, we grant is lawfull, their father was an Hittite, and their mother was an Ammorite % Ezech. 16. 3,4,5,&c. Ifa.jr. 1,2. but what is this to feparate from a Church where are the true fignes of Gods prefence, the Word and Sacraments . in fubftance profeflfed. 2.God in a particular call went before Abraham to make a Church of him, of whom the UWeJfiah was to come, and to. whom he was to give his Covenant, whereas his Covenant was not in Abrahams fathers houfe : This call is not made, nor this Revelation to thefe who feparate from the Church and true Covenant. 11.Objett. 11. They objecl, The Minifiery of the Gofyell fhould

Ezech : 3*,j8. fa as the holy floc^e, as the flocke of Jerufalem-in their fo-So s4ltt ^ Mib ' l emne feasls, that the oblation might be fanttified ; but when the people is a confufed prophane multitude. , they are not the oblation of the Lord, and fo not the (fhurch that wt can remaine in to 9 and offer fuch lamed facrifice to Qod in our prayers f

Anfw. The fame will follow in their Churches, where Minifter and profeflbrs beeing whited wals, and painted hypocrites, though aotknowne to others: A fcabbed facrifice is offered to God, and that hypocrites

critesare in the Church alwayes, we and they agree and teach Joyntly. 2. What though the people beprophanc and knowne to be a bad facrifice, feeing they profeffc the truth, fhall they be excluded from trie prayers of the Church, and none offered to God in the prayers of tfie Church, but oncly beleevers? (hall not thefe be offered in prayer to God, who are yet unconverted ? what meaneth that petition then {Thy Kingdome come) is it not a prayer of the Churches for the non-converted.

12. They object, With that Church we cannot ioyne * nL % pi with, as members thereof^ where Images and Pitlures of Devils are laid upon Cjods rfltar for sfiritnall facrifices, which is as abominable to Cjod, as uncleane beafts were under the Law : \pyd ChriB cannot be a Priefi to offer thefe in publicise Church-fervice to Cjod \ bu-t prophane men in the £hurch are fuch pitlures of Devils, Etg©, the true Church Jhould not offer them to Cjod, nor Jhould we flay in that Church where fuch are offered) as Chrisl will not offer Unto God.

Anfw.j. That fame inconvenience fhall ever retort upon the objectors, becaufe hypocrites that are ftill in th-; vifible Church fhall be Images and Tittures of Devils offered to God 3 and Chrifl can be no Priest to offer fuch to God.

2. That a vifible Church may be a holy oblation laid upon the Altar of God, to be offered to God, by our High-prieft Chrifl ^ It is not required for the Eflence of a true and acceptable facrifice of worfhip, that all and every one of the Congregation be holy and fpiri-tually cleane : Tor then the Church of the Lords Dif-ciples and followers in the dayes of his ficfh fhould not be a cleane offering to God, for amongft them was f udxs % The Church of beleevers, ABs 2 . fhould not be an holy cblation , but an offering to God of Images and Pitlures of Devils : For in their vifible Church was Ananias , Saphira, and Simon LMagus : Cbrift our High-prieft bcarcth the twelve Tribes of Ifrael in his breaft,

Z ark*

*6o Argument* for Chap.u*

-— .. ■ . ..^

and offjreth Ifrael to God as the typicall Pried did • yet all and every Idolater, Sorcerer, Murtherer in If rael, are not written on Cbrifts breaft, but onely thof that are fealed of every Tribe, Rev.7. It is furficient ti. make the oblation holy , that there are fome few be-Jeevers that arc (tamped with the Image of God, anc off-red in a holy and cleane oblation to .God, by out ' High-pried Chrift : For amongfl: Separations were found revolters that left their Congregation^ and wrote againfl: the Separation ; yet thele were once offered to God while they were vifble Saints, and efteemed to be t fright of god and found beleevers.

Obiett,!^. 13. They objecT, That it is not lawfiill to have communion with a Church, where there is any fupcrftitioa or Idolatry, or falfe wprfrup : For David Would not take up the names of I do™ in his lips ; nor is it lawful! to

i ' touch the garment sfotted of the fiejh, in rejpeel, one Achan

taking the accurfed sJ>oyle s brought lodgement on all the reft, and therefore they must feparate who would be fee of the curfe.

*Anfw> It is not lawfull to communicate with tie holieft Church on earth in an acl: of falie worfhip we grant; but every falfe worfhip doth neither make a true Church, a falfe Church, or no £hurch • neither, givcth it aground and warrant of Separation ; for there was much falfe worflhip- in Corinth, where many were partakers of the Idols Table, 1 Cor. 8.10. and many denyed the RefurreUion, and fo Thyati'ra, Pergamus, Rev. 2. where were Balaams do Urine , and Je^alel the falfe Tropbetejfe, and yet none of thefe are to be fepa-rated from x as falfe Churches, and the Separates would obferve this, that when Churches m the New Tefta-ment are moit fharply rebuked ,. if communion with thefe Churches going on in their (Inncs be Idolatry and falfe worfhip, and offering of Devils Images to Goa 3 how is"it, that the Lord and his Apoftles. rebuketh the fault?, but never wameth the true and found beleevers to feparate and m.ike a new Chur.ch, feeing this is

the

1. ^Argument. If the children of wicked parents t.Arg. were circumcifed, all without exception, notwith-ftanding the wickcdneflfe of their parents, then the children of thefe who are borne in the viible Church of Chriflians, are to receive that fsme fealcin nature and fubftancc of that fame covenant of grac?, which is b; tiline. But all the children of molt wicked parai were circunacifed without exception. Ergo, fo are the children of Chriitians borne in the viiible Church. 1 proportion cannot be deny ed by our brethren, 1 * They fay circumcition was given only to m of the

rifible Church, to whom the do'dxineof the covenant, tyVtf.17.7,8. was preached, and thefe were profeflbrs only within the viiible Church of the Jewes, as M.Befi 'Stficbutiay^ faith, and if children Kere t§ be circumcifed beaiufc God jMi*4* pa S . (aid ( I U 1 /// be your Cjod and the God of your feed) then becanfc this promife is made to Chriftians, and to their feed in -the newTeftamevt^ Afls 2.2,8. they.fbouldbe baptized* 38. be baptised every one of you,dcc. ver.39. izr the pro.nife is made to you, and t« your children. Whence it is cleare, as thefe who were externally in covenant, were onely to be circumcifed, fo thefe, who are externally in covenant in the chrifHan Church, are to be baptized. I prove the aflumption, that all the male children were to be baptized without exception. 1. From Gods commandement, Cjen, 17.10. Every max-ehi!d amongfr yon (hall be circumcifed, VCT.II. Every man-child in your generation^ he that is borne in the ho life, And bought "frith money of any fr anger, that is not thy feed, the n circumcifed mufi be cut off from his people, he hath broken my covenant. Here is no exception, but all mirfi be circui*-c : £d. 2. Alfo many muft be circumfed, as thefe to om the Lord gave the Land for apcfTcflion, an'd was Abrahams feed, according to the flefh, but the land 5 given te the moil wicked of Abrahams feed, fo cap* 8.5. That all the children of the wicked are circumci-r, Jojh.%. Becaufe Jojbuah at Gods commandement arcumcifedthe children aflfrael, vcr, 2,2 {]. whefe

wicked

wicked parents the Lord had confined, becaufe they obeyed not the voice of the Lord, unto Whom the Lord [ware that he Would not fiew them the Land Which the Lordfware to their fathers. And Heb.$.10. of that generation the Lord laid, They doe alrvayes erre in their hearts and they have not knovene my Wayes, there was in the q an evill heart, an hard heart, an unbeleeving heart, ver. 13.15,18. and yet God commanded fofiuah to circumcife their childen, therefore there was no more required of the circumcifed, but that they were Abrahams feed according to the fle(h, and by that fame reafon there is no more required of infants that they may be baptized* but that they be borne in the chnftian Church, for the Chri-ftian baptifme, and the J ewifh circumcifion infubftance are all one. Rom, 6.4. Col. 2. 11. Jer. 9. 26. ^r.4.4. 1 Tet. 3.21,2 2. 7 his is fo true, that circumcifion is put for the Nation of the fewes, Attsij.i. Rom.2.i6 i ij. &al.2.y. Gal6.i%. which fpeech could not (land, if moft part of the children of the fewes, for the parents — wickedneffe were to be uncircumcifed : neither dee we

y || reade in Gods word, that ever the children of wicked

lewes were uncircumcifed, and if their circumcifion had beene a prophaning of the covenant, and difhonouring and polluting of the holy things of God, the Prophets who rebuked all the finnes of that Nation, would not have paffed in filence that which (liouid have beene a N.- -tionall finne in them: and as G©d determineth thee lity of thefc that eate the Pafleover, that they be '£ cumcifed people, an&folewes, fodoth he determine^ quality of thefe that arc to be externally circumc'iied, Cjen.iy. every male child. Some anfwer that thefe infants, Iofi.$. circumcifed, 'Were the infants of -parents dead in the Vvildernejfe, and Jo they Were not now under the care And tutorie of their parents, but under the care of others, and fo thej might be circumcifed.

Anfvo; But the death of the parents did not change their Church-ftate, for they were (till the children of wicked parents, Wbofe car cafes fill in the Wildewejfe, and

that

that in Gods wrath, Hebrews 3.

2. Argument. If John'Baftift Mat. 5.5. baptized ]c* l*Ar* k rufalem, and Ml Judea, and ah the regions roundabout,

and that without any further examination of the aged, fo they would confeffe thdr (innes, and yet he called them a generation of vipers, and fo the fecde of murtherers and eviildoers, fucKasarcc*/w.r, and Chrift faid LMat.i%. that of their children, and f'uch like was the Kingdom* of god; then the children of Tharifees and Tublicans and wicked per ions are to be baptized, fo their parents profefle the doctrine of the covenant, but the former is true,J?^.

3. Argument. If Peter, Acts 2.38,$9. command every ^tyfr^ one ofthe/r»w to be baptized by this argument, becaufe

the promife ( faith he ) is made to you, and to your children, and to as many as the Lord Jbxll call, then all are to be baptized, to whom the promife of the covenant, and ex-tcrnall calling by this covenant is made; but the promife of the covenant is made to the feede of the wicked within the vifible Church, Ergo the feale of that promife is to be conferred upon them, I prove the atfumption. When God faid to Abraham^ IVvill be thy God, and the Godoftkyfeed, by the feed of Abraham he cannot meane the neareft of Abrahams ked only, to wit, the nearen; fonnes, for fo by that, he fhould have been Abrahams "God, and Ifaacks God only, and not Iaacobs God, and theGodofthe feed of Jacob, which is againft thetenour of rhe covenant, now if God be the God of Abrahams feed farre off, and neare downe, to many generations, j wickeiinefie of the neareft parents connot brcakethe covenant, as iscleere, £<.«•/;. 20.18,19. ^.22. ^.3 6,3 7. ^.42,43. Pfal.\c6. ^.40,45,46, /faw.3.3. Lev. 26.44, 45. fpoken of the fonnes of wicked parents, and if thefe children ftand in the covenant, for Gods names fake, and God fay exprefly, Ezech. 20 18,19. to the fonnes of wicked parents who grieved his holy spirit in the Veildernefe:. Waike in my ftatutes and Voalke not in the ftatutcs of your fathers^ 1 am the Lord jour Qoa\ then

A a they

they were in covenant notwithstanding of the wicked-nefleof their fathers, and therefore by our bretherensar-gument,the feales of the covenant mould be beftowed upon them. A* Art. 4. Argument. If the Lord Jhew mercy to the thoufand

qenerAtions of them Vvho love hlm^ and fceepe hit comman-dements, then the wickedneffe of the neareft parents, doe not remove the mercy of the covenant from the children, becaufe the mercy extendeth to the tlooufand generations : But the former is faid, Exod.20. in the ie-cond commandement, and therefore for the (inncs of their neareft parents, they are not excluded from the mercy of the covenant, and therefore neither from the feales of that mercy. If our brethren fay, we have no af-furance of faith, that their thoufand generation upward hath been lovers of God and keepers of his commande-ments, and fo the children in faith cannot be baptized.

I anfwer firft, by this argument you connot deny bap-tifme to them in faith.

1. Yoa have not certainty of faith, which muft be ^fib.c«Sc£ f,dC grounded upon infallible verity, that their neareft parents are beleevers, you have for that only the judgement of charity, as famero faith well: and this faith you have infallibly, .that the finnes of no one, or two, or foure pcrfons doc interrupt thecourfe of Gods immutable covenant in the race of covenanters borne in the vifible Church, Rom.i.-$4. lo/h^.z^^.Levit 26.41,42,43,41.

IT*^\20.I4,I7>2 2.

}\Arg % 5. Argument. The infallible promife of the covenant,

J Wl be thy god, andthe Godofthyfeede: which is made tow% CjenttieSy as well as to the Jewes, Ga/.^.io,iT,i2, 13. muft make a difference betwixt the feed of Chri-ftians, and the feed of Turks and "Pagans, and thefethat are without the true Church of Chriftians. But if fo, that the finnes and wickedneffe of the nearcft parents cut off their children, from the mercy of the covenant, and hinder God to be their God; then thefe infants arc in no

better

better cafe through the covenant made to their grandfathers and generations upward, then the fonnes of Turks and Pagans; for they arc ftrangers to the covenant, and have no right to the fcales oft|he covenant, no more then the children oiTurks. I prove the propofition ( / \fe/Y/ be thy Cjod and the God ofthyfeede ) cxtendeth the covenant to the ked of the faithfull to many generations downeward, untill it pleafe the Lord to tranflate his Sonnes Kingdome, and remove the candleftick from a people; Neither can the meaning be, (IVri/I be thy God and the God of thy feed> except the tie or eft parents ofthyfeed be unbeleevers,) for that is contrary to the Scriptures a-bovedcitwd. Neither can they lay, that the children of unbeleeving parents borne within the chriftian Church, have right to the covenant and the feales thereof when they come to age, and doe beheve and repent, for fo the children of Turl^s, if they belecve and repent have that famerigMt, asiscleare, Ijaiah t $6.6 > ']. Acls 10.

34.35-

6. Argument. If God in the covenant of grace and 6.Arg.

Evangel!, will not have the fonne to beare the iniquity of the father, except the fonne follow the evillwayes of his parents, and fo make the fathers iniquity his owne: then cannot the children of wicked parents be excluded from the covenant, and the feales of the covenant, [for the (innes and wicked neffc of their neareft parents; But the former is faid, Ezech.i% % <\. The fonne iliall not beaic the iniquity of his father: Now infants as yet being free of a&uall nnnes, have not ferved themfelves heires to the iniquities of their fathers. Neither can it be faid, as fomefay, the children of Turks are not to be baptized, becaufe their parents are without the covenant, and yet thefe children being free of a&uall tranfgreflions b'earc the iniquity of their fathers.

I anfwer, God keepeth alegall way with Turks and all that arc without the Church, and covenant of grace, and we fuppofe the child borne of wicked parents to be in the cafe of election, and fo really within the covenant,

A a a And

and it is ordinary enough that cbofen and redeemed in-• fants be born of unbelieving parents, in that cafe who can fay that God layeth their fathers iniquities on them in fpirituall and cternall ppnifhments, fuch as is to be reputed without the covenanted dying in that cftate,tobc damned for ever. a 7. Arg. If the root be holy, fo alfo Are the branches,

7* r & m Rom.11.16. Now this holineffc cannot be meant of

perfonall and inherent holineffe 5 for it is not true in that ienfc, if the fathers and fore-fathers be truly fan-edified and beleevers, then are the branches and children fandhfied and beleevers, the contrary wherof we fee in wicked Abfalom borne of holy David, and many others : Therfore this holineffc rauft be the holincs of the Nation, not of peribns; it mud be an holines, - bscaufe of their clecled and chofen parents the Patri-arches and Trophets, and th* holy feed of the levies : and fo the holineffc federall, or the holineffc of the covenant. If then the levees in Pauls time were holy by covenant, howbeit for the prefent the fons were branches broken offfor unbeliefe : much more feeing God hath chofen the race and Nation of the Gentiles, and is become a God to us and to our feed, the feed muft be holy with holineffeof the choien Nation, and holineffc exter-nall of the covenant, not withftanding the father and mother were as wicked, as the lews who flew the Lord of glory. UArjt. & ^Argument. If the fpecfatt and only rcalon, why

Baptlfme (hould be denied to the children of neai eft Parents who are unbelievers, be weake and contrary to the Scriptures, then is this opinion contrary to Scripture al-fo; but the former is true, Ergo, .fo is the latter : for not only the fpeciall, but the only argument is, becaufethefe children are without the covenant, feeing their nearcft Parents are without the covenant, but this is moft falfe

many waies.

I. Godcommandeth (as I (hewed before) that the r xhildrcn o^rnoft WKkcd Parents, fofi.j, fhould be cir-

cum-

cumcifed. €rg9 s God eftecmed them within the covenant, notwithstanding of their fathers wickedneiTe.

2. The Lord tearmeth the children of thofe who flew their fonnes to Mokch, and fo offered them to Divels, to be his fonnes, Ezccb.16.2Q. <J\foreovtr thou haft taken my fixr.es trnd my daughters> vrhich thou haft borne to we, and thefekaft thou ficrificed to them to be devoured : ft

of thy -ptloooredcnjcs a [mall matter, v, 21. That p)ou haft flaine my children, &c. So iT*^*.23.3 7. If they be z Lords fonnes, and borne to the Lord,- bowbeit their Parents were bloody murtherers, and facrificers to *D/-vtlt ; then God efteemed thefe fonnes within the covenant, and who are we to exclude them out of Gods covenant ?

3. The fonnesofmeft wicked Parents dying in their infancy may be faved, and of them God hath his ownc. chofen, as we fee in many aged ones borne of wicked Parents. Ergo, the wickedneffe of the Parents is a weakc ground to fay they arc without the covenant, efpecially feeing we arlirme, God hath his decrees of Election and Reprobation of infants, Rom. 9. n. no lefTe then of aged, the contrary whereof wee know sArmimans teach.

9. Arg. If externallprofeffion be fufficicnt without 9^ r £* longer examination to baptize the aged, as we fee in Simon C^'tagpts, AcT.8,i3. and in Amnio* and Saphira, Aft.2.38,30,44 4>. compared with Atl.$. 1,2. by the Apoftles pra&ife: Then the profeilion of faith in the forefathers is enough for us to judge their fore-fathers within the covenant, and confenters to the covenant • for when many thoufartds at once are laid to enter in covenant with God, zs is clears Deut.2^,10^1^2, 13. Jo(b. 24.24,25. 2 Chron. 15.9,10,11,12, they could not give any larger proofs or evidences of their faith of the covenant, thenafolemneaflembling together, and a verball oath or a faying {Amen, or So be it) as Deut,in.\/L 17, after which they were reputed in the covenant, and* fa thenr feed alfo in the covenant. Auguslim his mind ^^75.

A 33 is

is that fuch infants arc not to be excluded from bap-*Bumh {teem,*?, tifme, fo Bucan, Calvin, Waliens, the Trofeffoptrs of

Leydcn

Calv Intliu

wadt-M UcsmAe Let us heare fhortly what our brethren fay on the con-^W^i'l; trary. U.Befl and others ofcjetf, Thefe only are to finwurior.theti. receive the feale of the covenant, whofe Parents, at ^Uttfegt* lca ft onc 0 f them, in externall profeffion, are within the covenant 5 but infants borne of wicked and pro-phane parents, are not borne of parents in external pro-- fetfion within the covenant, Srgo, the infants of wic-i.Owct. ^cd p arents are not to receive the feale of the covenant. The proportion he proveth from Genef. 17.10. This a my Btfi Churches j lea covenant, and every man-childe amon>fi yon Jhall bee cir-;>.>o53. . cumcifed y and /c0*0.4.11, Be received tkc figne of circum-

tZ^i^yT' cifion, a feale of the riokteotifneffeof Faith. Theaflump-Gutdete Uw*fo{. ^\ on he and others groove, hecanfe murtherers, drunkards\ i*y> 1, fwearers, and whofe children we baptife, declare them [elves

not to be ChriftUns, nor faith fill, nor Saints by their wicked life, and p not within the covenant. This argument alfo the Separates ufe.

Anfa. The Major is falfe, and not proved from Gen. 17, or Rom. 4 for neither of thefe places fpeake of neareft Parents, father and mother one at lead ; the Text bcareth no inch thing, but the contrary. Thefe are to receive the feale of the covenant whofe fore-fathers are in externall profeflion within the covenant; for God commandeth not Abraham only to circum-cife his ions, but all parents defcended of Abrahams circumcife their feed, the feed of Abraham carnally defcended to all generations: and fo the nearelt parents only are not to be looked unto.

2. This argument doth either proceed according to this meaning, that thefe infants only are to receive the feale of the covenant whofe parents are within the covenant by an inward ingrafting and union by true faith, befides the externall profefling therof; or then there is no other thing required, but only externall profeflion, that the Church without ^finne t may conferrc the

feals

fealcs; if the former be faid, it will follow that God fpeaketh, Qen. 17. enly to Abraham and his fons by faith, according to thepromife, and only to believers; but God fpeaketh to all Abrahams fons according to the flefti. 2. Becaufc God fhould fpcak'e an untruth, that he were a God by renll union of faith 10 all that are commanded to be circumciied ; for he commanded thcuiands to be circumcifed to whom he was not a God by reall union of faith : therefore thefe words mud import, that nothing is more required, that ths Church without fin may conferre the feale of the covenant, but the children to be defcended of parents profefling the truth and faith, although the parents indeed, as concerning any renll union of faith, be plain ftrangers to the covenant, and members of the Church only as an arme of wood is a member of the body, which being true, as it muft be faid, the aflumptien is weakc and fick. For the cjueftion is, what it is to be externally within the covenant, it is not to flee all knowne finncs, to be 4 chofen people, a people taught of god (for then God would not have commanded fofiua C*hap.$. to circumcife all Ifrael, becaufe their fathers externally were within the covenant) as this argument would fay ; for their fathers were a generation ©fun-believers Who knew not God, who tempted him and Grieved his holy Spirit in the ^'i/demejfe, and profeffed them-felvcsby their murmuring never to be truly within the covenant. Then to profefle the doclxine of the covenant is but to be borne Iewes y and avow the Lord in externall profctfion, and T>eut.2p, fweare a covenant with him, when the heart is blinded and hardned^x.q. And fo by this it is cleare Jojlma had commandement of God to give the feale of the covenant to their children, who were as openly wicked againft the Lord, as murthercrs, drunkards, fwearers, &c. 3. This argument will prove circumcillon could lawfully be given to none, but the children of parents within the covenant, that is> profeflcdly knowne to be 6ithfull 3

holy,

holy, and fcparated from the prophane world in the judgement of charity : this hath no warrant of the word. For i. The children of the moft wicked were circumcifed,/^.? . 2. We detire to know whom God forbad to be circumcifed that were carnally defended of Abraham? ' Or (hew us example or precept therof in the Word ? 3. What God required in the parents, whofe Infants the Church might lawfully and without fin circumcife, lb they were borne Iewes : O faith Mr. *Besl, they behooved to be members of the (fhurch whofe infants might lawfully be circumcifed. I anfwer, that is, ignotum per ignotius, Shew me one perfon being a borne lew, whofe child the Lord forbad te circumcife ? 2. What is it to be a member of the Iewijh Church ? Is it to bee a vifible Saint and taught of @od ? I true, that was required indeed to make men acceptable before God; but to make one a vifible member of the lewifi Church vifible, nothing was required, but to be a borne lew, «■. and profefle Gods truth, and keepe them from external! ceremoniall pollutions, I mean to be a member of the vifible Church, to keep cxternall and Church-communion with the reft of Gods people. Ob 'eft Secondly, they object, Not onely mufi they be in pro-

" feffion within the covenant ; but alfo members of fome vifible £hurch and particular congregation, that is, that they M.2</2 churches be within the Chmxh ; fir we have nothing to do to judge pica:/\*o,*irfyg.i t hem that are without. 1 Cor. 5,12. And this M.Beft pro-vcth by the order required in Gods Church, putting a difference betwixt Church-communion and Chriftian-communion, A man may be a juft, peaceable, quiet man, and fo meet to be a Citizen in a City, but he hath not right to the priviledges of the brnghe, ttntill he come to them bj due 6rder ; fo mufl a man not onely be a (fhrifiian ere his childe be baptised ; but dlfo a member of a vifible Church.

Anfw. 1. This Objection procccdeth from a great miftake, as if Church-communion with a particular independent congregation were more, and a better and

nca«

nearer ground cf baptizing, then Chriftian-ccmmunion, which we judge to be falfe ; becaufe the Catholick Church is hy order cf nature, and firft and rr ore principally the kdy, sfoufe, redeemed fleck? of Chrift, then «ny particular independent congregation, that is but a part or member of theCatholikc Church; and therfore the covenant,promifesofgrace,the power ef the keys,the feals of the cevenant belong firft & principally to the Catholike Churcb,& to thefe that are in Chriftian communion with her,before they belong to this or that \ ifibk part of theCa-tholick Church, and fo all ecclefiaftick power of the keys muft be firft & more principally in the CatholickChurch, then in a particular congregations a reafonable foul by order of nature is in maa,before it be \viPeter>l homos or John. 2. I believe thefe are within, that are profeflours of the true faith, fuppofe they be not members of the Church of Corinth, or of any fetled Church, it is c-nough if they be within the covenant , and thefe are without only, who are Infidels and Pagans, not profef-fing the true and found faith, as the Affile meaneth, 2 Cor.5.12. Baptifme is a pnviledge of the Church, not a priviledge of fuch a particular independent C hurch, and the diftinclion betwixt Chriftian-communion and Churcb-communionintbis point is needleffe and fruit-lelTe ; for none are to be rcfufed of baptifme, whofe parents prcfefic the faith and Chriftian-ccmmunion : Howbeit, they, by Gods providence may be caft into a country where they are not, and cannot be (without due examination) members of a fetled Church, as one may heare the word and joyn in pubhek prayer with any true Church he comcth unto, and fo having Chriftian-communion w ith a true Church,he hath by that fame alfo Church communion. For baptifme is not like Burgefle freedomc in a city, a man may be a free Citizen in one Towne or City, and not be a free citizen to have right to the priviledges of all other Cities, but he who is Chrifts free-man in one Church, hath Chriftian freedome and right to communion therby in all Churches, and may

B b have

hive Church-comma lion in all true Churches ; but hee tint is a free Bargeff; in o.ie City, is not free in all.

Thirdly, they object, If 'Baptifme be given to a!l pro-

wlfcHoafly y the Church Jha/l n§t be the hsufe of God, to

receive only Gods family, but a common Inne to receive

B-lli6 t all cleane and uncle ant. So Bcft citing Ca/twright. c Bap-

Stpa"aufit 1 petit, tifme is to be adminiftred (fry the Sepjtratifts) onely

io.}ioCar.a rcar.3, t0 fa fed of the faithfully becaufe fitch only are accounted

to the Lord fir a generation, Vvhich h; begetterh and re*

ceiveth in his Church to declare his righteoufneffe in Chrifi 3

PAlm. 22.30,31. Rom.4.11. and Rom. 1 l*\6. Math.

10.13,16.

SXT^* 1 a * al-a Anfw. Cartrvright in that place is only againft the

uvt^f.fju baptizing of infants of excommunicate parents who

are catt out of the Church ; but as the Church is a

houf.*, fo there are in the houfe of baptized ones, both

cleane and uncleanc : Neither arc they all barnes of

the houfe, who are within the houfe : the profeifion

of cleanneffc and holinefl'e, and of the faith of Chrift,

maketh it a houfe different from the fociety cf Tagans

and Infidels.

3. Wheras M. *Beft urgcth that none [honld be baptized, but members of the viable Church: he maketh all baptized members of the Church, how then rnuft they be allviftble Saints, cleanperfonsand holy? For baptifme maketh not the thounnd part that are baptized t«> be viable Saints.

3.. This feneration begotten of the Lord and received into the Church to declare Ir-srightcmfnefie, Pfal.2 2. is not ilich only as are to be baptized ; for that generation, v. 30 is a feed that fer vet h the Lord, and v. 31. -declare th his right eoufnefie : All infants whether of fatthfjll or unfaithfull parents doe alike fervice to God, and alike declare his righteouf leffe, that is to fay, infants of what c-ver kinie can doe no fervice to God. If their meaning bee the infants of faithfull parents circumcif:d (ball ferve God, and declare his Righteoufnefie, when

they

they come to age : Firft this Text faith not they are the feed of the faithfull cnely that fhall ferve God : For the feed of the faithful), fuch as Ammo*, AbfoUm, and Davids feed often refi fe to ferve God, and declare his rigkteoufnejfe, 2vA the feed and children of wicked Parents, as Hezehiah the fonne of wicked Aha*. , and fojtah the fbnne of wicked Amon, doe often ferve god, and declare his righteou/nefe : So they cite Scriptures, that by no force of reafon doe Ipeake for them, as-Rom.4. 11. and R*m.U.i6. fay nothing ; but if the root be holg with the holineffe federal!, and of the external! profclTion : So are the branches ; but the place fpeaketh nothing of true inherent holinefle ; for then all holy Parents fhould have holy and vifible Saints com-ming out of their loines, which is againfl Scripture and experience.

Fourthly, they objecT, *By this' our 'Divines lofe their Obiett.q. be si Argument again ft Anabaptifts ; namely 3 that children ^'ft «*Pt**» of Chriftians by that fame warrant are to be baptize d^that Infants under the Z#rtV -were circumcifed • but none was circumcifed but a member of the vifible Church undtr the Law. Now this ye gain-fay , Who wuld have all eleane and uncieane baptized , and fo you leave your pat-tcrne,

Anfw. W# leave our patterne in no fert: For all wert circumcifed that were borne of circumcifed Parests within the Church of the Jcvves : fo all are to be baptized that are borne of Chriftians, and baptized Parents profefling the faith. 'But (fay they) Drunkards, Mur-thererSy Scoffers^ Shearers, and ignorant Atheifts both Fathers and Mothers , Whofe children yon baptize , doe not profejfe the faith *for in Works they deny and belye their pro* feffitn.

Arfw % Then you will have the children of none to be baptized, but thefe whole parents are found and fin-cere profeflors in the judgement of charity;but (ojo-fiuah failed who circumcifed the children of all profef-fing themfelves to be Abrahams fonnes carnally ; how-

Bb 1 beit

beit Jofkxah knew,ani was an eye-witneffc that their Farthers did deny and bsiye their profeflbn. And Jokn baptized the feed of all, Mat.$. that profeffed the faith of the Mejftah, although he knivV them to be a generation of vipers.

2 They often require that one of the Parents be a beleever, or elfe the childe cannot be cleane, nor lawfully baptized, and they rcpole on that place, 1 Cor. 7.14. For the unbeleeving husband isfanBifedby the Wife, and the unbeleeving Veife is fanBifed by the husband ; Elfe (that is, if both were unbeleevers ) were your children mcleane (that is not within the covenant) bat now org they holy. And they alleadge Bezi and Tareu* for this.

Anfw. But they miftake the word (unbeleeving) for by (unbeleeving) in that place (as the Profeflbrs of Pr>fe[.Uyd.Synop. Leyden doe well obferve) is meant I nSdell Gentiles that P urior.Theol. arc w j tnou t the Church, and profeffe not Chrift, as is cleare from the Text : For where the husband that be-WtUm \t difp. fc CYCC | wa s married on a Pagan-wife ; or a Jew hee 44-t c.4?, thought being converted to the Chriftian faith, he be-

hooved to funder with his "Pagan-wife ; and the wife converted to the Chriftian faith married to a heathen and Pagan-husband thought (he behoved to divorce • and that the marriage could not be fancTirled. The Apo-ftle anfwereth this cafe of confeience: Suppofe the Father be a Pagan, if the Mother be a beleever, that is, a profeflbur of Christianity (for a Beleever is here op-pofed to a Pagan) yet the children are holy by the Mothers or Fathers profcifion of Christianity. Hence the Argument is ftrong for us, Profeilion of Chriftianity oppofed to Paganifme maketh the children cleane" and holy before God by theholmefleof the Covenant; therefore I nf ants borne of parents profelling Chriftian Religion are to be baptized": For that this troubled many converted, that they were married to heathen,and bondmen to them, and in fuch and fuch callings as they thought inconfiftible with Chriftian Religion is cleare

from

from vcrfe 14,15, 16,20,21,22,23,24, And Beza on fc"yfriCot*i* that place faith, it was never heard in the ancient Church that every Infldell child was to be baptized. And Parens faith, the children of Chriftian parents are holy £££.£***** before Baptifme by a Covenant and extermll holineffe, iure 3 by Gods right being borne of Chriftian parents; And after Baptifme they are \\o\y,de fatto, formally and a&ually. So fay Melantlhon and Keckerman. Butlfeare MeUn6iho»\o C . that thefe who will have none baptized but the chil- compag.383. dten or beleev-mg parents, aime at this, inat the faith ifacoik3p. 4 j3, of the father is imputed to the children, which indeed reverend Beza doth maintaine : Or then a worfe,.that %*'*?/*% Infants are not"to be baptized at all, feeing they op- ° v *^ pole the places that we cite for the la vvfulneffe of baptizing Infants. The authors of Presbyteriall government Vj^Z™^ call the baptizing or children auntimous anticipation. Our brethrens mind is, that the Infants of both Parents knowne to be unbeleevers, are not to be baptized un-till they come to age, and can give proofe that they are within the covenant of grace, what Anabapufls thinke here is knowne. Some fay that 'Boniface the4. Boniface^ in the yeare 606. began the Baptifme of Infants. M. Z*^* 1 "* *Beft faith too nakedly. / beleeve as ^-fugufline, Cyprian, . Origen, Cyril/, Nazianzen, tsfmbrofe , and many other Fathers affrme, that the Church hath received the 'Bap-tifme of Infants from the Apoflles. What ? doth he not beleeve that it ismoft evidently in Scripture ? and hath he no better warrant then the fathers? .. •

Fourthly, W.Befr obje&eth, Jf there be no precept nor 4-^^^* example for baptizing of Infants begotten of both parents unbeleeving • then there is no promife of bleffinf made unto it j but the fir si u true, Er'go, the fecond.

Anfkw, Weaske with what faith, and by what precept or example was ever circumcifion in the whole old Teftament denyed to any male-childe of the moft wicked Jewes; and by what precept and example is Baptifme denyed to any Infant in the New Teftament for his Parents wickedbefle r the Fathers profcfling the

B b 1 . Chri-

Chriftian Faith : Ye?, feeing Baptifrae is denycd toTrv fonts upon a fufpition, that their Parents are deftitute of faith, and not within the Covenant; Now this fufpition is not faith, nor grounded upon any word cf God, or cert3intie of faith ; for whether an other man beleeve,or belceve nor, it is not faith, nor knowne by faiths certaintie to me, but by the judgement of cha-ritie.

Obiett.j, Fifthly, they cbjedt, If all promifcuoufiy be baptiz/d,

Cjods name is taken in vaine, and the holy Sacrament creatly abufed, Mai. 1.12. Heb.io 29.

Anfw. This is to accufe God, as if he had not found fufficient wayes out to five his owne name frombkf-phemy. Nor can our brethren by their Doctrine fave his name from dishonour, nor the Sacrament from pro-phanation ; becaufe multitudes of Infants borne of be-leeving Parents are reprobates, and yet God hath commanded to baptize them, who being reprobates mud be without the covenant, and fo the covenant is pro-pbaned, and many Infants of wicked Parents are cho-ien, and within the covenant > yet are we forbidden by our brethren to give them the feales of the covenant untill they come to age, which alfo fhould be given to them, and needs- force by their doclrine that Chrift hath commanded a certaine way of dishonouring his name (which is blafphemy) For we have not fuch acleare way to know Infants cleane and uncleane, as the Priefi had to know the polluted bread, and the polluted facrifkes, cJ^/h.7, 12. as he cireth : For what Infants are within the covenant indeed, and chofen of God ; and what not : We neither know, ncr is it re-quifit* that we know further then that we arc to know , that they arc borne within the vifible

Obiecl 6 C nurc h\

Beitchunb'pUty Sixthly, they fiy, The Church of Qod is defied, Hag.

P <* J. 2. 1 4,1 V. E zech .44.7. ff all Infants promifcuoujly be bap-

tized ; for then the people and ezery re or kg of their hand, and their offering is uncleans. So IA,Beft.

A»fa.

*Anfm We deny that children borne wkhin the vi-fible Church are an uncleane offering to the Lord, and that the baptizing of them polluteth the Nation, and all the worihip of the Nation, as they would gather from Hated : For being bom: of the holy Nation, they are hoi)' with a federall and nation-ill hclineffe, Rom.11.16. If the root be holy [9 are the branches: For our brethren baptize children of Parents who are hypocrites and unbelievers, and fo the uncircu.rjcil:d in heart come into the Sanctuary : Yea Teter in baptizing Simon Magus ; and AHam* aid Saphira brought in

. uncircumcifed m heart and the Grangers to Gods covenant 3 as Befi alledgeth from K^?chq<\. borrowing f-ich abuled teftimonies of Gcds word from Separatists, as they borrowed them from Anabuptifis : For wc p;each and invite in th? Gufxli all theu.icircumcifed in heart, and all the wicked to come and heare and partake of the holy things of the Gofpel 1 , and receive the promi-fes thereof with faith : And when many come to this heavenly fanqtitc without their wedding garment, ji/*M2.'2,i;. iCor.i.\6. ^f^.21.43,44. It folio w-ethnot, becaufe they prophane the holy things of God, that Minifters who baptize the Infants of hypocrites, and prophane perfons, are acceflarie to the prophaning N

of the holy things of God , and that we bring in the polluted in heart to the Sanctuary of God. It is one thing whom Minifters uSould receive as members of the Sanctuary and Church ; and another thing,who mould come in, and what fort of per£>us they are obliged to be who come to be members. To fay that Miaiiters fhould receive none into the Church but thofe that are circumcifed in heart, and cleane and holy, and cloathed with the wedding garment of faith is more then our brethren can prove : Nay, we are* to invite to the wedding,good and bad, cho'fen and unchofen, Mat. 22. p. As many as you find bid to the ivedding But that all that come to be received members of the unvifible Church are obliged to be circumcifed in heart, and holy, and

cloathed

clonthed wiib the wedding garment, elfe they pro-phane the Sanctuary and holy things of God) is moft true : But we defire that our brethren would prove this ; The Porters that held out the uncircumcifed and the ftrangers out of the Sanctuary, were types of the Mmifters and Church of the N~w Teft ament, who fhould receive none to be Church-members, and invite none to the wedding of the Gofpell, but fuch as have their wedding garment, and are* circumcifed in heart, and arc cleane, and holy, elfe they prophane and defile the Church of God, as W.Bcffi faith. VVebelceve this latter to be an untruth, and yet the ftrength of this Argument doth hang upon this : They are obliged, to be fuch who enter into the Churchy elfe they defile the Santiuary^ Ergo, the Church and Ministers of the New Testament are obliged to invite none to any Church-communion, or receive them into a Church fel/ow/hip, but only the circumcifed in heart : Wee utterly deny this con-fcquence. It is one. thing, what fort of perfons they ought to be, that mould be members? of the Church (doubtlefTe they fhould be belcevers) And another thing, whom the Church fhould receive in (thefe mould be prcfeiTors.) <.Obiec~l. Seventhly, M-Beft reafoneth thus, The CMinifter u

wade a covenant-breaker , Mai. 2. 8. \\>ho baptized the childe of prophane ^parents, a^d -why ? becaufe he ojfereth the blinde for afacrifce to Cjod,

Anjrv. What if the Parents be efteemed bcleevers, and are but hypocrites indeed, as is too ordinary : There is then a blinde facriflce offered to God, and that by Gods commandement. 2. It followeth no way that the Minifter is acceffary to this facriflce : Suppoic it were blinde, as none can judge that but God; but the "Minifter doth What Iris Rafter commandeth him, to preach unto all, and baptize' all that are borne within the vifible Church ; the iacriflce may be blinde by their dodrine and ours alfo ; but that it is a facrifice blinde to the Minifter, and he a Fricft to offer that blinde facrifice

crifice, is not hence concluded.

Eighthly, Beft faith, Divine Wrath ii kindled for the ^Obictt. prophanation of holy things,

Anfw. That this is the Minifters or Churches pro-phanation of holy things is not proved : It is not wrath procured by the Ministers, ©r tfcofe who receive them into the Church, but wrath procured by the vn worthy incommers.

Ninthly, i>/><*r4r//r'.rrcafonthus : If all be baptised fro- 9.0bie8. rnlfcuoufly^ unbeleevers and prephane , together with their Se ^^ 1 * P"* children /hall be counted in that flare to be AbrahamsT^, and heires of the promife y and fo t* be Chrifts, contrary to gal.7.j y ip. with gen.i<$.6.and 17.7.

AnfVe.i, A promiscuous baptizing of all we deny: It may import a baptizing of the Infants of Turkes, or of Papifts , who avow they will bring up the childe baptized in the Romane faith : In which cafe,it would fcem# Baptifme fhould be denied, as the learned iVaL ^««w»'*be. lens thinketh. 2. There is a double counting on in Gods feed. 1. One according to Election, and fo oncly the eleel: are counted in the feed, as is cleare, Rom.g. Paul expoundeth, GV«.i$. This counting in the feed is not well counted to be common to all circumcifed : Sepa-ratiftf doc ordinarily mifcount and abufe Scriptures, not caring what they cite, fo that the Margen fwell with citations. 2.TrK*re is an Ecclefiafticall and conditionall counting, whereby all baptized are in the judgement of charity counted jitraharrshdxes ; but with the condition, that they have Abrahams faith, and be internally in Abrahams covenant, and fo are counted in tha feed, and all baptized. Hence the Separatifts other two Arguments doc not conclude : For they inferrc, if all muft be baptized, that unbeleevers have alike intercft with beleevers in the feales and priviledges of the Church, and muft be counted in that fame body and . ftate with beleevers : "For to the externall priviledges and vifible body of the Church all profeflbrs (for they arc not to be reputed unbeleevers) have alike iotereft ;

Ce but

*84 Infants oftbcvifibk Church bunt Chap.i2.

but to the inward favours and graces fealed in the Sacraments, and in the true and myfticall body of Chrift they have not ail alike intercft who are baptized. 2. Separates doe ignorantly and uncharitably in this difpute take the children of the ncareft Tarents that are pro-phane and wickecf, and unbeleeving and uncleane Infants for all one : For becaufe their Fathers many generations upward were within the covenant; therefore are fuch children in extcrnall profefilon within the covenant, as the Lord did (hew favour to his people for Abraham and Davids fake manyyeares after they were dead, when their neareft Parents were wicked and pro-phane, Pjai. 106, 4> 46. Tfal. 105.41 ^2. Ezecb.20.2u andehap.;6.2J : , r. Centltif. *• Conclnfion. Thcfe oncly are to b* admitted to the

Supper of the Lord, whom in charity we judge, can and doe trye and examine themfelves, and rightly diC* cerne the Lords body, and who in faith can annuntiatc the Lords death, unto his fecoad comming againe: And therefore children and infants, ignorants, and fcan-daloufly flagitious perfons, and mad perfons are to be debarred. But that none mould be Church-members $f Chrifts vifible body, but fuch as we can, and dare admit to the Lords Supper, is moil: falfe : For we put a manifeft difference betwixt thofe that are admitted into Chrifts vifible body, as ordinary hearers of the word, fuch as arc ignorants, and many unconverted profef-lors ; and the excommunicate who arc admitted to be ordinary hearers of the word, but are not to be admitted to the Supper of the Lord ; for fo we mould prophane the holy things of God, and be acccffiry to the prophaning of the Lords body and precious bloud. Here a.doubt arifetb, feeing Chrift cruci.ied is the fcib-ftance and object of faith in the word preached, as well as in the Sacrament of the Lords Supper ; and in no ibrt are Minifters to be acceflary to the prophaning of the holy things of God, or of casllng pearles before fmne, Mat.7. 6. Mat.15. 26. Heb.io. 2*, Hag.2. 14, 15,

Num,

Num.5.2,3. and Lcvit.ip. 22. How doc wcadniitthc ignorant and unbeleevcrs, yea the excommunicate, M#t. 22.p. 2 ^6^3.15. to the holy things of the Gofpcll preached , which we know they fball, and doe propria ne I F$r to them the Vcord is the favour of death unto death, 2 Cor.2. io\ and Chrifl is a rock? of offence 9 #nd a fumbling ft one, a gmne and a fnare , I fa. 8. 14. 1 Pet.2. 8. and yet we arc accefTary totheir prophaning of the Lords Tabic if w r e admit fuch to the Table.

K^nfto. There arc great odds betwixt a poffiblc and necefTary meanc of falvation prophaned, and a mcanc of falvation not necefTary nor poflible to reach its end for the which it is ordained : If thefe of ^the Separation would diftinguifh this as Gods word doth, they fhould not fo [tumble about the conftitution of a visible Church : For the wcrd preached is the neceffary and pofliblc meane of converfion to the moft flagitious and wicked hearers ; And howbeit they prophanc the \f ord, promifes, and delpife Chrift and his covenant in the word preached ; yet Minifters in receiving fuch into Church-communion are pot accefTary to the pro-phaning of Gods holy things ; becaufe they are under aneceflity of offering Chrift preached, as the onely ordinary , necefTary, and pofliblc meane of falvation ; Therefore wc admit them to the hearing and beleeving ©f the word, per fe, and kindly ; but to the {tumbling at the word by accident, by their abufc comming from themfelvcs. But the Lords Supper being a Seale of our nourifhment aHd fpintuall growth in Chrift, it pre-fuppofeth faith, and the begun life of God, and the new birth, and fo to thofe who are openly flagitious and knowne unbeleevcrs, it is neither a necefTary meane of ialvation, nor yet a pofliblc meane : Net necefTary ; for meat and drinke and thefe elements cannot nou-ritli thofc who have no life of God in them at all : As bread and wine are not means at all to a dead man, Infeftment in the husbands lands, and a dowry is no meane necefTary at all to an unmarried virgin remai-

Cc 2 ning

ning unmarried. Alfo untill the communicant belecve in Chrift , it is not a poifiblc Seale ; for it can fealc nothing to one that is not capable of nourifhment,fee*-ing the unbeleever by no poitibility can be fealed up in a growing communion with Chrift. And this-Supper is not a formall meane of conversion, but a formall meane of the further growth and nourifhment of thefe who are already converted ; and therefore when Mi*-nifters are acceffary to admit to the Lords Table thefe whom they know are unbeleevers, they have there a kindly influence in the prophaning of the holy things of God, in giving a meane of falvationto thefe to whom it is neither ncceffary nor poflible : But in admittance ©f members of the Church to be ordinary hearers of the word, their influence is not kindly, and their cooperation oncly accidentall. The finne is in the abu-fers of the word onely, which is a -meane both necef-fary and pofliblc, and the fault is not in the Minifters. Tor this caufe are we to be more (IricT in admitting to the Lords Supper, then in receiving of Church-members to Baptifme, and the hearing cf the Word. But as we are to take care that the holy things of God be not prophaned in this Sacrament:. fo alfo that none be debarred by the under-ftewards and fervants whom the Matter of the houfc hath admitted. And i.none are to be excluded from the Table, but fuch as are under the Church-cenfures, except the impediments be naturall, not morall, fuch as age and diftraclion. 2.That none are reputed uncapable, but fuch as are jartifce^ and in the Church-courr,. under two or three whnejfes convicTed ; for why Should the Church punifhments. be inflicted blindly, fuch as is debarring from the Lords Table ? therefore the Minifrer hath no power of the Keyes himfdfe alone, without the Elderfhip to dc-barreany ; for then he himfelfe ufcth the Keyes by centring, Pope-like, without the Church. 3. (jrolTdy ignorant are to be cenfiircd by the Church, and debarred : But it may perhaps be here laid, J make no evidence

of

of converfion required to goe before, as lecne to the Church, before they dare admit to the Lords Table,but fuch as may be in hypocrites.

Anfw, And fo did the Apoftolike Church ,\ I doubt not but the Apoftles did, Acls 3.46,47. admit Ananias and Saphira to the Lords Table : And fo did /Wefteeme of Demos, and would once have admitted Hymenem, Alexander and others ; and this is cleare, 1 Joh.2.19, If they had been of us , thej mould no doubt have continued with us : Then they remained for afpace communicators with the true Church in the word of the covenant and feales. We are againd Separates, who will have the number of aged perfons that are members of the Church , and the number of thofc who are to be admitted to the Sacrament, equall. We thinke multitudes are members of the vifible Church , and muft be hearers, as knowne unbeleevcrs, who are not to be admitted to the Sacrament.

Chaf. XIII.

Queft. 13. Whether or no every particular Congregation and Church hath of it felfe independent poster from Chrift, to exercife the Whole pofter of the K eyes,without any fubie-tlion to any fuperiour Scclefiafticatt iurisdiclion I

IT is knowne that thefe of the Separation, and others, whom we love and reverence, contend for the independency of every vifible Congregation, denying that they are fubjed to Synods, Presbyteries, and Nutionall Af-femblies of the Churches confociated; holding that they can, and may give counfcll, and brotherly advife in matters doubtfull ; But that Presbyteries or Synods have no Lcclcfiafticall power to command in the Lord any Congregation whatfoever.

Cc 3 leb-

I obferved before that there be two degrees of a Church independent* 1. In every vifible Congregation there is a number of beleevcrs, to whom our brethren fay, Chrift hath committed the power of the keyes, who have power to chufe and ordaine their owne officers , Paftors, Doctors, Llders and Deacons, and alfo judicially to cenfure, rebuke, fentencc, depofe andex^ communicate thefe fame office-bearers. We have dif-puted already againft this independent Church, a.Thcrc is another Church independent, which is that fame congregation of bcleevers new cloathed with a fetled and constituted Elderfriip, one Pafto'r, and Elders, and Do-dors ; Of this Congregation is our prefent queLtior?. This Congregation againe hath either one Psftor only, with a number of Elders ; or it hath a number of Paftors and Elders who doc meet for difcipline , which is a Presbyteriall fW, fuch as we efteeme the Church of Corinth) the Church of Sphefus. The qu«ftion is of a vifible Church in both fenfes : And for the former, they have within themfelves fome power of difcipline, ib farrc as concerneth themfelves, as the Arguments of our brethren doe prove, but with fubordination to the Elderfhip of their owne and other filter and confociate Congregations, who fhall meet in a Presbytery. The Church in the latter meaning cannot conveniently meet in all and every one of the members thereof, but doth meet in their Rulers, as the Elderfhip of Ephefus did meet, A Els 20.17. And *Panl and fames, and the El-derfhip of ferufalem did meet, Alls 21. 18,19,20,21. And of this Presbytery that ordained Timothy a Paftor, we read 1 Tim. 4.14. So the Elderfhip of Ephefus,Kc\. 2.2. whereof there were a number of Paftors, as we may reade AEls 20. 28,29,36. Vcho tried thofe who called themfelves Affiles, and did lye, and were found lyars y Rev.2. 2. This Presbytery confiding of moe Paftors, is the firft ruling and governing Church, having power of the kcyes in all points of difcipline within themfelves ; They have intenfivelj power of the keyes in all

points,

points, and cquall power (intenfive) with greater Synods and Aflemblies ; becaufe ordination of Paftors by them, 1 77*0.4.14. is as valide in the point of Church-difcipline , as the Decrees made in the great Councell con vented at Jevufalem , Acls 15. 2i,22 3 &c. But Pro-vinciall Synods, and Nationall Aflemblies have greater power then the Presbyteries extenfiz-e j became they have power as a great body to exercife difcipline that concerneth the whole Congregation* of all the Nation, which power is not in inferiour Eldcrftiips.-Now that there is not to be found in the word a Congregation with an Eldcrfrup, and one Paftor that hath* the power of all difcipline independently, within it feife, I; prove:

1. I reafon from the Apoftolike Churches pradifc, l.Arg, which muft be a pattcrne to us : And firft, let no man fay the Argument is wcake, becaufe the Apoftolike Church being lyable to perfecution, and Parifhes not then fctled, their order cannot be a rule to us: For 1. we have not a perfect patterne if the Apoftolike Church be laid afide, as no rule to us. 2. It is faid, Ads 9.51. Then had the Churches reft thrwghoutaliunde*, Cfalilie, and Samaria, And were edefied, and walking in the feare of the Lord, and in the comfort of the Holy* Ghoft, were multiplyed. Hence if there be not a patterne ©f fiich an independent Congregation by precept cr pradife , where one particular Congregation with one Paftor, and their Elderftiip did ctfercifc, or may exercife all power of the keyes in all points :Then fuch an independent Congregation is not to be holden; but the former is true : For i.an inftance cannot be given in the point .of ordination of Minifters, by a Congregation with one Paftor. We ddire an inftance. 2. All ordination by pradife and precept in the New Tefta-ment is by more Paftors then one ; yea by a Colledge of Paftors, which is cleare, ABs 1.1$. the eleven Ape. files were at ths ordination of UHatthias^nd the Apo-ftle Peter preiideth in the adion. And Ads 6. 2. the

twlevt

twelve Apoftles did ordaine the feven Deacons, ver.6. and prayed and laid their hands on them, ver.6. Jt is vainc Dt Ptntif.lix.u that Turrecremata and other Papilts fty, that Peterhim-¥*.*• L , felfe alone mieht have chofen the feven Deacons. See gu*a.$.p.i5o. for this JVhitgyft oppofing Tnrrecremata^ndfVhtttaker, Alfo fee A els 13. 1,2,?. Prophets and teachers with the Apoftles fent Paul and Bfomabat to preach to the Gentiles, and they fafted and prayed, and laid their hands on them. So Paul and "Barnabas , if there were not more Paftors with them, Atts 14.23. appointed Elders in every Church with fafting and prayer , Acls 20. 17. ver.28. There was a Colledge of preaching Elders ztEphefta, and at Philippi t Phil. 1.2. Bifho >s and Deacons at Theffalonica, 1 Thefp. 12. a multitude, that is, more then one Paftor that were over them in the Lord, and laboured amongft them, and admonhlied them, ver.il 1 Tim 4.14. a Colledge or Senate of Presbyters or Paftors, who ordained Timothy by the laying on of hands. 2. If ordination of Pallors in the word be never given to people, or beleevers, or to ruling Elders ; but ftill to Paftors , as is clearc, 1 Tim. ^,21. Tit-i.vcr.j. Atts6.6. Atts\% % s % iT$m.i*6. 1 Tim.4. 14. And if ordination in the word of God be never in the power of one fingle Paftor (except we bring in a Prelate into the Church) then one Paftor, with one lingle Congregation cannot exercife this point of . discipline, and fo not all points of difcipline. 3. If the preaching Elders be charged by the Spirit of God to tyatch dyainft grievous wolves fpeaking perverfe things , Ads 20. 22.30,3 >. and rebuked becaufe they fhjfer them to teach falje d; Brine ; and commended, becaufi they try falfe teachers, and caft them o*t, Rev.2. \er. 14. ver. 20. vcr.2. if they be commanded to trdaine faitkfull men,-* Tim. 2. 3< and taught Whom they fbould ordtine, Tit.I. 5,6,7. i Tim.3. ver.2,3,4, 5. 1 Tim.5.22. and whoai they fhouid reject, as unmeet for the worke of the Lord : Then one Paftor and a fingle Congregation have not the power ©f this point of difcipline, and fo they are

not

Chap.ij. in the New.TeJidtneM. \g\.

not independent within themfclves ; but the former is faid by Gods Word. Ergo , fo is the latter.

2. Argument. That government is not of God, nor i.Ar£ from the vvifdome of Chrift the law-giver, that devi-feth means of difeipline for edifying the people by the keyes, and omitteth meanes for edifying by the keyes the Elders of every particular congregation ; but the docTrine of independent Congregations is fuch. Ergo, this doctrine is not of God. The proportion is cleare, Chrifts perfect government hath wayes and meanes in his Teftarnent, to edihe all rankes and degrees of people, for the perfecting of the body of his Saints, Eph. 3.II. 10.5.4,5. OWat. 18.15,16. John 20.21,22,2?. I prove the Afiimption : If a paftor and (Ix or twelve Elders turne fcandalous in their lives, and unfound and corrupt in the Faith : there is no way of gaining them by the power of the keyes -, for there be but three w T ayes imaginable.

1. That they fhould cenfure and ufe the rod againft themfelve*, which is againft nature, reafon and unwritten in the Word of God. -

2. T hey cannot be cenfurcd by Presbyteries and Synods; for the doftrin of independent Congregations doth abhorre this.

And thirdly, they cannot be cenfured by the multi-tude of believers ; for 1. The Lord hath not given the rod and power of edification, fuch as Paul fpeaketh of, 1 Cor. 4. 20,21. to the flocke over the over-feers. 2. This is popular government and worfe, the flock made over-feers to the Shepheards,thefons authorized to correct the fathers.g.We delirc a pattern of this government from the word of God.

Our third argument is from many abfurditics. That V^ r L docTrine is not found, from whence flow many ab-furdities contrary to Gods Word ; but t from the dodrine of independent Congregations without Coordination to Synods, flow many abfurditics contrary to

D d Gods

Gods Word, Ergo, that do&rine is not found. The Major is out of controverfie, and is cleare ; for the Scriptures reafon from abfurdities, I Cor. 15. 14,15. John 8.55. I prove the aftumption ; as,

1. The Prophets (hall not be authoritatively judged by Prophets and Paftours, but by the multitude, contrary to that, 1 £>.-i4 29. Let the Prophets fpcake two or three, and let the other judge.

2. Authoritative and judiciall excommunication was in thePaftorsand Elders power,i Co.j.^.iTim.i.io.iCor. 10.8.1 ^0^,4.21.this do&rini u teth authoritative and ju-diciall excommunication into the hands of all the people*

3. All the affrmblics of Paftours. in the ApoHolick Church, for the difciplinc which concerned many Chur-ches, upon neceffary caufes fhall be temporary and extraordinary, and fo not obliging us now., as Acls 1. 48.6. Jfi.zi.i. ^#.8.14. ^#.13.1,2,3. ^fif.iy. jfth2i.i2 9 i9. I Tim^.\^. and yet thefe fame neccf. fary caufes of fuch aflemblies, as Divijions betwixt \ Grecians and Hebrewes, herefies, fchifmes rcmaine in the Church to the worlds end.

4. Thefe who authoritatively governe and edjfiethe Church, are men feparated from the world, not mangled Vvith the affairs of'this /^,2Tim.2.2,3,4,5.therefore if all the multitude governe and over-fee both themfelves and their guides : they are not to remaine in their callings, as tradef men, fervants, merchant!, lawyers, &c. but to give themfelves wholly to the over-feeing of the Church, contrary to that which the Word of God faith, ordaining every man to abide in his calling, 1 Corj t 20,21 3 22. CV.3.22. iThejf. 4.11.

5. Believers are over-feers to excommunicate,deprivc, cenfure,and authoritatively rebuke their paftors, and fo I. paftors of paftors , over-feers and watch-men, over their Over-feers and Watch-men. 2. The relation of paftor and flock, of feeders and a people fed is taken away. 3. That which the Scripture afcribeth to paftors only, 1 Tfo-Jiij^o. ZVf. 1.13; v.$v is gi-

vca

ten to private profeflburs. 6. Th e broth erly confociation of the authority and power ofjurifdi&ion in many fifter-Churches united together,is taken away,therc is no Chri-ftian-communion of Church officcrs,as Church officers^. All,particular Churches are left,in cafe of errours, to the immediate judgement of Chrift, and obnoxious to no Church cenfures, fuppofe they confift of fix or ten pro-feffours only. 8. The grounds of the dodtrine are thefe fame arguments, which Anabaptifls and Socinhns ufe againft the places of Kings, Judges, Magiflrates, to wit, that believers are free, redeemed, bought With a price, all things are theirs • and therfore ail power, which con-fequence is no ftronger the one way, then the other. o. It layeth a blot upon Chrifts wifdome, who hath appointed congregations to be edified by no power of the keyes in cafe of aberration and incorrigible obfti-nacy. 1 o* 11 makcth the Word of God imperfect, which fetteth downe no Canons, how the believers of an independent Church fhould governe, and Taul teacheth how Timothy and Titus, and all Church-men ftieuld governe. 11. It excludeth not women from ufurping authority over men, by judging, excommunicating, ordaining pallors, feeing they are the body and Spoufe of Chrift as believing men are. 12. It maketh the Sacraments no Sacraments, the baptized non-baptized, and in the place of Turkes ; if pofiibly the paftour and the ten profe{fours of the independent Church be unbelievers, which is too ordinary. 13. By this an af-fembly of Pallors and Elders from divers congregations, have no more the power of the keyes, then one fingle man, who may counfell and advife his brother. 14. Extreme confufion and inevitable fchifmes hence a-rife, whilft fuch a lifter-Church faith, / am Tau/s^ud her fifter-Church faith, I am Apollo's , and there is no remedy againft this fire. 15. The patterne of a Church governing and minifteriall, confiding of only believers, is neither in all the Scriptures, antiquity, nor in the writings of Divines. But of thefe I (hall fpeakc

D d a more

g* No independent Church Chap.13.

• more fully hereafter, God willing.

A 4. Argument. That Doftrine is not to be holden,

* ^ which tendeth to the removing of a publick Miniftry:

but the doctrine of independent Churches is fuch. Erqo, the dodrine of independent Churches, is not to be holden. The propofition is out of doubt, feeing Chrift hath ordained a publick Miniftry for the gathering of his Church, Ephef: 3.11. I Cor: 11. 1 Com4 I Tinr.3.1,2,3.Heb:l3.17. 1 lhefi:5.i 2,13. 1 Cor:5. Bngl'fc Puritanic ^ k' a th:i6\ip. Math:28. i8. Joh: 20.CI, 22, 23. I WSS$£» prcvc the aflumptioH. By thcdoftrincofindcpcndcn-,a5.piir.ted, an- cy two or three, or ten cr twelve private Chriftians l Gu)Ztoi:^tcf in'a private Family, joyning themfelves covenant-waies >»•/>?• ' to wcrfnip God is a true vifible Church : So the ^w^-

SEjJSJf m P*rir«*ifme : So a Trcatifc called. Light fir the ig-%*&** nor ant : So the guide to Zion : So the Separates hol-

ding Independent C on l Ye l Atlom ^ define a vffiblc Church, Svery company, Congregation or Afiembly of true believers, joyning together according to the order of the Cjosfell^ in the true VeorJhip,isa true vifthle Church. This being the true definition of an independent congregation from the writings of the Patrons thereof; I prove that it taketh away the neceflity of publick miniftery. 1. becaufe e-very twelve in a private Family is this way joyned together, and is an independent Church. 2 this congregation being independent, it hath within it fclfe the power of the keyes, and is not fubjccl (faith the Envlifi Turitanifme) to any other Superiour eccieiia-Engiifli PntitaniC fticall junfdiclion, then to that which is within it fcl£

1 Katherin againft M. Edwards faith, p. 7, 8. Private Chriftians have the Spirit. Ergo, they may pray.

Anfw: God forbid we deny, but they both may and ought to pray continually ; but hence it foliowcth not affirmative, a genere ad sjeciem, therfore they may authoritatively, not being called of God, as was Aaron, and invade tine paftors chaire, and pray and faft and lay on hands by niinifteriall authority, as the paftors doe,

AH:

48:6.6. Att:i$4.

i.The Church (faith theFeminin Authour, p.8.) u nrt Uinde, fo that none have power of feeing, but only the of* fivers.

Anfw. All believers fee and difcerne true and falfe teachers, I lobn^.l. Heb:f t iq. 2 C0r.-3.18. Pfal.i J9.18. Ephef: 1.1 j, but it folioweth not, affirmative, a gentre ai fpeciem, therfore they doe all fee as the eye of the body, with an authoritative atfd paftorall light and eye; for then all tfa body fhould be an eye, where were then the hearing ? 2 Cor. 12.17. 3 Within it felf there is no jurifdidion minifteriall; for in the definition of a Church . minifteriall, there is deepe (llence of Minifters or officebearers i and good reafon by their grounds, who hold it : lor it is a fociety of believers joyned together covenant wayes in the true worfhip ofGod ; which fo-ciety hath power to ordain and eled: their owne pa-dors and Elders, here is the power of the keyes to bind and loofe on earth, as Chrift bindeth and lcofcth in Heaven, dfath:i$ t i$. ehap:i6.i9 and a minifteriall ad of thefe keyes, to wit, the ordaining of Paftours, IfoElers, Elders and Deacons ; before there be anyP/j-sior y DoUor or Elder or Deacon. A miniftery then muft only be neceffary, ad bene effie, -non ad effie Jimplici-ter,to the better or wel-bcing of the independent Church, and not to the fimple being of the Church j for the thing muft have a perfect conftituted being and etfence, before it can have any'operation, and working proceeding from that being : as one muft be a living creature indued with a fenfitive foule, before it can heare, or fee, or touch; now this independent Church, muft have the perfect eflence and being of a minifteriall Church, feeing it doth by the power of the keyes within it fdfeconftitute and ordaine her owne Minifters and Paftors ; and if they were joyned in thewerfoipofGod before they had Minifters, they did in a vifible way (being a vifible Church in the compleate being of a vifible Church)- worfhip God, before they had Minifters ; for before they ordaine

D d 3 their

their Minifters, they muft keepe the Apoftolick order, fail and fray, and lay on their hands, for fo did theA-poftles, tAB\\.i^ % Atts 6.v.6. AEls 13.3. Acl : 14,23. I 7^:4.14. i7«w:i.^ So here are, publick fafting, publick praying, publick ordination of a vifible and independent Church, and as yet they have no Mini' ftcrs ; So in cafe the Elder{hip of a congregation (hall all turne fcandalous and hcrcticall : this fame independent congregation may excommunicate them. Ergo before excommunication, they mud publickly and by the power of the keyes, convince them of Herefi'e, rebuke them, pray fir them , and finally by the spirit of Paul a Taftor, 1 Cor: 5.4. judicially call: them ouK Now let all be Judges, if this be farre from paftorall preaching, and if here be not minifteriall acts, and the higheft judiciall and authoritative cenfure exercifed by noMiniftersatall ; and what hindreth by this reafon, but the independent Church (that doth publickly and authoritatively pray, fafl 9 rebuke, convince gain foyers,make and unmake, by the power of the keyes, paftours and Minifters) may alfo without Minifters preach, and admi-nifter the Sacraments ? againft which the Separatifts themfelves doe fpeake and give reaibns from Scripture that none may adminifter the Sacraments, untill the pa-S€paratiPscc»/ f /; ftors and teachers be chofen and ordained in their office. <*»W*5' -g ut nencc we Nearly fee an independent Church con-ftituted in its compleat effence, and exercifmg minifteriall ads, and ufing the keyes without any miniftry and edifying their Minifters, fo that a miniftry is ac-cidentall, andaftranger to the independent Church both in its nature and working, and feeing they edifie others" without a miniftry:why may not private Families,whcre' the independent Churchi dwelleth, edifie themfelves without a publick miniftry ? I reade in Arminian and Socinian writings, that feeing the Scriptures arc now patent to all. 1 A fent Miniftry is rather ufe-full and profitable then neceffary. 2 The preaching of the Word by Miniftgrs is not neceffary : So Efif-

coph.

covins : The Arminians in their Apology, and thcCa- Epi/ecpd,rat.i6. techife of Raccovia : I will not impute thefe conclu- % monJirapolf , lt dons to our deare brethren, but I intreat the father or > 4 «. Lights to make them fee the premises. 3 Three or ^f x r ^^ fcu r e believers this way in covenant joyned together c«trifpt<*< to worfoip God, have mtcnfively and effcntiafiy all jtf*J^ **■ die power ofthekeyes, as the Ccuncell cenvented at ice. & v6.fi HierufaUm* Ads 15. 4. the power of Ordination, s oa * publiek praying, publick and authoritative convincing cf the gainiayers, and judiciall rebuking, which Pf.ul afenbeth to the Faftors and preaching Elders, 1 Tim: 5.20,21. iTkj.2. Tit:\.9. iTim:^.2. as eilentiall parts proper to their calling, doe not agree at all to pallors, but by accident, in fo farre as they are bclee-veis or parts of an independent congregation by this dodrine ; for if the keyes and the ufe of the keyes,in all thefe minifteriall ads, be given to a fociety of believers fo joyned in covenant to ferve God, as to the firft, native and independent fubjed : all thefe muft agree to Miners at the lecond hand, and by communication, for if God hath given heat to thefire,asto the firft and native Sub jed ; all other things muft be hot by borrowing heat from the fire ; and fo Paftors rebuke, exhort, ordain Paftors, cenfure and excommunicate Paftors only by accident, and at the by, in fo farre as they ate believers, and parts cf the independent congregation : And all thefe are exercifed mod: kindly in an independent congregation by fome of their number, fuppofe there be no Paftors at all in the con- RMnfo* negation. Robinfon (in juftificationof Seyaratiftsy. 121, chlUU J-122") mdKatherin Childly (againft M. Edmrds,pa.3.) fay, as a private Citizen may become a Magiflrate : So a private member ma] become a Miniftcr in cafe of necef-foy, to crdaine Pafiors in a congregation , -where there u none, and therefore (fay they) the Church may fkbfifl for a time yvithiut T 3 after or Slder. Anjw. In an cxtra-• ordinary cafe a private man, yea a Prophet as Samuell hath performed, by the extraordinary impultion of

the

the fpirit, that which King £d/*/(Tiould doe, to wit, he inay kill Agag ; but an independent congregation of private men ordaining paftors (fay our Brethren) is Chrifts fctled ordinance to the worlds end. a The queftion is, whither the Church can fubfift a politick minifteriall body without Taftors and Elders. 3 By this the independent way is extraordinary, where a private man may invade the paftors chaire; then Synods mull: be ordinary: els they muft give us another way then their independent way or presbyteriall Churches, that is ordinary. I defire alio to know, how our brethren who arc for the maintenance of independent Churches, canefchew the pub-' lick prophecying of fome qualified in the Church, e-ven of pcrfons never called to be Paftours, which the Separatifts doe maintaine to the griefc of the godly and learned ; for in an independent congregation, where' Paftors and Elders are not yet chofen, and when they arc in procefle re excommunicate them, who (hall publickly pray, exhort, rebuke, convince the Eiderfhip to be ordained or excommunicated ? I doubt, but a grofTer point then the prophecying of men who are in no paftorall calling muft be helden, to the difcharging of all thefe pub-lick actions of the Church ; yea, I fee not but with a like warrant, private men may adminifter the Sacraments; becaiife Chrift from his Mediatory power gave one and the fame minifteriall pow T er to paftors,to teach and baptize 0^:28.1 8,ip. 5» *sf r L* 5 • ArgHm.\£Go&s word allow a presbyteriall C htirch,

and a presbytery of Paftors and Elders : then are we not to hold any fuch independent congregation ; for our bre-c«p.7.<j7,c»nc,4. thren acknowledge they cannot confift together. Butthc former is cleare, 1 Tim:^ % 14. Mat: 18.17,18 .and is proved by us already. Other arguments I fliall(God willing) addc in the following qucftions.

CHAP.

congregation*.

Chat. XIV.

Queft. 14. Whither or no the y oxter ecclefiafticall of Sj~ nods can be yrowed from the fanoui counce 11 of jeru-falem holden,Aft:ij.

NOvv followcth our fixt Argument againftindepen- six Argument, a. dent congregations. Where I purpofe (God wil- gu»a mfcpea Mi ling) to prove that the praclife of the Apoftolick Church givcth us warrant for Synods, and a meeting of Payors, and Elders from many particular congregations giving and making ecclefiafticall Canons and Decrees that tye and lay a band ecclefiafticall upon many particular congregations, to obferve and obey thefc Decrees. And, 1. the popular and democraMcall government of Anabaptifts, where the people governeth them-{e\\cs, and the Church, we reject. 2 The Fopifh Hierarchy, and the Popifh or Epifcopall Synods, where my lordTrelate the Antichnfts eldcft fonnc, (itteth domineering and ruling all, we reject. 3 We grant that one fitter-Church, or one presbytery, or one provin-ciall or Nationall AfTembly hath no jurifdi&ionovera-nother fifter-Church, presbytery or fellow Aflembly. 4 As there is a communion of Saints by brotherly counfell, direction, advife and incouragement : So this fame communion is farre more tobeobferved byfifter-Churches, to write and to fend Commiflloners and fa-lutations one to another ; and hitherto our brethren and we goc one way. 5 An abfolutc, independent and unlimited power of Synods over congregations, wc alfo condemne : Their decrees tye twowayes I grant, 1. Materially ; for the intrinficall lawfullnefle of the decree :.Thus our brethren will not deny, but this tye is common to the brotherly counfell and advife of friends and brethren counfelling one another from Gods

E 9 word.

v o d. For all arc tyed to follow what God comman-dcth in His word, whither a fuperiour, an inferiour or an cquall fpcake : But we hold that the decrees of greater Synods doe lay an ecclefiafticall tye upon under, or le(T:r v ynods in thofe bounds where presbyteries and particular congregations are. But it is weaknefli In Separatifts, and womanly and weakly faid by theau-Cbid.'ey. thour of Juftif cation of independent ^hurcheSyprintcdy an.

1641. under the name ci'Katherin Childly, pag.17.that the Synod. Ac"hi5» U not properly a Synod; becaufe their decrees Were not alterable, but fuch as Were Warranted by God y and a perpetuall rule for all the Churches of the Gentiles, for that authour ignorantly prefumeth that Synods may make Canons of nothing but of circumftan-ces of meere order : Wheras Synods with good warrant, following this Synod, have made Acls againft ArrianSy Neftorim, and other heretiques ecclefiaflical-ly condemning fundamentall errours. And heere I enter to proove the lawfiillnerT; of Synods, and to difpute againft the independency of a vifible pref-byteriall Church, For that which in Scotland wee call, following Gods word, 1 Tim: 4. 14. the prcf-by tery.

But before we proceed, one queftion would be cleared, What ground is there to tye a congregation by an ecclefiafticall tye of obedience to a presbytery, and a presbytery to a provincial A^embly, and a provincial Affembly^ to a Nationall AJfembly : for feeing thefe are not in Cjods Wordy they Would feeme devices of men, anl of nee divine inftitution ; one may fay, Whether h.ive they warrant in a pofitive Law of Cody or in the law of nature f

I anfwer, they have warrant of both : for it is Gods pofitive law, that the Elders and Over-feers be over the Church in the Lord, Heb:i-$.i-y. 1 Thef 5.1 2,15. c^I^f^: 18.17,18. I call this Gods pofitive Law, be-caufe if it had bin the willof the Law-giver, he might have appointed an high-Prieft, or iome arch-Paitor or

prime

prime officer in his nrme to corrmand the whole Church, Lke to the Judge and the high-Pricft in the old Teftament : So AriftocraticaU government is not natural!, our presbyteries arc founded upon the freewill of Chrift, who appointed this government rather then another. Now the qucftion, how fubordination of congregations to presbyteries, and cf presbyteries to greater Synods is of natures law is harder, but a thing is naturall two wayes, 1. (Imply and in it felfe, 2/and by confequent; an example of the former is, by the law of nature, the hand moveth, the feet walketh, at the direction of the will, which is a commanding faculty that ruleth all the motions of moving from place to place:This way it is not directly natural! that Arc hippia be governed by the Elderfhip and Presbytery at Co/ojfe; becaufe he may be removed to another Presbytery, he poflibly might have becaea member of the presbytery at Corinth, and never beene fubjtel: to [the presbytery at Co/ojfe. Example of the latter, it is fimply fuper-naturail for ?eur to be borne over againe, O^tath: 16. 1 j. Iohn 1.12,13. but upon fuppofition that God hath given him a new nature, it is naturall or (<s we fay) connaturall and kindly to this new nature in Teter to love Chrift, and to love Chrifts fheep and his lambes, becaufe every like loveth a like 5 So the fubordination is not naturall : for it is not naturall for John and Thomas to be fubjed to fuch an Elderfhip of this congregation ; for Gods providence might hare difpo-fed that Iohn and Thomas {hould have dwelt in another congregation as members therof, and fo fuVje& to another Elderfhip. Butfecondarily and by confequent upon fuppefition that they are members and inhabitants of this ecclefiafticall incorporation it is kindly and connaturall now that they be fubjected ecclehaftically to the Elderfhip of Chrifts appointing in this congregation : and fo the ground of the bond is {the part muft be in JubieBion to thofe ^ho command the Vthole ) Iohn and Thom^xc parts of this congregation, fuch an 51-

Ee 2 dcrfliip

dcrfhip commandeth the whale, therefore Iohn and Thomas arc in fubjc&ion to fuch an Eldership. So all the belecvers of this congregation and all the belecvers of the (idcr-congregations are parts of this presbytery ; wheras Gods providence might have dif-pofed, that all the beleevers here might have beenc parrs and members of another presbytery : And fo by proportion fundry presbyteries are parts of a provinci-all Church, and fundry belecvers of many provinces are parts and members of a National! Church, Now the divmon of a Nation into Provinces , and of Provinces into fo many territories called presbyteries, and the divifion of presbyteries into fo many congregations, cannot be called a devife of mans, becaufe it is not in the Word of God ; for by that fame reafon,. that Iohn and Thomas and fo many threes and foures of belecvers fhould be members of an independent congregation, feeing it is not inthcWord,itmallbe alio a devife of man. For all our (ingular a&s arc mixed, there isfomethingmorall in them, and that muft be fquared and ruled by the word; and fomething is in them not mo-rall,butpofitive,and this is not to be fquared by the word; but fomctimesby natures light (which I grant is a part implicite of Gods word) fomctimes it is enough that the pofitive part be negatively conforme to the word, that is* not contrary to it: Howbeit I hold that the morality required in every action, muft be pofitively confonne to the word, for example the Law faith, Every male-child* muft be circumcifedthe eighth day , Gen. 17.7. Now the a-clion ofChrifts circumciiion, and drifts presenting in the Temple, and -offering of two turtle-Doves, and two young pigeons is faid to be according to the Law of Mofes, Luke 2 23. >&$*< yiytctwdj, as it is written ; yet the babe Icfus by name,his mother Mary who brought him into the Temple, the Prieft by name that ofcred the Doves for him, are not written in theScripture o(<JWofes his law;but the morality of that action was pofitively conform toMofes his law:lb that every part be fubjed to the

law

law of the whi lc is Cods word-but that parts and whole be thus divided it was not required to be defined in the word. But what our brethren deny is, that as 'Veter and John are Ecclefefticall parts of a fmgle Congregation under the jurisdiction of that (ingle Congregation is clcare in the word of God ; but that three orfourc Congregations are parts EcclefiafticaU cf a Presbytery, and Ecciefiaftically fubjecled to the government of the Tresbytery ; as lohn and Thomas arc parts fuhje&ed to the government of a Congregation is utterly deny-ed. But we may reply, lohn and Thomas are to obey their Psftor preaching, in the Lord, and by that fame reafon they are to obey their Paitors gathered together , with the Elders in a Synod : So by that fame reafen, as lohn and Thomas are to obey their Elder-(hip cenvented in their owne Congregation to govcrne them, by that fame reafon, lohn and ThomM of fourc Congregations are to heare and obey their owne Ei-dcrfhips convented by that fame authority of Chrift in another Congregation,wh«n a Colledge of other Elder-(hips are joyned with them.

But I come to the Scriptures of God. If when the Churches of Syria, Sjficia y Antioch and Jerufalem were troubled with a queftion, whether they ihould keep the Law of Mofes, and be circumcifed, and could not determine it amongft themfelves in their particular Churches, they had their recourie to an aflembly of dpoftles and Elders at JerHfaiem , who gave out a Decree and Canon anent that queftion, which the Churches were -obliged to keep, then when particular Congregations are troubled with the like queftions in dodrinc and government, they are by their cSnmplc to have reccurfc to an AlTembly of PaUors and Elders , that are over m;,ny Churches, and to receive Decrees alfo, which they are obliged to keep : But the former is the pra-difc of the Jpoftolike Church , Ergo, to have recourie to a Synod of Paftors and Elders, to receive Decrees from them, that tye many particular Churches, is Jawfull to us. Ee 3 I prove

I prove the affumption , A queftion troubled thefe Churches, fome falfe teachers faid ( Cyrinthus as Epi-phanius thinketh) You mult be circumcifcd after the Wfifk. manner'of CMo r e s, Ads 15. ver.i. and there W3S no

fmali diffenthn and disputation about this, ver.2. and this queftion troubled the Church of ferptfalem, as ver. 4. and ?. doe declare : And it troubled the Churches of A-Mioch, Syria, and £)/*?/*, ver.23. 2. That the queftion could not well be determined in their particular Churches, is cieare from ver.->4, from three circumftan-ces, 1. The maintainers of the queftion troubled them. -2.They almoft fubverted their foules with words, 3. They alleadgc a necelTity of keeping Mofes Law, and that it was the commandement and doclnne of the Apoftles and Elders. 3. That in this queftion that troubled them fo much, they have their recourfe to a Synod, is cieare, ver. 6. tA'nd the ApoFiles and Elders came to confider of this matter ; and ver.2. They determined that P.iul and Barnabas, and certaine others of them (bouldgoe upto]z-rufalem, unto the Apoftles and Elders about this ejueftion ; And that the Apoftles who were led by an infallible {pint, and could not erre, might have determined the queftion, is cieare by their fpeeches in the counfell, if the Aposlles had not had a mind to fet down a Samplar and a Copy of an Aflembly in fuch cafes. 4. That there are % here the members of a Synod is cieare, Apoftles , Elders, Brethren, ver.23. and CommiiTioners from Anti-och y ver. 2. certaine others, and the Elders of the Church At Jerufalem, James, Taul, and the Siders tf/Jerufalem, chap.21. v.17,18 compared with ver.25. so here are Eiders from lundry Congregations. 5. That thefe Decrees did tye and Ecclefiaftically oblige the Churches; howbeit all the membeis were not prefent to confent is cieare, chap. 16. ver.4. zSind as they went through the (pities, they delivered them the Decrees for to keep, AcTs 21. ver.25. We have Ver it ten and concluded that they observe no fuch things, but that they keep themfelves, &c. So chap. 15. 2$. It famed good to lay on you no greater

burden

burden then thefe necejfarj thine /,&c. Now let us hearc the exceptions which our brethren propound on the contrary, to prove that this was no generall Aflim-bly.

They object I. ThU cannot be proved to be an occu-menicke Cotmcell y that 13,4* siftembly of the whole Churches Obiec~l % \ % fif the world.

Anfa> % Howbeit aAugfiftine , Chrjfofiome , CjrtBm , Theophylafi, Theodoret, Cyprion\ Ambrofe y and molt fcf the learned Fathers agree, that it was an occumenicke Aflemblv, yet we will not contend, many Churches of J ewes and Gentiles were here by their CornmiiTI-oners, which is fufficient for our point. 2. The Apo-ftles who were univerfall Taftors of the whole world, were here.

2. They object, There is no wordof a Synodor AJfem-blyintheText. ; 2.0bje£t.

nsfnfw. The thing it felre is here, if not the name, Gubm vmim ie faith that learned Voetius. 2. Neither is the name of claffi ^ h cC7. an independent Church in Scripture, nor the word Trinity or Sacrament, what then ? the the things arc in Scripture. g.Yerfe^. <nv*\x£M*<.>, they alTembled,and ver.25. they wsre together,is plainly a Synod.

They ob je<ft 3. Though there Were a generall affembly here, "jet it proveth nothing for the power of the j^eyes to be Obiecl,^, in fitch anafiembly, but onely^ it faith fometking for a po- dependem cL«." Veer of deciding of coY.tr overfes in matter of faith y Which cues, implyeth noatl of iarisdiElion.

Anfw. i. The deciding of controverfies in matters of doctrine tying the Churches, and kying a burthen on them, as it is, ver.28. and tying them to keep the Decrees, ehap.2i.2s, chAp.16.4. is an a:t of jurisdiction, and an opening and (faulting heaven by the power of the keyes, when it is done Synodically, as this is here. 2 This prefuppofath that the pawcr of the keyes is onely 'in cenfuring matters of fact, and nor in 1 im-nifteriall judging and condemning of fahe doctrine; which is againft Scripture ; lor Epheftu is commended

for

for ufing tbc kcycs in condemning trrc doctrine of thofe who called themfelvcs Apoftles and were not; and Vergamus rebuked for futfinng the doctrine of *Ba-laam ; and Thjatira is rebuked for fuffering fezabei to teach the lawfulneffe of fornication, and of eating things facrificedunto 7^A,Rev.2.v.2.v.i 4.V.20. Obl e $ t They object fourthly, The true caufe why Paul and

M*tju/er$pt f»i in- Barnabas Were fent to Jcrufakm, was not to get autho-dcpcndcmChui; ritative refolution of the queftion in hand • but to know, c *"' whether thefe teachers had warrant ftom tht Apoftles to

teach the necejpty of circumcifion, as they pretended they . had, as may be gathered from ver.24. To Whom we gave no fuch command.

ssfnffr. 1 he .contrary is fcen in the Text : For if the Apoftles had commanded any fuch thing, it was a dispute of fact in this Synod, and they might foone have anfwered that ; but the thing queftioned was quefth iuris, a queftion ii' circumcifion muft be^.5., and that they muft be circumcifed, ver.24. Alfo Taulznd Barnabas were fent to Jerufalem, vcr.2. about this queftion. Now the queftion was not whether the Apoftles had taught tho lawfulneffe of circumcifion or not ? But the queftion is, vcr.l. Certainemen taught, except ye be circumcifed after the manner of Moles you cannot be javed. a.It were a vaine thing to fay that \,6. the Apoftles and Elders met about this matter, to fee what the Apoftles had taught, and what not. 5. The Apoftles bring reafbns from the Scriptures, and from the calling of the gentiles, which were vaine reafons if nothing were in queftion ; but whether the Apoftles had taught this point, or not taught it. 4. That Taut and Barnabas were fent to be refolved of more, then whether the Apoftles had taught this or not, is cleare by their an-fvrer.in the-Decree. It feemed good&c. to lay no greater burden on you, and that you abftaine from meats offered to Idols&c. $ t ,ObuU. . They objeft fifthly, Then was no combination of many

Paslors

Chap.i4« The Authority of Synods proved from Aft.15.207

—-—■—— ■— ' — —«*

T<*ftors of divers Churches, but onely afeWmeffcngers fent from Antioch to the Congregation at Jerufalem : Hence many fay , it was an aftembly of a particular Churchy and it bindeth enly as a particular and sfeciall meeting. So M.Beft.

Anfwi. We (land not upon an exact: meeting of \™*$££Z' all Churches, when as the nature and effence of a Sy- 4*a S .i3« nodicall and Aflembly-meeting is faved : Here were Apoftles and Elders, whofe charge was the wide world, And the E'ders of Jerufalem, and CommiiTioners fent from Antioch , and they fend Canons and Decrees to other Churches. 2. A decree of one particular independent Congregation cannDt bind another, as our brethren teach : But the Decrees made here did tye the Churches of Syria, (fylicia, Antioch, and Jerufalem. v.22, 23. ^ idi 0 e ^\. chap. 16- v.4. Yea and all the Churches of the gentiles, L ° """* Acts 21.25. remember that enemies to our Synods, as 'Bridgefim and Hugo Qrotius object: this alfo : This is p * Mi.Ecc!cC the anfwer of Bridgefius nnd Hugo Cjrotius who deny ic '**'' the Hcceflity of reformed Synods; Parker who is for our brethren in many points refuteth this, and proveth it was a Synod.

They object: fixthly, They Veere not neighbouring Chur- 6.0bieEi. ches that fent ; for Jerufalem did lye two hundred miles ^|2f ,, * p34 ** fiom Antioch : How could they that lay fo far di slant, or* dinarUy meet, as your Clajfes did?

Anfw. To the effence of a Synod, and the neoeffity thereof is not required fuch meetings of Churches fo farre diftant ; but when the Churches necefliry required it, the lawfulnefle thereof may hence well be concluded, and that when they lye id near-hand they may more conveniently meet. 2. Neither is this much (to give Vi.BeH his geography at his owne meafure) when the Churches were now in their infancy, andtheque-ftion of fuch importance, that the Churches travell many miles for their refolution in this.

They objed feventhly, HoVo prove you that thefethat j.Obiett. "Wire fent from Antioch, had authority inth* Church of Je-rufclcm. JF f Anfw.

^yir. Becaufe T/*#/ and 'Barnabas fent from Antioch had voyces in thefe Decrees.

Objetl.S. They object eighthly, // cannot be proved from heme

that Antioch was a Church depending on Jerufalem.

Anfw. Neither doe we intend to prove fuch a matter : But hence it followeth, that both Antioch, and jerufalem, and Syria, and Cilicia depend upon the Decrees of thefe Pallors of divers Congregations aflembled in this Synod.

ObieB Q. ^ ne y °kj e & ninthly, That Papift sand 7 relatesallcadge

this place to prove their D Uctfan Synods.

Anfw. So doth Satan aileadgcaScripture,Pfalmeoi, which muft not be rejected, becaufe it was once in his foule mouth : Prelates allcadge this place to make Jerufalem a Cathedrall and Mother-church , having Supremacy, and jurisdiction over Antioch, and other Churches, that there may be erected there a filkenchaire for my Lord Trelate, and that Lawes may bee given by him to bind all mens confciences under him, in things which they call indifferent, we allcadge this place for an Apoftohke affembly, to make Jerufalem a collaterall and Sifter-church with Antioch ,m& the Churches of Syria and Cilicia, depending on a generall Coun-cell : We deny all Primacie to Jerufalem, it was only judged the moft convenient feat for the Councell: We allow no Chaire-for Prelate or Taslors, but that they determine in the Councell according to Gods Word, laying bands on no mans confciencc farther then the Word of God, and the dictates of found reafon, and Chriftian prudency doe require. ...» They tenthly objecT, That the matter carriedfrom An-

li.ieil, * t* 000 u Jerufalem was agreed Hp$n by the Whole (fhurch, and not carried thither by one man, as is done in your Clares* SoMfBeft.

Anfw. It were good that things that conccrnc many Churches were referred by common content to higher affemblies ; but if one man be wronged, and fee truth fuSer by partiality, the Law of nature will warrant him

to

to appcale to an affembly, where there is more light and greater authority, as the weaker may fly to the ftronger : And the Churches wkofe foules were fubver-ted with words, A&s 15.v.24. did fly to the authority of a greater affembly, when there is no fmall diffe~ntion akout the queftion inhand 3 i\&S 1 5.2.

They object eleventhly, The thing concludedin this. a[- ObUft.lli fembly was divine Scripture, imptfed upon all the Churches of the Gentiles, v. 2 2. 28. and the conclusion obliged , be-catife it was Apostolike, and Canonicke Scripture, not because it was Synodicall, and the decree of a Church* affembly >And fo the tye was D ivine, not Ecclcfiaflicke. It fee-' med good to the Hely-Cjhoft,

Anfw.j. So the excommunication of the inceftuotu man, 1 Cor.5. (if he was excommunicated) and his re-receiving againe in the bofome of the Church, 1 Cor.2. and the laying on of the hands of the Elders on Timothy, i Tim.4. 14. and the appointing Elders at Lyftra, Ico-nium, Antioch, and fading and praying at the faid ordination, >4tf j 14.^.21,22,23. was Scripture, and fet downe in the Canonicke Hiftory by the Holy-Ghoft; but no man can deny that the conclusion or Decree of excommunication given out by the Church of Corinth, and the ordination of Thmthj to be a Paftor, and the appointing of the Elders at Ljsira , did oblige the Churches of Corinth, Ephefus, and Lyftra, with an Ec-clefiafticall tye, as Ecciefialticall Synods doe oblige. 2. That this conclusion doth oblige as a Decree of a Synod, and not as Apoftclike and Canonic^ Scrip* ture, I prove 1. Becaufe the Apoftles and Prophets being immediately infpired by the Holy-Ghoft, in the penning of Scripture doe never confult and give decisive voices, to Elders, Brethren, and the whole community of beleevers in the penning holy Scripture : For then, as it is faid, Epbef.2. 20. That our faith is built upon the Apoftles and Trophets, that is, upon their doctrine : fo (hall our faith in this point, concerning the taking in of the Church of the qentiUs, in one body

E f 2 with

with the ferns, as is proved from Scripture, ^.14,15, 16,17. be built upon the doUrlne of Elders, Brethren and whole Church of Jerufalem ; for all had joynt voyces in this Counccll, as our brethren fay, which is a great abfurdity. The commaugments of the Apos~iles,4re the com* mandements of the Lord, I Cor.14. 37. But the com-aPeto*a, mandements cf the whole Church of Jerufalem, fuch

as they fay this Decree was, are not the commwde* ments cf the Lord : For we condemnc Papifts, fuch as Suxre\de trip. Suarez>, V afefuez*, Bellarmine, Caletan, Sotiu, and with *ut<aa.2dir P .5. t | iem Forrnalifts, fuch as Hooker and Sutluvius who v*il'ut\in 3.10m. make a difference betwixt divine commandements,asd 5d.rp.2i6.cj. Apoftolike commandements, and humane ordinances,, ^n£ipr. VC *° f^ ™r Divines, ^Junius, Beza, Parens, Tylen 3 Sikan-Catctan.opuCA. dus, JVhktaker, Willct, Reynolds, fetxell , make all Apo-"ottfe'iufiif.ij- ft°hke mandates to be divine, and humane comman-c.6 ar.i. dements > or Ecclefiafticall mandates, to oblige onely

n*int&lu fecondarily, and as they agree with divine and Apofto-s'utiuvius deVnib like commandements : But here our brethren make cn.p.67. mandates of ordinary beleevers, that were neither

Jfoftles nor Prophets to be divine and Canonicke Scripture. 1 . That which is proper to the Church, to Chrift his fecond comming agame, doth not oblige as Canonicke Scripture : For Canonicke Scripture (hall not be ftill written till Chrift come again e,becaufe the Canon is already clofed with a curfe upon all adders, ,K*v.2 2..but what is decreed according to Gods word, by Church-guides, with the confent, tacit, orexpreffe of all the community of beleevers, as this was ^.22. (as we and our brethren doe joyntly cenfefle) is proper to the Church to Chrifts frcond comming, Lrgo, this Decree obligeth not as Scripture. 4. The Apo-ftles if they ,had not purpofe that this Decree fhould oblige as an Ecclefiafticall mandate ; but as Canonicke Scripture, they would not i.have advifed with all the beleevers, as with collaterall and joynt pen-men with them of holy Scripture. 2. They would not have di(-puted and reafoned together, every one helping another,

as

Chap. 14. Proved from Afls 1 y. an

as they dee here, v. 6,7,8 ; Q,io,&c. 5. They would not deprede and fljbmit the immediately infpiring Apcfto-likc fpirit to mens content 1 fo as men mud give consent, and £y Amen to what God the authour of Scripture fhali ditc as Scripture. This was a villifying arid leflening of the authority of Scripture ; therforc neceffa-rily hence it followcth this was an Ecckfiafticall degree of an A dumbly. Obie2.it.

They object twclfihly, That Paul and Barnabas rrent up to Jerufalem, not to fubfnit their lodgement to the Apo-flles , for then they had not been infallible, neither for the neceffity of an a§embly , or becaufe Congregations depend deth on ajfemblies ; but they did it I. to conciliate authority to the Decrees, 1. To flop the mouthes of falfe Apo-ftles y Who aUeaaged that the Lords Aposlles Flood for cir-enmcifion , otherwife Paul himfelfe might have determined the point.

AnfwA. Paul as an ordinary Paftor, howbeit not as an Apoftle, was to fbbmit to a Synod in this cafe, as an Apoftle he might have excommunicated the in-ceftuous Corinthian, without the Church ,• but it fhall not follow that Paul did write to the Corinthians to excommunicate him for no neceflity of a Church-court and Synod, but onely to conciliate authority to excommunication, and to ftop the mouthes ot enemies.

2. I aske what authority doe they meane, 1.authority of brotherly advife ? But thefe Decfees bind as the Decrees of the Church, ^.28. ckap.16.4. chap.2 i.v.25-2, If they meane authority Ecckfiafticall, the caufe is ours. 3. If they meane authority of divine Scripture, then this Decree muft have more authority then other Scriptures, which ware not penned by common con-lent' of all beleevers. 4. This is a bad confequence, Paul could have determined the point his alone, Ergo, there was no need of a Councell, for the Scriptures and many holy Paftors determine that Chrift is equal! with God the Father : It followeth not that therefore there is no need of one Councell to condemnc Ar-rius. F f 1 They

Obie£l.\l, They object I.fc 7^<fr<? tt><?r<? #0 CommiJJi oners at this

affembly from the Churches of Syria rfW Cilicia, therefore it TVas not an ajfembly obliging Scclefiaflically all the Churches of the (Jentiles.

Anfw.i. Suppofe Syria and Cilicia had no Commif-fioncrs here (which yet we cannot grant, but give only) yet lerufalem and Antioch had their Commiflioners, which maketh the meeting formally and effjntially a Synod , of many particular Churches met fynodically in one ; for there were many (ingle Pari hionall congregations both at lerufalem and at Antioch, 2. We doubt not but the ApolUes who wrote to them the Decrees of the affembly , advertiled them alfo of that Afoflolike remedy for determining the queftion, feeing they writ to them, v, 24* We have have heard that fome have troubled jon with words, fubverting your foules, faying, ye mufl be circumcifed, Ergo, the Apoftles tendrei their fdvation ; therefore we are to thinke that Syria and Cilicia had their Commiflioners here: What if they neglected to fend (afaElo ad irn non valet confequentia) they fhould have fent Commiflioners. This affemblies Decrees did lay a tye and bond upon v the Churches of Syria and Cilicia , then it did either tye them as a counfell and advife, or or as a part of Scripture, or thirdly as a Decree of an EcclefiafHcall Synod: If the flrft be faid, this Canon doth not lay a command upon them, the contrary whereof we find, v.*8. it layeth a burthen on them, chap.16.4. chap.21. 28. and Decrees .that they mufl keep. The fccond is unanfwerably confuted in anfwenng the tenth objection: If the third be faid we obtaine what we feeke, and fo they fhould have fent Commiflioners, otherwife the Decrees of Synods (hall oblige Ecclefiaftically -Churches who are not obliged to be prefent in their Commiflioners, which neither we, nor they can affirme. Obietttl^ x 4* ^ ne y °W e &> That this is not one of our Synods ',

for the multitude of beleevers had voices here. And the Whole multitude sfakg , for it is faid, v.12. Then all the

mul-

multitude keept ftlence, and gave audience. And Whittaker 2 -^' faith, they had decifive voices, but in your Synods none have "*"* voyces^ut only the Slderfhip Be***/***

Anfiv.i. .Abut the- fjitnfull fpeake, propole, and rea- Uwokchap^. fon,our bookc cf difcipline frith. So faith Zuinglius, fr*jf'*ffi m 2>eza, yea the Fathers, as Cyprian and others : Who ty/ri^cpar.t* Avill not have Acls made aeainft the peoples corfent; u ' hit '-°*};iy~ it is like the multitude ipeake, but orderly, feeing the t*wuU»ex flat Holy Ghoft was here, v 28. whittaker futh only,' it is &&**&*. like that fome of the multitude ffake : And what mar-veil then many fhould fpeake, feeing it was untruth that any of mtofis Law, which was alfo Gods Law, fhould be abrogated. 2. The Church may fend in foms cafes learned and holy men to Synods, who are neither Paftors, EIders 3 nor Doctors : So was here *wW* brethren, that is, choife anci able men ; otherwife be-leeving women, and the whole Church of beleevers come under the name of brethren in Scripture, ap^r- ^°^ ,9? ' ker f?ith well, The materiall ground of commiffioners at Ko^,'io!!l affemhlies is their gifts and holine'ffe, the for mall ground is 'Com.ii, the (^hurch calling and fending them. 3, That the whole iCbr.iaX multitude had definitive voices, is firft againft what we ^fj££ have faid, expounding thefe words, Mat. 18. (Tell the aTheff^i' Church) 2. It is a rn:ere popular government refuted l ™f »• before. 3. 1 reafon from the end of the Synod- Thefe JUiTmJlS&ii onely had definitive votes , who met together fynodi- fo**i**m»pm. cally for to confider of this queftion, but thefe were only Y^knticdtpm. Apples and Elders, v.6, including brethren, who only *■&'»£»* aai;.*. had place to judge, as Bullinger and Calvin faith, and ^* wr« wf*" not the multitude. 4. The Canons are denomina- ru+upJim$m te d A»pflSi m^i Decrees ordained by the Apoftles ^S^SSSSk and Elders, AcTs 1 6. 4. AcTs 21,25. 5. By what war- ****&& lucas \ 0 rant could the brethren at lerufalem give Lawea tobre- ^$£T/£ 'thrcn of other independent congregations of Syria and r**— 4fcf*r*m CilicU, and thefe alfo who were abfent? So ttvs (hall *^*** be no Synod. 6. 1 grant the Epiftle is fent in the name of all : For i.to fend greeting in an EpruTe is not an aft of jurisdiction, but a fort of Chriftian kindneffc. 2.It

was

jJPas done by common confent of all. 3. It added fbme riierc authority. 4. It is poflible the fending of the Decrees required c harges and cxpences.

15. The Female replyer- to M.Edtodrds 3 the re ( faith Hie ) Vchy the Church of Antioch fent the ma$f to be decided at Jerusalem, was becavfe the forties Were members of the Church of Jerufalem, Ads 15. 1. certain* men which came fiomludxa. taught the brethren^Sccv .24. They went out from hs, and this prove th independency of Churches, for the Church of Antioch judgedit an unequall thing to iudge members of the Church 0/Ierufalem.

Anfto. 1. Let it be that contenders for ceremonies were of the fell of the Ttharifees • yet the foules of thefe of Antioch Vecre fubverted t v.24. If Antioch had been independent , they could have determined the truth, to prevent fubverfion of foules, who ever were the authors of that wicked doctrine ; but their fending their commiflloners to the Synod at lerufalem proveth that in a thing common to them all they depend upon a Synod that doth oblige them all. 2. How could one independent Church at lerufalem give Lawcs to an independent Church at Antioch ? 3. Antioch might have condemned the herefie. Suppofe they could not judge the heretickes, if they were an independent congrega-tion,feeing the hercfie troubled them.

1 6, They objccl, Oecumcmcke and univerfall Synods of

M left Church the whole Chrifiian (^hurch are mpoffible ; and the Church

plcafca. 7.ar7. is, and msy be without Synods • therefore Synods tire no

[^ Po,i - ordinances of Chrifi. SoBefl. See Parlor.

vrbiiu'^r com. 1. Anfk\ whittaher faith indeed univerfall Synods arc not

V^UQo»n an fi^pty neceffary ; and Parker faith no more, they arc not

c.j? * abfolutely neceflary jitceffitate medy,but they are neceflary,

neceffitsite pr<ecepti, and conditionally, if fbme politickc

union were amongft all Nationall Churches; but hence

it followeth not that they arc not Chrifts ordinances,

becaufe they are not this way ncceflary, neceffitate me-

*dij; for then Baptifme and the Lords Supper, publikc

preaching of the word, perfect difciplinc were not

Chrifts ordinances, becaufe in time of persecution, or

,_ '

univerfall apolblle, many, yea even whole Churches may be faved without thefe. 2. Synods are necefiary for the well being, not (imply for the being of the Chu'ch : But hence it's a weake confequence • there-fue they are not ordinances of Chrift. 3. It is knowne that the Popes power hindereth general! Councels; for }jMeierutva the Councels of [onfiance and Bafill, where the Popes J.gcnS wings were clipped, made that good, burnt children c £*" *<*&**• dread fire. ^Adrian, it may be with fomehoneity, pro- cardmaU oak, nailed the counccll of Trent, anno 1522. But Clemens awwj«j. the feventhdid openly oppofe Charles the fifth his Chancellors proclaiming thereof at Bononin ; they feared the place that the Emperors power Ihould fliamc them, and learned well from Jch.i 3. as Nanclerns faith, to make the place of the conncell all in all: And fuch was Trent ; for they licked and reviled againe and againe all the circumftances of that councell, that it W T as a birth in the Popes wonabe good twenty and rive yeares, and then was the Popes barnc borne again-ft his will ; yet gencrall councels fhould be , Popes hinder them to be, and what wonder ? Theeves love not rcell itiftke- courts ; yet by their owne Law they fhould be. The councell ef Cenftance ordained that a generall countedfhould be every ten yeares once ; Yea after the councels of Laxfen and Florence, the fea being void,rf#».i503. the Cardinals convened, and fweare to Almighty God, and blafphemoudy to Peter and Paul, that whofoever of them fhall be created Pope, he fhall convene a general! councell within two yeares after his inauguration ; which oath Iulius 2. did lweare, but had neither honefty,nor „ memory to oerforme. The facultie of Paris^nA Church £ t l ",l of°»h e of France, who are (till (as faith the Reviewer ef r&? Cou nccii of ft-**, councdl of Trent ) at daggers drawing rv th the Tofe and Btsd»tt4mJk 'court tffRome, doe cry and write For a generallcoun-" u «a -> C t. ,c.jj. Cell : Bur (they lay) 1 he articles of Paris cannot climbe «^™e*X-" cveer the Alps. It is fome hundred yeares fince Thomos "n&Udtum* TSradftardine of Canterbury^ the hammer of thePehgi-ans cryed to waken dimon "Peter, that he might fpeake

Gg out

out of his Counccll-chaire for grace agamft the Pelagians. But Jefuitcs bellies and pennes ftoutfor their Father the Tope, thinke it vvifedomc that the Pope be dcafe at the cryes of Dominkanes, who call for his ho-lineffe tongue to determine in bickerings betwixt their order and J-fuites in the v matter of (jrace 9 Predtft motion. Freewill, Gods providence. The Pope fearing a general! Councell, thinketh beft that they rather bloud o-ther in the Schools, then that his greatneflfe hazard to face the Court of a gerierall Councell ; and therefore matters are now tryed at home. Lod. CMo/iva the Father of the nevv Science, the middle light with that wild heed fan!ied to be. in God, was cited before C/e-wens the 8 \ and holden in procetfb rive yearcs, even before Potd the fifth, and ths Cardinal?, and when all was done, was whipped with a Toads (took, and no-Tr4w.d« Arriba in thing was determined, as faith Trmcif.de Aribo Other ^ c \)'^cJir { Counceis ordained that there fhould be in all places, CondiTruicX provinciall and Nationall Affemblics. So ordained the C cZi?la*Z\t Councell of Nice, Trutla, A filed, Sardu. Hence I adde a third diftinftion : From this is concluded onely that Counceis are not neceffary, but impoflible, impoffibili-uue moroli, non Phyfick : Counceis are only morally impoflible, not limply impoflible, and that through mens corruption. It followeth not therefore they arc not Gods ordinances : For feeing Churches independent arc morally, and I fcare, more then morally impoilible,and have been hindred by Prelates , our brethren would not from hence conclude that they are not Gods ordinances- A Congregation of vi(iblc Saints where there is not an hypocrite, is unpoflible morally, and cannot be becaufe of our corruption ; yet fjch a Congregation fhould be, and fo is an ordinance of Chrift. Let me alfo adde the fourth diftindtion : Chrift may well or-daine that as a necenary meane of edification, which cannot be had ordinarily in the full perfection and degrees required, fo it may be had in the degrees and parts, that may edirie, howbeit not & well, and not io con-

icniently *

vcnicntly : fo Synods are ordinarily poflible, I meanc lcffer Synods, if not fuller and compleater, if an uni-vcrfall Synod cannot be had, a Nationall may be in Scotland) and in England alfo if it pleafe the Prelates, and if Cod will, whether Prelates will or will not; and if thefe cannot be, Provinciall Synods are, and may be, and if thefe cannot be, yd Synods, Lldermips, and particular Churches may be; and I thinkeindependent Congregations in their perfection confiding of finccre beleevers onely, and a perfect Church-difcipline, are Gods neceflary meanes of edification , yet in their perfection they cannot be had. But to clofe this point,no Divine that ever did write, or fpeake of this Chapter, except fome of late; but they acknowledge, Abls\%, to be a formall copy and draught cfagenerall Affem-bly. 1 might cite all our Proteftant Divines, the Z«-tberans y Papifs, Schoolemen , Cafulfts , all the Fathers,-and Councels, all the Doctors anticnt and moderne ; but this was to fetch water to the Sea.

Chap. XV,

Que. 15. whether or no by other valid Arguments from (jods Word, the lawfninefe of Synods can Ire concluded*.

Hitherto hath been fixe Arguments againft Churches independent, and confequently proving the lawfulneflc of Synods. Now followeth our feventh Argument.

7. If there be a commandement to tell the Church

when an obftinatc brother offendeth a brother, then

muft this courfc alfo be taken when an obftinate Church

fliall offend a Sifter-church. But the former is true,

G g 2 tMit*

Parade pdit. CMat 18. £r£0, fo is the latter. This is not mine,but j^dtmm <nnn the Argument of Tarty, D. Amines, Profeflbrsof Z>j* cM s/w«f»4. <&/*, ani of all our Divines, fVillet 9 whittaker, Junius ^Tl^ £«*,&C ; Oar brethren fay Chrift fpeakcth, Ukat.it. v.nctv.ioi.\ucu of a particular Congregation, and not of many Conor e^a-nop?df^.^ ln Sy " tions meeting pynodically in their members of princ'ipa/l note y thctie, ' as Pastors aid SUers. I. Becaufe an offended brother can*

not have a Synod «f Elders ', and a Nationodl AJfemjly al-Veaycs to complaine unto y and f* Chrift (hall not fefdoVvne an expedite Vvay. to remove fcandals betwixt brother and if rot her. 2 Chrift (fay they) is fetting doVone a Way, how an obftinate offendor Jhall be casl out of the Qhurch, Vehere he -was an ordinary hearer of the word y and a compartner With other profejfors of the holy things of god, in a particular vijikle Church. No^> thefe of divers Congregations partake not in a Church-communion of thefe fame holy, things of Gadg.fVord) Sacraments, and Difcipline.

Anfw.i , Chrift here fettcth down a way how all offences of brethren may be takera away •, for Chrifts falve muft be as bread and large as th* foare, and excommunication muft reach as farre as offences ; but offences are betwixt Church and Church, betwixt the Grecians and the Hebrewes, Ads 6.1. no lefle then betwixt a (ingle brother and a brother.

2. I borrow the Argument and pay it home againe. Chrift fetteth downe a way how all fiandals in his vifibU Church may be removed : So teach our brethren, as an offended brother cannot alwayes have recourfe to a Na-tionall Affcmbly, and fo Chrifts remedy ftiall be insufficient. If by a Church, Mat.18. we underftand a Synod, fay they ;.but when the Cjrecian .fhurclic&ndetk the Hebrew Church , the Hebrew Qhurch cannot complaine to the Cyrecian Church , for the Law forbiddeth the party to be the Judge ; therefore if they underftand, Mat. 18. onely a Congregation, excluding all Synods, Chrifts remedy of removing fcandals betwixt Sifter, and Sifter-church, (hall be unfurficient ; therefore the Grc<$*n and Heir ewes muft have recourfe, as

AUs6^

Gbap.15'. Independent Churches refuted

AB % 6. to a Colkdgeof Apoftles and ra&ors,and that is a Synod.

3. I borrow the other Argument alio, and (ball pay it

agame.

Theie who arc confociated and neighboured together in the Ads and Dentees of vilible Church-communion, by rebuking one another, Leviticus I Q. 17. Admonljhing, Collolians 5. 16. Exhorting, Hebrewes 3. 13, comforting one another, 1 Thefl. $. II, and. pleading one again ft another, Hofeaz. 2. and occasionally communicating one with another in that fame Word and Sacrament, and in efchewing the fellowihip of one and the fame excommunicate perfon.

Thefe make up one vilible politick Church,that is under a common Church-government, according to Chrifts difcipline,which regulateth thefe ads of Church-commi> nion of one with another.

But fo it is, that Grecians and Hebrewes, and fundry particular fifter-Churches, are confociated and neighboured together in the fore-laid ads and dentees of. viable Church-communion, &c.

Ergo, divers fifter-Churches fo make up one vilible-politick Church under one common Church government, according to Chrifts difcipline 5 e£r. .

The propofition is our brethrens, wherby they proove, and that ftrongly, that fingle profeffours confociated in thefe ads and dentees of vilible Church communion,makc up one vilible Church under one common governement, . r . . and fo fay the Fathers Bafil, Chryfiflome, Angnftine and cbrytfi'™' tsfthanajiHf, howbeit inhabitation we be feporated, jit are «*h u &' we one body, and Cyprian will have nothing done in the utTun^fmc fe-caufe of many Churches, except wee aM meete in one *««,

Theaflumption for the communion of fundry Churches «»««»• barker granteth, and the Scripture is cleare, Laodicea and Colore have a fifter-communion in that fame word of God, Col\^.\6. fo Corinth, ^Macedonia and Galatia in. thefe fame ads of charity to the Saints at Jernfa-

g 11 t™,

/em, 1 Cor: 1 6. 1,^,3,4. fee alfo 2£V:8.i. Rom:\6.ij. Alfo ir any perfon be excommunicate in one congregation, all j in all the neighbour congregations. 1. Be-caufe his funics dre bound in Heaven, 2. He is delivered to Satan, 1 Cor.5.4. to ait. 3. Chrift faith herhouldbe as an Heathen to all,and {o is excluded from Church com" munion to all. Hence thefe vifible acts of C hurch communion require a common law and difciplinc of Chrift to regulate them, feeing they may effend in the exceffe and defect one to another, but one common difciphne they cannot have, except they may by authority conveenc in one Synod in their principall members. Alio Field, T chixrht' C c-o Wfi"* WhUtaher allcadge this place fur Synods, all fay 9U/mmra!p.i%. if Paftors have authority every one within themfelves and whmak-decom.q. f arrc mOYQ w h cn they are met in a Synod,for vis unitafir-

tior, unitedfiree uftronger. %.Arg % Our eighth Argument is, from the conftant pra&ifeof

the Apoftles, if all weighty affaires that concernc equally many particular congregations were managed, not by one fingle congregation, but by the joynt voyces and fufrra-ges of Apoftles, Paftors and feletled Brethren of many , congregations in the Apoftolick^Qhurch : Then were Synods the practice of the Apoftles,md n t independent con-gregations.but the former is true. Ergo, fo is the latter. The propofition cur brethren grant. I prove the aflump-tion by an induction. 1. Thcfelett Paftors of the Chriftian world, and feiccT brethren, Act: 1. did elecT and ordainc Matthias to be one of the twelve, becaufc that concerned many particular Churches,the publick treafury of Apofto-lick Churches was committed to the Apollles, becaufe that concerned them all, ^#,4.3 3.34. When the Churches of the Cjrecians,2Li\& the Churches of the Hebrewes mur-w#ra/theoncagamftthe other, cne common Synod of the twelve Apoftles authoritatively convcencd, and ordai-jtnt9.WaUmJoc, ned Veith praying andlaying on of hands the feven Deacons, tm.'ftoiy AcT.6.2,3,4,5. and fValleus faith, the argument for ordai-

ning Deacons, that the Taftors might attend the" word and prayer, proveth alfo that there were then ruling Elders.

dcrs. Alfo Ad. 20.2 8. there is a Synod of Payors at -E-pbefns, whom Paul warned to take heed to the floeke y and Acl: 11.2. Teter giveth a reckning and count ofhis going in to the Gentiles, before a Synodof Apoftles and Brethren, for it was unpoflible that the multitude of be» lievers now growne fo numerous could all meete in one houfs, and Acl.21.18. anAlTembly of Apoftles and EUers ordaineth T^atd to purifle himfelfe, a Synod of Elders, I T~Vw.-4.14. ordainedTimothy.

p. Argument is from the care afChrifi lefm the head a^Arr. cf the Cjnurcb, in the end of excommunication. Hence if Chrift J efus take care that one particular congregation be net leavened, and fowred with the wieked converfation of one, then farre more will he take care that many Churches be not leavened, and hath ordained excommunication for many, as for one ; but our brethren grant he hath taken care that one lump leaven not one fingle congregation, 1 Cor.5.4. & c * f prove the proportion,

* Tor Chrifts remedy for remooving of fcandals is hence argued to be unperfeel, if excommunication doe not remove alleffcnees, and prevent the leavening cf many lumpes; for he that careth for the part muft far more care for a whole Church, and ordaine excommunication of a Church, for the edifying therof, 1 CV.4.20, ft 1. 2 Cor. 10.8. That their ffiirit may befavedln the day of thcLord, iCor.5.4.5. and(incehetooke this care for a Nationall Church, Numb.$.2,^.^. Who can doubt, but he hath care of edifying and faving in the day of the Lord, Churches of Nations and Provinces under the New Teftament, yea and a greater care, then for faving one fingle man, feeing the influence of his love is • bounded firft upon the body, bride and sjoufe by order of nature, before it be bounded upon one finger or toe

1 "or any particular member of the body, 1 meane on« (ingle perfon. They anfwer. Cjod haih provided other mcancs for whole Churches then to excommunicate them, for it wanteth precept, promife and pratlice to excommwii-fate d rphcle (fhurch, tmj are to be rebuked^ and rve mvfl

pleadc

pleade with obfiinate Churches^ Hof.2.2. and if they re-mdne obftinate, we are to with-dr Aw our fellowfbip and communion from them, and not to acknowledge them as fifter-Churches, that u -we are. to feparate from them, but there is no warrant to excommunicate them.

Anfw.i. I fay this is a begging of the queftion, for we defire a warrant of Gods Word why fifter-Churches may ufe fome power of the keyes againft filler- Churches, fuch as is to rebuke them, plead with them, Hof. 2.1. and yet we may not ufe all power of the keyes, even excommunication ; now to rebuke and pleade againft a Church, to Parker and our brethren is a power of ju-rifdidion, and a fort of clofing and Shutting of Heaven.

2. Trie Tewes did juftly excommunicate the Church of the Samaritans, and Chrift alloweth therof, John 4. 22. yeworjhip ye know not what, falvation u of the J ewes, in which words, Chrifl pronounceththe lewes to be the , true Church, and the Samaritans^ not to be the true Church.

3. 1 defire to know what excommunication is, if it be not to deny all Church-communion with thofe who were once in our Church, now if this be done by one Sifter-church to another fifter-church , it is no excommunication at all, feeing Chrift hath not given the power of the keyes to one Sifter-church over another, for one particular Church is not fet over another in the Lord, but when the Elderfhipof many confociated Sifter-churches denieth C hurch communion to one of thefe confociated Churches having turned obftinate in fcandalous fins, Ifee not what this is els but excommunicaton and authoritative unchurching and ejection of fuch a Church. Alfo our brethren pleade for the peoples power in excommunicating, becaufe all and every one of the beleevers arc to efchew the company of the perfon excommunicated, therfore all and every one fhould have hand in excommunicating him, as all Ifrael and not the Judges onely were adors in putting away the leaven, io reafoneth

Par-

•r

Tarhr M. Bejt, fo alfo the Separatiftes, yea if it bee 0 . . rieht taken, fo alfo faith 3«*, P. CMartjr, Calvin, £****^ CMarlorat : So C hryjoftome^ Augusline ; for all arc to M Be fi church confent to the excommunication of one who is a mem- l^JJ^.^m, ber of that vifiblc Church with thcmfelvcs, but fo it *p»f*r.yp6%. is that all confeciated Churches are to efchew the com- *£* anJH ' Cor * pany of an excommunicated by a (ingle congregation u*n>r.fm. iuppofer by our brethren to be independent : Becuufe < *u%!? lK ' m * 1. if they admit him to the Lords Supper with them, p*™. they prophane the holy things of God. 2. They an- ^J^ null excommunication fuppofed by our brethren duely, c£- clave non err ante, inflicted, and fo they loofe on earth him whom God hath bound in Heaven, they hold him for a member of fhrift, and a brother whom Chrift hath delivered to Satan, and will have to be reputed as a Heathen and a Publican. Ergo, by this reafbn allfhould have hand in excommunicating fucha perfon, but many Sitter-churches confeciated together in neighbourly and ffterly Church-fillowjhij ; as we heard before a cannot aCoU.Kf. excommunicate in their owne perfons being poflibly \ £°^ I \ T ' 7>3 ' twenty feverall congregations. Therefore they mult Rcm.i6.»7« excommunicate in their Elderftiips fynodically convee-. ned, which is oue purpofe we intend. It is but a womanly evallon of the F email authour who differenceth betwixt rebellion of an offending £hurch and excommunica- K 1theriH tbititef tion. We may reject (faith Hie J an offending Churchy ^Jf^i^ but not excommunicate ; Saul rejetled God, did he therefore excommunicate God ? For this is but afutingofthc qUeftion, it is not fimple rejection of an obftinate Church that we plead for, but an authoritative unchurching »

and" not acknowledging of an obftinate Church to be any more a Church with whom we can communicate in the holy things of God, and this is more then fimple rejection, or refuting to obey, as Saul isfaid to reject God I grant we feldomerlnd the practice of excommunicating Churches in the New Teftament, be-caufe fo long as a number ofbcleevcrs are in a Church, God Icaveth them not all to be involved in one fcan-

H h dalous

2?4 The Authority of Afiembliesproved. Chap.i5.

dalous groffc fnqne, therforc the presbytery is to ceri-iiire particular perfons -and not the whole Church, ther-fire when we feparatcd from Rome, which was an authoritative declaration that Rome is now no longer a Spoufe of Chrift, but a ftrumpet, we did not feparate from thefaithfull lurking amongft them. 10. Ar. 10. Arojtmcnt. That government is not from Chrifl:

that is deficient in the meanes of propagation of the Gof-pdl to Nations and congregations that want the Gof-pell.

But the government by independent congregations is luch. The proportion is cleare, 1. Bccaufe Chrifts keyes arc perfect and opens all lockes, 2. Our Divines hence prove Chrift a perfect Mediatour, King, Prieft and Prophet 5 becaufe he perfectly cureth our threefold mifery.

I prove the aflumption, by the doclrine of independency. Taftors and "Dolours may not preach theGof-' pell without the bounds of their owne congregation, neither can they exercife any paftorall afts elfe where, faith the Enflifh Puritamfme and M.'Beft, and fo Paftors *• ;^^ MMf '4»rfD^^/havc now, fines Apoftlcs are out of the Mieft. churches world, and the Churches are planted, no authority pa-pie^r^.8.^73,74 ftorall to preach the Gofpcll to thofc who fit in the re-gien, and fhaddow of death, and if they preach the Gof-pell to thofe who are not of their congregation. i.They doe it as private men, not as Paftours. 2. They have nopaftourall authority or calling from Jefus Chrift, and his Church fo to doe. But certaincly Papifts, as Wtr.detmifU Sellarmine, Snares, Becanw, Vafquezqregor.de Valen-stlare^deuipt. r*<* feeme to fay better, who will have the authorita-«wt4§ki9./fc.i. tive power offending Paftors to Nations, who want b*coh. the Gofpcll, to be in the Tope, whom they con-

GnTvtU* ccive to bc mnniverfall Paftor to care for the whole Churches, fo Chrifl: hath left no paftorall authority on Earth in Paftors and Dolors to make thofe the Churches of Chrift, and to tranllate them to the kingdom. of grace, who are yet carried away with dumbe I-

dols-

Idols, and howbeit the Apoftles and their univerfallcom-mfiion ordinary to preach the Gpfpell to all, their immediate calling, their extraordinary gifts be now out of the world, yet it is unbefeeming the care of Chrift,that paftorall authority fhould be fo confined at home, and imprifoned within the lifts of every particular Church, confifting poiTibly of fix or ten beleevers only, that the care for many Churches, 1 Cor. 11.28. The paftorall care to gaine Jew and Gentile, thofe that are Vcithin and Vcith-euty to be wade all things to all men to five fome, fhould be no\^ in no paftors on earth,but dead with the Apoftles, as if thefe places, 1 C«r. 10.32. 1 Cor.g. 19,20,21,22,23, J? 010.1.14,1 5. Rom9.24. didnotprelTetoallMiniftert of Chrift, the extending of their paftorall vigilancy to the feeding and governing of all the Churches in their bounds that maketh up one vifible politick body, communicating one with another in the ads of Church-communion. Hence it muft follow, 1. When the Grc-

' cian Church fhall be wronged by the Hebrew Church, that thepaftors may not fynodically meet, and byjoynt authority remove the offences betwixt Church and Church, as the Apoftlcs did, Atl. 6. 2. It follow-cth that ail the meetings and convention of the Apoftlcs and Paftours, to take care authoritatively for tb« Churches, as Ad.I. Ad.4 35. Ad.6. 2,3,4. Ad. n.i. Ad.8.14. Ad.14. 1,2,3, Ad. 15.6. Ad.21.18,10,20, &c. Ad. 30.18. Ad. 14 23. 1 Tim. 4. 14. were all meetings of Apoftles, extraordinary, temporary, and Synods of Apoftles as Apoftles, and not meetings of paftors as paftors to joyn their authority in one for the governing of many Churches. 3. It fclloweth that Paftors and Elders andDotlors may now no more lawfully meet and joyne their authority in one for the feeding of the floe ^,

■ "then they may take on them to V?orke miracles, fteake with tongues, and as apoftles goe up and doyen the earth" and preach to all the world the gosfell. O that our Lord would be pleafed to reveale his minde to our dears BrethreR in this point of truth. For what be extraordi-

H h 2 nary

nary and temporary in the con joy ned authority and pa-' ftorall care of the Apoftles for all the Churches, of the world, I fee not, neither is it in reafon imaginable, which doth not in confeience oblige Taftors, Dollars and Elders in the £hurck of Scotland, to conjoyne their authority in one Synodicall power for all the Churches of Scotland. O faith our Brethren, there Should be too many mafters, commanders and Lords over ths free and independent vifible Qhurches of Chrifl.

I anfwer,feeing all thefe Pallors, and Elders in a nationall Synod, are no other way over all the Churches of Scotland y then the particular kldermip in a particular congregation is over the believers, there be ao more too many Lords md LMafiers over the whole Churches collectively united in a general Synod,then there be too many Lords over the particular congregations. For I. in both meetings the beleevers choofe their owne guides and commanders that are over them. 2. Nothing is done in either a Nationall or in a congrega-' tionall Synod without the tacite confent of believers. 3. In both, it is free for beleevers to refufe and not receive, what is decreed contrary to Gods Word, See %ipper.depoiit.i.i* Zipper its, and fo there is no dominion here, but what '** you findc, H^.13.17. 1 ^jf&Mt'S* <-M*th. 18.17,

18. Nay, our brethren will have pallors (o farre Grangers to all congregations, five only to their ovvne 3 tbac M. Davenport and Mr. 'Beft faith to the Paftours and Churches other Churches are without, and Paftors have nothing to doe to jidge them, and they alleadge for this, 1 CV.5.12. but by thefe that are {without) Paul meaneth not thefe who were not of the congregation of Corinth, but he meaneth Infiels and Heathen as acoi.5.4. : Pi otner Scriptures, a for Paul judged and excommu-

nicated Hymenals and Alexander, 1 Tim. 1. 20. whd were without the Church of firintb 3 and if this ex-podtion, ftand Paftors can .extend no Church cenfure towards thefe who are of other congregations, neither can they rebuke nor admonilh them as Chrklians, for

thefe

thefc arc Ads of Church-cenfures , as our brethren teach.

Our eleventh Argument is from the light of fancti-fied reafon ; for fanetmed reafon teachcth that the ftron-ger authority of the greater politicke body of Chrift ihould help the parts of the body that are weaker, as I Cor. 1 2 1 The Whole body faffereth when one member [u'ffe-reth, and fo the whole body helpeth the weaker , and /ejfe honourable member, I Cor. I 2 v.23,25. So urriverfall nature contendeth for the fafety of particular nature, and helpeth it ; therefore the greater body and National Church is to communicate its authority f^r the ^ood of a particular Congregation, which is a part thereof : But the doffrine of independency maketh every Congregation an independent and compleat body within it fclfe, needing no authority to governe it, higher then its own: authority, as if it were an inde-, pendent whole Church, and no part of a greater vifi-ble Church : But fippofe the greateft part of Corinth deny the refurredion, as often the worft are manyeft, then I aske, whom to doth the Lord fpeakc ? Take us can:.*.?*; the little foxes thtt sj&ile the vines : He fpeaketh either to greater Synods, which we fay, that the greater body may help a part, and fave a little daughter of Siom Or to the founded: part of the Congregation; but they are weakeft and feweft, and (hall the greater body looke and fee a member perifh, and not help ? Let them help (fay our brethren) vrith advife and counfell, but not with command and authority.

I anfvver, Take u* the little foxes, is an acl of authoritative and difciplinary taking enjoyned to the Church. 2. Our Argument is drawrrc from the greater authority in the politicke body to the kffer ; brotherly ad-fe is not authority. Hence authority as authority by this meanes fnall not help the weaker parts of the body, contrary to that which we have at length commanded, 1 Cor.12. Neither doe fome reply well, that he fpeaks, x Cor.i 2. of Chrift s invifiblebodfr becaufe it is feid,v.i 3.

Hh 3 For

a marufcriptfor For by one fplrit rec are all baptized into one body, ^he-

chuic^.p.1. ther ™ e be ? ewes or Gentile >- ? erves and G**Ms (iaith he) make not a vifibU Church, but an invifible Catholike Church.

I ant wee I. What can hinder under the New Tefta-ment, Taut a Jew to make a vifible Church with the Spheftans who arc CjentiUs , ?

2. That he ipcaketb of a vifible politicke body is cleare while he alleadgeth, The eye exerciieth Pafto-rail ads of feeing for the foot, and that the eare hea-reth for the whole body, and when one member fuf-fereth all fuflfrr, which is principally true of a politicks vilibic body : For we are not baptized in one body vifible, with thofe preachers who are long agoe dead, who never preached for the good of us who now bclceveiri Chrift, becaufe we never heard them preach, and £o they arc not eyes feeing for us. Ar^\ 2. Our twelfth Argument is from the pracTifes of the Jew-

i(h Church in a morall duty

If Chrift hath left the Churches of a whole Nation in no wcrfe cafe then the Nationall Church of the jewes were in, for their publike giving of thanks, tor the turning away of Gods wrath, when the Land is defiled With bioud and other Nationall tranfgre(lions, for the bringing backe the Arke of God, for the renewing a Nationall Covenant and Oath with God in cafe of univerfall Apoftafie from God and true Religion. Then hath Chrift ordained to Churches ija the New TeQament Nationall Affemblies, which authoritatively oncly can reach thefe ends and effjvfls.

But Chrift hath left the Churches of a whole Nation in no worfe cafe then the Nationall Church of the Jewes was in , for reaching the foreiaid ends and effects, -£>^,&c.

I have to prove i. That the Jewes had their folemnc Affemblies for thefe ends. 2. That thefe Affemblies were morall, and fo conccrne us. 3. That thefe ends cannot be attained without Nationall Affemblies, which being

done,

done, I truft the Argument fhall ftand ftrong.

For the firft I may prove both in the Iewifh, and after their example in the Chnftian Church, Deut.29. 20. AH Jfrael were convened to enter in Covenant with the Lord. So fofhuah for the fame end afiembled all the Tribes tf Jfrael y Iofh.24 I. their Heads, Judgesani Officers. And Samuel, 1 Sam. 12. gathered all JJraelto renew their repentance for their finne in as^ng a King. So did Hez.ekiah.2 Chron.2p # 4. in an univerfall Apoftsfie. And Jofiah, 2 Chron.34.2p. And Afa y 2 Chron.ij.p. gathered all Judah a*d Bertiamin, and they [ware a Qove-mnt to the Lord. And Ahab, 1 King.22. gathered Joure hundred Prophets to a$ke counfell about going to warre againft Ramoth Cjilcad. And Herod, Mat*2. 3. when Chrift was borne. So Salomon did when the Temple juim^.B^ was confecrated, and D avid zffzmblcd them to bring the a»»° w. Arke to it's place. The examples of thefe Kings did Kufiniv.Ji* godly Empcrours follow and convened generall Coun- Socratinpm. eels, what ever Julius j.ufurpe in his 7?ull,ami.T<tfi. E^d'cvir.Coa. Decemb.15. Conftantlne convened the Councell of Nice, J \*+ as faith Theodoret, Ruffin } Socrates and Estfeblus. Theo- soc°l 7 xi9. ' dofus called the 2.generall Councell at Conslaitinople, Eu*gi*c&. as Theodoref frith : And Theodofim gathered the third stSSm^SP^ generall Councell at Ephefws, as Socrates and^ Ettagrius N*«j*tok*jr, faith. Valentine and A<fartian called the Councell of Chatcedon, and the Councell of Sardis in JUjrium , as c^*/'**" b Socmen faith : And Iuftinian called the fifth generall ° n ant * 4 * J Councell at Conftantinople y as Nicephorm faith, finftan-tine the 4, gathered the fixth generall Councell at Con* ftantinople, as faith Martinm Tohnns. I might adde many others, but theft may fuffice. I prove the fecond particular, that convening of generall Councels in the Iewifh Cturch was morall: For 1. an oath and vow to keep Gods Commandements is a part of the third Commandement, according to that Pfalme 119.T.106. / have fworne , and I rvlll performe , that J wilt k*tp thy righteous ludgements 3 and the maintenance of the true Religion in a Land is obligatory for ever : ¥ot Jttd.v.3.

we

wc arc willed earneftly to contend for the faith once delivered to the Saints ; and it is obedience to the third Commandement, to avow God and his Sonne Chrift before men, Mat.10.^2. And fo doth CMofes commend it in Ifrael, Deut. 25.17. Thou haft avouched the Lord this day to be thy CJod i and to Wa/ke inhu^yes, and to keep hid statutes, and hid Commandements^&c. Now what ever doth lay a bond morally binding on man, doth alfo morally bind a whole Nation. 1. It is moft certaine that bloud defiled the land of Ifrael morally, as it was a Land, and not as the holy Land only, Num. 35.33, Hof.4 1,2,3. i.Becaufe it isafinneagainftthc Law of Nature, for man is made according to Qods > r mage, Gen.9.6. (2.) Becaufe bloud defileth the Land under the New Teftament, as in the Tewifh Church ; for if this were not, the Magistrate had no warrant from JV/ww.33. to ufe the fword againft themurtherer, which is that very fame that is taught by Socinians^zfdrmini. \*t !$'f fp ' 13 ' aHS * anc * <L<4 na b*?tifts. So teacheth Zpifcopius, Joan Cjei-Jan G titter in. fleran , and Henry Statins , Co alfo Socinm^ the Chatechife conf.de officma&. 0 f }{ ACC0V i^ d en y that the Magiftrate now under the decTi 5 j ,M " apcr ' Mefliah his kingdoms mould fhed the bloud of any mur-Sxiwo *in defenf. tnerer Qr rnalefa&or : Tea if it be knowne (faith Oft or 0-magpolit.par.j. dim) that a man cannot be a LMagiftrate mtbout /bedding f M , M5 pf blond, and War. It u not lawfull for him to be a Ma-

Proc. chriai, giftrate , quia precept a C hrijh non permittunt ulh homim (•MM** • > adimcre vitam. So alfo faith Smalcius , therefore need-Rci-gc -8° ' force thefe precepts anent uSedding of bloud are not ju-SmdcA&'t&c diciall, but morall, feeing the Magiftratc carrieth the FrantT rC ° nr ' fword, as the Minifter of God to execute judgement upon the evill doer, i^w.13.4 which being undeny-ably true, a Nationall Church muft have meancs allowed of Chrift to purge the land of bloud, Sodom) , and v other Nationall finnes, for the which £anaan fpewed out feven great 'Nations. A\Co,Becaufe of fwearing the land {hall mourne, ler.33.10. And if the *s4rke befallen away y as it was out of his place, 1 £hron.i$. The Land is in a hard cafe, we fee no meanes but an Aflembly of the

Nationall

N^tion?ll Church, that hy authority of the Atfem-bly wil may be moved to renew their Covenant with God; to repent, and to bring backeagaine theGofpell; as David conveened all 7/rW, 1 Chron.ij. 1,1/3,4. to brinrr backe the Arhe from Kircath-je-:rim : For the Gofjbels departure and univerfail Apoitafie (when wc are as Ifrael , without the true God, and a teaching Pricft, as2 Chron.\%. and withall in great trouble) is a cafe that conc:rneth not a particular Congregation onely, but the whole Land ; and therefore the whole Church of the Nation muft be affcmbled in their heads and leaders to turne away God? wrath, and bring backc the ^lory that is departed from the Lard* by renewing our Covenant with God. Laftiy, the whole hoaft and armies of \vriters,antient and modernc,may be allead^ed for the lawfiilneffe cf Synods, as witnefleth the Tomes of tfce Counccls generall and Provincial!.

Ch a?. XVI

TVhtker or no it can be demonfrated from Gods IVcrd, that ■all particular Congregations have of and within them* felves full power of Church- difcipline V9tthop:t any fubie-clion to Presbyteries, Synods, or higher AJfe&blies ?

VEry reverend and holy men hold the affirmative w.B>/ichm& part of this queftion, and deny all fubjecftion of S^J^'/i!* Congregations to Presbyteries and Aflemblies. Their fTrft p*k» dcPoto. -Argument is, Jc ' 4,

If Churches planted by the Apoftles y fuch as Corinth, have power Within themjclves to exercife Church-difcipline^ at to rebuke.excommunicate , loofe andrelaxe from excommunication : Then ouvht not particular (Congregations now f f and under any other JBcclefiaflical authority out ofthemfelies.

Ii But

But the former is true, i Cor.5. 2,3. So M.Beft^arm

ker, the Separates, Robinfon, Authors of Presb.govern.

set*t*t.i pet. examined , prove that all beleevers in Corinth had voice

^/«/agiinft5^- ™ excommunication. \, They amongsl whom the fornicator

»*r4p. 70. was, they who Were puffed up, and forrowed not that he wot

aminid C ,ann.'i%'r. not ctit °f> tty ™ r * f * be gathered together in one y and

p.»>,ij, to iudge and excommunicate, v.i 2. but the fornicator was

not amongft the Elders only, hut amongsl all the beleevers,

neither were the Elders onely puffed up, nor did they onelj

not forrow that the incestuous man 'Was not cut off, but

the belcevers aljo were puffed up, and did not forrow thai

he was not cut off, Ergo, ail the beleevers had voices in

fudging and excommunicating. 2. Of old not the Levites

onely were to purge out the leaven, but all Jftaclalfo ,Ergo,

here not the Elders only are to purge out this leaven. % . Paul

writeth not to the Elders onely, not to be mixed with the for*

nicators, but to all the faithfull. 4. The faithfully and^not

the Elders only were to forgive, 2 Cor. 2.

Anfw. I will firft anfwer thefe reafons, and withall fhew how the people had hand in excommunicatien, and might prove that there was a Presbytery of many Faftors at Corinth, and not a fingle Congregation of one Paftor, and fomc few Elders and beleevers, who did excommunicate. I retort thefe Arguments; Thefe with whom the fornicator did converfc, and fo leavened them, thefe who were pufrcd up, and forrowed not at the mans fall, and at his not being cut off by excommunication, thefe were judicially to excommunicate with the Elders : But the fornicator converfed amongftbe-leeving women and children, and did leaven them, bc-leeving women and children were puffed up and forrowed not, Ergo, Beleeving women and children did judicially excommunicate, but the conclufion is foule^ and againft the Argumcntators, Ergo, fo muft fome of the premiffes befouleand falfe, but the affumption is moft true • therefore their major propofition muft be falfe ; therforc they muft firft acknowledge areprefen-tative Church with us, and that men onely did judicially

daily excommunicate, and not all the faithful!, except they make women ordinary Judges ufurpingthe authority over men. Then the number of thefe who were puffed up, and forrowed not at his fall,&c. mud be more then the number oftheperfons who flaould judicially, excommunicate.

7. The authors of Presbyteriall govern, exam. &y, ^3, Elders Are principally to iudge^ and to be leaders andfirfi atlors in excommunicating and people are to follow in the fecond roome andaflent. So fay our Divines,^/- £t™'" lens, Bucanus, Rollocus^ Bezji. Therefore c Paul cannot ^awJoccom.^ rebuke private bcleevers, becaufc they did not ex- JL«k.cwva communicate judicially in the firft roome ; for then iThcf.j. # 7W fhould have rebuked the Elders and leaders for fg^* " not excommunicating in the order anfwerable to their place and power, and becaufe they did not judicially and authoritatively lead, and goe before as firft aclors % and 0 prime moderators in the judiciall act. of delivering * of the man to Satan, and {o Pant cannot in realbn rebuke all the faithfull amongfl; whom the fcandalous man did converfe, and who were puffed up, and forrowed not at the mans fall, becaufe they did not excommuni^ cate judicially, at moft, they can be rebuked oncly for not excommunicating in the fecond roome, and in that orderly and fubordinate way futable to their place $nd power.

3. I fee no fbet-ftep of any tollerable ground in the Text, why it ftiould.-be alieadged that all the faithfull men comming to age (to fpeake nothing of beleeving women and children) are rebuked for not excommunicating judicially ths fornicator ; but rather the contrary, that the faithfull out of office were not to excommunicate judicially : For applying thefe words as arcproofc to beleeving men, v. 2. And ye are puffed ftp, and have not rather forrowed, that m "'*> to the end that he that hath done this deed y z&fa 1* />w« vV£r,rrjay betaken from amongft you. He ufeth the paffiv c verbe, not the aftivc, whereby it appearcth that the bcleevers

li 2 were

were patiertts rather, then agents in the not jncfi-ciall* and authoritative taking awy of the rani horn amongft them, md that their fault was that they mourned not to God for the mans fall, and the rem Me negligence of the Elders, by vvhofe authority he might p-r^com fb. have been authoritatively delivered to Satan. Varem faith, c*l\. 'pa.nkvm that he blameth the beleevers fecurity ; Calvin , their not immtpMUteffi. y e i ni ^ humbled at the fafL and Cajetan , they boasted that

luniu, LccU.l.c.i, / •> I r I . -

& ?#. 14. "* fornicator wot the finner, not they.

4. That great Divine Junius doth excellently obferve that Paul ioyneth himjelfe as an extraordinary Elder with the ordinary Slderfhip of Corinth,v.qJVhen you are gather red together with my spirit : For, as I obferved before, 1>aul requircth not only that they be gathered together In the name of Chrifl, which is required in all meetings for Gods worfhip in Prayers, Word and Sacraments; but alfo here he requireth that they meet (iaith he) With my fpirit, that is, with my Presbyten'all power of. the keyes, and , 1 Cor. 4. 21. with the authority Vthich the Lord hath given ns for edification, 2 Cor. 10.8. as J am an Elder. So faid the Prophet to Gehaz>i y z King. 5. i6.V8c#t not my spirit with thee, that is, my Propheticall power, Col. 2. 5. For though I be abfent in tht fe(h y yet

1 am prefent in jpirit. Now the beleevers out of o£ fice, did not convene in this meeting, indued with Pauls Minifteriall and Paftorall fpirit ; for (ingle belee^ vers receive not Minifteriall fpirit from God, neither is fuch a fpirit promifed to them : Give an inOance in Scripture of this promife, and we Oiall lofe tbiscaufe; but this fpirit for doctrine and difcipline fo given to Paftors, 1 C0n4.ll. 2Cor.io. 8. C0I4.17.2 Cor.4.1.

2 Cor.5.18. 1 Cor. 1 2. 28,29. v. 17. therfore the com* ming together with Pauls spirit, that is, with his mini-^ fteriall power of the keyes, as an Elder, rauft be reftraf* ned to the Elderfhip of Corinth, and cannot beapply-cd to (ingle beleevers, men, women and children, who yet were puffed up and forr.wed not,v 2. therefore this is not a gathering temher of an independent Congregation

of

of beleever?, men and women meeting with Tunis fpirit, and his presbytenall power of the keyes in an authoritative and judiciall way to exco in muni care, but it mnft be a gathering together of thefe who had fuch a fpirit and power paitorall and mwifteriall, as "Paul had. I deny not but the faithfull conveencd, or were to con-\eene in this meeting with the Eiderfhip, for praying and hearing the word preached, which maft be con-joyncd with excommunication, but the meeting is denominated paftorall and presbyteriall with fpirituall power from the fpeciall intended end in that act 5 which was authoritatively to deliver the forme at oar t* Satan, and Vrfwe thinkcth not without re^fon that the man ^l****'**'* was excommunicated, and there being a fpace inter* veening betwixt Pauls writing of the fir ft, and his fecond Efiftle to the Corinthians, that Paul, 2 Cor.2. writcth for relaxing him from the fenteoc* c£ cxcom.riLinica-

x tioff. Alfo Paul when he faith, iJn ux*>«& ms WAf**]* I Live already indeed as prefint, meaneth not a popular or private judging, as we fay, the rhyiitian fudged) of the difeafe by the pulfe, and the Geometer judgeth of ]**&.*&.*&& figures, as MarJitinsfyttVzxh, but underltandeth ajoynt i«? authoritive judging with the Elderfaip, otherwayeshe needed not to adde {but prefent in Jpirit, as if I were prefent, fame already iudged ) for whither hee had bcene abfent or prefent, hee might have given his private minde of the due demerit of fo fcandalous a iinne.

5. The maine thing that our brethren reft much on, is that one commaod of delivering to Satan, v. 4. and -purging out the old leaven, v,j, and the word of judging that Taul taketh to himfflf?, v^, is given, v. 12. to all beleevers, and to all that he writeth unto; but 'Paul would not f;y they command the beleevers to doe that which they had no authority and power trorn Chrift to doe, if all beleevers had not porter judicially

' to excommunicate\ But I anfwer, bclidc that this is to bring in a popular government in Gods hcufe; they

Ii 3 confides

conlider not that they prefuppofe as granted, what we juftly deny, that all ana every vcrfe of this chapter is fpoken joyntly and equally to ail both Elders and people, which cannot in rcafon be faid, as in other parts of the epiftle, where fometimes he fpeaketh of all, as i Cor.1.1,4,5. both paftors and people, fometimes of the people, iCorj.12. 1 Cor. 4.1. fometimes of teachers only, 1 Cor.3.12. 1 Cor.4.*. 2. One and the fame word e^ata'?^ to purge out the haven, v 7. applied to both Elders andbelecfers have divers meanings, according as it is applied to divers fubjc&s, fo that the Elders did excommunicate, and purge out one way, that is authoritatively and with Pauls fpirit, and mi-niftcriall power ; I meane that fame power in kinde and fpeech that was in Paul was in the Elders, for Paul was no Frelate above other paftors, and the people did purge out the leaven another way, by a popular confenting that he fhould be excommunicate,'* and this is well grounded on Scripture, fee Ads 4. 27, 28/ Herod, Pilate, Gentiles and Iewes crucified Chrift; now it is certaine they did not crucifie him one and the fame way, Pilate judicially, the people of the Iewes in a popular way of asking and confenting crucified him, fo 1 Sam.l a. 18. All the people greatly feared the Lord, and Samuell ; that fame verbe NT jar a, to fear, expret feth both the peoples fearing of Sod, which is a re* ligious feare commanded in the firft Commandcment, and due to God only, and the peoples fearing of Samuell, which civill reverence given to Samuell as to a Trophetjisa farrc inferiour feare, and commanded in the fift Commandemcnt, fo Prov. 24.21. UWj finne f&are the Lord and the King, 1 Chro.2p.20. And the people "toerJhipped Jehovah and the King, the verbe is nnUJ Shaehah^Nhich fignificth to bow and encline the body re-Ugioufly, but the meaning cannot be, that the people gave one and the fame religious worfhip to God and the King, for that fhould be idolatry : So howbeit Elders and belcevcrs were rebuked for not excommunicating

nicating, and both commanded to excommunicate and purge out the leaven, it will never follow that botk hath o&e and the fame judiciall power to excommunicate, but every one Qiould purge out the leaven, according to their place and power ; and IJrael is commanded to put out the leper ; yet the Prieft only put him out judicially, and Jfrael is commanded to put to death the falfe Prophet, and fo to put arraj eviU out of the midfi of them, Deut. 13.5. and yet the Judge did put away evili judicially and authoritatively, and the people as executioners (toning him to death, *>.?, 10. and what I fay of excommunicating, that fame is faid of the authoritative pardoning of the fornicatour, 2 C or * 2 » * or xofttftft, as Vrfint obferveth, is by authority to confirme their love to him, as Gal.3.15. the teftament is confirmed, W****** 0 * tupf*ft£nt £i?Mni s and fo doth Kemnitius,(falvin and Bui- £"—■"■ »«■« Gng* take the word.. SK^St

* It is alfo more then evident that the Church of Co- c *h*» «*v*. rinth was not a congregation of believers onely, or a BuUlH ^ congregation with one paftor only, and fo not an independent congregation^ for there was at Corinth a coiled ge of paftors and fo a presbytery of Elders, Doctors, teachers and Prophets ; for I. Paul was but a founder of this Church, there were many others that built upon the foundation Chrift Jefus, and fome built gold and fiver, that is good and found Dc&rine, fome hay and ftubble, 1 Cor.4 6. And thefe things, Brethren, 1 have in a figure tranfferred to my Jelfe, and to Apollo for jour ' or '5 |,,,,2,1 > fakes, that ye might learne in us, not to thinke of men a-hove that which is (written:) whence I collet, how-beit PW,and Apollo and Cephas, were not conftantly rcfident teachers at Corinth, yet there were other pa-ftors there, of whom Paul and Apollo were named as figures, that with the lefie envy he might rebuke them, and amongft thefe many teachers, fome faid this is the beft preacher, ethers faid nay, but another preacher li-keth my care better ; and fo there hath beene fo many choife paftoars there, as the Provcrbe was true a-

mongft

mongft them, Wealth waketh wit to waver, which Paul fharply rebuketh as a fchifme, i Cor. i.i 2,1 5. 1 Cor: 3.4,5. So Paul faith, Though ye have ten thou/and inftrtt-thrs y yet have ye not many fathers, I Cor: 4. I 5. I hen they had amongft them rmny teachers : And it is 2. clcarc from 1 £V.i2.14,15,16,17,28, 29, $0. that there were amongft them Apoftles, Prophets, c Dottors y governments, or ruling Elders, and that this fault wasa-Biottgft them, that the higher contemned the lower, which is, as if the eye fbouUfay, I have no need of the hand, and that they were not content of that place in Chnfts body, while as they would all be paftors, and all eyes y and fo, where then were the hearing, v. 17. and to thefe especially PWdiredcd his rebuke, 1 Cor.j.bz-cnuf: pf their neglecl of difcipline againft fcandalous pcr-ions, not excluding the multitude or kiievers, who alfo in their kind deferved to be rebuked, 3. We may fee j.Gr, 14,1 here was amongft them a good number of Prophet? who both prophecyed two or three, after other, by coufe, and who alfo by the power of the kcyes did publickly judge of true and falfe dodtrinc,v. 29. which is indeed our presbytery. Seef.1,2,3. v 12,13. ^.24,25,26. fo that it is a wonder to me that any learned men fhould think that theChmch of Corinth was one fingleand independent congregation, and that they met all in onehoufe, where 1. the Lord had much people, 2. where we are not to thinke in fuch a plcntifull harveft of Chrift, that fo many paftors a id teachers, and fo many Apoftles and Prophets, as there were there, as you may gather from 1 Cor 14. 24, 31, 32. and fo many (peaking with divers tongues, fo many who wrought miracles, io many who had the $iftofdifcerning y rer.26,27. that all theie were imployed to edifie one (ingle congregation, who were all ordinary worfhippers of God within the wall's of one hoafe, 4. Wc fee how theftlfe Apoftles and teachers laboured to make 'Taulx defpifed Apoftle amongft tiem, as is clcare in the 2 epift.ch. 10. ch.i i.eh. 12. snd fo their meeting together, 1 O.5. 1 CV.u. 1 Cor.

14.

Chap.15. InAcftndtnt Churches d fjolvtd. ?jo

It t an.

14*mu(t be expounded of their meeting diftributively, not c'tteBheiy, as though all met in one houie ; and fup. w _ ,. ,. . ft pole that the paines or lo numerous a company of Pro- Mr**„/>28 phets (bould do nothing, but feed one fingle congre- 2 «v *••»'* Cor « gntion which meetalhnonchoufe, yet there was here a l*tvin Cclledgeof many Paftors, Prophets,1)otton ami Elders, ?Atv - "»"■•*' who have power of excommunication, fc iaith Mobinfon, B w ^. that there were many Doners and 7 etcher sin this Church, Marpr, and proveth it well from 1 £Vi 2. for w hich,fee what our p^JT" own Divines fay,as Calvin, Bt^afPareus^Bulling % Martyr. y or ««4« Pelican. Tomeran. So alio ChryfoH. Theoph- Oecumen. Theifh. Ambref % Lyra t (faietan. SoIthinkethisplacsthusdiLuflcJ 0 '''» w ». is much agatnft independent Churches,and for the presb) - L^^.cor. ><• teries power. ^*T5h

They object 2. A&.14.2. !T^« Appointed they Elders Ofact ,2. by the peoples confer t in every Church. Ergo , Every Congregation hath forcer to chufe their ewne ^Paftors and sElders %

. Anfw.i. Paul and Barnabas the Apoftles ofChnft chofc Elders in every Church, with the peoples confirm. Er-<ro % a congregation wanting paftcrs who ordaineth Elders, canandmayofthcmlelves ordaine Tailors and Elders. Whataweakconlequcnce is this ? Paftors in an Apoftolick Church ordained paftors. Srgo, the multitude have power to ordain Paftors. I ratlier inferre the contrary. Ergo, there are no congregations of believers independent, who have power to ordaine Paftours without a Colledge of Paftours, and obferve (faith Caieutf.iuhet.i4}

Caietan ) on that place. That tie fa fling; and pray- !|v

n , mi 1 i' • r / V < & \ f n *. far.

ers of the Affiles were at the Ordination of "Tresbyte- T^Mm.i dttj* ries. ^ •''-'

2. Snppofe yttsflfivitL were applycd to the people, I » *r. feenotwhatcaninreafon be faid againft Vafquez,, vvho ™'**fjr, A faith, it will follow only they were created by the con- ttl fent of the people, anda'man more to be rcfpe&ed then 2JSSS* ZJafquez,, Fran. Junius faith, that lifting up of the hands may BuUutgjh. Well be meant of Paul and Barnabas their hands. See alfo Titen, Calvin } Te^a and TZullinfer, Ordinary EleFlion

K k~ • (faith

(iaith hce) u from this commended, and this forme of rite of lifting up oftht hands W3S borrowed from the Qre-cians, who gavefuifrages with lifted up hands; However the peoples frceele&ion is hence authorized,which forme §£!*.* **'^* was ufed in Cyprians time, Quando ipfa (plebs) maxime ha-VkhLi.uc r* beatpotefatem, veleligcndi dignos facer dotes, vel indignos recHjkndiflmd & ipfum videmm de-dhina author it ate defcen~ dare, utfacer do s plebe prefente fUb omnium oculU deligatHr i & cUgnus, atj 3 id$neus publico iudicio ac teflimonio comprobetur. It is nought that Bellarmine faith, they had not \m eli-genii, power ofchoofing, but \us ferendi teftimonium d* vita ac moribus, power to give teftimony of the life and convcrfation of the paftors chofen, but good man he feeth not that this is a power of Election, by Cjprians te-ftimony, and no power of choofing, which is a contradiction, and-fo faith Theodoret, avouching this to tmVVit*4*0+ be the minder of the Councell of f*ke in an Epiftleto tZtconfiTZt the Billions of Alexandria, and the firft gcncrall Coug-Greqix.i* Mijfc cell at Conftantinople. Only from the time of Frederic/^

™rtrj*n e .'M<- tnc r 7- wno <* ied » * nn ' I 3°°- werc tne people-cxclu-vop.ci. ' ded from the power ofchoofing Paftors and Elders,

um?i%w h .s and this was tnc deec * of Gre g° r 7 the ix. as Krantzi-im ' ? av reportefh.' Vafqnez defendeth Illyricus in this,whom aww7jo?* A 'Bellarmine refutetb, It is true fome fay the elcdionof Alexander the iij. which was foure hundred ycares before, was made by the Cardinals only, without the peoples confent : But 1* What may the Antichrift notdc? his deed is not law. 2. Who can beleeve fuch-a drea-ThtiKxi* iecrtu mer as icW*ww,whaalleadgetb this. Tlatinc ( I grant) tua.Grcger-j 'faith, that ^regory the 7. was chofen 500. yearcs before, 'f;l\ f *" r ' by the Cardinals only : But to thefc I adde Gregory Leoef>'tH.t 9 . a d e- w<js a lawleflc man, and from lawlefleftfts without the /t 3 VZ^l nMtn ' authority of Scriptures and Synods no lawfull election, Grepr.Magepiji. without the confent of the people, can be concluded. But fll M what can be f ud againft Chrjfofl, Leo and Cjregor. Af*;n. ***!■ . ■ and many cleare teftimonies for us, which are to bee feene in Gratiot, all affirming that the ancient Church required the confent of the people to the ©rdinajion

I of

©f Elders, but all tbefc exprefly fpeake of popular cognition of the good parts, gifts and hohnefle of the chefen Elders, anU doe frill afcribe authoritative Ordination of Elders to the presby terie of Elders, as all Ancients with one pen afrirme.

They object from Col.:.4. That the Church of Co- 0Ue8.}l lolTe had ordcr y and fo difcipline within ther/.fehes, Ergo, Coloile was an independent Church. And that fame thy atleadge of the (fhureh fl/ThefTalonica, which had the ■power of Excommunication within themfelves, 1 ThefT, 3.6.

Anfw. Seeing Epapbras, Col. 1.7. and Archippus> Col.4.17. and others were their pallors at Colojfe, it is no marvell that they had difcipline within themfelves , but what then ? therefore they had difcipline independently, the - Congregation not (landing under fubjedion to the Prcsbitt ric, it followeth no wayes.

fc 2. They had difcipline within themfelves, not being compafied with (1ftcr-Churches in a O riftian coniociation, it will not follow therefore Churches con-feciated with other Churches. 2. Churches in cafe of aberration. 3. Churches in points of difcipline that conccrneth many Churches. 4. In the cafe of difficulties that cannot be expedited and determined by the particular Churches, it will not (I tiy) follow, that they have power of difcipline independently, and without fubordination to fupcriour jud% catures.

3. The conclusion to be proved is, that ore paftor with fome rulingEldcrs and beleevers is the mell fuprcme miniftcriall Church, fubordinatc to none other Church Syna mmfirmn atfemblies now in7 hetfalonica, 1 Thefl. 5. 1 2, 13. there £j5f* Were many paftours who warned and admcnijled them *»*(*$. The Syrian faith (who fond before your face to teach you) ^^ JBezA faith they were teachers: {oErafmus^ ( alvin, Bui- Marfolu finger Jo he ftileth the paftors: fo MarUrat^ Sutlu, Bright- £*£££ Pian } Scuttctw* swiMm,

X k a 4, They

Obktt.4. 4- They obje^l, The feven Churches of K\\\ are com.

m-vded y or rebuked by Chrift for exercifing or omit tin*

dtjcipline, every candle ftick& floul by it felfe , and held

forth her owne tirhty if thy had had dependency one upon

another, one mefra^e Woula have ferved them aU ; but one-

ly rfwatira u charged for filtering Jezabell to teachy if

they were one Church, the Whole Would have beene ouihy

of the finnes of the party the Whole being negligent to dif-

ciplinate the part, but every Church is rebuked for it's own

fault, Ergo, every one wm independent within it felfe. So

M.Resly Author of '^re/b.gover. exam, and the femaHdo*

p'njbiov exam tlrix Chilly.

j^tb.chu<i;y>p,\9 Anfw. The firfk of thefc feven, to wit, Bphefits was not a particular congregation, but had a presbytery of Elders in it, ^#.20.17,36*. Paul prayed with them all; this is not (aid in the word, but of a reafonable good B,igbt*a». Apoc. numbcr 0 fpcrfons; 'Brightman under the name of an Butting* ib. AngeKy he -writeth to a coHedge of Angels or? aft or s % Bui-;'

SS^&J* linger he writeth to many Pafiors. Didoclav. prorethby ■St»tf* ' good arguments againft Ttownamhis Angell-P relate that

ap^*S" «. hc writeth to a colledgc of Angels in every Church. tufa**. Auguftine he fpeakcth to the Rulers ; fo futh Greoor.

GregnmrM lob Ma , ntli ^ 'Primafms, Veda, Bay mo, Ful^erkhiSyVox: prlmUfi*. neither hath one fingle paftor the power of the kcyes,

H^mo ^ Ut at t ^ c ^ econ ^ nan( *> tnc bcleivers have it as the

F»^againfl R6f prime mimfteriall fountaine of all Church difciplinc,

yHhm V,I,2 °* aF1( * ^° tnc ? ty our b retnrens learnings fhould have bin

A* ' principally rebuked.

2. Alfo Afia was of the Roman Empire, and contained Phrygia, Myfia, Carta, Lydia y Trots and Thejfalo-nica 3 and every one of thefe mud be proved to be fingle congregations, and fuppofe they were, they have many paftors in them, as Ephefus had, they had power of difciplinc in all points that concerned ihemfdves, but in thin *s common to all, they had it not,but in depcrv dcnce,and what? howbeit Synods could not lb conveniently be had under the perfecuting Domitian, no abfurdity will folio w,difciplin< may be excrcifed without provincial! Synods. 3. It

3. Tt is a wcake grcund , Every candlefticke flood by it felfe, and and held forth it's onne light : for the light of the Candlefticke is a preaching Paftor flhining in light of holy Dodrinc : Wee difpute not about independency of preaching Minifters in the act of preaching ; but about independency of Churches in the a&s of (fhurch-difcipline ; And fo this is a weakc ground (I fay) for independent Churches;yea neither is the Paftor in the aft of Paftorall Jhining in found Do-Urine independent ; for our brethren teach that private perjons by the power of the kcyes ordaine him, call htm to office,cenfure and depofe, and excommunicate himjf need require, and this is no fmall dependency,

4. It is no lefie loofc and weake to alleadge they arc independent Churches , becaufe every Church is reproved for it's cwne faults ; reproofe is a fort of cen-furj* : What, becaufe the fornicator, 1 Cor $. is reprc-

- ved for a (innnc that is fcarce named amongfl the Cjen-■ tiles , yea and iudged worthy to be excommunicated f frail it hence follow that the fornicator is no member dependent, and in Ecclefiafticall fubje<ftion to the Church of C 9Yint ^ ? S° fome of the Corinthians, 1 Cor.1 5.12. arc reproved for denying the refurredion ; for this was the fault of fome, and not of all : But will it follow, thefe fome were no independent parts of the Church of Corinth, but an independent Church by themfelves? The faults of rcmiffc difciphnc may be laid upon a whole Nationall Church in fome cafes, when it com-meth to the notice of the Nationall Church, that fuch a particular Church faileth m this and this point of discipline ; but we teach not that thefe feyen Churches made up one Nationall Church ; yet this hindercth not, but parts of an independent and fubordinatc Church may be rebuked for their faults, and yet remaine dependent parts.

5. They object If Chrifl bid an offending brother tell f.Ofatt. -the particular Church vfhereof he is a member, then that particular Church may excommunicate > Mat. 18.1 J. ard

Kk 3 fi

M.Brft* f 0 h*th footer within it felfe of the htgheft cenfitref, andu

independent Jut the former u true, Mat. 18. Ergo, Vrjin* (hy they) Zuinglius, Andrewes , Kennitius, tsfrctitu 9 Tclargiw^ Hunmns, Vatabltts, Cfrlunfter, Beza, Eraf-pufu, JVhittake^Scc, expound this of a particular Con-gregation.

Anfa.i. We ("hall alfo expound this of a particular

Church,but not of fuch an one as hath but onePaftor,

neither doe thefe Divines meane any other Church then

aColledge of Paftors and Elders.

^r^rdePolit.j. 2. Your ownc Varker, the learned Voetiw, and Ed-

a£i vm. it Po] mm ^ Rtcherius ,and the T> otlors of Tar is cite th is place

Bed* thc'f7. ' to prove the lawfulneflfe of Synods, yea even hence they

d^oK&? c dcf P rove *** UT * aa( * *° tnc Po P e * *"ftoerd/e to a generall potcft,p.u. C tunc ell,

foiilcipt 3- Wnen an Eldcrfhip of a particular Congregation -

GerftHdcPn'ca, is the obftinate brethren, to be cenfured, I defirc our EccjconPd.4. reverend brethren to fhew in that cafe a minifteriall, ^ —-« governing, and cenfuring Church, confiding onely of private perfbns out of office, to whom the offending perfon fhall complaine ? I appeale to the whole old and new Teftamenr, to all antiquity,to all Divines writings the word (Church) in this notion. See alfo Gerfon.

6. They objecT, Every particular Church is the body of ObieElfi* Chrift, kii Spoufe, Wife , and Kingdeme , and every one^ i Com* 10.17. h at h received faith of equall price y 2 PeM. 1. and confe-a^ h iV.»t n ^. 5 and 1 uentl J of e quail power, and right to the tree of Life, and i^jj.Matilr.T. Word of Cjod, and the holy things, the keyes *f the King-* 0 ' t dome, the promije and ufe of Chrifls poWer and prefenct 9

Stptrat'iBi j.pctit. Rom.i 2. 4,8. Therefore there is not one Church above ano-a.ponp.4i« tier. So the Separates. Beft.

Anfw, 1. If this argument from an equall intcreft and right to Chrift\ the promife, life eternaE ftand good, not only one Church fhall not be over another ; but alfo Taflors and Elders cannot be over the flock* in the L^rd^ nor have the charge of h them , nor watch for their foulesx The contrary whereof you rhall reade, 1 Cor. 12. 17, 28,2?. i Thef.y. 12,13,14. Heb.j3.17. Ephefy. ix.

and

and the rcafon is good, but truly better with Anabap-rifts, then with men fearing God ; becaufe Paftors and people, King and Subject, Doclor and Scholler, bein<* belee vers, have all received like precious faith , ana &%'.:u< right to the tree of Life, &c. for God is no accepter of per-fons.

2. By this Argument three belee vers in an independent Congregation conlifting of three hundred {hall be no dependent part in Ecclefiafticall fubje&ion to three hundred, and every three of independent Churches (hall be a Church independent,and twenty independent Churches (hall be in one independent Church, becaufe all the three hundred belecvers have received alike precious faith, &c\

3. The confluence of the Argument is mofrweake, for precious faith and claime and inter eft in Chrift is not the jround why Chrift giveth the keyes to fome, and not toothers, but the ground is the good pleafure of Gods

"will. Chrift gave not the keyes, nor any Church-authority to Judas, Demos,mi the like, becaufe of their precious faith ; but becaufe hs calleth to labour in his vineyard, whom he plcafetb, and whom he pleafeth he calleth not.

7. They objecl:, Proivinciall and National Ckurehes 7»Obietl. Are humane formes brought in after the fimUkude ofeivHl £ me f-Med*{. governments amon^ft the Romanes, and there is no Church AcCm"/' 0 ' properly fo called, but a Pari/h Church. SccD.Ammes,

Anfiv.i. y&?o\oiU, The lifting up of the hands in voicing at the election of Elders, Aft. 14.2;. fo taken from a civill forme of peoples giving their fuffrages amongft the Lacedemonians, as our brethren fay : Yet it is net for that unlawfully or an humane forme, a^Parifihionall meeting of the people to heare the word, is taken from a civill forme of both Romanes and Grecians convening to heare declamations and Panygerickes, yet a Parifhi-onali Church is not for that a humane and unlawfull Church. -2. We fay not thara Synod is a properly fo called myfti-

call

call Church * yet its a proper miniftcriall and teaching Church, fuch as is, Acts i % . Objett.S. 8. They obj?&, The Popijh fuperiority of one Church

over another Jhould be lawfully if a Church be in bondage under a Church, better be under a great Lord Pope, and a little Lord Prelate , as under many Nationail Lords in a Nationa/l Church- Affembly.

Anfw.i. We make no other fubje&ion here then our brethren make; for they make ten t© be futjed to five hundred in an independent Congregation : As the part is in fubje&ion to the Lawes of the whole, fo make we many Churches in Cities, Townes and Provinces fubjetl in the Lord to all their owne Pallors and Elders convened in a Nationail Affembly : Papifts make their Synods to lay bonds upon the confeiences of men.

2. Their Synods cannot crre.

3. The Lord Prelate over- ruleth them.

4. They make things indifferent neceffary.

5. People may not examine Decrees of their Synods according to Gods Word.

6. People may n©t reafon or fpcake in their Synods. We acknowledge no fuch Synods. 2. Papifts, as &el-

?<JwEuclir. Urmlne, (feflerus, Pterins -, doc nst thinke Synods'very 7>terir in E*od i©. neceffrry, they call the Popes determination an eafier way for ending controverfies then Councels ; and therefore Ticriu* faith b,T\c } fiuslra fit per plura,Scc. f.ObicB. P. They ohjed, If a reprefentative (fhurch confining

onely of '^Pafiors , Dotlors and Elders , be a Church of Chrifts infiitution, it Jhould have a P after over it , as all Churches have ; and if it be a generall CouncetljheTa-flor thereof enn be no other then the Pope, and there behoved to be alfo an univerfall Confiftory of Cardinals.

Anfto. I deny both thefe confluences, a feeding, governing and miniftcriall Church doth not neceffanly require a Pattor over it. Timothy is a Paftor t« himfelfe, and by preaching both faveth himfelfe and others, 1 Tin.1.4. 16. 3. Cardinal* arc degrees above Paflors and Prelates,

our

our c ynods arc made up, as A&s 15,0/ Pajion, Elder $ and brethren , wherenf vvc acknowledge no Paftor of Puftorsbut Chrir> Jefus, no Daflor of Doctors, no Elder of Elders, and fo I fee not what- this confequencc mcaneth.

10. 1 hey objecl, That Which contemnh aU jhould be 10.ObjecX handled by aM, Quod omnes tangit ab omnibus tratlari debet ; but matters of difci; line concerne the conference and pra-tlife of all, Ergo, all and every beleever fhould handle matters of difciplihe, and not fame few §f a Whole Ration rpho reprefenteth the reft,

Anfw. That which concerneth all, one and the fame way and the manner, Should be handled by all. That which concerneth aR y divers and fundry manner of wvycs Jhould be handled by all divers manner of wayes : If ten men be owners of a (hip, nine of them cannot fell the fhip "v^tfout the conient of the tenth owner 4 If all ^oth Elders or Ministers, and the whole company of belecvers had one and the fame power of the keyes, we fee not but all, Minifters and people (hould have a Kkc hand in voicing and coucluding ; nor doe I well fee, that if the keyes be given to all belecvers, upen cur brethrens former ground, becaufe they are the body and Spoufe of Chrift, how women and beleeving children can be excluded from joynt-governing a r id ufc of the keyes ( except in the ad: of publikc teaching, iCor.14. 34,35. 1 Tim.2.12.) with ^aftors, DoJtors and Elders, feeing they are the body and Spoufe of Chrift, no lefle then men : God accepteth no perfbns, nor fixes s male or female, in thefe fpirituall priviledgcs, Gal.3.28. aCor.6* 18. 1 Pct-3.4,5,6. Bat feeing difci-pline concerneth all divers wayes, according as God hath feated and placed perfons in his Church; fomc in higher, and fome in lower places of Chrifts body ; therefore Minifters are to handle points ©f doctrine and difcipline in Synods authoritatively. Tcoplc alfo by electing Commiflioners to Synods, by confenting, rcafo-ning,propo(ing and advifing, and according to their place, Hot mhmwivclj. LI II. They

ObUft % ii. ii. They objc I, It is a Topifh ab r *{ of the people of

God to exclude them from all governmeit of Cjois hou[i % and all meanes of edify inv one another, and leak on the people in an implicit faith end ■lini obedience.

Anfw. This obje&ion toucheth the queftion anent the power of private Chnftians in edifying one another, where I muft ftay a little to cleare doubts, for divers run in extremities here. Hence our Sqarat j P et. 4% i.Conclufion. We utterly condemnc the dofirlne of ^*«/ 0 i 5 a ainft Separatifts, who teach that private Chriftians gifted 7m>u with knowledge, fuppofe they be out of office, are .to

viinfvorthcom p r cach the Gofpell. and to prophefie publikely for the ederyingor the Church.

i. Becaiife by confent of all found Divines, all antiquity and confelfion of party , and Tattls teftimony, Eph 4.11.there are none given of Chrift, when he often* ded on high , for the publike edefying of the Chu?cK and gathering of the Saints to Chrifts fecond comming? faveonly Paftors, and Do&ors and Elders. But the private girted men are to edefie by publike prophccymg r and they be none of Chrifts officers, and they are unlawful teachers.

2. To preach publikely as ordinary mc{Tengers.(l &y) ordinary, becaufe of our expe&ants of the miniftery, who preach by the call of the Church, for a time, as the Sonnes of the Prophets -, while they be ordained Paftors. To preach (I fiy) publikely, is a formall acl: of Faftors who are fent, Rom. 10. but thefc Prophets arc not fent, Ergo, they ou*ht n t to preach. They anfwer . but as Anabaptifis and Socinians doe, who fay to begif~ ted of god is to be fent ; but I anfwer, Panl Rom 10. 14, 5. thiikcch hftt f , beca'ih he undcrftandeth fuch a fending, as is req-iir-d in ordinary Paftors, who bc-getteth faith in rhei<* hearers, v.14. and^hofe feet are beattrifnll upon the me -intames^ by bringing gUd tidings of fcace,v 1^. N-v.r th ft were facn asboth were sifted>and had authority to Dreach. 2 Ch rift, Mau i o. clearly dif-ferenceth gtftiag oi Payors, vu.frooi authoritative^-

tint*

A*jr,V.5.V.1& And a]fo ^* 20,21,22,23, 3-Becauic Cod cballeugeth fuch as run, and the Lord fendtth them not, Jer.23. 2 1- 4. Becaufe no man taketh that honour on him, except he be cJied oj god , ^ jr/w Aaron, Heb. 5. Suppofe be be gifted as our Sauour was. 6 Fublikc Preachers bave power ?uthoritati\e to binde and lcofe % and accordingly Cod bindeth and loojeth in heaven ; but private belecvers bave not this power, bur unly Paftors, Mat.\%.i%. Mat m i6. 1 9.John 20.23. 7. Such Preachers they drtame to be in the old 1 cftament ; but the old Teftament fpe>keth of non^ but men in officers Triefls, Levitts, Propbets,8cc.

M.Robinfon l':th, 1 Cer.14. There were gifted ordinary %jjjj*f'Jp& *Prophets not in off.ee, who preached pttbukeiy. a Gc'. 20.7.

Anfw. ThCc Prophets were Prophttt by effyre, and gjjjf*' fo b^fidc thut ''hey were gifted, they were fent v. ub U d g <?,c pficiall authority to preach. 1 They are fich as FkhL ■5*' i *2£?. fpeaketh of, I { or 1 2 2S. god haih Jet forre in the , * 3 t 7.*/ Church, fir ft Ap fl> s, Secondarily Prcphtts , Ergo, tl cy t , «^ n§ l ' 1 8 ' • were ctbeers fa in the boxry, cs Apoitles were at that Iting!**!* time, Sph.^.w. 2. They rcc lied Prefers, 1 Cor. **|'. fi tf -J' 14 v.2p,32. ■ Butii IdorncwTcftau:C t,Pro- ixingiet'*

phers iiLnirie over theft c in office, as the pla- » cbawi^

ces in the margen dart, " ind a pi ce cannot be £amS?o« bought where the word Prophet(ignifictba man who ***>•*'• pubbkcly preacheth, and yet is no Prophet by office, JJ*JJ^ but poilibly a Tafhiorur, a Nough-man, a Shoom^i^r. iuke7 * 3. The formall effects of publike defying, comforting, ^i,'^ convincing, converting foules are afaibeu to thefjpro- E.h 11 phets,v. 1,5,4,5,12,2425,5i.whicl are afcribed to prea- ^ SI V iI . 7 ' ching Paftors, Rem 10. 1*4,15. 1 Cor.q. 1,2,3. 4- In iThef^if. this chapter, and in chap 1$. /^#/ dothfetdowneCa- Rcv * l, » iai nons ancnt rhe right ufe of the offices that he fpakc of, 1 CV.i 2. 28,29. 5. Paul mull thinke thtm Prophets by office, while as he compareth himfUfc who was an Apoftleand Prophet with thefe Prophets v.57. If any man thinke himfelfe to be a Prophet^ or sfirituall\ let him acknowledge that the things that / Write to you are

LI z the

Caivht

the Commandements of the Lord.

Alfo thefc Prophets were extraordinary and temporary, as were the gifts of tongues and miracles ; and, therefore none out of office now are to prephefiepub-' likely. }A.Robinfon faith, they cannot be extraordinary,. . becaufc extraordinary Prophets arc infallible, and cannot crre, clfe the Scriptures fbould have been written, by Prophets, who could erre, but thefc Prophets, i Cor, 14. could erre and were not infallible, becaufc their doctrine \vas to be judged, v,29. ***** eom.3«/. <4flfa. This is a filly reafon,/ 5 'aretufulling, Calvin^Beza *?%£• faith all fpints arc to be tryed by the word, and all Pro-

phcts,CYen Samuett and Nathan may erre, and looke befidc thebooke, and may fbeake of thcirowne fpirit, how then, were the pen-men of Scripture infallible, faith Rcbinfon $ \ I anfwer, there are none fimply infallible but God* sverymanisalyar : The pen-men of the Scripture'were infallible, becaufc when they were actually infpired byl the Holy-Ghoft, they could not erre : And the fpiritf of all Prophets are to be tryed by the word, even of Taul preaching at TSerea : But it followcth not that Paul then could erre., To this they anfwer,that falfe Prophets, as Balaam, could not erre when they were actually infpired, no more then Canonicke writers..

Anfto t In the cafe of infallibility all arc alike-, none are mfellible by any infufed habit of a Propheticall fpirit ; but filfe Prophets were infpired with an habitual! fpirit of lyings which fpirit is not in Canonicke writers. Roblnfon and others.of his fide thinke them not extraordinarily infpired. 1.Becaufc thefc Prophets might have been interrupted and put to filcnqe, that another to whom cboifer things were revealed, might prophe-fi: 3 z/.3 i.Bccaufe Vatd exhortcth to pray for the gift of interpretation, and to covet (faith others) to prephe-Jle. Mow we cannot fceke in faith from God an extraordinary and miraculous gift. 3. Others adde, this pro- x phecying was fubje.t to the free-will of the Prophets, for they might prophefie, or keep filence,as they pleafed;

but

butthcacTs of extraordinary prophecying arenotfubje-dted to the frcc-wili of the Prophets; therefore this was but ordinary prophecying, to th^vvhich all gifted profef-fors even out of office arc obliged for theedefymgor the Church of Chritt to the vvonds end.

Anpiv. All tbefe thr~e come to one, to wit, a&s of extraordinary propheevmg are under the determination of free-will. A little of this. S^

i.Conclufion, Parens obferveth well that there bet wo kinds of Prophets, t. Some who foretold things to come, of thcie the Text in hand fpeaketh not. 2. Some extraordinarily inipired with an extraordinary grace of interpreting Scripture : The former were Prophets in the old T€ftament; the latter efoecially 'Prophets of the new Teftarnent ; knowledge of both were given without ftudy or paines. So there was a Prophetical] fpirit in Paul, Gal. 1.13. I received it not ofman, neither VtM

1 taught it, but hj the revelation of Jcfiu Chrifl,

2. Conclufion. The adt of foretelling things to come, efpecially things meerly contingent, which are determined enely in the free Decree of God, is not fo under our free-will, as the ads of preaching and interpreting Scripture out of a Propheticall infufed habit: For prophecying things to come feemed to have come on the Prophets of oti, as a fire-flaih appcareth to a mans eye in the darke ayre, he cannot chufe but fee it,, EzwCb.2. 14 . So the fpirit lifted me up, and tooke medtoaj, and I went in bitjernejfe, in the keate of my spirit, Sat tit gjfcwfcBiffli** -hand of the Lord was firong upon me, J er. 2 0.9. And I [aid, ^nJUlj qT" / W/7/ not make mention ofhim.nor fpeakjw) more in hU name, oecumtn m aThcf. hut his word was in my heart, as a burning fire Jhut up in my c "f£ r% or ' * hones, and I Vtas wearj^rith f§rbearing,and I could not slay^ Thom.M.q.i7X.

2 Kin^, 3. 1%. The hand of the Lord came upon Elifha, and 2n " u he prophecjed. See lerom, Oecumen.gregcr.mi Thomas,

The Propheticall fpirit in the New Teftament fce-meth to be more fwsyed with free-will, and morall threatnings, 1 Cor.9 1 6, Woe unto me if I preach not the Qoftell ; yet the habit from whence he preached w

LI 3 Pro-.

Prophetical! principle, Galath. i.'ia. I CV. 14.32.

3. Conclu. Hence prophecying is not a habit, and it is a habit. It is not an habit. 1. Bccaufe no Prophet can (imply prophecy when he wi'l, except the man Chriit, efpecially of things to come by con tin-Swoe^detrip!, gent caules (the pre fence of Which things (faith Snares) vmM;p%jcc>%. # one [y connatural to (jod, and to no mortall man) com-ming on men by a tranfient irradiation, while as the candle of Gods prophcticall light glanceth upen the fancy, and from thence to the mind, that the man -may fee and reade the fpecics and images, and when this light (hineth not Nathan and Samuell readc beude the Bible and are widely out. PropKcvalfo is an habit. For 1. fomething remamc in lfaiah and Jeremiah while they flecpe, and prophecy not, from whence they are named Prophets, and really arc Prophets; for when God hath orce revealed himf-lfe to one as to his owne Prophet, even from by paft revelation. 1 There^, remaineth a difpofition to prophecy, 1 Sam. 3.^0. All Ifrael knew, even from Dan to Beerlheba, that Samuell *toa* eftabliftjed to be a Prophet of the Lord, 3. Becaufe there remaineth a prophcticall light, whereby the man gave atfirft to the laft prophcticall rcvclaticn, and Co the fpecics and propheticall images ipuft remaine in the fantafic, and with thtfe a propheticall memory of by paft predictions, and fo ibme experimentall certainty, that what he kr^-telleth fhall come to pafle: it*** n.f. 17*. See Thomas and Caietan y new the objecl propheticall Cut'taH.con, inn. 1S knowne three waye.% 1. When the naked naturall |,i7Mri.a. images or fpecics of the material objtd: are only call:

in by t od ;mi no more, and this is mott in dreames, as NebuchadfT^ar f a vv a tree in his dreame, but knew not that it was a Kings Tharoah jaw [even biaftedreeds *nd [even leane kjne, but knew not that they we r e fe-ven yearcs of Famine. And fometimes in a viflon being in an exiajie, as John, R.Y.I, faw 1. [even candleftick* 9 but knew not tha'they were the J f even CLurches of "Ada, while Chrift revealed the meaning to him. 2. The

images

images and fpecics arc knowne formally, as figncs fig-nitying thus and thus, as fofeph by a prophetical light faw the feven leane kine to be feven yeares of famine. 3. Now there 1$ a third light, to judge of the act of feeing, which J take to be two-.fold. 1. When the Seer and Prophet is perfwaded. that what he feeth is a prophetical vifion, and not a delufion of Satan, this is (as faith Parens) the very light of prophecy, or Vttrmp ,. 0 [ ogtift fome extraordinary light (as faith Anto % Wdleus) There ccm.mtioj.ar.u is another light whereby the Seer beleeveth thefe things tZTrnj^i^dji (hall come to paflc, which he feeth, either by a com- »& mon light of hiiloricall faith, as Phtroah might belecvc that feven yeares of plenty fhould come, and Balaam that Chrift the fiarre of Jacob fbould certainly arife and fiine upon the Church, or the Seer feeth and beleeveth by light of faving faith, as Ifaiah and DanteI beleeved /feat the Mejfiah Ihould be (lane, and this latter light .whatever good Schoole-men fay on the contrary, is the light of faith; for the three former lights might well be in Balaam. 1. He might fee in his fantafie, the fpecies ©f the fiarre of Jacob. 2. And know that they meaned no other thing, then the Mcjfuh. 3. And be certainly perfwaded that he faw fo, and that he was not deluded, yea and hiftorically beleevc that that blet-fed Starre fhould arife, and yet he had no light of faving faith to belecve that the Meffiab (heuld come So h: c we cannot but diftinguifh betwixt a prophc-ticall light, in the fecond and third fight, which is gratia gram data, a free gift, and the light of faving faith, which is gratia pratum faciens, a faving grace of G O D in the found beleever, onely in this laft fight.

4. Concluf. Hence Separates may fee that extraordinary afh of prophecy may well be fubjefted to the determination of the Ch urch, and yet be extraordinary infv)irations, and that divers wayes.

1. Becautcthcv were Prophets of the New Tenement, and fo grace being more aboundaut aow nor

under

under the old Tcftament, it can bow and facilitate freewill to acts ©f prophecying, and Paul from more grace laboured more aboundantly then they all.

2. Prophecying at that.time in Corinth might well be obtained by prayer upon the extraordinsiy impulsion of the fpiiit, as 'Daniel obtained by prayer the interpretation of a dreame, neither can it be proved from l Cor. 14. that Paul willeth them all without exception, to covet to fpeakc with tongues and to prophecy, but only thefe that were extraordinarily moved to pray, except thefc (v.j.i. yea may aH prophecy) be contrary tothefe words(i£V.i 2.2p.are all Prophets?)which we cannot fay.

3. Bccaufe it was of old in the power of Prophets to ufe fomc meanes to difpofc theiniclves to prophecy, for when the pafllon of anger overclouded the fancy and the fpecies therin, thsn Slifba caUeth fir a mir fir ell to play y and dijpofe the minde better ,as Cajetan fa ith:^* Howbeit for all that the Text faith, the hand of the Lord only actuated thefe fpecies, and caufed him to

E&S2L* propbecy.

a Kin j Mex& Neither are Robmfons arguments or great weight, I Miw?int'wm& anfwer only thefe that havemoft apparency, 1. If the t»*t'q*tntermt»tu Lords giving of the fpirit extraordinary to Fldad and tevautnemadDe- j^ e ^ ma( { e t y m p ro phets both in office and exercife s bi

urn. . . . r 1' r *■* ~~ n J r* n- J y '

jt^i«/,againft due proportion, gifts under the New Ttfiamem are fifficient fa

¥*h*M7*1*» . make men ordinary Trophets.

Anfw. The antecedent is falfe, becaufeto JE/dadmd UWedad were given both the fpirit of prophecy, and from that gifted fpirit, came a propheticall impulsion actually to prophecy without any farther call of the Church; for God fpake then by impulfion, as he doth now by his Word, els one may fay the pbyficall and naturall power that Samnell had to kill Agag 9 was a calling fufficient to authorize him to kill A gag, and an liability to difchargc the office of the high-Pricftin a man of the tribe of Indah were a good calling for oae fo gifted to thruft himfclfc in Aarons chair, which

God

(~ hap.16". In dependent Ckwches dtjfolved.

255

Cud tyed only to Levies Tribe.

2. This is that which Epifcopius, Sefinians and Ar- fyfapdifas. mnians teach from Anabaptisls, lb TheophiL Nicolaid, mcoUidtracJt And RaddecifiSy Catech.oj f Raccovia, Oftorod. Socintu.the *"<epc io.f,.M.& Rtmonftrwts, 1. That the fending and calling of Mini. fui^ €m¥ik fitrs by the Church new V \hcn the Gofpellu fufficiently pro- ~**d,Rad.'i*rt/hn mitigated, is not necejfary. 2. That any gifted man hatha Sf^| ,s ' Warranty becaufe he is gifted to be a Paflour Without a- Cat ch.Racc0t.de ny call or authority official/ fiom the fhurch. And what? 'olil^uzlTl will Robinfon fay, becaufe thefe Prophets are gifted to SocwttaaMetci baptize and to adminifter the Supper of the Lord, as I^£JJ7 ,uo^b well as they are to preach the Gofpell, then by this cb,i*t?ifi7£* goodly reafon of his, they, may be paftors without a- ^"^Y 9 *^ ny calling of the Church, and certainly any man gif- UfUfatf^ ted to be a King, and a Magiftrate, by the calling that the Word of (jod alloweth (hall by this reafon have £*call to leape up to the thr >ne and the bench ; but our Divines as Calvin, Parens, Zanckius, lunius, T$e-za 9 make tw r o different things in a lawfull calling. Jt fvHLfuf, gifts for the calling, which is not enough. 2. «EbjU, authority from the Church, which is alfo required.

2. He objecTeth, 2Chron.17.7- fehofhaphat fent his Princes to teach the cities of Judah With the Levites^and aH Princes and Afa-Jftroies are bound to expound , open Hp 9 and apply the law by Which they ^overne, elfe they rule by tyranny. Hence the publu\ Sermon of fehofoaphat, 2Chron.io. to the Fudges and Levites, and his prayer , And Hczckiahs Sermon, 2 Chr. xp. WNehemiah taught the people ,Nch.,8.

. Anjw. \..lm%ut and Ar. Mont an. Iehojhaphat VI tth nS& Shalach, Lef*reu y read, he fent with the Princes, the Levites to teach, fo that the Princes were not fent to teach.

2. It is (aid hee fent the Princes to teach not in their ownc perfons, but hec fent them to take care that the Levites fhould teach in time or that Apofta*

M m J.jho

3. The Kings and Judges were to teach according to the judicial! Law the equity of their fentence to the ill doer, ?s a Judge to convince a thiefe and a murtherer may lay before him the eighth and the fixtcommandement in fofarreas the breach of thefe ditturbeth the peace of the common-wealth, not as they are Church fcandals, and whither the male-factor be convinced or not, the Judge punifheth with the fivord, fo that the Judges handling of the judiciall law, and his handling ofthe mo-rall law now is meerly civ ill and coa&he, neither is he to labour the conversion and repentance of the" Elder, and fo ccclefiafticall edification ; but the handling ofthe law by the Separatifl Prophets is meerly pa-ftorall and for the converfien of foules, and they are the only preachers who gather the Church of Saints » Paftovs and DoUrrs are not to convert foules to Chrift, hut to confrme thefe Who are already converted and made Saints by their Prophets, neither is the Prophets hand^ ling ofthe lawcivill, coadtive or regall, all which they teach themfelves : So arc we to thinke of thefe exhortations of lehofhaphat and HezekiaJjj they taught indeed yci-TJtTh fccpindfimqmd'm a civill and coa&ive and regall way, by a kingly and imperiall commanding, not by a fervant way, or a minifteriall or paftorall way. E*go, Kings are Prophets, and Seers and Pr lefts, Whofc tifs Should prefer ve knowledge, and ergo, Rings are Ministers, by Vvhhw \V<? beleeve, and fent to open the eyes of the blinde as Prophets, 1 Cor, 14, It is a mod vaine confequence. So alfo from JehoJhaphat 3 agencrall of an army his publick praying having the lpir it of adopt ion, asking helpe from the Lord of Hoafts before the armies jayne'in battle, can no wayes be concluded that Ie-hojhaphat was a publick Prophet, for then at all times, as in that extraordinary warre, hec fhould publickly pray for the people in all Church-meetings, as did the

What he bringeth for publick preaching in the Sj-nagoguc bj Chrift, Twl and ethers, *tohicb (faith hee;

were

were not Paflo^rs , is not to any purpofe. Chrift and Pau/had a calling,ordinary or extraordinary itskilktfa not, it was more then naked gifts; fomc private Chri-ftians, ^#.8.4. preached the Gofpeli, but when ? in time of heavy perfection when they were fcattered, v. 1. r.4. Then all gifted Chriftiaps, tradef-men or what dfc, not feparated by Chrift and his Churches calling may now preach the Gofpeli, yea be the ordinary and only converters of fouls and gathtrers of the Saints ; it folio weth no wayes.

2. Many grave Divines thinke thefe were the feventy Difciplcs,and not private profeffours.Other doubts of this kind are of no weight, therforel goe on to that which Chriftiansmay doe, and yet have they no power of the keyes.

2. CoKclufion. They aretocdifie, exhort, rebuke and i.ffonclnfion, comfort one another, and this they may doe, not Hcb.j..?. one to one onely, as fome fay, but one to many, 1. iVheff^n.u; So the Scripture faith, Proverb. 10. 21. The lippes of C0L3. us. the righteous fied many, Ephef. 4. 29. They are to jpeak^^^'l 1 * words miniftring grace to the hearers : So faith falvine, z.acb.8.21. Bullinger, *Beza, Davenant, fVhitta^r, Parens, Zanchi- M^ffifc* ns, CMtifcHltis, Gualther, 2. The word ««cjo»V*7i ak- Be\x.it,. w»£*> exhort one another, will not bearc that one with %X mM P L one only fhould conferre, but one with many (how- ^bm^Tmurie beit a multitude fhould evert the nature of private con- Td[if ip ' Uc ' Ht ference) lam,^*6. pray one for Another, £-t&$ ettoaAar, it PareuiinHof,%.%. were narrow charity to pray one for one onely, lam. l^i itt E /. t.*. 5.9. Grudge not one again ft another, ys<t* d/^fihav- this »• forbiddeth not only grudging of one againft one, but Gutlth ^ m ^ of one againft many, Roman. 13 9. Love one another, ct'tfii*8t, Gal.j.il* In love ferve one another, and the fame is to be obferved in the Hebrew, Mai. 3,.16.2^7 that feared the Lord sf>ake oft one to another , ^nyv^^ W& every man to his neighbour, 2 King. 7. 9. The fome Lepers faid one to another, this was not one to one, but one to three, 2 Kin.j.6. and the Syrians faid one to another, VHN-^N WH HDNH. This could not have been

M m * one

one man of the Syrians fpeaking ro one only, forth n how could the whole army fly, Gen 42, ai. And the brethren of Jofeph /aid every one to hx brother y Vaj$-merti aijh el-achin, Ge.a 37.19. Bu: fome allow conference of one with many, but they deny that it ought to beindicled, fore-fct or intended, but only occalio-nall: but thefe with ill logick diftinguith, where the law diftinguirheth not,for one and the fame conference is both occafioned by the Lords chaftifemenrs upon Iob.ch. 1 ch. 2* and alfo fbre-fet and intended by lobs friends, who made an anointment to c§me together to moptrne with him, and to comfort him, for the word, v.n. ~iy> jagnadistom-dicl, fbre-fet time and phce, 2 Sam. 20, 5. So *A-tnafah went to ajfemble.the mm of Juiah, bnt hee tar~ ried longer then the time which hee had appointed him t \yp ^htf Exoi. 2f. 2 2. There will I appoint with thee or meet with thee, Job p-.ip. Who Jkall fet mee a time to plead, Am. 3.3. Nuiib.io^.- 2. If conference v ^ of many belawfull, asit is Job 2.11 Mal.4^.i6.£fa.2.2.

Jer. 50. ^.4,5. Za*h$>i\. PfaH. Pfat 14 Lvk, 24. 14, 15. Detit.6.7,8,$. then the fore-fettingof time and place is no eflfentiall ingredient in the action to make it'of alawfull aelion, to become unlawful!, except it were fore-fet upon the religious reafon of fome facred or myfti-caUfignirication, as our holy dayes were : mecre circum-ftancei doe not change actions that way. 3. All Divines, Uug.de civJ)eU. the Fathers as Aupnfbine, Chryfofiome, Ambrofe, Hyeron, ckryhhmin ix. Thomas-,Bannes^Suarez, t'afqxez, Valentin, mike pri vate ex-»»• horting a^.d rebiui ag oar fallen brother a duety of the

Hv/mMuZb!' Iavv °^ mature, fueh as to take our neighbours Oxe Tbomtt.q.n\ ' out of a -ditch, to vifit a priixier, to give almes ^"» a »flJ« ^ the pDore , novV tf t0 fatznl timz ani place to

s**re\ - lift up a brother whom God hath call downe, to

Mwfefuita. rc ^Jce him whom wee underlland God hath permit-

' tej to wanier, be uila,vfjli, then to forclet time ani

place to vifit a captive id pnfon, to give almes to

tha pD^rc by that fi.n: reaibn were unlawfull,

which no nun, in rc^fon, can fay. 4. To intend

and

and to appoint time and place for obedience to an£ Commandemcnt of God doth rather make the action the more good and laudable, as the more deliberation in an ill aitio.i the worfe, a id the more deliberation in a.good action the better, Pfal. up. 30. v. 62,105,

147-

Neither is that Objection more againft us then againft.

the word of God, while fome fiy y lfprivate fkrifluns may teach >cxhort am). rebtth&.ene another, ttxn may they preach and exponnd the word of god,

I anfwer 1. For one private perfonto preach to one and that occafionally is nolefleunlawfuil, then for one of intention and fore-fetting time and place to preash to many.

2. The word inaketh mutuall exhorting luvfull,ani # condcmneth the mutuall preaching of private Chri-JJians.

3. Private exhorting and teaching differ. 1. ThePa-ftor rebuketh fwearing as a pubhek watch-man, with care for many, Ex officio specials deUgAxionzs^ and *;<-thoritaiivelj by the power of the keyes, the private perfon rebuketh fwearing out of charity, with cars onely of thefe with whom hee converfrth withall, by noe power of the Keyes. A Watch-man giveth warning of the approach of the enemy, and the common Souidier may doc the fame, the Schoole-rmfter teacheth one leflbn, the fchoole-fellow tea-cheth that fame, the one by office, the other of common Charity. 2. The • Paftour interpreted the word, the private perfon docth but ufe, apply and accommodate the fonfe and interpretation of the word to his owne act of beleeving , and the ads of admaniihing, rebuking, comforting his brother.

Twclfthly they object againft Synods. The Tope is the Antichrift, becaufe he miletb men to npp'ale from their ovne Chnrches to him^a* VVhittaker aui Chumier prove ; ha: the dottrinc of the Synods tea:h mtn to m

■ (Jit m 1 from

from particular Churches to Synods , and by no word of X]od have Taftorspo wer over other Congregations, nor their oyvne,

Anf% Antioch appealed from corrupt teachers, Ails 15.2,3. and that is Apjftolike ; but toappealc from a Church to a man of fin , as if he were the whole Church is Antichriflian.

2. ]f fixe bckevers in a Congregation of forty be-leevers mould, cenfure a brother, our brethren would fay that brother mould appeale from thefe fixe (who yet make an independent Congregation) to the Church of forty, yet mould not this be Antichriftian.

3. To appeale from a Church as an unlawfull judicatory is unlawfull, but to appeale from a lcflcr Church, as from a not competent Jndge, to that fame Church in a larger meeting is mod law full.

4. That Paftors ©f divers Churches have power over: many Congregations, being convened in a Synod fs > clcare, Atls 1. A Els 6. Acts 15.

OfoVff.13. 13. They object, That this wmteth antiquity,

conciLSATdx. 17- Anfip. This is faid for the fafbion, what meaneth € coniltfiic^\vi then the tomes of Councels, the Counccll of Sardls, Conc.Toliio^c.ts Laodkea^fricaXoledo ^ Canon Layv^yprian.Auguliine, ffifcT TcnM*, Irene, Chyfifh^Scc.

Cw\i>. XVII.

Whether or no fonte doe Warrantably teach that a Tailor hath no paflorall power to preach and ddminiftrate the Sacraments t Without the hounds of his oWne Congregation i and from wljence ejfentia/Iy Is the calling of a Pafior . ?

OVr brethren who teach that the ordination of Fa-ftors is onely from that power of the kcyes that they imagine to be in the body of beleevers muu needs.

holding

-Chap,17. Acts without their owm Congregation. 26(

,_ : ■ — ■ »i

holding fuch an humane minifteriaS Chtrsh , fuJJ in divers errors ; as 1. that he cannot officiate paftorally without that number of bcleevers, from whence fflen* tially he hath his paftorall calling. ?. When the Churches necetflty rhail call him to remove to another independent flocke ; He is no Pallor while he be ordained and chofen of new by that flocke. So the Engiijh Pu- Big/ifb Pmuamfi ritA»ifme J ax\AM.Be&. . . mm*]**

VVe hold that a Paftor may officiate, as a Pallor pI^T^i^ without his owns congregation.

i.Arti That which the brotherhood and communion of Sifter-Churches requireth to be done, that Paftors may lawfully doe ; but this the brotherhood of Sifter-Churches requireth to be done, Erao&c. the a£ fumption is proved, i.Becaufe death, or neceilaryab-fence of Paftors, ncceffity of keeping the flocke. a.Ne-cclTity of convincing the gainfayers if the prefcnt Paftor be weake in learning, yet able to cut the word aright(fai:h M.T 5 ^/) requireth this. M./?f/?anfweretb, J****" »<Wr» Officers of Chftrches may be helpfull to ether Qmrches, a& M*S'church J * Chrittians ,but not as Minifters. plca,p.3o,ji.

Anftv. This Argument prefuppofeth that Paftors not *s Paftors, but as Chriftians cither may adminifter the Sacraments lawfully,and foany Chriftian may adminifter the Sacraments, which is both Popiiri and abfurd, or that it is not lawfull for Falters to adminifter the Sacrament out of their owne congregation, or to any other cf another congregation then their owne, and fo yet communion of Sifter-Churches, in thefe ac\s, is cleans taken away. 2. Out Argument is from Church-communion not in Chriftian ads as Chriftian, but in miniftc-riall acTsas miniftcriall.

a. Arg. If Minifters (as M. Paget afgueth) may labour to convert wbeleevixg Jfrangers, and to adde them to tlxir flocke , that they way enlarge (,hrifts kino 19 me, then tky may exercife Paftorall afts over , and above otk-ers then tlxfe of their ovpne charge ; but the former is true, Erga, id is the latter. The aflurnption is cleare, becaufe Prov.

9 3 ■ fVifcdome fendeth out'her maid/ to call in tbefe that are Without ; and I Cor. 14. 24. the Prophets as Prophets were paflorally . to convince , *md fo to con-• m vert Infidels, who were not of their charge. hWBesl infwereth, Thefi atls arejiot a$s of a Minificr at a Mi-ftifter, a man and a wife, a father and a childe, a P after and a flockg are relatives , as I am a Father, I txercife ' not proper atls as a Father y but towards my owne children , \\-h-it~good I doe to others cannot be [aid to be the attsof a Father ■, but rather of a friend, a neighbour ^ 4 Chriftian, &C-

Anfw. He prefumeth that a Paftor may preach and exercife paftorall acts, as a Chriftian, but fo all Chri-flians may paftorally preach though not called of God,

• Hcb s *,r. contrary to the Scripture : a fo women and private per-

Rom o 14,15. fons may invade the Paftors chaire.

]S$\''iu' 2 - Ir * s vamc to P re ^ e fimilitudes while they Hood,

Aas s 5. for Chrift: properly is the bridegroome and husband of

Aetlu*\ t hts Church, Eph.5 <5,2y. John 3. 29 Rcv.19.9. Rev.

a Tin a.2. 21.p. ifa.54.5. Paftors arc hut tnc <**i*wuta under fill-

^Tims,i,fc torb f Qt tne y r ' t de$roome, John 3.29. This is Popirlido-n**nfic P ». ctrine to make fuch a relation betwixt a mortall m in epi £oiflc* ** and an ^dependent Church. Pope Enariflus and CV lm«*n.ic&c lixtus faith, while the Bifiop liveth, the Church can waoflatfipirc. m mor e bee given to another, without his confent , nor j.dr-acr the wife can bee given to another then to her oypne hus-dtfp.^o.c k i.n.». y An ^ without his confent. And fo faid Innocentim the third therefore at the con(ecratien y after impo-ftion of hands (faith XJafcjucz) >nd anointing of the Bi-Jhop, and delivering to him a jtaffe, a confecratedandblef-fed rin% is put on his ring-finger m token he u married to the Cwrck ; bat what have ws to doe with fuch train as thus ? For in a word, the companion of a marriage in tlrs point is either PopiOi or unfeafon.iblcorboth; brca:if the mutnall confent betwixt A t B. and his wife, bemg cflenriaily marriage, as the*. am>n Law, D:vines, and found CafuiOs acknowledge, it maketh A B. a husband, and alfo the husband of fuch a wife during their

life- -

life-time; but election of the people that A.B. be their Paftor, and A.*B. his acceptation of the Church as his charge, maketh^him not both a Paftor, and alfo the Paftor of that Church ; becaufe the ordination of the Prcs-' bytery maketh A.B. formally and effentially a Paftor, I meane a called Paftor under Chrift ; but the election Xf the people and his confent doth not make him a Minifter, but doth only appropriate him after he is made ^ Minifter to be the Minifter of fuch a Church, and (b the comparifon haltcth in the maine point for which it is allcadged; therefore A.B. is made indefinitely a Paftor for the Church, and is obliged to labour the converfion of all, within and without the bounds of hi$ Church, in as far as he is a Paftor : But forafrnuch as the Church thinketh good to appropriate his Miniftery to this particular congregation, for the more commodious congregating and gathering of thcfliecpef Chrift, he is not fo their Paftor, as he cannot exercife Pafto-rall a&s towards ethers alfo, neither doth the place, ABs 20.28. and 1 Pet.5.2. infinuate any fuch marriage-relation betwixt Paftor and Parifh, as that he is a Paftor to none but his owne Parifh, for as he is to feed fpecially, thefe over which the HoIj-Ghoft hath made him overfeer, and araongft whom he is principally by the Churches fpcciall appropriation and application of tiis miniftery to them : So alfo hath the Holy-Ghoft made him an over-fecr to feed indefinitely, and as Godf providence fliall effkr occafion, as many as god hath fur- <* chafed by his bloud, Acts 2©. 28. and as many as are tfo Lords heritage 9 1 Pet.5.3. whether they be of his owne congregation or no, as the words clearly import, and he is a Paftor to them as they are the Lords heritage conquered with his bloud, and not becaufe he is appointed Paftor over them, and no more.

3. Arg % BelccYers. of divers congregations are members of a vifible politicke body, and arc to keep Church-communion together in exhorting, rebuking and comforting one another, and fo may eate bread at the

Nn Lords

•»^"""* — __ ^ . _,

Lords Table, and be made one body, 1 Cor.10.27. but by this dodrine they miy not eat at on- Table of the Lord ; For if the Paftor may not adminifter the Sacrament lawfully to pcrfons of divers congregations, neither may they receive the Lords Supper from him ; for if it be unlawfull for the Paftor to adminifter the Sacrament to thefe of other congregations , feeing he is to them as a Non-Paftor, and as a Cbriftian only, they cannot lawfully receive the Supper cf the Lord from a. Non-Paftor : Yea, and Paftors baptizing Infants of other congregations doe finne, and thefe Infants thus baptized are Infidels and non-baptized, becaufe they are baptized by enc who is a Non-Mimfter to the baptized. 4»//*£. 4-^i"» That opinion muft be reafonleffc and with-

out ground, the fpeciall reafon and ground whereof is falfe. But the fpeciall ground and rcafen of this opinion is falfe, Er£o } &c. I prove the gfiumption : The fpeciall ground thereof is, that ordination and cledion of Paftors are all one, and that Paftors have cffentially their calling from the election of the people ; but there be wide differences betwixt ordination of a Paftor which effentially maketh him a Paftor, and the peoples chu-^ ,. fing him to be their Paftor ; as i.that all Divinesac-

kSJm? " cording to Gods Word make them different things, as Ctfrepss. docTheophyUtt* Cyprian. Athmafiw. Arnbrofe. Chryfb-

jinbro]. com.in flome, tiyperim^ Aretiw, FroKiiorsor Lcyaen,MorneHf y ih im h'm 1 in Pkjf*™* ZanchiuS) WUktk Gerf.Bptcer, Zipperw. 2.The 3T> / m.° ml3m word of Uod reftrafneth ordination of officers to Pa-hr?eT ' x VTh?* A ' ^ ors » l Tim '4- *4* x Tif"-^ 22 - ^Tim.2. 2. Tit.r. 5. ^/L^.difF. A&s6.6. Ads 1$.1,M« and afcribcth cledionoferfi-4 ».Tn. ?». tec. cers to tnc p eo pi c , Adts6.v.$. 3. Ordination is an ad *>£<&" c c f aut tj0r ity and fapreme jjrisdidion cenjoyned with Ztncb in4.pr*ccp faftincr, praying and laying on of the lc*nds of the £ldtrs\ ™?JZZr' ^t publike praying and dedicating the Paftor to Chrifts Gerf Bncer degub. fervice with imposition of hands is given to Paftors, 5tt*£u& Ads*, tf. 1 Tim 414. Ads^.1,2,3. butnevertothe Ucii.n«8,*io. jaultitudc of bckcvers : Give au inftancc in all the

Scripture

Scripture of the ordination of Paftors and officers of the New Teftament tfeat way. No man ever alleadged any; oneplf.ee in Numbers they bring, where the children of IfraeUre fold to lay on hands on the Levites; but judge how fix hundred thoufund righting mt n could all ky their hands on the Levitts ? and thefe were not all IfraeJ, but certainly thefe mult be the heads and Princes of Tribes, who put hands on the Levites, as the word is often taken, as I obferved before. Now ordination is an a& of jurisdiction, fuch as is to fend an Embaffador ; but that an Embaflador confent to goe (fuch as is election) is no adt of jurisdiction : I or a father to give his daughter in marriage to one is an authoritative ad of a father; but for the daughter to confent to the choife, is no a& of authority, but an act of her private choife. 2. Ordination is that which formally makes the man and Paftor: The peoples election doth only appropriate th« mans miniftery to fuch and fuch a people: 11 is one thing to make a gold ring, this is an acl: of art, and another thing to propine and gift the ring to fuch a perfon. ^SA.facoh faith, the people hath power to re jell a Minifter &h$ is unworthy ; True, they have poVcer to reittt him from being their Mini ft er 5 but their power of election or ♦rejection hath no influence in either ordaining him to be a Paftor, or rejecting him from being no Paftor.

Neither is it much that M.Befi faith, that in this an i.Q&ecf* ^Apoftle difereth from the Softer , that the Apoflle is 4 *paftor through the whole Chriftian world, but the ^Pastor is tyed to a certdine congregation out of which he is not a\ fasior.

Anfw. We allow of no Paftors ordained Paftors without a certainc flocke; but this hindercth not, but ordination of a Paftor is one thing, and tying of a Paftor f be a Patter of fuch a flocke is another thing, and that thefe two come from divers caufes and grounds. An Apoflle was a Paftor to all jhe world, yet might he exera'ie pa-it orall?6h of preacning and praying towards thefe people who would not receiue his miniftery, and againfl:

Nn: whom

i66 OrdtnAtionof Paftors is fromthePresbytery, Chap.i7 #

Mar i». who in he was to Jbak* off the dust of his feet, as a witne]fe 9 .

an J a Paftor is only the Paftor of that flocke over the-which the Holy-Ghoft by the Churches authority hath fet him as their Paftor ; but yet fo., as when he prea-cheth in another congregation, he ceafcth not to bca ; Paftor, howbeit he be not the Paftor of that flocke.

Obiett, 2, They objeel, The ejfence of a 7 aft or is from fomething 9 _

but it can be from nothing bntfrom the confent of the people,

Hen Imc.cS Chur. $ Q M.facob.

Anfve. The paftorall calling is effentially from fome-thing, but it is not from the confent of the people;, becaufea man may exercife paftorall a<fb of preaching toward thefe who are molt unwilling to receive his miniftcry, Ergo, the paftorall calling muft be effcntially from tb§ ordination of Elders,. I Tim.4.1+1

Obiecl,7 t '3* They object, fVhatfoever is ejfentiall at foms times

and plases for the making of a Minister, is ejfentiall for ever ; but the peoples confent at fome times and places U for the making of a CHinifter ejfentiall, and m other thing at that time can be ejfentiall : For example, When Chri-Jiians came-fir ft out of Antichrifiian tyranny , Vvhen there are no law full PaTiors , and in the fir ft converfion of the

fyirMtijlTritifi. Indies, when there are no Paftoru So Separatifts and.

M^'^chuJch Anfit. I borrow this Argument, what is ejfentiall at.

gov«n.fa7.p«47.; J^w f i me and places for the making of a "Taftir is ever* more ejfentiall j but ordination of Paftors by Pallors, ani fending them to preach to the Indies, who are unwilling to receive their miniftery is oncly ef&ntiall to make a manfent thither a Pallor; for peoples confent in that cafe cannot be effentiall, where they will not give their confent at all, and non ens cannot be eflentiall to the ma-, king of a Paftor.

2. What is eflentiall for making a* Minifter who is extraordinarily called of God , is not ever more cfl'en-ti ill to the miking of a Mini'ier ordinarily called of Go J, in an iQand where the Gofpeil is, if alf the Paftors iliould dvc, the people might chufe Paftors to themfelves, but

they

— ■ ■—-— ■ -

they could not then make Paftors, God onely without the miniftery of other Paflors in that cafe fhould make Paftors; but it followeth not hence that Paftors ordinarily have not their calling to be Pallors from the ordination of Paftors. • ,

4. They objeft, When the Church elettcth berfPaftr,. Obictt.^ jhe faith, Vve five thee A.B. power to adminijJer the word,

feAles and cenfures, and the Uttinifier doth pojfeffe and af-fume. Ergo, the peoples eletlion ts the effence of a'<J\U»ifters calling So John Smith. pntn^^'

Anfw. It is prefuppofed by order of nature, that A.B. is firft called and ordained a Paflor by Chrift, and the laying on the hands of the Elders, 1 Tim.4.14. before the people can eled him for their Pallor : For if A.Ti, be no Paftor, people cannot chufe him to be their Paftor, neither doth the peoples election give any fuch power to A.B\ That power is given by the Presbyteries ad of ordination, by order of nature, before the peoples formall acT: of clcdion : As tht husband who in a Lapidaries (hop choofcth a gold ring for his wife, and putteth it on her ringer, prciuppofeth it w r as a gold ring before his chufing thereof, neither doth his chufing thcreofmakeitagold-ring, but onely make.it his wifes gold-ring by application to her : Juft lb, peoples election appropriatcth fuch a man w 7 ho is already a Pallor to fuch a charge, but doth not make the Pallor a Paftor, hut chufeth him only to be their Paftor.

5. Smith laboureth to prove that the miniftery com- Okie&jl. meth not by {uccefiion from Minifters: For then (faith Srmhe*r*(*n he) the mimfiery fhould be before there were any Churchy

km the Church itbeftre themimslery, andcalleth the U\ Unifiers to office.

Anfto. The Church minifteriah\the governing Church, whereof we now fpeake, cannot be before there be a miniftery ; for then, there fnould be Minifters before there be Minifters, which is againft common fenfe: The Church myfticallis before the Church miniftenall, I grant j but a Church myfticali, or a Church of be-

N n 3 lecvew

leevers mny chufe Paftors before they can ordinarily be their Paftors, but they cannot make Paftors : Yea,and God at fine times fupplyeth the want of popular election, while he calleth one to preach to a people, never confeoting he (hall be their Paftor, and fo neither can the objector maintainc a fucceflion of beleevers alwayes calling Minifters, nor doe we hold a conftant ordination of Paftors in a continuall line of fucceilion from the Apoftles made by Palters, the fucceflion may be interrupted, but then €*od himfelfe fupplyeth the want of ordinary ordination appointed by himfelfe, 1 Tim 4. 14. 77m. 5. 1 Tim. 5.21,22. Acls6 6. 6,0 tic ft. 6. They object, If * Miniftcriatl poWer come (faith

Smnb'jb. hi,Smith), by fucceffton from Tresb juries, then are ^Pres-

byters Lords of the Churches faith , in resjeft that the Church cannot enioy the holy things of God, howkeit fhc he if her felfe the body andSpoufe of Chrift, Without the Presbyters confent.

Anfw. Any may here fee right downc Anabaptifme, becaufe the Church cannot enjoy paftorall preachiy?, and the Sacraments without Paftors appointed of Chrift for that cfK-cr, UWat.2%. i8,ip. Johmo. 21,22,23. ■Mar, 16. 15. therefore Paftors are Lords of the peoples faith, fo they may have Baptifme and the Supper of the Lord, becaufe they are Chrifts Spoufe and tody without Paftors.

2. By this goodly Argument, private beleevers preaching and baptizing arc Lords of the faith of other private beleevers, who are their hearers, becaufe not with-(landing that private beleevers be the body andSpoufc of Chrift of themfelvcs ; yet can they nor, by M.fmiths reafoning, enioy the holy things of god, without the mill iftery of private Chriftians preaching and adminiftra-ting to them the Sacraments. f.Obictt. j t Smith objzftcth, If'mimfteriall power come by fuccef-

fton from Minifters, then Minifters may excommhnieatethe Vthole Church of Chri/f.

Ayf'to. This is moft weakc, Mud, tmtum pojfumut

quod

quod de iure pofumus. And by this rcafon the belcevers may excommunicate the whole miniftery alfo, which is noieffeabfurd.

8. Smith addeth, Ifthe Eld rs and Deacons dye, tlx % % 0b\c% 9 fucceffion faileth, and a mm fieri all power of Christ being once lost can never be recovered againe, andfo there JhaU be no M-inifters in the Worlds

Anftv. Suppofe in this or that Church all the Ministers (hould dye, yet it followeth not that a Miniftery can utterly faile in the Church : It is contrary to Eph. 4.11. and to the perpetuity of Chrifts kingly government and Thrcne, which (hall endure as the day es of be a- NaLb.3^ <ven : And what if God extraordinarily fupply the want p ' al 7 -'W>^ of ordfhation in this or that particular Church ? A mi-nifteriall power is conferred in that cafe immediately upon fome, in a Church removed from any Church-confociation from other Churches,and fo Chrifts minilte-riall power dieth not.

9. Smith reafoneth thus, to prove that beleevcrs may %Obie&+ ordainc their owne officers, That Which is given by Chrifl to the Church is in the power and pojfejfion of thi ^hurck, but officers and offices axe given to the C hurch.

Anfw. What is given to the Church fnaliter & ob-ietlive , that is for the behoofe and good of the Church, for their edification and falvation as Gods propoied end, fuch as preaching and baptizing , that is in the Churches power and pofejfion, is mod falfe, and fo I deny the maior proportion ; for preaching and baptizing is given by Chrift for the good and falvation of women and private Chriftians ; yet women and private Chriftians may not preach, baptize and ordaine Minifters. what* foever is given to the Church, fubietlive, as to the proper fubjed, Miftreffe and Spoufe, to difpofe and carve upon at her pleafure, is in the Churches power and pojfefficmz It is true, but now the aflumption is falfc, becaufe officers and offices are not fo given to the Church of be- t leevcrsastothefubjeft. Chrifl afcending on high, gave Paftors and teachers for thi fhuuh of bekevers, for tk

gathering

270 Ordination of Pdftors is from the Presbytery, Chap.iy,

gathering and perfetling, but not to the Church of belee. vers. 10.0bjetl. 10. If two or three (faith M.Smith) faithfull ones have poWer to make a Church, then have fhey power to make the Mmifters of the Church, but two or three have power to make a Church. Ergo>two or three faithfull ones have power to make the Minifiers of a Church.He proveth the major. They •who can doe the greater can doe the lejfe, to make a Church is greater ; for the Church is the Body, Spoufe and Wife, the AliniFiers are hut an ornament of the body, andfo the -iejfe : The ajfumprion he proveth, two or three faithfull ones have Chrift, the holy things of David, the promifes. Ergo, two or three have power to make a Church.

Anfw. Thefe who can make a Church myfticall have power to make a Church minifteriall, or Miniftcrs of a Church: that I deny : As for the probation, this pro-pofition (Thefe Vvho can doe the greater can doe the lejfe) muft be right taken : It is true, in thefe fame kind of works, and in the fame kind of power. Chrift can for* give Jinxes, Ergo, he can doe leffe, he can fay to a fickc man, take up thy bed and walke : So if by prayer Jacob obtainea blefling from God, which is greater, then by prayer he will obtaine deliverance out of the hands of Efau, which is lefle; but in powers of divers kinds it holdeth not true : A beleever by prayer may obtaine grace and pcrfevcrance, which is greater, but it follow-eth not, Ergo, hee can open the eyes of the blind, and worke miracles, which is leffe j and therefore howbeit three can make a myfticall Church, which is greater, by a power of faving grace (which is gratia gratumfaciens) It foliowcth not, that therefore they have a minifteriall and paftorall power of the keyes (which is gratia gratis data) to preach and make Minifters : For then,becaufc Mary Magdalen hath power to beleeve that Chrift buried (hail rife againc from the death, which is greater; therefore fhe hath power to preach and baptize, which is a leffer power: He who hath power to make a (hip, hath Rot for that power to make a cup.

11. Smith reaioneth thus : Tkefe who have the true matter and forme 3 have the property Which arifeth from the matter and forme, that u Chritts minifteriall porter to of-fume all the ir.eanes of their edification to falvation ; tut two or three falthfull ones are the true matter of the (^hurch of the New Teftament y and therefore have the true forme or covenant of the New Teslamcnt y and fo have a mimfteriaU power arifino frcm I hefe two.

Anffc. Thefe wfx> have the true matter and forme of A myfticaR, Church of belcevers, thefc have the union and property of a my ft i call Church refulting from matter and forme, is moft true ; but they have net for that the true property of a minifteriall Church ;faith,and the covenant written in the heart is not the forme of a minifteriall Church, bur of a myfticall Church of belcevers. Sixe borne Scotti(h men dwelling in 7 arid 9 make a body of Scottifh men ; but they are not for that a politicke body of Scottish men living according to the Lawes of Scotland : Foure beleevers are a myfticall Church borne over againe by the Spirit of Thrift; tut if they be no more but (ingle beleevers, they arc not for that a minifteriall Church, which is neceflari-ly a politicke body governed by Chrifts Lawes, con-filling of Qiepheard and flockc : Bat this man will have three beleevers, becaufc they are beleevers, to be Minifters, and fe taketh away all vocation and ordination of Church-officers by the Churches authority, which is flat Anabaptifme.

Oo CHAP.

Chap. XVIII.

Cert Aim Qupres anent independent of Congregations,

^wcrt i. IF the independencie of Congregations ftand^ 1 whether or no is a Democracies and theaclu-all government of the Church in the peoples hands ?

Ianfwer affirmatively, feeing calling, ordination, centring , depriving, and judiciall excommunication of Church-guides are in their hand, 1 fee not what they want,and wherein MoreUim erred.

i.gmre. Seeing hence it followeth that (ingle be-leevers arc to pray publikely, and exhort publikely, and authoritatively convince gainfayers at the ordination and deprivation of Paftors, if they may not alfo publikely preach and adminifter the Sacrament?

J anfwer: If you give to fingle belccvcrs one pafteraU Ad,you may with the like weight of reafon give to them all.

3. Whether or no is a miniftery neceffary in a vifiblc Church ?

I anfwer : feeing all thefe^ eminent a&s of the Pafto-rail charge by an ordinary power may be performed by fingle belecYcrs, I cannot fee any necetfity of a Miniftery.

4. Whether or no then is every myfticallChurchof bcleevers, becaufe it is fuch, a minifteriall Church, having the keyes both in uie and power ?

1 anfwer: The former do&rinc {landing it is.

5. If every one borne of God be not by that birth borne alfo a Key-bearer to open and/hut Heaven?

I anfwer, he is.

6. If hence a Senate of Elders Who laid on hands at ordination of Minifters, 1 Tirn.q. 14. 1 Timj.iz. Ails 6.6. be not then quite out of the Church ?

I anfwer, in Churches independent it is quite gone.

7. if

7. If then all beleevers as well as the A potties, and Paul, Timothy and Titus are not tolaj hands on Paftors ?

Anfvver, no doubt they are,but precept or praftife ther-fbrc in the Apoftolike Church I fee none.

8. if the dodrine of refufing Baptifme to Infants, whofe neareft parents are not, one of them, at leaft, beleevers, doth not inferre, that (uch a Church, where they are baptized is a falfe Church in the matter, and fo in its conftitution falfe ? Hence I leave it to be anf wered by authors of independencie, if they fhould not feparatc from fuch a Church >

9. Seeing we judge Papifts cruell in excluding from ^lory unhaptized Infants, when election and reprobation hath place in Infants not borne, Rom.p. z/.u. If wc can judge Infants borne of neareft parents unbeleevers, as the children ef Pagans & Turks without the Covenant; and if the fins of one unbeleevmg Father, where many-foregoing generations have been lovers of God^andkeepers of bu Contmandements^oth exclude the Infants from the Covenant made with thefe belecving forefathers ?

Anfto. Wc arc to judge them in no Covenant with God by the former dodrine. Hence we require that places of Scripture where God is faid to fhew mercy on a wicked race of people: Yea, whefe neareft parents were moft wicked rcjedors of Gods Covenant, and that for the Covenant made with Abraham, as Jofhuah, 5.3,4, 5^7>£. S^ech % 20. ^.8,9,10.^.18,19,20,21,2a. Pfal,ic6. 6>7&9- and z/.iOji 1,12,13,i4,&c. ^.44,45,46. may be confidered.

10. Jf children laden with iniquity, and the feed of evill~ doers, Ifa.1.4. doth beget in the vifible Church a generation which is no more holy with externall and fede-rail holinefle, then Indians and* Tartarians who never heard of Chrift : And feeing fuch a generation hath by the former grounds no right to the meanes offalvation, we aske with what faith we can keep any Church-corn-naunion with fuch, yea how the Gofpcll can be preached to them.

Oo 2 n.Whc-

ii. Whether or no we are to keep fome Church-communion with an excommunicate perfon, who U to be rebuked as a brother y 2 Thcf.3. 15. and fo is to be a hearer of the word, and for whofc good w« ufe the medicine or excommunication, that hn ffirit may be fa- . ved in the day of the Lvrd, \ dr.5. 4. We aske if (the doftrineof Independencie (landing) we are not alfo totally to feparate from an excommunicate perlon in the very external! Church-communion of hearing the word, feeing ten excommunicated pcrfons joyned in Covenant for hearing of the word, arc no Church, no 3ody, no Spottfe of Chrifi. We fee not how we are not by the former grounds totally to feparate from them.

12. If we may rebuke a particular Church,and if the re-niaincobftinate,and will not heare,why may we not pro-ccedacording to Chx'&s or&z?yMat.\%.& tell the Church I

Anfvo. By the former grounds we arc to ftand at fingle rebuking, and proceed no farther.

13. .SupDofe the independent Congregation confift. often Elders and an hundred beleeversiJf the ten Elders abide found in the faith, and the hundred belce-vers errc in fundamental points of faith : In that cafe we aske, 1. If Chrift have appointed no paftorall or mi-niftenall acl: of difcipline to reclaime thefe hundred who errc from the faitfc.

I anfwer, none at all which may authoritatively re* claime them, for they are the fupreame independent Church. 2. Becaufe it cannot be denyed but Paftors and Doctors of the faid Elderfhip may preach againft their errours, and fhoot Heaven upon the pertinacious defenders of thsfe pernicious errors, and that by the power ©f the keyes, Mat.16.19. foh. 20.25. yet have they no power of difcipline to •ihut Heaven upoa them, who thus erre from the faith, nor to bind their fins on earth, becaufe the Elderfhip is not the Church, neither hath power of jurisdiction over the hundred erring beleevcrs. How cap a power of binding and loofing by way of proa-ching,and that both in Gods Court and the Churches be in ' " thefe

thefe who have no power of difcipline to bind and loofc. 14. Seeing the Lifter-Churches of Colore and Lao-dice a, C0I.4. 16. and of Corinth^ Macedonia , ^chaiA y q*LithiA^2 Cor.8.1,2,3,18,19,23,24. chap.p. 1,1,3,4,5. are confociated together in a viiiblc body, in external! ads of Gods worihip, as to heare one and the fame word of Ged, C0/.4.16. and to doe Church-bufinefle and works of mercy toward the pcore by their delegates and commiflioners : We askc if confociated Churches tyed together in a vifible Church-communion of ails of divine worfhip be not with as good reafon a vifible politick body of Chrift, as many beleevers conlbciated in a Church-communion, if ads of divine woriliip doth make a particular Congre-gation. 2. If the former Church hath not the power of the keyes upon the grounds of a vilible Church-communion among themfelvcs, as a Congregation hath the power of the keyes upon thefe fame grounds? 3. Jf thefe confociated Churches be not a viiiblc Body, Spoufe^andcovenantedpeople with Cjodin Chrifl, as vtyell as a little Congregation of fixe or ten beleevers ? 4. Iffucri a greater body may not meet in their overfeers, and ex-ercife difcipline, and govcrne the particular Congregations, as a Congregation doth meet in their principal! members, and govcrne themfelvcs, and all the members of the particular Congregation 5. We aske a reafon, why in a Congregation of three hundred beleevers partaking one Word and Sacrament,a hundred of the three fcparated from the other two hundred cannot meet and exercifc the power of the keyes by themfelves alone, becaufeone worfhip, and one government doth equally concerne them all, and by that fame reafon it fhould not be affirmed often Congregations,all partaking one Word and Sacraments upon occafions which neighbourly con-fociation doth furnith, that one cannot meet to exercife difcipline in matters which in reafon equally concerned all the ten Congregations without fubordination to the joynt authority of ail the ten ? For if a hundred of three hundred cannot exercifc difcipline there alone^

Oo 3 with-

without the other two, reafon would inforce one or two congregations of ten confociated congregations cannot meet, without fubordination tothe whole ten, wherof one or two congregations are part; if ten be owners of one (hip, fix cannot meet and difpofc or fell the (hip, or repaire her cordadge, or any decayed part, without the power of the other foure, whom it concerncth; fo if ten congregations b^ vifible owners and copartners of one GofpelL one worfhip, one extejnall profeflion, and one communion with a brother, or feparation from a fcandalous perfon, we aske a reafon how one congregation can meet and difpofe of that common worship, government, and haunting familiarly with, orfe-parating from a member of the Church, without fubordination to all the ten congregations, whom it doth concerne ?

15. If the Elderfhip of one congregation make one vifible reprefentative Church ruling and governing the -

* abfents, we aske why the Elderfhip of fix congregations may not judicially meet and rule fix congregations alfo?

16. If the power of the keyes be given to belce-vers, as beleevers, becaufc Chrift is their King, T^riefi and <Prophet, and all things are theirs, Paul, ApolU, Cephas, the World t

1. It is asked, if none have the power of the keyes, but beleevers, and if all a&s paftorall of preaching, (finding And loofing, excommunicating performed by unbelee-\ing Minifters and ProfelTours be not hence made null, as performed a non babsntibpu potefiatem, as if Turkes and Pagans had performed tbefe ? We thinkc they muft be null.

2. We thinke children baptized by unbeleeving Minifters not baptized.

3. An unbeleeving paftor not ciTentialiy a paftor.

4. If, becaufe Chrift is given to the eleft, and all things are theirs, and fo all minifteriall power of the keyes, it is qucftioncd, if amongft thefe all things given to the

belee-

beleevers, we may not include the Magiftrates fword, the Kings power, the matters power over the fervant, the Captains power over the fouldier, fo that by that fame reafon there be no Kings, no Judges, noMafters,. no Captains, fave only beleevers, we fee not how this followes not, as well as that the power of rhc keyes, and all things are given to beleevers, becaufe Chrift is given to them.

"5. We aske if the power of the keyes in binding and retaining finnes be not given to unbeleevers, or rather for them as Gods intended [end, to declare the glory of his Juftice in the veflcls of wrath, as Rom. 9.17. •£/£.§.14. 2 Cor.2.\6. 2 Cor.10.6,j,S.

17. £**rt. Ifthediftin&ionofatrue Church. 2. A falfe Church, and 3. no Church can ftand? And if the diftin&ion of true baptifme, 2. falfe baptifme, but valid and fuch as is not to be repeated, 3. and no baptifme can ftand?

I anfwer, thcdo<ftrine of independency ftanding, we fee not how a Church wanting the right matter and confiding of members who are not profeflfed beleevcrs having having faith, can be any thing but a non-Church, and fuch as is a non-Spoufe, a nen- body of Chrift * and a non-covenanted people, and fb wanting all power of the keyes.

£*cre. If the baptifme of that congregation can be valid baptifme, not to be repeated, I leave to the con (id era-tion of the learned. Y ea, if the Minifter be an unbclecver by the former grounds, it can be no baptifme. But fome fay it is the baptifme of the Church, and fo valid, fuppofc the Minifter be an unbeliever, and fo want power.

I anfwer, the whole congregation may be unbelievers, as is the Minifter, and fo yet the baptifme comming from the Church, commcth from thefc who want power,and cannot be valid.

2. Suppofe the congregation be a company of believers, yet I fee not how by their authority they can make the

baptizing

baptizing ofa Paftor wanting all power to be valid, for then if the Church ftiould baptize by a Tu^k* or a iVo-mm, that baptifme ihould be valid, which no man can lay.

18. What fort of an AflTembly was the meeting, Aft. 15. if it wasalavvfullSynod offjndry particular Churches, or an extraordinary meeting, the practice whereof doth not oblige us ? If it was a meere Apoftolick meeting obliging as Apoftolick, and if it oblige us as ApoIhV lick, how commeth it that the multitude {pake, and gave their mind in that which obligeth us as Canonick Scripture ? For that the multitude fpakc our brethren colled from v.i 2. and how is it that Elders and brethren determine in penning Canonick Scripture ? Except the firft be faid, there be many doubts here, of which the way of independency cannot cleare us?

jS^ip. How commeth it that the Lords Apoftles,

who were to goe through ail the Nations of the world to

preach the Gofpell, doe io often affcmble together to

confult about the common affairs of the Church and

difciplinc, as Aft.i. Att.z. ^#.4. Aft.6.4. Aft. 8.

14. Aft.11.1. ^tf.13.1,2,3. Att.15. AB.2i.lS. Aft.

20. Tatsl and the Elders of Ephefis, v. 17,18. 1 Tim.

4.14. it is queftioned feeing thefe affemblies of many

paftors from fundry Churches(becaufe the Scriptures faith

they were occasioned by the prcfent neceflity of ordering

things, belonging to all the particular Churches) if they

were only temporary, extraordinaty and Apoftolick

meetings, which oblige not us to the like praftifc, how-

bcit there be the like caufes of meetings in the Church

now, as errours and corrupt doctrine in many particular

Churches, as were Aft.\<$. the murmurings betwixt

Churches,a« %Aft.6.z fulpitious pra&ife ofa paft©r,which

feemeth to beagainft Gods law, as Peters going in to the

uncircumcifed,^#.i i»

20. Whither or not T^/did not fome things as an A-poftlc, as writing of Canonick Scripture, working of

fnirtcles.

miracles. 2. And fome things as a Chriftian, as Phil, 5.9,10,11,12,13. 3. And fome things as an ordinary Elder and Paftorcfthe Church delivering fome perfons to Satan, I CVr.5.4 and whither or no is Pauls rod and authority, and his power of excommunicating, whereof he fpeaketh, iCor.^zi. 1 Cor, 5.4. iCor.io.S. common to all believenPOur brethren muft fay, it is common tqall believers.

21. If the power of the keyes be given to all believers, aqueftionis, 1. It Tatters have no other power of the keyes, but thatfime that believers have,feeing the ground of Chrifts gift is one and the fame, to wit, alike intereft in Chrift, and if alike power of preaching, baptizing, excommunicating be in Paul, and all believers ? 2. Whither or no the calling of Chrift and his Church doth not fuperadde and conferre to him who is made a paftouc feme farther power of the keyes, then he had before he was cloathed with any fuch calling, feeing, to r*-bukg) exhort and comfirt on another, are duties of the law of nature, and would oblige all, fuppofe Chrift had given the power of the keyes to none at all, wee fee not, but cur brethren muft deny that the calling of the Church giveth any other power of the keyes then the believer had before he was called. 3. If there be not a greater power ef preaching, baptizing and binding and loofing in the believers then in paftors, feeing believers give the power to paftours, and may take it away a-gainc.

22. If fix believers be excommunicated, and that juft-ly, clave non errante , yet remaining believers, itisqucfti-ened, if they keepe not ft ill the power of the keys ? they muft keepe that power, and yet are no members of Chrifts vifiblebody.

23. I defire a place may be produced in all the old or newTeftament, where a minifteriallor governing Church is taken for a company of only believers ? This our brethren teach.

24. If all authoritative Affemblics, for renewing a co-

P p tenant

tenant with God, rtftoring of the worfhip of God, be I. A part of the pedagogy of the law of Mofes, and removed by Cbrift ? a. if thefe Afkmblies in the Churches of Chrift now be a fpecies of fudaiftne ?Thi$ we deny.

25. If believers exerc'fing the moffc eminent a&s of ordaining paftors, publick cenfuring, depriving and ex*-communicating paftors, publick convincing gain-fayers, be not formally hence made by our brethren, over-feers, watch-men for the foules of P aft ors and guides, and fo < Pd-fiorsofPaftors? We anfwer affirmatively, they are by the former grounds.

26. Let the godly and learned confider, if the Patrons of independent Churehes arc not to give obedience to Decrees and Canons of Synods, for the neceffity of the matter, as a brotherly counfell from Gods Word ob-Sigeth in confciencc the brother to whom the counfell and advife is given ; howbeit the tye be not authoritative by the power of the key es^ and if in that they are not to conforme.

Chap, XIX.

"Doubts agalnft Presbyteriall government difcujfed, at #* bout ruling Elders y Deacons, Widows^ the Kings power in things ecc/eftafticatl;

C*lvjnTh.L M&ft**' TJ 0rv doth Calvin WCartwright deny that Sortwrizbul^p* 1 I the Apoftls [freaketh of ruling Elders, Tit,.

Vunuu. *• And yet Junius and Bcza, that both a preaching and rtt~

l 2t\.*H*}i*i. Ihg Elder are there comprehended, So the ant hourof^thefor-*r»?Mft v-yofdifcipline.

Jlnfo. A great queftion anent the latitude of an haire • . how doth many Formalifts make the Prelate an humane creature, and feme/ar* hnmAno, and yet Land ©f Canterbury

^rjand D.#*#maketh him, /W rfiVw.

2. An office may be defcribed two waycs. 1. Directly and expreflely, astbePaftor, 1 Tim>2.. 2. IndirecTI^as many things agreeing to the Deacon, as that he hold the my fiery cj € faith in a goodconfeience, he be fiber, grave, faith-fidl in all thingsficz, all which are required in the hotter and Pafior alio.

Queft.2. How are the rutin* Elders, 1 Tim.5. omitted Where the officers are named f Paul fajfetb from the *BiJbop to the ^Deacon, omitting the ruling Elder : So ii bee omitted, Ephefian. 3. II. Philip, i. 1. it it lik* they are not efCbrisls making, Vfho are not in Chrifis rowle.

Anfw. Either the Prelate or the Presbyter is omitted, iTim.^. Thil.i. not the preaching Presbyter,as is cleare by the defcription agreeing onely to him. €rgo 9 the Prelate is out of Chrifts rowle.

2. Doctors are omitted, Tto/.i.l. iTim.%. and yet «re fet dewne, Eph.^.ii. yet are ruling Elders in other places,as Rom.12. 1 Cor 1 2.

3. Paul, 1 Tim.3. is not defcribing offices, but giveth Canons, which generally agreeth to all Church-officers, howbeit he giretfe inftanee in two, yet in fuch two as includcth all the reft, as he that labouretb in teaching and governing, and he that taketh care rf the Church goods. Whenc^/*/^ defcribeth the Judge, he {heweth what a man the King, the Jufticc of peace, the Sheriff*, the Major of a City, the Lord of the privy Councell {hould be, howbeit thefe be not named in the Text. Hence, becaufc they arc not named, it fol-loweth not that they are omitted,and not fpoken of in the Text.

Qucft.3. But Elders are not, \ Cor. 12. 29. nor yet\ Rem. 1 2. but only governours (faith JVhjtgift and Dr. Field) andit u an ill argument, a gencre ad fpecicm affir-mathe, he nameth gouernours, itfolloweth not therfcre he na-methjourgoverning Elders,

tslnfw. 1. Where Paul fetteth downe in order officers by their fpeciall names, ordinary and extraordinary, is

P p a firfl

fir ft Apeftles, fecondarily Prophets, thirdly Teachers, &C. he cannot reckon out generals only, tor fo Apoftles, Trophets, Teachers, fhouid be alfo but generals, tor the words in Scripture alfo fignifie generals.

2. The enumeration mould rialt, which yet is orderly fit down, ifit were compofe J of a number of particulars and the generals of fome caden in amongft them.

Neither can fome here well undcrftand the civill Magi-ftrate. 1. Becaufe he fpeaketh of the Church as the body of Chrift confiding of divers members cccldiafticallj And CSod hath/*? fome in the Church, and alfo he fpeaketh of the Church, Rom.n.5. feeing V?ee being many are one body in Chrift , and in that place the ruler is clearly differenced from the teaching Dottor, v. 7. from the exhorting Paftour, and him ^ho Jhoweth mercy in the Chttrth, but the civill Magiftrate is not a Church officer whom God hath fet in the Church, as hec hath fet zsfpoftles, Prophets, &c. for God hath fee him in t*i ^\n y j n the Common-wealth, and his influence in governing Gods houfe is meerely chill, co-aftive and regaU, not paftorall, ecclcfiaftick and mini-ftcriall.

Neither yet can the place be meant of the governing Prelate. 1. Becaufe the Prelate is thought to be the Apo-ftlesfuccefDurandisfirftmtheroule, but the govemours heere are fome fteps pofterior to Apoftles, Prophets, &ff. 2. Becaufe the Prelate giveth himfelfeout to be a certaine preaching creature, fuch as it may be, 1 Tim. 3.2. Tit.i.g. but thegovemourshere in this linckeare con*ra-diftinguith.ed from Prophets and %eachers , and fb the Prelate mould either be a fole lord governor and no teacher, or then he mill be twife, yea thrice named in oncverfe, 1. under the nam: of an Apoftlc, next under themm-ofa Prophet, and Uftly, (houjid c >me in as a governor, fj the Prelate, as in Church and State , fo alfo inthe Bible, he mould C3rry too muchbookc. Now feeing here are governours in the Church, co.itra-diftingm-fhci from Prophets and Teachers> from a juft enumerate

on

on they rnuft be ruling Elders, ana it is to be obfervcd

that'the Apoftle faith not, Are all Arch-bijhops? are all

Primates f And furely the Jefuites have no lcfff roome

without tlrong to pinne in, in this wall, under the

name of helpes and governments, their regul.ir Canons

andficular Priests, as Forntalifts can ailedge for Prelates ,

and their long tayle. What Tilenus faith againft this Dulcuf^DMf

place is fully anfwered by % Didoclavius, for becaufe the /•?»*•

Apoftle confoundeth or rather rcckoneth together in one

enumeration ordinary and extraordinary functions in the

Church, will it follow he doth not here fpeake of ruling

Elders? If that reafonbe good, neither is the Prelate

here, nor is the Taftor or the Doctor here, and if there

be who excell in the gift of governing, vvho yet arc

not called to preach, who can deny the nece(Tity of this

oftice?

Many anfwers are given to elude the force of that place, iTim.%Aj. The Elders Vtho rule Well, &c. fhall Ru i ing ^, dc?9 ever inforce that loytering Paftors, Who labour not in the proved from Word and Doclrine are commended by the Spirit of * Tim -i %1 > God, as worthy of double honour. For wee reafon thus.

If thefe fort of Elders who rule well, and especially' thefe who labour in the Word and Do Brine arewor* thy of double honour,then are there two forts of Elders, fome who rule well, 2nd fome who labour in the Word And Do Urine. But the former is faid, I 7V;#.£. 17. Ergo, The latter muft be true.

The propofition in termini* almoft is our thefts, if two forts of Elders bee worthy of itatble honour, then arc there two fort of Elders, for a qualitate & ab ad'untto fubjetti ponitnr fib;eB:tm ipfum : Al-{o if "Paul make the well ruling Elder worthy of double honour, ani more efoxnlly the teaching Elder, then hee acknowledged fome well-ruling Elder worthy of double honour , howbeit , hee labour not in the Word. A region is ; becaufe the

P p 3 . ^oiitivc

pofitive and comparative arc ever differenced, andrna-keth a number, when both are fpecirled with particular rities as»here, they are by (Well-ruling) and ( labouring in the word and dotlrine,) The Author of the Survay durftnot looke this place in the face. c Bilfon i Field and Tjlen deny our major proportion.

Ifone Jhould fay (fay they) a preacher is worthy of double honour, especially a painfull Preacher, he Jhould not fay there be ftoo kinds of Treachers, fome Treachers thus and thus, and fome painfull Preacher'S, and a King is Worthy of honour >especially a in$~l King, he jhould not make two forts S fome are Kings, and fome are iuft Kings, as Deacons and Pafters are tWo fort of Offices,

Anfw, He who faith a T aft or is Worthy of honour , efpe-cially a painfull Paftor, rliould clearly inlinuate that two fort of honours were due to Paftors two waves con-fidered ; For in the former part he fhould fpeake of the office, which indeed is worthy of honour; In the latter part he (hould fpeake of the officer in concreto 9 laudably difcharging his office ; but Paul fpeaketh not £o ; for he fpeaketh not of the office, and the officer, of the abftnacT: and concret, of the office, and the ufe and exercife of the office, as is here alleadged; but he fpeaketh of officers in the exercife and ufe of their office in both : He faith not Elders arc worthy of honour, for that might well beare this fenfe ; that the office of an Elder is worthy of double honour, which fenfe rhould be moft true 5 for the office of an Elder is uorthy of double honour, which fenfe {hould be moft true ; for the office of an Elder is worthy of honour. Suppofe the man be wicked ; but the Apoftlc fpeaketh not of the office, but the officers, and the praife-worthy cxeicife of the office : The Elders who rule well are worthy of double honour, and fo the example is not alike.

2. If Paul had put downe a general! onely in the former part, and laid, an Elder is worthy of honour, this anfwer mi-ht have had fome colour (howbeit but a colour) But now P^/puttcth downe a sjeciall : Elders

ders who rule well are Worthy of double honour • and with tbefe another fpeciall fort of Elders, ejpecia'ly theft vfa labour in tlje word tvid dotlrin: ;'and io clearly he (dt-teth downc two particular fjecies and forts of Elders? Now to make good the fenie of the objectors of this, they muft fiy, a worthy Preacher who ruleth well is war-thy of dwble honour , but especially a Worthy Treacher ii worthy of double honour ; 1 herefore of necellity fome Elders who rule well muft be meaned in the former part, who are not meaned in the fccond,and thef: can in good reafon be no other but ruling Elders and teaching Elders; for thefe fame fort of Elders cannot be un-derftood in both places.

3. And this fenfe, fuppofeitfhouldftand, fhouidbavc but a colour of reafon, becaufe you fhall never find the Spirit of God commend and praife the (imple exercife of an office ; but the right and conscientious cxercifc thereof! Gods Spirit will not fay, he who ru'eth, and he who preacheth is worthy of double honour; but he who rulcth well and preacheth well is worthy of double honour.

4. By this wild interpretation men may be ■« *4*u* m^Z&^ell-govermng To/tors, who labour not in the word and do&rine, and io the dumbe Prelates, who hold it all one to be damned to a Pulpit, and 'o a man-mill , {"hall be Paftors worthy of double honour. Now Paul will not fay this of a right Bifliop, 1 Tim.^. 2, Tit. 1.p. becaufe good governing in a Paftor includcth labouring in the word and doctrine, as the whole includcth the part : For preaching is a fpeciall ai* of overfeeing and well-governing of fbulesjfer.i. 10. rTiw. 4. 2. Becaufe the word is the inftrument of paftorali governing, how can Paftors rule well by uling aright the word of God, except they labour in the word, which is the fhepheards itafE: of right governing and painfull preaching, H^.13.17. Alls 10. 28,79, 0^1. And fo the Apoftie fhall fay one thing twice; to wit, jhcie PaSors who rule well in fekinring in the word

are

arc worthy of double honour, efpccially thefe Paftors who labour well in the word and do&rine.

5. To labour in the word, wa'dv \ CV.3.8. I Cor m 15.38. lThef.1.3. Mat. 11.28. is a word in the pofi-tive, and not in the fuperlativc degree : And let it be a word of the fuperlative degree, if the well-governing Elder here fignific the Prelate (as the currant expofi-tion of Formalifts is) and the Elder labouring in the word and doctrine fignifie the painfull preaching Presbyter, then the Presbyter who h a poore Pulpit-man is more worthy of double honor and double maintenance, and the Lordly benefice,then my Lord Prelate.This glofe will offend the proud Prelate. Hals humble %e. Doctor Hall fetcheth from Scultetus another poore fn-%£££j$ terpretation : The Elders Uo rule veil, that is, admini-p.«**.w< fter the Sacraments , make publike'prayers y and privately ad*

mompy faithfull people are worthy ef double honour^ especially thefe Who excell in the aift of teaching, which is more excellent then baptizing, 1 Cor. 1. 17.

Anfto % \* We have a new office brought in in odium tertij, out of hatred to ruling Elders y and this is a creature who can baptize, adminiller the Lords Supper, and pray far off a print booke, and admonifh in corners, but cannot preach • but firlt I aske this fellowes name.

2. Where isfuch an officer in Gods word ?

3. By what warrant bath one power to adminifter the Sacraments, and that pk*«Vj well as a ^ell-governing Elder, who cannot preach the word and pray, this is but the reading Prieft, who faith fervice for hire; and yet he baptizeth ex officio, by his office : Chrift con-joyneth the publike preaching and baptizing, Mat.2%. 18,ip. as two parts of an office, and here they are f> parated and given to different officers.

4. How is a man called on that ruleth well, becaufe he baptizeth well, and readcth faire in the booke ? and is not called on who ruleth well, becaufe he preachcth well ? For it cannot be conceived how baptizing be-

longcth

Chap, 19. Government dtfcufied. 287

lcngeth rather to well governing then good preaching. 3.Cood governing is the Frelates element ; for fo he ■faith himielfe ; but to preach bafe, it's for his Chap-Jaine ; and by this, to read fa-vice, to baptize, to exhort privately (hall make the Prelate a good governing Elder, but worthy of leffe honour then the preaching Presbyter : But the right Bifhop, 1 Tim^ % muftborn be apt to teach, and one who can governe well, and this maketh the Prelate in office only a Reader. R-tf j.boo*e of *

But neither can DocTor Fields other gloffe fhnd. The the chuieh,c,a^ guides of the Church are worthy of double honour, both in refhetl of governing and teaching , but especially for their paines in teaching, fo he noteth tWo parts or duties of Preset triad offices, not tWo forts of Presbyteries,

Anfw. 1. By this it is the Prelates glory te preach, but he cryeth up courting and Lordly command,and in his pradife cryeth downe preaching.

2. This interpretation wrongeth the Text: For the divers Pronoupes mud note divers perfons, as is clcarc in the words 0)^017^% and 5'**»*»*&, and it is all one as if Tdul fhould fay, That Archippus who ruleth Weill* worthy of double honour •, effeciaKy that Archippus who laboureth in the word and dofbrine^ where as it is one Archippus who ruleth well, and laboureth in the word and dodrine. None ufe to fpeake fo fuperfluoufly, or igno-rantly, who underftandeth the Greekc Language, ex- I^efhfaYtfcte cept by way of excellency perfons be noted which is ««' is doubled, ™i not here : Alfo it (hould be untrue that any tnouldbe J^ttSSSSS worthy of double honour for well governing, except fi^nifie ever divert only he who laboureth in the word and dodrine which P etfon$ * is agairrft reafon,and the words of the Text.

Neither can thefe words (Tell the Church) ftand in a particular Congregation, if ruling Elders be removed, especially where there is a Paftor in the Congregation: For then the Church fhould either (ignihe the multitude of beleevers, which I have abundantly refuted, or the Paftor with the Deacons ; but Deacons have no ju-sisdidion in Gods Church by the word of God : Or

Q^cj thirdly,

*88 Jiseftiom about Presbperidl Chap.ta,

thirdly the wordTPaftor it alone fhould figrrific the' Church which is Popiili ; therefore of neceiTIty there muft bee fome Rulers with the Paftors which make the miniftenall Church, of which our Saviour'fpca-keth.

Neither can the famous Councell at ferufaUm, con-fifting^ of Apoftles, Elders and Brethren*exclude ruling r*>« j.boolccof Elders. D.Fidd citeth Cj/priAn,TcrtnHian 9 Hierom, Am~ c*25!iV* ^ e ^° r ru ^ n § Elders, but doth no way iatisrie the Mp/u 4, i% Reader ; for he inaketh them all preaching Elders, and mlrl^ic^ 9 ' ma k ctn al * tne Presbyters to be preaching Presbyters, & i» jriM. * tnat ne may fill the field with Prelates. •rf*8r.iaiTa«5* ' But i.the Ancients by way of queftion*and as it were doubting at leaft polimickely determine that the Councell and voices of Elders fhould be had in governing the Church ; but feeing they all, and moft exprefly Hierom acknowledge, that Epifeopus and Trestyur are all one* they muft either underftand other Elders then preaching Elders* otherwayes it wasaqueftionamongft them, if Bifhops had voices in the government of the Charch, which was never heard in all Antiquity.

i t Cyprian complaineth that fenlores had been debarred in discipline, but acknowledged^ that Presbyters were fo proud that they were Mafters of all, and ruled all abfque eonfenfn feniornm ; therefore he acknowledged preaching Presbyters* and governing femores to be different.

3. We arc not to doubt but Hierom knew the mind of Antiquity better then D.Field, and that Hierom was not (ingular in this knowne to all : gmd facit Epifco-pW). quod non facit Presbjter except a ordinatione ? Hence Paftors have had in the ancient Church all power of jurisdiction with thefe who were, as Hierom faith, Bifhops or Prelates, confuetudine, non dominica diff>ofitione^ by the Churches cuftome, Prelates above Paftors, and this is the judgement of all our Divines,who have ever judged the contrary Popery, and a ftep to the Popes Chaire, J might cite Cii/i/Mf, ' Beza, 'juntas t B(scan ) Ptirem, Vr-

Jine,

fine, Luther ', McLir.clkcn, T ] olan.T } ijcater, SibranJus,Are-tins > Dantus, TcntruS) Kicktrman^ Rizet y Waliens, T 10-fejfcrs of Leyden, giLVectius, and many others. Now if Antiquity tooke Spifcopus and Presiyter for all cne, except in the fole ad of ordination, a^d in all ether points of jurisdiction they were equaU, what meaned that word that the Ancients all approved, none gainfaying that ever I law who are not parties or corrupted by Prelates : Epifcopi nihil faciunt fme confilio Clericcrum; and nihil fine confilio Presbyter or urn. The meaning muftbc ridiculous, except ruling Elders be understood, rafters doe nothing without the advife of Paftors, andBimops c\ck nothing without the counfell of Bilhops ; forBi-(hops and preaching Presbyters are all one, except in the ad of ordination. -Wc never read in found antiquity that Biflops domineered over Bijhops, : Yea it is knowne the Bijhop of Ccnftantinople, and the City had ****■« iTta**' the dignity above the Bijhop of Rome, and the Church of Rome, Awbrofe or as venerable a man. The feWifb Church or Synagogue , and after the Church had Seniors cr Elders, without nhofe counfell nothing was done in the Church, Which by what negligence it grew out J knoW not, unleffe it Were by the floth or pride of the teachers, ^vrhilefi they alone mould feeme to be fomething. Here are Elders dirfcrenced from teachers : If is ignorantly replyed by Field, that none were teachers but Prelates, and all others teached by permiflion from the Prelate, becaufe Valerius Bifhop of Hippo gave Attouftine a Presbyter leave to preach.

Anfa. That none were teachers but Prelates is meft falfe. What then, fuprofc we grant that ? were none called teachers but Prelates ? he dare nor fay that, TV-tul/ian, Ircnaw, Hiercm, Auguftine , Cyprian, Ambrofe^ Chryfefiome, Oecumenius, The'opbylacl, Cyrilltu, Trover, BilUriits a thcufand times calleth all Paftors, Doctors, teachers: And what, howbeit Chrift be the only Arch-doclor and teacher, and all others teachers by his grace and gracious permiflion, arc not Jpojilss, Bifhops, *ra*

fiors oiled teachers, a. hundred times in Gods word ? and this man will not give the Ancients leave to call poore Presbyters teachers, and yet T^/'giveth them this name, as they are corilfadiftioguiChcd from Apoftlcs, gph.^.i i. i Cor.i 2.29.

j2^4» But the Ancients knew no Lay-Elders. Anfiv. Nor doe wc de iure know them, they are Church-men,, and mould be for ail their life-time entertained upon the Churches charges, what our Church,. Ac fact*, doth tolerate by reafon of our Churches poverty, is another qucftion, $urvay>ciS.p.ij{ j2^,$* How is it that your ruling-Elders doe not r#tiChHr^i%6 giveimpofition of hands, and blefle Paftors, when they-are ordained, and fo the lefler mould blcfTe: the grerter t So the author of Survay. So D .Field,

Anfw. If they judicially conCnt to impofition of hand«, it is furficient._

2. There is no inconvenience that a ruling Elder, asa* part of the Presbytery bleflfe one, who is not yet a Pa-ftor, but to be ordained.a Paftor: For the ordainer as he is-fuch is greater then the ordained. B«V*iiiMK,itf.i9 J3±6. Beza giveththe keyes to both Traitors and E/-pT ? T r,,s ^ 1 ' 3 ' dsrs. Cart Wright denjetb the keyes to any, except only to N"Whcr. Paftors. Bat Daniel Niellius, the keys (faith he) were S^ P ,c.it« given to Peter, rationcofificij, by hid office ,. and not to the> j>,iQj>'.oj,ioj. Apostles only, but alfo to all Vfho ttvre to fa fent to preach and governs,

Anfrc. The keyes. by the preaching of the Gofpell, Poteftas concionalU clavium, were given to Peter as repre- -jfenting all Paftors and Doflors , tAnquam fuhiefto ad&-ejftato : The keyes by way of difciplinary binding andloo-finj! were given to Peter, taxqHAw fubietto virtuali, representing not only Paftors, but alfo Doftors and ruling Elders, who were to be called and fent of God.

JUL 7. H*rp can any voice in matters of Religion , but only I'aftors, for ruling Elders are not Paftors. So Fields ?£"■> C ° n€ ' *#*' ll is Jef-iite-likc to reafon thus with *Be!Ur-

m'w, who &ith, it is a paftor41 aft to define in Com-

eels;

C£ l* ; and therefore none thould teach in Councell (faith £"**'• Panormitan in the Councell of r Bafi<'l\but "Prelates who are Eca„ d*c7ncil. the pi/Urs d?td k?yes of Heaven, So laid Eccim, But the. N *'*^**P'*» Councell of Bafill thought not fo,nor the Greeke Church, for whom Niliu fpeaketh. alleadging- others whom it. coacerneth, thould voice alio..

2. Matters of difcipline concemeth all, Ergo y Elders reprefenting the people (hould voice.

3. Suppofe that the furtrage and voice of a Pallor, and of an Elder be voices different onely in diverfe relation to divers oiic^rs , to wit, the To/lor and the Elder ; yet in the muter of bearing weight in the con-^ fcienccfrom force or truth, and not from the authority of men, they arc cquall ; and therefore ruling Elders having knowledge aad light, and withall. authority of office may well have voices: But it folioweth not hence that th:fe. who have knowledge are formall Canon-makers, becaufe the Dxrees and conftitutions of Synods lay two obligations upon the people: One for the matter, and fo in refpeil that ia tlie morall part thereof they mat be agreeable to the word , they bind the confeiencssto an obedience of confeience, ^.Theyim* pofe an Ecclefnftlciil tye from the authority of the Couacell and CaaDamikers > and fo they require fub-Jeitioa or obedience of reverence for the authority o£ ficiall that is in the Canon-makers : The fecond command lay eth on the fir ft bond or tye, and the firft command layeth on the other bond and tye.

J^, 8. Philip and Steven, Veho ^9 ere Beacons , baptised

And preached, Arts 2 1.8, Ails7 1,2, 3,6cc. but your

Deacons mAy nit preach nor baptize, that fo they may be

prepared for the miwflery, according to that 1 Tim.3. 13.

Pbr th'y Vehi have ufed the office of a Deacon rv*ll y pvr- _. 1 r J r m rt , 1 ,j fr • 1 Deacons cannct

I'hre to tbsmfeives a good degree, andgreat eoldnejje in the baptize and faith. P rcacb -

Anfo. What "Philip and Stephen did, in ftito\ in a a extraordinary fif>, nihil pnit in iure , it beic*ngcth no-thin^toLaWp but the oiic^ of itielfe, tiafirvitg of

Xj] 3 Tables,

? 9* £wftiomaboutPresbyteriatl Chap.ip.

Tables, tfnd a taking of the buff den of caring for the poore of the Payors, that the To/tors may give them-fdves to the Word-and, prayer. Ads 6. 2,4. Now ft Deacons ex officio , turne Preachers, and give themfehes t? the word and prayer, then .by the Apcftles reafon, ASs 6. 4. they cannot lerve Tables, but they muft have other Deacons to take the burden of the poorc off them, that they may give themfehes to the word, l.Arg. 2. Chrift ordameth, OWat.zS. 18. Apoftles and Pa-

ftors their fucceflors to preach the word, and not Deacons. 2.ex4r£. 3* There (hall be mee officers in Gods houfe given

• for the edifying of the Saints, then Payors and Dodors,

even preaching Deacons ; yea all the offices in Gods houfe fhali be Preachers ; the Prelate to Formalifts is" apceceofa Preacher ; the Paftor and Doctor by their office muft preach (the ruling Elder is nothing to them), and the Deacon is a teacher, and fo ail are teachers, ex officio, why then do h Paul, 1 Cor. 1.2. difference betwixt Govetnours, helps and teachers, feeing all arc teachers? a Art. 4* R° m > 12 " ^ c wno faeweth mercy, and he who di-

*' ftributeth aire differenced by their fpecificke ads from the

Paftor who exhorteth and preacheth. S»^ r £« 5* % ml rcquireth, t Tim^ t that the Paftor be aft to

teach ; but he requireth no fuch thing of the Deacon, whofe qualification he defcribeth at length. 6>Arg % 6. The well u(ing of the^ Deacons office is no more

by, 1 Tim.3. 13. a decree to the miniftery or paftorall calling, then, witch boldneffe in the faith is a degree thereunto, for he, who ex officio y doth preach and baptize, is not a degree to a Paftor, as he who difcourfcth is not in degree to be a man, cr in preparation a man onely ; but 4ie is formally a man, now to preach and baptize, are fpeciflcke ads of a Paftor, Mat.i%. 18. and fo the Deacon muft be formally a Paftor, as he is formally a a man who can and doth performe ads which proceed only from the fpecificke forme of a man,

y.lt

—- ______________—_——. —————^_-_________—__—____________________ , .,

7. It is a my fiery that a Deacon may preach and bap- j^rr. -tize, but be may not adrrimfter the Sacrament of the

Lords Supper ; For 1. Philip an fivangeftft as well as a Deacon might have dene both. 2. J s the Sacrament of the Lords Supper holier then the Sacrament of Bap-tifme, that the Deacon may adminiiter the one Sacrament, and not the other ? But this is a Majfe-myfiery t there is no Tranfubftantiation in Baptifme, and therefore a woman , ^a laicke (as they fpeake) may baptize; but he muft be a confecrated and orderly Prieft who hath power to make and create the naturall body of Chrift. So Qreg.de Valentia, S'ttarez, Vafquez., Bucanns teacheth v*km us. 3. I he word of God knoweth not any who have £*££' power to baptize, and have no power to adminiftcr the »»*_»«J Lords Supper.

8. The Popish Libeller in the Murray faith, ^hen noW? %.Arg. contributions and collections ceafe y the Deacon may preach Sarva T>mp,iM and baptize.Then Deacons ordained, Rom.12. %. Alls

6, 4,5. 1 Tim.3. are now out of the world, and they have given to us for a well made Deacon, an ill made and a fpilt Minifter ; but the caufc remaining the office fliould remaine, the Churches poverty remaincth: For the Prelate hath a lingular faculty of creating beggars in bisOfficiall-Courts. . *

fy^ g. How u it that you have taken aftay widowes^ which was an office eftablifhed by the Apoftles I Rom.I 2-&. For feme fay they fiould-be gone, becaufe they were temporary* &nd the he Ate of the Safierne Countries which cau-fed ftckneffe, required them, but they are not needfnll new. So faith Car Wright. Others make them perpetually ^ Tenner, fome make them to be women, as Cartwright, fome p^f^^ men, as Travors, fome ntither men nor women onely y as Ttwur\deff, Bczn and Junius. SwJJifliL-hci

Jnfw. The perpetuall ufc of that office we thinke p.u?,'is>. continueth, that is, that there be fome to (hew mercy >»-~ c ' Uc «4* on the poore, which are captives, exiled,ftrangers, di£ eaied, diftrafted, and that there be Hofpitals for that effed, and Chirurgians, Phyilcians, aged men and women 5

Smrvay of difcipl,

l.C**cfof.

l.Contluf,

*>• 9h

Vtretm Alal.%, Calv admonitions to the Patl.j.of £n£,p.tfi.

gueftions about Prcsbytentail Chap, i g 9

men, but that widowes were officers in the Church, as Elders and Deacons are, vvc thinkc no 5 but that that iVrvice may be performed by men or women, as the Church (hall thinkc good. C^fwWg^ tbinketh no other then what I fay. Tenner thinketh well that the^ficke fhould alwayes be cared ior, neither by men only, nor by women onely , as Beza and ftmus thinke, bur by both as need requireth.

®Keft 10. Presbyteriall government cannot conffi with a Monarchy, you ioyne With Papifij in oppugning the Prin-ces authority in caufes Scclefajficall. Cartwright,Viretus, Calvin teach that the authority of Kings commeth immediately from God the Creator, not from Cjod in the ^Mediator Christ. So the Survay.

Anfw. It is the flanderous malice of Court-Sycophants, to fay y a fiend to Chrift cannot be a fiend to C*.» far ; but we fet downc our mind here anent thus.

i.C'encl, Presbyteriall government, and theregall power of Monarchs doe well confift : Paul a fovourer of this government, 1 Thn.q. 14. commandcth that prayers be put up to God for Kings and all who are in authority, and fb doe we teach.

2,Conclufon, Our adverfaries here corrupt the mini cf Cartwright,Viretm, Calvin, and others, who fay that the authority of Kings come immediately from God as Creator, and not from God in Chrift as Mediator: For* trie kingly power is considered two wayes, 1. In ge-nerall, as kingly, and in the perfon of heathen Princes, who know nothing of God as a Redeemer in the Mediator. And fo the kingly power in general! as given for the good of all humane focicties in generall, is from God the Creator for the good of all focieties whither heathen or Christian. So Nebuchadnezzar, Darius, Nero, and Julian were eflfentially Kings, and yet had not their kingly power immediately from the Mediator Chrift, except in this general! fenfe that the kingly power is alawfull ordinance of God warranted by the word of God, and Tcftamcnt of our Teftator Jefus Chrift, bc-

caufc

,aufe thcfe arc cfTentially Kings and lawfull Magiftratcs who cither never heard cf Chrift, nor any thing of God i but onely that he is Creator of the world, or then who perfecute and hate the name of Jefus Chrift. It may be that the fruits of perfecuting Princes/their government redound to the good and falvationof the Saints, and that by accident, as all things work? out for the good totbofe rvho love god. Now Formahfts denying fuchta be law full Kings, as either know not Chnft, or be-leeve not in him, joync hands with Papifts, and make way for Anabaptifticall Anarchy, that a perfecuting, or an unbeleeving King is no King, not to be obeyed, but to be turned out cf his hrone : And to this meaning, fahin, VirettU) and CarMrigbt teach that the kingly power floweth immediately from God the Creator, not from I od in the Mediator Chrift. But a.th« kingly power is confidered in a ipeciall manner, as it is in a Chriftian, whether profcfTing onely the Gofpell,or truly beleeving in Chrift, and fo in relation to thrifts Church and to ihe foule of a beleeving Prince, the kingly power floweth from God in and through the Mediator Jefus Chrift , as all common fav< urs which in general, flew from God the Cre tor, are f.ndrificd, at.ti blcifed to the bdeevers in the Mediator Chrift, as meat, dunke, deep, riches, kingly honour. And in this meaning, &«*ls kingly honour in rtfpecT: of Saul fiim-fdfe i* bur a common favour flowing from the Crearor; howbeit to Gods Church, for whofe good he did fight the battels of the Lord, it was a fpeciall favour flowing from God in C hrift, as our Divines fay that creation (which in it felfe \s i common favour t© all) is a meane in the execution of the Decree of EU&ion to the children cf God.

3. Conclufiott. Hence our Divines fay, that kingly ^Conduf. authority is the fame ordinance of God cfTentially confidered in the heathen Princes, as in Chriftian Kings, ftmifciij* as Cartwright and others fay. Neither doth it follow as f l 6i 'j . -©ur unlawful! Canons teach, That the Chriftian Kings «.2u *""*

Rr now

now have that fame power in (faufes Ecclefiaflic all, which the godly Kings , nongfl thefe\\>es, as David and Salomon had : For 'David ana 1 Salomon were Prophets as well as Kings, and hud power to pen Canomcke Scripture, and ?o propheiie, which rower in Ecclefiafticke caufes no King now can have. Neither doth it follow which Whniift againft Whjtgtft faith, rh'at we give no more authority to the ChrU Ch*n. ftian Magiftrate in the Church of Chrifl then to the great

Turkc. Our Divines fay, and that with good warrant, that the kingly power as kingly, is one and the fame in kind in heathen jRerin, and in Chriflian Conftantine, As a heathen man is as eflentially a father to his owne children, and a husband to his. owne wife, and a King to his owne fubjeds ; as a Chriftian man is a father, husband, arid king tohis owne children, wife, and fubjeds. Neither doth Chriftiamty fupcr'adde, and give of new any kingly power to a Kinj, becaufe he isnowbecome by Gods grace of a Heathen King,* Chriftian King, Chri-ftianity addeth indeed a new obligation to imploy his kingly power, which he had full and entire before, now in its exercife and ufe to more regall and "kingly ads, as to take care that the Gofpell be foundry preached, the Sacraments and difcipline of the Church kept pure, and heretickes puniffoed according to that, he to whom much is given, from him much Jhall be required : But the fame King, while he was a heathen King, had the fame kingly power and authority to perfbrnie thefe regall ads ; but being yet a heathen, he wanted. ^ w '*m'* fu}tr-naturahs, a fupernaturall or reall ancf phyficall power to perfbrmc thefe ads; now this power which he wanted before he heard of the Gofpell and beleeved in Chrift, was not a kingly authority, for then hefhould not have been a com pleat Heathen King before, which is againfl: Gods word, commanding obedience to heathen Kings,. Rom.i 3.1,2. i Tim.2. i,a. i Pet.i. 17. but this power that he wanted is a Chriftian power to exercife regall and kingly ads : Neither is this-an inconvenience, that power to exercife the ads of a calling in a Chriftian

man-

manner, be Chriftian and fupernaturarl, and yet the authority king'y, and not formally Chriftian, but fiich as is, and may be m a heathen King ; therefore kingly power and Chriftian power are here carefully tobedi-ftinguifhed, and a Chriftian Kings power as n Chriftian, is more then the Turks power in. Church-matters. Hence our Adverfaries here dethrone and degrade the King* for they give the King a headship and dominion over the Church as he is a Chriftian man, and take that headship from him as a King ;becaufe if the Twrke by fword {hould conquer Uritaine, and become our King, by theit grcunds he mould be Head of the Church, no lefle theil our Chriftian Prince who now reigneth over us, and certaine it is a poore Headftiip that they give to the King, even fuch aHead-(hip as a Heathen King and the Turks t hath over fubdued Chriftian kingdomes ; and thus by their way Nero and Julian were heads of Chrifts Church.

2. if unbeleeving Kings ccafe to be Kings, then when they commit any fault that maketh them in Gods Court no members of the Church, they are to be dethroned, which is moft feditious doctrine, and Co Formalifts herein joy nc with Papifts.

4, Conclufion. There be thefe diftinclions here con- 4.£W//«/I fiderablc:

I,. The Kings power ordinary and extraordinary.

2. Hid power as a King. 2. and as a fingu/arty graced Chriftian.

3. Hid power hortatorieas aCkrislian,andcoaclive as a King.

4. His poWer accumulative, not privative in Cburck-matters.

5. Hid poWer in acTibus imperatis, in alls commanding to amther, and hid power in acTibus elicitis, which he is to performs himfelfe.

■ If a King were a Prophet as a David, he might dee many things in an extraordinary way in Church-matters, which he.cannot now ordinarily doc.

Rr 2 .2. As

a. As a Angularly graced Chriftian, he may write Sermons and Commentaries on holy Scripture for edifying the Church ; but this ftiould be done by him by no kingly faculty.

3. As a Chriftian he may exhort others to doe their duty, but as King he may command that which Paul commanded Timothy and Titus, to commit the Cjojpell to> faithfull men why are able to teach others, to freach in fea-f<m> and out of feafon, to lay hands fnddenly on no man, and rcformc Religion , purge the Church of idolatry,

*chfn.i 9 . anc * *uperftition,as Jofhuah and Hezekiah did,all which

• King,*;. # Church-men and Synods might doe alfo ; but Synods

doe this in an Eccicfiaftickc way, upon the paine of

Ecclefiafticke cenfures* The King doth it by a rcgall,

kingly, and coa&ive power of the fword.

4. the Kings power is accumulative, ingivingtothe Church, and ayding and helping > God hath given to the King the ten Commandements, andtbeGofp:ll, aj a pupillis given to a Tutor ; The King holds his fword above the Law of God, to ward off the ftroakes of wicked men who doe hurt the Law; but the Kings power is not privative, to take any priviledge from the Law and-^the Church : fo his power is as a tutor to keep^ not as a father who may both give and take away from hisfon the inheritance ; his power is defendve, not of> fenfire..

5;. He hath power in aBibns imperatis, ta command that all preach found Dofrrinc, decree juft Canons, cx-crcife difcipline aright, but in aElibns elicitis, in a&s performed by an intrinf-cail power in the agent, he hatfi no power 1 for the King as King cannot preach himfelfe,. nor baptize, &c. as the will may command the eye to fee, the feet to walke, but the willdoth not fee nor walk: Here two errours arc to be rebuked. w+npft,u*St t- I. Whit gift faith, the King is not the head of the Church •othe admoc*. aj it is a fociety of tie El a;id believers> for fo the oovern-Isnmi^pti^i ment is fpirituall r but he is the head of the Churchy as it k A vlfible focktj in external government , comprehending

gooik

gooaand eviU. For 1. The government vihble and cxter-nall is meerly ecclefiafticall, by Chrifts fpirituall lawes and cenfures, of rebuking, binding , loojing and excommunicating ; but the King is not an eccleliaflicall pcr-fon, audio not the head who bath any intrinfecall influence as Xing in thefe ads.

2. He is the head of the perfbns who make the Church, and fo is a politick head, but he is not the head of the Church vifible, asitisfuch. Thehead vihble and members are of one nature, the King as King is a politicke and civill head, the vtlible Church- is not a politick and civill, but an eccldiaftick body, fo C« mero erreth who f ^' Hlm ' 9m will have all Church-men fynodicdly conftituting and decreeing Canons, anci in all ads of external! government fubordinatetotheKingasKing, as the instruments and fervants arc fubordinatetothe principall caufe and firft commander. 1 .Becaufe then the King fhould be the principall ecclcfiaftick matter, and prime Canon maker, the King the nrft excommunicater when the Church excom-municateth j but the members of a Church-Synod are immediately fubordinate to Chrift whofe fervants and inftruments they arc, and not the fervants of the King. Nathan as a man was "Davids fervant, but as a Prophet he was Gods fervant, and not Davids fervant.

Hence a thiref errour of court fycophantes muft be rejc- MagiArttefcatiiV &ed, that the King hath a negative voice in difci- jH^egawevcyce. plinc, and in-Church-AQ;mblies, which is inoft falfc. inSvDodfc

1. Becaufe Chrift hath promifed to lead hit fchnrcb in all truth) to be With her to the ena\ to be in the midft of his owne affcm'ledinhu name, and this promifc Chrift ma-keth and keepeth under Heathen £/»£/,who have no voice at all in Church-Aflcmblics, 1 Cor.A\. j, cJ^^.18.23. €^#.15.28.

2. If the ads of Church- AflTemblics have no ccclcfiafti* call power, without the confent of a Chriftun Tince,by

-that fame reafon the ads of publick preaching, baptizing and adminiftring the Lords Supper ihouid lay no celt r 3 deft

I

300 £htejlions about Presbyteriall Chap. 13,

clefiafticallbond upon mens conferences, except the King" fhould conflnt unto thefe aefs ; but the latter is againft the Word of God, ^r.1.10. Jer. 1. 18,19. 2 (for, 10.4, 5. and mod abfurd. Ergo, fo is the former. I prove the connexion, becauf; that fame power of Chrifl: which is given to the Church conveened for acls of difcipline is given for preaching, and the conferring of the feales of the covenant ; for the Church hath the keyes to bind and loofe from Chnfi: equally independent upon any mortall man in difcipline, as in doclrine, fo in discipline the Kings power cannot be to impede ail acls of difcipline or to make them null, except he confent to them. 3. ayfr^ 3 • Becaufe thefe words are abfolutcly made good,with-

out the interveening of any other authority, whatfoever ye binde on earth, Jhall be bound in Heaven, and Vvhatfo-ever ye loofe on earth, Jhall be loofed in Heaven, els Chrift would have fa id, whatfoever the King or civill Afagiftrate jhall Itinde on earthy fliallbe bound in Heaven, otherwije no* thing Gratified on earth or Heaven either, Which tlje (fhurch bindeth or loofetI\,, becaufe the King faith not Amen to it. 4*drg. 4. If a contumacious brother fliall refufe to hears

the Church, hee is not for that to bee excommunicated and to be reputed an Heathen and a ?ublican % becaufe the civill Magiftrate doth not repute him fuch an one. 5 x tsfrg. 5 • Of that free grace, wherby God heareth the prayers

of two or three agreeing to pray for one thing on earth, the Lord bindeth and loefeth in heaven that which his Church bindeth and loofeth on Earth, Mat. 18.19. but the Lord heareth the prayers of two or three agreeing to pray for one thing on Earth, though the civill Magirtrate*doc not give his confent that thefe prayers be heard and granted of God ; becaufe the Magiftrate is no intercef-four without whofe confent God heareth not prayers. The proportion is clearc komUWatthew 18. w.

6. If the Magiftrate hnve fuch a jefynt power of £/«-#£;*£ *W ^ofing, and of forgiving and reteining fins with °-^ r «>» the Church, then aifo with the Apoftles and their fuc-cefiburs; hue Chrift gave this power to his Apatite without any fuch condition, Matth, 28. r8 3 ip. f?h* io.22,23. and they pracliud this power without content of the Magistrate, and preached and excommunicated againft his will, iTtm.t'ja^ity. 1 Cor. 5.4. yea, as the Father lent Chrift, fo ftiouM thcFath &&£

the civill Magiftrate, for lb are they fent who have power to forgive and retaine fmnes, John 20. 21, 22,

a, 7. That power which upon juft reafons we deny to 7* Ar £° the Pope, that we cannot give to the King, but upon jtift reafons we deny to the Pope a negative voyce in Councels, to anull lawfull Councels conveened in the name of Chrift, except he who is the virtuall Church fay Amtn thereunto, neither is the King the virtuall Church.

8. IfawoebeduetoaPaftor, if he preach not, fup- %.Arg. pofe the Magiftrate fhould forbid him to preach,then alio ■ c« fJS\ is a woe due to the Church, which ufeth not thekeyes, Aa " though the Magiftrate forbid, then hath the Magiftrate no fuch voyce, and tf the Church of Tergamss be rebuked for not ufing the power of the keyes againft thefe who held the Dcftrine of'Balaam and the Nicolakane^ even when the Magiftrate was a killer of the witnef-fcs of Jefus, then the Magiftrate hath no fuch negative Toyce, for it fhould not be poflible to cenfure the followers of fuch Doctrine, feeing, hee was againft both Doctrine and Difcipline, but the Lord reprjo-veth "Tergamos in this cafe, Revelation 2. ver. 13,14,

15.

9. There is no Word of God to prove that the Lord p # Ara. hath given the power of the keyes to the King as the King, and therfore we are not to believe that he hath any fuch £ower. Alfb if the fore-faid power of the keyes be gi<ven to tfee-Church without any fuch power

— —— «•

jc2 gncftions about Prtsbytentall Chap. 10 V

cr of the King, the Church by all the former arguments may convcene to exercifc that power, in preaching, binding, looftng, excommunicating, fuppofe theci-vill Magiftrate Ihould discharge and inhibit thefe meetings, for if the power of the keyes be given immediately by Chrift to the Church, then the power of meeting for the exercife of that power muft alfo be given, though the Magiftrate fay not Amen, asiscleare, c3/i*M8.1 8,19,20,21. 1 ^r.5.4.5. \ Cor t \ 1.19,20. where the Church had her owne Synods without the confent of a civili Magiftrate, but we are to repute it a fpeciall favour of God, when the King as a nurfing- Father will countenance Synods with his royall prcfence, God blcfle our King. K.ronclHf. $• Conclujion, The Kings royall power in adding

his fan<ftion to the ecclefiaiticall confutations, and in punifhing fuch as arc decreed to be hereticks by the Church is regall, and not minifteriall and fervilc. See for this the Cou^c. Chdced. A:>. 16. the Impenall lawes, CodJ.\. tit.$,/eg. 2. Heretic. Vocal?* & aecret, p. 2.cauf.2$.q.% c.±o.CToiYmgBeIlar.de pent Lx.c.f So do their owne men goe againft BclLrmtne in this, as Sander-us de clavib. e DavidJ.2.c.l^. Carerimde pot eft, fun** font J i.e.21 Leo epift.$%.to Martian and Pn/cheria^nd Leo epiftrj. to Tkeodofius. Bccanus erreth here with 'BelUrmint, making the King as a fcrvant obliged to addc his fanclion civili to ecclefiatticall Canons. Becan. tno-pftfe. exam, cone. ^Anglic c.j.

i. Becaufe the ule of the fword at Gods comman-dement is a kingly act commanded by God, andisfer-vice done to God, not to the Church. + 2 . Neither is the Kmg fo ro execute the Churches will, as he fhould judge only of the fact, and or theaffump-tion, yea he is to judge of the law, and of the majc proportion. For we fee not in the Word of God, where a Judge is a Judge to punifti a fault, and is not to know judicially that it is a fault : a Judge as a Judge fliould know iuch a thing to be berejie, and not takf ■ " it

it upon the word of an Affembly of Church-men, Deu. 17. 18 1 p. he is exprefly to readc and know the lav/, and to know and remember the Decree, Prov.^t. 5. m-^rtd the caufe Which he knoweth not he u to feaich out y Job 29.1 6. all which is meant of a knowledge not of private difcretion, wh?ch is required in all private Cbri-fti?ns, but ("s I take thefe nLces) of a knowledge judicial] and authoritative which agreeth to a Judge as a Judge.

3. If a Synod erre, and decree that man to bean he-retick who is found in the faith, the King is nor obliged to erre with the Synod, and ro punifh the innocent, he is to decree righteous judgeme* t, and fo the King is to j'-'dge of hereiie, but after a regall and ciuil way, and with a coa&ive power, as the SyiK d or Church- Aflembly is to judge of hereiie after an ec-clefiaftick way, and with a fpirituall rower. 2. The King punilheth hesefie as it troubleth the Commonwealth, and the Synod- as it is icandalous and infectious in the Church.

Yea and the (fhrlflis.n King ruleth over men as rnerr, and alfo as ChriftUn-men; he rule h over them as men, with a dominion over their bodies, lives apt. 1 , goods by his civill lawes, he hath alfo dominion as fcmg over men, as Chriftians and members or Chrifts kingdoms and Church, not over their conferences (for rhat is proper only to the father of ff>ir'us) but he hath a 10-active power over all men, even Paftors, as to canfc them do their Chriftian duties, he hath power ro com-pell Church-men in AfTcmblies to determine tenth, to uie the keyes right, and to preach and ufe the Sacraments according as Chrift h th commanded in his Word, and to punifh them when they do other wife. What then if the King difcerne that to be truth, and abiclve the man, whom the Church-Afcntbly doth condemne as an heretick, who fhall judge betwixt them ?

I anfwer, the infallible rule of judging for both is

Sf the

3°4 gutftions about Presbperidl Chap.i^

the Word of God, which fpeaketh home unpartially to both, if they will heare, but certainly the Kings civill, kingly coi&ive power to compell men to doc their duty rcauiacth the higheft and moft foot earn power on Earth y in gener; potssiatU pifitica, in the kind of politick power,and pairors and all men may,by this power,be compelled to do right,as for the abuk of the power,it is na part of the power,, and in this kind the King hath a negative politick and kingly fufF age and voyce in all Church Affemblies, no ecclefiafticall eonftitution hath the force oi' a law without the politick iiiavage of the c&vlil J adge. And againe the ecclefiaftick power that Chart hath given to his Church remaineth : alfoth: moft fjpreme power under Chrift in genere potettatu ecclejiafiica y and the King is.f'jbjcft to this power. The King is not excepted in this, He that defpife'h jot* defbiCethme, and Ifji this, W'hatfo ever ye Jhall binds on turih (hall be bound in Heaven, and in this, Vchofe finnesye remit, thej were* nzltted, and ^hofe finnes ye ret dine they are retainedy and this eccle(iitticall power being the higheft on Earth, Paftoss may command Kings- m the Lord, fer. i. io, i8, 7. to doe.their duty by an cccleiiaftick power. nsfrminians and Formzlifts both aske which of thetvvo powers are higheft, and nearest unto the head thrift, whither the kingly power, or the cccleiiaftick power, for two paralell higheft powers on earth canao;: be..

I anfwer, by asking which of the two. fhoulders, in a mans body are higheft, and neareft to the mans head? Certainly one of them in a well proportioned body is not higher then a nother,.and both are alike.neare the head, as none oft wo pob-ftarrs are nearer to their Zenith zn± Nadir, none of two wheels in aright Chariot are highr Dtve»s*tMhd.' er then another. The Church power (faith the Prelate cvntTrvtr.cfx.p.Ti Davenan?) is hi'hi} inteaching and direttint, the kinoh

BsrcbtutdipMeft. . ' * ,/ , V ^ ,'V & L

r.i^iio pouter m comwtdivr and. compelling BarcUt compareth

iatth.Mtifnerm taS:;n t0 trPD fi wider s under on: head. l_M:ifner fiitk

Sen.t.c.*, one of then u not above another. There u no abjurd$ty

^»toSp*'**td< f(mh Spdato) that in two bodies formally different there

~f!.wld be two heads, yea itistteceffary. The Roman Glojfe ^r^cBaam

) have deleted tkzt out of the Utojje, Berettgarim lit at <7>apa, McoUlusxVzl agree to gj2J*** tficfc words, Sciendum c.uod nee Catholic*. fidei y nee Chri- GeUfi*. lliarut contrarium efi IcA, ft ad henorem regni, & facer- ^f^l^rnin. tlorii, Rexpoxtifici i & pontijex ebediat regi. ^uhiepfcSp*i*.

^palate icemcth agamft Bellarmine, to make up,the ^^jf**** lofljs made by Paprits in Kings honour, while he hol-dcth, that the Kin* his perfon , and as he it a Chriftian man isfibjecl to C hurch-power , but as King he is fiib-jcEl to none, hit to CLrift , from \Xhom immediately he hith his kingly dignity, even as ("faith he) fthen An Em-perours fervant, being a Thyfitian, the Emperour as Em-perour u not fibjecl to the Phyftian, but only the Empe-r our as he isaVfoundedmanisfobjetl to the art of his owr.c fcrvant Who cureth him, *nd that of the Emperours free-if ill, not by coaclion, fo the Ima^e-maker or he who m*r keth pGttrtracls, in his art is net fi>b;eci to the King, neither is the King as King, Mafter of the art of paintings or pourtratt-making, the art onelj it fiil\ecl to the precepts and principles of art, but the per [on of the painter is feb-jeft to the -kingly power ; for the King, as Beltermin faith, Brtanhcmr* may forbid the linage-maker to draw obfeene and filthy /- Sari ^ c ^ mages, or to wafte too much goid or fiver upon his Ima-

fs, or to fell his Images attoodeare a price. Hence,fatth , the kindly dignity is not fibjecl to the ecdeftafticall power, or to any other power on earth, 4mt only to fefit Chrift.

I aniwef, the Trelate doth well difference in the art oFpaintry thcic two. i. That whichis artificial! and is* only ruled by art, that the King cannot command, another thing which is morall, as that he fell nor his Images too deare, and hurt not the common wealth by fpending vainly too much gold and (iiver on his Images, and in this the King may make lawes to limit the Painters morall carriage, but then he and hit fei-.

S f 2 l0WS

9 lowes honour not the King, who call him incite over all perform, and of all cattfes, or in all caufes : and that without any diihn&ion ; for when two Shoomakcrs contend about a point of tanning leather, the King is not Judge in that caufe, becaufe it is a point of art which belongeth to the art, not the King. Alfo the right tranflatian of the Bible out of the Hebrew and the CJreeb* in the vulgar language is a caufe rneerly ecclefiafticall, belonging to the Church A(frmbly,'it were hard to make the King being ignorant of thefe mother languages,the Judge of that verfion, as he is made by them Judge in all caufes ccckfiafticall, howbeit, de jure, he is a politick Judge, even in this judging by a coa&ive and kingly power,how-bcit, de fafto, and through ignorance he cannot excrcife the kingly power that God hath given him in this aft.

a. By this eomparifon, the Trelate putteth upon the King but a courfe peece of country honour. O (faith he) as King, I make him above ail, and fobjeEi to no -power in Heaven or Earth, but immediately to God ; forfboth fo make you the Painter, the Shoomaker, the Fafhioncr fubjeel: to no power in Heaven and Earth, no not to the King, but only immediately to God,, only their perfons arc fubjeft to the King, and fb is the perfon of the King a* a Chriflian man, not 04 a King, fubjec> to Paftors,who may exhort him and rebuke him when he judgcth un-juftly.

But 5. faith the Prelate, The bounded Emperonr is fob-jeEi to hit fervant the Thffitian V?ho cutetb him, not as Emperottr, If at as a bounded man , and that of his owne free- will and not by coaftion. What meaneth this ( not. by coattion) but that a King, neither as King, neither as a Chriftian man is fubjeft to Church-difcipline, to the admonition of Pallors, by any ecclefiafticall coa&ion, oi any law of God, but of the Kin^s owne free-will ? Con-fider how Court-paralites doc difhonour the Lord, for iT iVd.'/h* byGods commandement was obliged to rebuke &*vid for his adultery andiruHther, and the man of God

obliged

*

obliged to cry againft Jeroboam Akar, and the Seer obliged to reprove King Afa 9 and JcrewAah commanded to fpeake againft rhe Kings and Princes of the land, and if the Kings of I frail and Jadah were plagued of God, becaufe they would not heare and fubmit to the Prophets fpeakingto them in the name of the Lord, then the King as a Chriftian man is fubjed to the Eccle-fiafticall power, not of hii ox*ne fi-ee-m/1 , as this flatterer faith, but by fuch Eccldiaiticall coadion as God layeth upon all men, whofe fpirits are fubjed toChrifts kingly power.

4. This comparifon halteth fowlely. In the art of pain-try, ye may ablrrad that which is morall from that which is artificial!; but m a King as a King, there is nothing artificiall, or which is to be abftraded from ju-ftice and piety ; for all the ads of kingly authority as kingly, are morall ads of juftice, and of piety in prc-ferving both the Tables of the Law (if a King command a ftratagem of war, that which is meerly artificiall is not from the King as King, but from a principle of military art in him, as an expert fouidier) if then the King as King be a morall agent and a preferver of both Tables, then as King he is fubjed to the Ecclefiafticall power.

5. Spalato faileth farre in making the end of kingly *K*.n»* government a naturall end, not life erarnall, as the end of fayling is the defircd harbour, and not the kingdome of Heaven, which is life eternall ; nay, but ifwefp?ake cither of the end of the worke, or the end cf the worker , the end of kmgly power is a morall end ; for the end of the worke called finu operh, is by Paul frid to be , that we may lead a quiet and a peaceable life in aU gpdlineffe and bonefty, and this is de lure , alfo fins operants, the end which the King is to intend, and fjthc dignity, office, ads and end of *he King as the King is fibordmated to Chrifts kingly power in Church-difcipline, and yet Vie is the moft fupreme polificke power on earth, and ineo gencre > folo Deo mw§r, and above the Tailors in that kind.

Sf 3 But

-o3 Government of the Church of Chop.* o»

tumtnx '. & tem- £ tlt doe we joyne with PapifEs in this ? %]tl ( ZVZ? I. Papiftj fay Kings hold their Orownesof the Pope (Kcx)c/^^»i.». tne Church umverlali virtually : We thmke Nero had ^vT^infl.mor BOthis kingdoms from T^wr, nor Domitianan&Traian p.ij4»c-° ^ their kingdotne from Clement and AnachtHs, nor /&. </*** , S5 f£?~ drw* from Enarislu< and Alexander, *rt*'K&~ f 9tviU a - Imoccntitts 3 '. rorbad obedience to Emperours: S °onar u.c^.' 1 ' B° m fi chii 8: - &* nat red of King T^i/fy of France for-**wkge«**M. bad to pay tribute to the Emperors .> the Devill might

-Bikar.conu* Bar- y^ tQ j ay ^ ^^ ^

f s ^^cofthi« 3. Was there cveramongft us the like of their 8 ge-

U^itoSft. nera ^ Councell ? A Prelate ihall not li htoffhis hcrfe,

and3 f i«dc 3 iu nor bow to a King, nor ihall a King feeke that of a Ei-

inisgcmium,]t. ft 0 p under the paine of two yeares excomrnunica-

5<i^rdcvifib. 4. d.j an y or us thinke or write what Bellarmlne

jf wat ^ e 4 l hath fpoken pgainft the Lords anointed ? if'Tribescan-

<JcE'ift>Vrb.i.s. #0* ^ moved by Church-cenfures ; *W f//&J! neceffuy of

in vita?*»»/*<■**• ^ cWeV? require, the ( P ope) jhalL fee their fubietts from

ii.anno.uo^.n.14. obeying them, lphsq; principatus aorogabit, andJhaU full

ail Trumpets cf t y ir <j> r ' mce d ome from them. I fay no more of this.

Trcafon that the J J

Pope-fT-ay dethrone Kings.

Chap. XX.

Q^20. Whether or no the government of the Church of Scotland can be f roved by Gods Word to be lawfull t

i. Aktic Lfi. Of the D 0Urine and worjhip of the Church of Scotland. #

WE acknowledge the Scriptures of God contained in the Old and New Teftament to containethe whole doctrine of faith and good manners, our Love-nan* rejeiteth all traditions contrary, without and be-fidc the word of Godj and fo it reje&cth all religious b* obfer-

obfcrvances, ail humane Ceremonies, all religious fym-bolieall iignes, all new meanes of worshipping God, all Images, pofitivc Rites which have any influence in Gods wonhip as will-worfhip, and impious add \i ions to Gods word, Jer 7. 7. 2 Sam.j. 7. Detst.i 232. Dent* 4.2. Lev 10 2. Bnb.\.\$ Heb.j r4 1 Chron. 1 5.1 3. lKing % \i.$i. Ma:.\<$. 14. Rev 22.1 3. whereasthey * want warrant from Gois w >rd. All anions of divine won hip, ali religious meanes of wor ; "hip, all actions of morall converfation muft be warranted by 'ff*4&*t }*• y&^Av) according as it is written, for the which caufeour Church condemneth kneeling m the aft of receiving the Lords Supper, all Holy-dayes dedicated to God or Saints, except the Lords-day, confirmation, bed-com-m.Kiion,furplice, corner-cap,&c. becaufe they are^dte of worfhip and religious mfcanes of worfhip, not according to the word, as is clearly fhewne to the Reader > by the following Categoricke Tables, where alt right wor<"hip, morall afls of difciplinc and converfation that 3?e lawful! will bide the tryaii of this (according ask ii written) even to the laft fpecincke and individual! hu-mme ail, and where the lad individuall aft* is proved; all the reft in that fame Categorie is proved: As when I prove "Peter to be a rmn, I prove him tobsafenlitive creature, a living creature, a bodily fubftancc,&c. which no man feeth in the Categorie of humane Ceremonies and unlawfull offices. Hence our firft Categoric.

1. The worfhip of God, ^

2. Sacramentall worfhip. J

3. Partaking of the fupper of the Lord (as it is written^

4. Partaking of the Lords Supper in f Mat.26.26. this time and placcby Peter Jamcs\

Ann4. Jr

So in the officers of the New Teftament. r. Aja.vfull Minuter of the New! Teilament, Task is written,

2. A lawful! Paftor, tCof.wj.PhH.i.tf

3. Archipfus EfAfkroditftSy j

So

So 1. an act of difciplinc,

2. An a& of Church-cenfurc,

3. An aft of the Eidermip of C*-V s lt ^written. r/W/? excommunicating the ince-\ * ""' * •^

j ftuous man. J

The like may be faid of an act of charity to the poore, I Cor.16.1.

But tome to the Categorie of Formalifts, and you flrall fee a great defed, and this (as it is written) (hall be wanting foure times,as the diagram following doth mow plainly.

1. Order and decency, as it is written, 1 Cor, 14.

2 Orderly Ceremonies of humane initi-' tutnn

3. Sacred fymbolicallfignes of Religions inltitudon devifed by men

4. Surplice,croflin^, ; not written.

5. A Surplice upon William, Thomas, the

crofling of this Infant John, made by j this Paftor Thomas, this day and place^ So the reafon is cleare why we will have nothing undetermined by Scripture in either adts of the rlrfr, or of the fecond Table, except meere circumftances of pcrfons, time, and place, which adde no new morality to rhe aftions, is becaufc we hold the word of Cod to be perfect in do&rine of faith, and manners, and all points of difcipline, which the Patrons of Ceremonies, and humane Prelates are forced with Papifts to deny.

7. Artic le.

Officers of the Church.

THc ordinary officers of our Churh are Pafters, to Whom helongeth the word of exhortation, I Tim.3. I, 2,3. 2 fiin.i. 7,8 D otters, who in fchooles expound the Word of God, aid convince gainfajers , Rom.12. 7,8. Eph.4.11, i Cor a 2, 28. G over noun, or governing El-w^L dcrs

ders Vrko rule well, Rom.i3.8. 1 Cor.I2. 28. I Tim.5. 17. A&$ 15.23. and beacons who care for the poorc, Ads6. 2,3,4. * Tim.5. 8 9 io,U ; i2. As for the Prelate who is pretended to be the Paftor of Pallors, and an Eo cleliafticall creature, having majority of power, both ©f order and jurisdi<ftion above the Paftor and Doctor, the Church or Scotland did ever repute fuch an one the fifth element, and the (ixt finger in the hand, as having no warrant in the word, and therefore unlawfull, £xod.2^.p. Hebt.f.l Chron.iS. 19. 11,12,13,1 King. 6. 38. as alfo cxprefly condemned, Luke 22. 24,25,26. I /^f.5.3.4. (JHat.i2.lS. 1^.5.4,5,6. Ads 1. 23. Adts 15.24-

In the firft conftitution and infancy of ©ur Church there were fome victors, and fuperintendents for planting of Churches, becaufe breafts and haire of our Churches'were not grownc, after the example of the Apo-ftles, who fent fuch to plant, and vifit Churches, and appoint Llders in Congregations, esftts 8. 14, 15,16. jfttJlz. 14.15,16. ^^14.23. Tit.i. 5A7j8,9 AUs si. 17,18. but after the Church was planted there was no need of fuch.

Titular DoHors who were Taftors onely, and taught not in the Schooles, but were onely previous dif^iti-©ns to Epifcepacy, as blew colour prcpareth a cloth for purple, ©ur Church never allowed, upon the grounds allowing lawfull Doctors, as the Scripture doth, Rom.i 2. 7,8. 1 CV.12.28. Spk4.11.

3. Article.

Calling of Officers t and effecioRj Paflors.

IVnius rnaketh according to Gods word three parts of the Paflors calling-

I. Election, fome call it Nomination. a. Prefcntation, or cflfering of the man. 3, Confirmation, When a place vackcth in the mini-Tt ftcry,

ftery, with us a PaLtormaketha Sermon of the neceflity of a Paftor, (hewing what a perfon the Paftor (hould be, after the example of Teter, k>5si.2X The looking out of a man is fometimes given to the multitude of belee-vers, with us, according to that, Acfts 6". 3. The A pottles lay, Wherefore ', brethren, look? ye out feven men. But ordinarily this beginrieth at the Presbytery, or Colleugc of Pallors, from whence things take their beginnings Alls l. 15. And in thofe dayes (when the Church wanted an Apoftle), Peter flood up,- and [aid, A els 6 % 2. then the twehe called the multitude. When th:y wanted -Dm* ttef, Acls 21.1$. the matter is brought firft to the El-derfhip, Aften.30 the Difciples charity isfenttoths Elder-Chip. Paul fent Timothy, Titus, Sylvanus, whom after the multkude did approve, Acls 14, 2 2,2 CV.8.1 6* and fo doe we.

2. The pcrfon is tryed, 1. by Timothy and Titus, and fo by the Presbytery. 1. his ability, that he be able to teach others, 2 Tim. 2. 3. that he be apt to teach, 1 Tim* 5,2. Tit. 1 .9, elfe the Timothies of the Church lay hands fuddenly on him , contrary to 1 Tim.5.22. So thq Presbytery tryeth according to thefe Canons with us, his skill in the Tongues, Latine, Hebrew, and Cfreeke ; his ability of preaching, popular Sermons, and interpreting Scripture, in controverfies > in Chronology, and the biftory of the Church, and he mud be proved and tryed by the p:oj>le, by preaching fundry Sermons to them, I Tim. 3. IO. And let thefe first be proved, and let them ufe the office, what ever officers they {"hall be, Pa-ftors, Doclorsy Slders or Deacons, Alfo his grace and god-lineffe is tryed by both people and Presbytery, ! Tim. 3.2,3. hi& ability to governe, ^.4,5. Alls 6. 3. Titus 1. 7,8,9. his fidelity, iTim.i.t. and he muft bring a Te-ftirnoniail or Chrittian Letters of recommendation, from thofe amongft whom he lived as 1 Tim.?. 7.

3. When all this is done he is not yet a Paftor. Then a.day is appointed, wherein an EdicT: is read and affixed on the Church-doprc, ani another day fet for his ordination,

dination, at which day the Edid is called, all who have any thing to objed againft his life and dodrine are thrifc publikely at the Church-dore invited to come and object .And this we thinke is hrmfaftfratftZ And 1 Tim.3. 10. fcxjjJcL&v tfW P «, Ads 6. 3. to finde out, and to try the man. The day of ordination is a day of fading and praying for Gods bleiTing to the miniftery, as AcTs 13. 23. And they trddned them Elders in every Chstrch, and frayed with faft in*, Ads 13. 3. and when they had, failed And prayed, they laid their hands on them. The Presbytery and people meeting, fome Paflor , as A8si. iy. prea-cheth for the purpoie in hand, as Peter doth there, v.i 7. 18,1 P. After Sermon the Paftor calleth him up before the Congregation, and demandeth if he be willing to accept the charge, and he muft teftific his confent as Ifaiah, Ifa.tf. 8."jcr.6. v.7,8. Ads^. 20. Then the Pa-fior asketh the peoples confent, which they teftifie by their yjQ°b'* , *9 the lifting up of their hands, as Ads 14. 23. and the man muft fleafe the whole multitude, as Ads 6. v.j. Ads 1. 26. This being done, the Paftor com-xneth downe x)ut of the Pulpit, and he with the Presbytery layeth their hands on his head, and prajeth that God Would bkfle him , as the Apoftles did, Ads 6.6. The yffeftles prayed and laid their hands on them, Ads I 3.3. They prayed and laid their hands on them , 1 Tim,4. 14. I Tim.5 22. all being done,thc Elderibip of the Congregation give him the right hxnd of felloV?Jbip, as Gal. 2. 9. Theadion is clofed with thanksgiving, as all grave adi-ons fhould be, 1 Thefy .18.

And this order in fubftancc is kept in ordaining Do> iftors, Elders, and Deacons. Here are no popifri toyes, which Papifts ufe in ordination, no man is obtruded upon the flocke againft their confent, and no man appoioted a Paftor but of a ccrtaine flocke, as Attszo. 28, 1 Tet %

T t a Article

4. Article Pallors dutj.

THePaftorteachethy^W^tfr/w, 1 Tim. 3.1 • oft err thrife in the weeke, which is in feafon ani out of feafon, 1 Tim.4. 2. The people arc called to the Church* meeting by the ringing of a Bell, to give warning of the time of the publike worship, as ffrael was convocated by found of Trumpet at gods Commandement ',Num.to.2. Joel 2.1. The Paftor full prefaccth a little before the pub-like worfhip, to waken up the peoples attention : As the Lord doth, Exod.20.2. the Prophets,Ha.i . v.2o.and Peter 9 Ads 2.14.

2. He beginneth the worQiip with prayer, and prai-fing,and clofeth therewith, as the Apoftles, A<fte2o.iS > io,36.Mat.26. 30. As the Church of Corinth added to prophecying, praying, and finging of Pfalmes, 1 Cor. 14. (4,15,16,17. and this morall worfhip was ordinary to the J ewes : The order is naturall, "Paul beginneth his EpilUcs with prayers, and clofeth with praifes. The I>aftor readeth a Text as Chriftdid, Luke 4.6,7,8,^. and oxpoundeth M%\fes> the Prophets, and the reft of the Scriptures, as Chrift doth, Luke 24. 27. and confirmeth and proveth ((rv^CiCd^i )the points which he propoundeth,as Paul doth, Acls 9. 22. and Peter, Ads 10.43. And laftly be applycth the doctrine to the preient ufe and confei-enccsof the people, as did the 'Prophets, I fa. 1. 11,12. Ifa.5. 7,?,o. Jcr.22.15,16,17. and the Apoftles, K&s a*. 1 1 .Acts 2.36,37. AcTs 5.30,31. 1 Cor.i. 10,1-1.2 Tim. 2.15. The Doctors way is doclrinall, to informe the mind*and defend th« truth againftgainfayers,Kom.i*. 7. We acknowledge no reading Paftors, but oncly Pallors gifted, who are able to cut the word aright, 2Tim.2. If. apt to teach, 1 Tim. 3.2. able to teach others, 2 Tim. 2. 2, fent of god to preach, Rom. 10 1 7. to whom this grace hgiven to preach the mjearchakle riches of Chrift, Eph.3.?.

Wc

Wehaveno Paftors who may adminift cr the Sacra merits, but may not and cannot preach the word, contrary to Chrifts ordinance, Mat. 28. 18,19. 1 CV.i. 14,15,16",

17.

The Paftors part befide pubiike preaching and praying in our Church, is alfb to chatechizethe flocke,^. 6. 5. Bebj. 12,13. Heb.6. i,2,3> 1 Or.?. i,a,3.to yifit the flocke, Cant.y. 11,12. if ***/>. 3 4.4. Rom.1.13. Atts 14.22,23,27. Aftszo. 17,18. and efpccially toexhort and pray over the ficke, 7""M' x 4- anc * t0 ft rcn § tncn the exercifed in confeience, ^ 3 3. ^3,24.and that in every houfe^s Ads 1 o. 3 4. Ads 5 A 1 -

5. Article.

'Baptizing.

THe Miniftcr or Pallor only may baptize, as he only may preach the word^as Mat a 8.19.^06.4 2.1 C«r. X. J 4 3 i 5 > l *• Our baptizing is con joy ncd with the word preached going before, as the Charter hath the Scale added to it, and as the Apoftohkc Church pradifed, ^&m 0.44,45,46,47,48. >4#j 8.3^:6,37,38,39. A&i J P.4)5>^. And the prayers or Paftor aqd people going before for a bleffing to the ordinance, as the juft Analogy, which it hath with the other Sacrament of the Lords Supper rcquireth, which hath prayer going before, Mat.26. 26. and becaulc the very nature of fo blef-fed a Sacrament rcquireth prayer. No other Element is ufed, but nature, as A8s 8. 39. Iob.3. 23. Mat.$. 16-No Ccremonie, but Chrifts ownc adion of extcrnall waging or fprinckling, as baptizing with water fignifieth, Heb.9.\o. hhns. 23. ABs%. 39. is ufed; and that in our cold countrey, feeing it doth aptly exprciTe ffrink? ling with Chrifts bloud, 1 Pet. 1. 2. It is ufed to be apply ed with the words of the inftitution, in the nam* of the FAt her, the Sonne, and of the Holy ~G ho ft, as Mat. 2 8. 19* The place of baptizing is in the publikc meeting

Tt 3 of

of the Church, which rcceivcth the childe in her fel" lowfhip, as Rom.6. 3,4,5.1 Pet4. 20,21. Theprefentcr of the childe is the father, or feme friend if he be dead cr abfent, becnufe the childe is received in the Covenant becaufe the fathers are within the Covenant^ and fo fealed with the fame feale of the Covenant, ASlsi. 37,38 Rom.11. 14. Gen.ij. 7,8,9,10. and the action is clofed with thanksgiving, as all grave, but efpecially actions of Gods worfhip fliould be ended, 1 Chron.16, 7,8,9, and as the other Sacrament is clofed, Mat.26, jo.

6. Articii.

The Lords Suffer.

THefeoncly are admitted to the Lords Suffer, who in the judgement of charity have tryed and examined themfelvess 1 Cor.11. 28. The prophaneand fcanda-lousare debarred from this Table, asMat.yti. "Tfal.so. •p.16,17. This Sacrament requiring a felf-examination going before, 1 Cor.i 1.28. Therefore a Sermcnof preparation is preached the day before, even as Chrift prepared and dieted his guefts with heavenly Sermons preceding the acTion, as is cleare, Luke22. 14,1 5. Marke 14. 18,19,20, i^mo\ 21,22,23. lohn 13.^.13,14,1 5, 16. A Table is covered, not an Altar erecTed,as is Lu\e a 2. 21. Iohn 13.28. A Sermon for the purpofe in hand is preached before , as Chrift doth, ^.13.18,19 20. ■M*t.26. 22,23. as a Sermon gocth before Baptifme, Atts 8. 35,39. Atts 19. 4,5,6. The banqueters fit dorvne *t Table, even as lefus fate downe with the twelve Difci-fles,zs is Mat,26, v. 20. andf.28. Marke 14.zz.18. and 22. the Lord honouring them with Table-honour with tiimfelfe, as is cleare, Luke22 % 21. John 13.24,28.The Paftor taketh the bread, and before he breake it, he givetk. thanks, and prayeth for the blefling of the Elements,to the end and ufe appointed by Chrift, even as Chrift

did,

did, Mat.26. 26 and thereafter taketh the bread, re-hearfcth the words of the inftitution, and breakcth the bread,andgiveth to the banqueter s, and they divide it amonfjl them y at Chrift s c'ommandement; as alfo he taketh the cttp, and faith, drink? )f all of thx, this u the iV<?W Testament ± &c. as Chrift did, CMat.26. 26.27. Marh\±. 22,2?. Luke 12. 19,20.^.17. In the mcane time while the people are eating and drinking, the Paftor is- fpeakins of Chrifis love in dying for man, of the Lords death, offiith 1 equired in annuntUting the Lords death till he come ag^ine^ even as Chrift all the while entertained his gu:fts with heavenly Sermons, as is cleare, Mat.26. 28,29. Mturk* 14. 25. Luke 22. 21,22. Iohni$. and having done,they fingaPfalme, as Chrift and his Difciples did, Mat.-6\ 28. Mar.i^, 26 all the while Elders in reverend and decent manner attend the fervice of the Table as the banquet requireth ; for that fome ferve at that Supper is gathered from Mat.26. ip.Mar^ei^. 15.where mention is made of a large upper rooms furnifhed and prepay red, which is a cleare warrant for a large Table, a clcane and faire Table-cloth, Bafons, Cups, and veflels decent and comely for that fervice, and from Chrift his guir-ding himfelfe with a towell, and walhing their feet, and ftanding as a fervant, John 1 ?. 4,5 y 6. Luke 22. 27. The nature of the Sacrament requires thanksgiving, and therefore afternoone a Sermon of thanksgiving is preached., which is alfo warranted from Mat.z6.lo.

7. Artic le.

Tublike Fatting.

THe Faft' is indicted eight dayes before, and the can* £cs laid open for preparing of the people for hu«-miliation, as 701/2.1,3,3. 7/^.22.12,13. We have no ttnniverfarie, and fet Falls or Feafis cither, becaufe God himfelfe by his judgement imminent, or already infilled, or by permitting his people to foliow their o^ne

Wajef;

wyes, calletb to fafting and mourning, I fa. 2 2.1 g, Joel a. i,2,},4,$,6,&c. and fo by his mercies and wonderfull deliverances calleth to extraordinary joy of thanksgiving, T/^/.iiH. 24. The doxflrine of tkc Law is preached, as /oe/i.and /fit 58. and the Fail: obferved with abftinence from meat and drinke, and carnali and ordi nary pleafures. /oeli! Q [6. We thinke to deny the lawfulness of publike falling on the Lords day, as if the Chriftian Sabbath were a day onely of fpintuall feafting and rejoycing, becaufc that day Chrift ended the worke of redemption and fecond Creation, is a wronging of the Chriftian Sabbath, which is ordained for the whole publikc worfliip of God, joying, forrowing for finne, learning Gods will in all and every point, as the J ew-ifh Sabbath was not ordained onely for Meditation on the worke of Creation, but for worftiips of all kinde: The worfhip of this day, ABsio.y. is as large as preaching, and being in the Spirit, on the Lords day, and feeing the virions of God, Mev.i. 10, 11, 12. and the whole ordinary worfhip publikc. It is then too narrow to reftrid all our Sabbath-worlhip to one fingle ad of fe-ftivall rejoycing.

8. Article.

LMarriage.

MArriage is no Sacrament, but becaufc it is not acon-traft meerly humane, and God is faid to j'oyne the parties together, Mat, 1o.6\ and God firft married Adam and Eve. We thinke it fit that the Pa(ror,wh© is the Em* tajfador of Chrift, a C©r.$. 20. ftiould j'oynethem together, and inftrudt them in the doclrine of Marriage, as it is, <y**.2.18,19. MM.194A' Hrf.13.4.1 Cer.y. cx-preftd by God.

For efchewing of fcandals, harlotry, forbidden Marriages, for obtaining confent of Parents and vice-parents, and hearing of parties contracted to the parties to be

mar-

married, pre clrrr.ation of purpcfcS marriage is ncedfull, that \ve .give noorfence, 1 Cor, 10.32.2. 3. 1 Gr.7,29. ^.Article, BurlalL A Sccmminginthe world, fo neither interring and jt% bunall is performed in the Woid cf God Witl preaching, reading fcrvicc over the dead, finding Scriptures (ns Papitls) which tend to fuperftition, tbtirorc we ufe only with a company of Chriilians in decent manner to convey the corps to the Earth with moderate mourning* conference of our mortality, as Sarah, Gen. 23. 2,19. ts brakim, Gen. 49.31. and Jojhua, Jofh. 24. 30. and Samnell^ 1 Sam,25.1,2,3. fc-Jiah were buried.

The place of buriall with us is net under the Altar, or the place of a{Tembling,tbc Churcb,ror the word or Sacraments, as Papifts doe, but in fome publick place either nearc the Church or fome incioied field, becaufe xhefewes buriedfometimesin a cave, Genef.2$.p. fometimes in a «/*%,Deut.34.6\ fometimes in a garden, 2 Kin. 21.18. Joh.1p.41.

Art. io, SchooUs and *D otters.

T Here are with us Do tlors of ^Divinity who teach in Schotles and Vniverjities, men tryed to be holy and learned, and then put in office, ss 1 Tim. 3.10. under whofe in(truc*tion are ftudents ayming at the hcly my-niftery called ex Reclames, as in zhefewifi Church in their CoUed^es, were young Prophets, orfinnes of the Pr*phepf± as 1 Sam.tO 5. 2 Kin.2 7. 2 Kin. 4.1. 1irw.20.35.Thde Doctors and alfo the teachers of humane literature, who train* up children in the nurture and admonition of the Lord, Fro.22.6\ Ephef.6 4. iftheyayme at theMinifte-ry, prophecie in our prcsbyteriall meetings,! Cor. 14.29, Art. II. iSlaers and 'Deacons.

PLders helpe the Pafiors in governing, but labour not in tf:e Word and T>oclrine, I Tim 5.17. and yet vi-fit the lick, over-fee the wayes and manners of the people, andfb rule Vcith diligence, Rom 12.8. 1 Cor. 12.28. and judge with Paftors and DocTors, CMatth. 18.18,19,20. Qeacons are officers who judge not authoritatwery, nei-

V u thec

thcr preach theWordnoradminifterthe Sacraments, but Attend Tables , ortakethcare of the Churches rents, and Jhewetb mercy Vehk chearjullneffe, A"*. 6.3,4. Rora. 12.8. beingtryedtobegrave, foaer, fkithfall,are put inoifice, I Tim-i 10.

Vpon the firFi day of the Veeeke, every one layeth by m ftore^ At God prosjereth him, giving it in to abroad at the Church-doore, fir the reliefi of the poore, as 1 £V.i6,2. It is provided that Minifters have competent ftipehds, as I Cor 9.13. andthatHofpitalsbeupholden, Mat.i^^^ 36 £o-/.i 1.1,2. and that thefabrickof the Church beup-holden by the Patron and frce-holders,as^/*/1.1 o. Hag.i, 4. Hag % i.i6. Art. 12.

Church^ Afiemhlies and the power ofcenfores.

THcre are Affemblies in our Church, as were in the A* poftolick Church, ^#.1.15,16. ^#6.2,3,4. axf#. 11.1,2,3. ^^15,6,7,8. &c. They handle only matters mcerly eccleiiafttcall, what is fcandalous, and what may edifie, .^£.18.18,19,20. 1 £^.5.5,6. but nothings ci-vill which belong to the chill CMagiftrate , Luk.22* 35,26,37. Luk.i2.13,14,15. Rom.13.4,5,6. compared with Rom. 12. 6,7,8.

jiffemblies in our Church are of fbure forts. 1. Sefll-ons of every particular Congregation who hath power of difciplinc in things belonging to thcmfclves, fuch as is to rebuke publicity thefe fyho Jinne publicity, as I Tim .£. 20. to admit or not admit to the Sacrament, to order decently the publick worm ip, 1 C*r.ii.2o,n. i £V. 14^ 33,40. 7VV.1.5. Hence there was an Elderfhip ordained in every Church, ^#.14.23. Alfo feeing every particular Congregation is a vifible mimfteriall Church, having . power of the Keyes in preaching the Word , though they be but a fmall number, as two or three A$embled in Chrifls name, Mat.18. yethavetheyapromifeof Chnft, of his prefence for binding and loofing,vJ/*tf.i 8.18,10,20. in things which belong to themfclves.

The fecond Affembly is a CinflfisofmanyFaftors and Elders from fundry congregations wh© have power ofex-

commu-

communication, in refpecl: that the pcrion excommunicated doth keep company with many confociated Churches, and fo as a leaven may iLfe<ft many, 1 Cor. 5.4. Mat. 26 L 59. Jch % 11.47. Att.10. 17,1 8. and for this caufe one Paftor cf a finglc Congregation not being able to ordaine a Paftor (becaufe it wanteth example in the Word of God) therefore a Colledge of Presbyters, or a Presbytery of Pa-fiors and Elders, who have power larger then a Sejfion, e-ven to excommunicate and ordaine Paftors is neceilary in the Church, which ordaineth Timothy to be a Paftor, and: fo may deprive snd excommunicate him, 1 Tim, 4. 14. ^#.20.17,18,28,29. Thefcaretoaflembletogether,and to prophecy two or three by courfe, and others fitting by arc to judge, that every mans gifts may be tryed by the Pref-^jm-j and the Church edified, 1 Cor. 14,27,18,29,30, 3 t 3 3 z. and howbeit thefe prophets were extraordinarily gifted ,yet their preaching by courfes and the authoritative trying and judging of the gifts of the Prophets and Paftors cannot be extraordinary, for if that were extraordinary and temporary, there ihould be now in the Church no Coiledge of Paftors who are to try the Paftors 3 ?&*/ they lay not hands onthemfiddenly, 1 Tim. 5.22. and are to take Care to commit the gofyell to faithfiff men Who are able to teach others.i Tim.2.2.Tit.i 5,6. therforeis this Pref-bytery in our Church, 1 Tim.\. 14. ■

The third Aflembly is the meeting of many Paftors of a Province, or a greater number of Congregations, who handle matters of discipline which conceme the whole Province, and many moe Congregations, which difrcreth not from the Presbytery, but that it is a greater Presbytery containing moe Paftors and Elders : io we thinke, becaufe there were many Paftors and Elders at ferufalem then at Corinth, therforc the meeting of Paftors and Elders of ^erufiU wand the Churches about, A El 21.18,19. Was a Provinciall Aflembly, fo the meeting of the Elders cfEpbefis, being more then an ordinary Presbytery, becaufe of the multitude of that Church, lAtt. 19. was of the nature of a Provinciall nffembly, or a greater Presbytery, ^#.20,17,18. U u 2 The

The fourth Aflfembly is a gcnerall Aflfembly of many Province£,and is a cleare warrant of our National! Aflfembly, as Afl.i.r^. where the eleven Apoftles tvere, Act.. 6.2. where the twelve Apoftles were, and Att.i$. where Jernfalem, Anthch, Syria, and Sylkia are met in their principall guides, Apoftles, 'Brethren, Slfors ; with US the King or his CommiiTioner is prefent, as in the Nation nail Aflfembly ofthe^*/, w*s King David, i Chron. 13, I 3 r. A(a-2 Ckron.15,9. Hez,?kiab y 2 Chron,2p,q. fojiak 2 Cbron.$^i9 for the King bcareth the Sword, and is the^e as a politick Prefideat, and nurfing"Father, Efa.^f, 23. Rom.i 3.4. The members of the Councellare Paftort y Dollors, Elders, as ^#.15.22., fentby the Churches for thatcffeJt, /*#.15.2,$. All the Ckrches. have place to fpeake, propound and reafon in an orderly, way, as there. the multitude jpake, v.1 2 ; 1 }. but none have decifive voices faveonly CoiiimiiTioners, as Apoftles and Elders, A'fl.if. v.2,<5. Ch. 1.5.4. Ch.21.2?, The afts of the Aflembly oblige all the abientsmot prefent in all their members,as v* 23 24,28. ^^.id.4.ch.2i.2T.notbecaufe of the authority: of the Church,but becaufe of the matter which is neceflary; and agreeable to Gods word,as A Si, 15. 14,15,15,17,18. In this Aflembly a Moderator is chofen, who ordereth,. propoundeth,and gathercth the voices,as Atis 1 5. either James eye Peter. Silence is kept that one onely fpeake at. once, as vq. firft Peter, after him Barnzbas zad Paul y #.12. after them James, v.13, and thefe who fpeake ar& to fpeake to the Afl'e.nbly or Moderator, not to parties, as, v.i 3. Men andbrethren v Aifoa Clerke is chofen who wri-, teth thea&s of the Aflfembly ,as v. 2 $.thej "torote letters aft<r\ thUm&nner. The CommiTI? lers carry home from the Scribe of the Aflembly, the decrees of'tloe Pafiors and Elder* to be observed by thevt, as Aft. i<5.4. r Chriftian prudency and natures light teacheth the time and place ror the next-Aflfembly to be appointed moll conveniently, for the eafc of all fc he Churches.

Where matters are difficile to inferiour Aflemblies* and parties wronged,, and there U no fmall diffenfion, their

refercn*

references and appeals are made to the greater AfTem-

blies, and they determine that Paul and Barnabas, or

A. B. and S. F. qoe to Jerusalem, or the place of the next

Ajfembly to the Paftors an). Eiders about this queftion, as 1, 2.

All our inferiour Affemblies have brotherly correfpon-

dence by mutuall advife and counfell one with another,

but none have authoritativepower over another, as 1 fir.

16.{,2,3.4. 2 Cor. 8. f, 2,3. Col.^.ij. By reafon qf our

Affunbiies, no man though moft eminent in gifts, piety,

or authority, may play the Diotrephes , 3 JoruY.10. cr

hath power to caft out the brethren oat of the Church.

2. By Affcrrrlies order of-gifts, and- fubordination of the part to the whole is maintained, as zAmochis inferiour to both Antioch, ferufalem, Syria, and £ilici4 convened in a Synod, AEls 15. ^.23. compared with 2$. Atts 6. both the Church of the Hebrewes, and the Church of the Grecians are fuojed to a Synod of Apoftles and DifcipleSj^.2. and Teeter z. pillar cf the Church, and Paul inferiour to none of the greatcft Apoftles, are fubjed to Synods, Aelt 11. i,z 9 ^ m Ablsii. 19,20,2 1 ,&c.

3. By A(l:mblies, fchifmes, ditf-ntions, Alls 15.2 and errors or herclies fub verting the foules of thefe of particular Churches, An:ioch> Syria, and Cilkia, ver.23, 24, are removed out of the Church; and unity preferred. In keeping of the Decrees of 4ffemblies par tic filar Churches doe tvelly v.28. and fo are the Churches eftablifhed in the faith y and increafe in number daily\ Ads 16*. 4,5. and Re* ligion is reftored to it's purity, and the Landenters into Co~ venint to feeke the Lord God of their Father , and rejoyce at the oath, and feeke the Lord With their whole dsfre.a-id he is found of them, 2 Chron.15. 1 2,1 3,14,1 $. and this hive wj fbni, So lonr as W? were as Judah, who ruled with Cjody and Wm faithful! with the SaifftSyHoC.il. v. I *.. axdveentnitto Jt\\%z\nor upto Beth-aven, Hof4.i5;

InCharch-c-nfjres, w- proceed thus : In private faults if a brother o6F:nd a brother, he is admonifhed alone by the o renied ; If that gahe him not, he is admani-{bed before two or three; If that prevaile not, the mat-

U u 3 tcr

tcr is brought before the Church, which hath power of the kcyes;If he obey not the Church, he is excommunicated, 3/^.18.15,16,17,18,10,20, in more hainous and publike faults the fcandalous perfon is not fo dealt with; but where the fault is groffe and hainous, the offender more quickly is delivered to Satan, as 1 Cor.v.4. 1 Tim.1. 19, 20. Where obftimcy and wilful! irnpeni-tencic is added to lefler fcandals, the offender is excommunicated , as 1 Tbef.%. 14. yet with great meeknefle and longanimity ; for he is three Lords dayes publikcly admoniQiedjand three Lords dayes publikely prayed for, as this jrextlenejfe is required in the Lords Jew ants a Tim. 24,25, before they cut off any, 1 Or 4.21. The cen-fures publike of the Churches are rebukes in publike as Paul requireth, 1 Tim.5. 20. and that the rebuke may be publike, and the rebuked may make publike confef-fion before the offended Congregation : He ftandeth in a publike place, which we call the ftoole or filUr of repentance, which hath both a warrant by natures light, which requireth that he who fpeaketh to a multitude fhould (land in a place where all may commodioufly hearc to whom he fpeaketh, as Judg.gq. Dent 27.12, 13. And alfo in Scripture, by Salomons example, who on a fca§old fpake to the people, 1 Chron.1^0. and the pracTife of Ezra, who read k> the people thebookeof the Law in a pulpit of Wood, which they had made for the furpofe, Nehem.8.4. which alfo is a warrant for a pulpit.

2. To this publikc rebuking, there is a\econd cenfure adjoyned, which is a debarring of the offender from the Lords Supper, 1 Cor, 1 1.28. which is our lefTer excommunication.

3. Our third cenfure ?s the greater excommunication, which is done by the whole Congregation, as all other cenfures, but divers wayes by the Presbytery or Eldcr-fhip judicially and authoritatively, by Paul his paftorall fpirit, 1 O.5.4. the Minifter in the Churches name pronouncing the fentence, \Yim.\.io. and and by the people, i, conferring and approving, 1 Cor. 5.4^: 6.

a. Mour-

«.— ■ ■ • ■ ■

2. Mourning and being humbled at thefinne, 1 Cor.f* 2.

3. Abstaining from all brotherly fellowship and familiarity with him, 1 CVr.io. 11,12. except where the law of nature require duties of us, as the fonne to the excommunicated father owes love and honour, and converging with him, JExod20.11, For a commandement naturall and fimply morall obligeth more, and in the roome before the pofitive and lefTer commandement, as Hof.6 % 6. Mat.M. 3,4,5,6. yet is the excommunicated excluded onely from the publikc prayers and feales of the Covenant, not from private prayers and hearing of the word, iThefa. 15. For the Church inrendcth in that cenfure the faving of hi* spirit in the day of the Lord 9 1 Cor. 5. j. and the hearing of the word is that necef-fary mcaneef falvation, Rom a. 16.1 fir t i.i2,2i.Jlow. 10. 17. 1 /Vr.1.23. The contrary order not unlike to this is kept in confirming authoritatively the Churches love to the excommunicated pcrfbn being penitent, and in pardoning and forgiving him when he heartily for-rowcthforhislln, 2(^.2.6,7,8,0,10. From this cenfure no member of our Church is exempted; yea afcan-dalous Paftor is by the Presbytery deprived and excommunicated, as he was ordained by them, 1 Tim.4.14. aTw.2,14. anc l nc wno natn committed ctying and hainous (ins is fcarce ever to be readmitted in tlie mini-ftcry, as being hardly found fuch an one as is described* I Tim.$. Tit.i 5 a 6,7« except it be feen to all that he hath obtained mercy in a confpicuous and large meafurc, as iTim.i. 13,14,15,16.

13. Article. PrivateWorfiip.

NOne may preach the word with us but Faftors and the fons of the Prophets, and fuch of their fort who aime at the holy minidcry, and that authority Ecclcfi-afticallmuft warrant them is cleare by our Law and pra-ctife, as it was in the feVeiff? Church, 1 Sam. 10.5. 2 King. Affcmbfy* 2.7. 2King.4.i. 1 King.20.35. Fheworfhipof God is t^ hlf M commanded by ouiAffemblies to be ia private families, £&»**& -

as

j 16 GcvcYnmzntofthe Church of Chap.ro*

afe chatcchliingby theMafterof the Family,or fo me other better gifted in every Family, ^D**r'.6.-6,7,8. <7«u8..ip. Ephef-6. 1,2,3 27^.3.15. praying, Zach.i 2.1-0 None by any aft or our Church, whether Paftor or any other, in orrice,or out of otfice, is obliged to a (tinted or read prayer, asthewordofGodaliowetb, Ro#t.%. 26,27. Y ea nerc it is free to all, having the ipirit of adoption to exprefle their particular neceflitics, which cannot well be booked, to God according to the prefent cafe of the Church, and pcrfon praying, as the Saints have done/Pfat. 88 9. Tfal. $.j.Pfit!.i$.z\PJ<i£i2i.i,Pra{.i2i.i.?oh.i 7 i.Luk.1%. I 3. and Pfd. 3. <Pj£. 5. P>/. 2 5. /'/*/. 3 o.Pfal. 3 4. P/4/. 5 4. Pfal,^j-.Ppi^6^.Scc.yct did our Church never condemne, but condantly pra&ife the praying of that divine and Canonical! prayer of our Saviour, called the Lords prayer, as being commanded, LMat-6,9 Z«^n.2.in matter and manner,though affirmative precepts'oblige not adfemper. Alfo finging of PAlmes is commanded by out* Church in Families, as 8x0*1.29.2.9. Pfal.^.iy. £ph.$. \ 8, 19,20. andhoufe-difciplme, as fob 1 3. Deut.*}.i %.?fal. 1 o .7. and private fatting in Families, Neloem i.q, JEfth.^.i6. Zach.12.1r. f Our Affembly alfo commandeth godly conference at all Aficmbi/.an^i occafionall meetings, or as Gods providence fhali difpofe, asthe wordofGod com mandethjH^ 3.13. 1 Tkcf<$.\ f, l1.Levit.19 ly.ZachZ 21. M*l.^.\6.Col 3.16 providing none invade the Paftors office to preach the word who are not called thereunto by God and his Church, ^^.5.4,5.^0^.10.14,15. [ Cor % \ 2.28,59. and by'that fame warrant the grieved in confeience is to confdfe his fins, which troubleth and preffeth downe his fouk, to either an experienced Chriftianor Pallor, as_74w5.16.but this confeflion is free to the grieved party, I meanc free from being canonically commanded in our Aflcniblies, and far from Sacram en tall confeflion, or Auricular confef-(ion to a Prieft.

FINIS.