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The Temple meaſured: OR, A brief Survey of the Temple myſtical, Which is the Inſtituted CHURCH of CHRIST.

Wherein are ſolidly and modeſtly diſcuſſed, Moſt of the material Queſtions touching the Conſtitution and Government of the Viſible Church Militant here on Earth.

Together with The ſolution of all ſorts of OBJECTIONS which are uſually framed againſt the Model and Platform of Eccleſiaſtical Polity, which is here aſſerted and maintained.

In particular here are debated, The points of ſo much Controverſie, touching the Unity of the Church, The Members of the Church, The Form of the Church, and Church Covenant, The Power of the Church, The Officers of the Church, and their Power in Church-Government, The Power of Magiſtrates about the Church, and ſome Church Acts, as Admiſſion of Members, and other things ſet down in the Table before the Book.

By JAMES NOYES Teacher of the Church at Newbery in New England.

LONDON: Printed for EDMUND PAXTON, and are to be ſold at his Shop in Pauls chain, over againſt the Caſtle Tavern neer to the Doctors Commons. 1647.

READER,

IT is a thing well known to them of New-England (and too well known amongſt our ſelves) in what excentrick motions the judgements of ſome of the Elders and Churches there have of late been carried about matters pertaining to Church-Adminiſtrations; yet hitherto, for the moſt part, they do concur in their practiſe, though not all acted upon the ſame principles, nor regulated in all things by the ſame Catholique and individual Rule. For the practiſe of ſome is directly upon particular Rules of Scripture, by them apprehended and acknowledged: The practiſe of others (to whom the former Rules ſeem miſapplied) is upon more general Rules of Scripture (viz. Rules of Charity and Chriſtian Peace) which do by conſequence only, and not directly lead them to an Identity and Uniformity in their practiſe with the reſt of their Brethren. A general Rule may very well ſuperſede a particular; it is a maxime planted in the nature of things, which do often act contrary to the Rule of their particular nature, for the conſervation of the univerſe: and were we as well grounded upon it as our Brethren of New-England be, we ſhould both the more prefer the Peace and Tranquility of this Church (which is a general good) above our own private Intereſt, and the leſs cenſure them, who upon the ſame principle have ſomtimes taken (and will doubtleſs have the wiſdom always to take) juſt Animadverſion upon them that cauſe Diviſions and are diſturbers of the Churches Peace, though they may haply plead their Conſcience, and transform themſelves into Angels of Light.

As for this Reverend Author, who (amongſt others) is not ſatisfied touching the Charter of the Churches where he lives, and cannot yet finde in Scripture that the Lord Jeſus did ever give them Commiſsion to the full exerciſe of that Government which is there Eſtabliſhed; he did after long ſilence, at length acquaint his People, and the Reverend Presbyters of that countrey with his doubtings concerning the way they went in: And upon conference had with them about the particulars controverted betwixt them, finding himſelf ſtill unſatisfied both in their Arguments againſt him, and Anſwers to him (in neither of which he could perceive ſo much truth, as might convince him of Error, or move him from his own principles) but perceiving rather that jealouſies and miſunderſtandings of him did ariſe in the hearts of his Reverend fellow-Presbyters (whoſe love he did always eſtimate at a high rate) therefore that he might the more freely and fully, and at once declare what are the points he holds, and wherein he can or cannot concur with them, and the Reaſons why, he hath drawn up and publiſhed theſe ſhort notes; in the mean time reſolving that love ſhall ſet bounds to his enquiry after truth, and not under pretence of ſeeking truth to tranſgreſs the Rule and Law of love, according to the Apoſtles direction, Eph. 4.15. Following the truth in Love. 〈…〉〈 in non-Latin alphabet 〉.

In all this Treatiſe it will be evident at firſt ſight that he is altogether free from a Spirit of Faction, ſeeking only truth and ſatisfaction; and therefore he hath ingeniouſly and impartially laid down his Judgement, which is in ſome things coincident with the judgment of the Reverend Presbyters in New-England: in ſome things conſenting with our Reverend Aſſembly here in England, and in ſome things diſtant from them both; being neither for Ariſtotle nor for Plato, but for Truth; neither for Paul nor for Apollo, but for Chriſt.

In his Stile he does affect to make his words and his matter commenſurable: for the Kingdom of God is not in word but in power. The truth is,1 Cor. 4.20. it is an Argument of want of Argument and of moſt odious Sophiſtry in moſt of the Disputers of this world, that they cannot ſpeak of an Argument, but it muſt be uſhered in with an out-braving Preface to raiſe the eſteem of the Author or Cauſe; that ſo the affections being bribed with fair speeches, the underſtanding may be won to aſſent to Error; which is the ſubtilty of the Serpent, not the ſimplicity of Chriſt; the jugling of a Seducer, not the craft of one that can do nothing againſt the truth, but for the truth.

Farewel.

THE TABLE.

COncerning the Vnity of the Church Pag. 1.
Of the matter and quantity of the Church p. 5.
Of the Form of the Church p. 8.
Of the Power of the Church p. 10.
Of the Officers of the Church p. 16.
Of the Power of the Presbytery p. 29.
Of the Power of Synods and Councels p. 49.
Of the Power of Magiſtrates about the Church p. 58.
Of their Power of Iuriſdiction in the Church p. 60.
Of Admiſsion of Members p. 62.
Of Impoſition of hands p. 69.
Concerning Excommunication p. 74.
Concerning the Retention of unnatural mediums of Worſhip p. 80.
Concerning the Morality of the Sabbath p. 83.
Of the beginning and ending of the Sabbath p. 89.
Of the maner of obſerving the Sabbath. p. 93.

The Temple meaſured: OR, A brief Survey of the Temple myſtical.

Concerning the Ʋnity of the Church.

THe Militant Church of Chriſt upon earth,Pro. 1. is one integral Body viſible, and hath power to act in Synods and Councels to the end of the world. 1. The Apoſtles, and Prophets, and Evangeliſts were viſible members of the Univerſal or Catholike and Integral Church. They could not be members of any particular Church, becauſe they were not conſtituted members of any particular Church by ſpecial reference to any particular Church. That which conſtitutes one a member of a particular Church, doth ſo conſtitute him a member of that Church, as that he is not (in that reſpect) a member of all Churches, or of any other. Therefore the Apoſtles, &c. were members of no viſible Church, if they were not members of a viſible Church Univerſal. 2. Acts 15. 1 Cor. 16.The Apoſtles were viſible Heads of the whole Church, and did Decree and Ordain with reference to the whole Church. This they could not do as members of one particular Church, but as tranſcendent Officers, and as viſible Heads of the Catholike Church. The Apoſtles have been called heretofore (and that juſtly) 〈…〉〈 in non-Latin alphabet 〉. Now many and all2 Churches under the ſame viſible Officers, are but one Church: many Corporations under one King, are but one Body Politick. The twelve Tribes in Iſrael under one King, made but one Kingdom. 3. The Apoſtles, &c. admitted members into the Catholike Church, neither in the preſence nor under the notion of any particular Church. Acts 8. & 10. & 16.The Eunuch, Cornelius, the Jaylor, and ſuch like, were baptized members of no viſible Church, if there was not a viſible Church Univerſal. Eccleſia non eſt Reſp. non ariſtocratio, ſed regnum. Beza Ep. 83. p. 367. 4. Chriſt is one viſible Head, one Maſter of the family, one Biſhop, one King viſibly, by vertue of his Laws and Ordinances, and works of ſpecial providence in the Churches. Chriſt walketh in the midſt of the golden candleſticks, Rev. 1. and ſitteth in the midſt of two or three gathered together in his Name, Matth. 18. Thus a King, though abſent from his Kingdom, is a viſible King in his Kingdom. The King of England is viſibly King of Scotland, though he makes his abode and keeps his Court in London. 5. The Church of the Jews was a type and patern of the Chriſtian Church, Ezek. 40.41, 42. Revel. 11.1, 2. compared with Rev. 21. The Church of the Jews conſiſted of many Tribes and many Cities, yet was but one Body politick. The great Synedrian of Jeruſalem, might reſemble the great Presbytery of the Apoſtles and extraordinary Elders, in reſpect of more ordinary execution in Primitive days, and Synods and Councels, in reſpect of leſſe ordinary execution in ſucceeding ages. Acts 12.1. Eph. 3.21. 1 Tim. 3.15.6. It is correſpondent to Scripture-phraſe; the viſible Church is termed in Scripture one Univerſal Church, Matth. 16.18. the Univerſal Church is one viſible Church, becauſe it is deſcribed as acting viſibly in the adminiſtrations of the Keys: This may be more fully proved in another place. See Calvin Inſtit. lib. 4. cap. 1.In Eph. 4. the Univerſal Church is one viſible Church, becauſe it is deſcribed by its viſible Officers, Apoſtles, Prophets, Evangeliſts, Paſtors and Teachers. 1 Cor. 12, the Univerſal Church is one viſible Church, becauſe it is deſcribed by its viſible Officers in like manner. Rev. 11.1, 2, 3, the Univerſal Church is deſcribed as viſible, by one city, by one court; and is called the outward court, and ſo diſtinguiſhed, as it is viſible, from the myſtical Church, which is reſembled by the Temple. 7. The myſtical Union of Brotherhood doth naturally conſtitute one Body myſtical: Why ſhould not the viſible Union of Brotherhood in profeſſion, conſtitute one Body viſible? The Lord ſevered the children of Iſrael into Tribes; yet ſo as that all might be one Body, under one Prince and Prieſt. 8. All natural grounds of fellowſhip in particular Churches, in3 reſpect of more ordinary execution,A ſin againſt authority, is a greater ſin; an evil inflicted by authority, is a greater evil. do beſpeak fellowſhip in one Catholike Church in point of leſſe ordinary execution. Brotherly Union, Chriſtian profeſſion, the edification of the Church, the celebration of the Name of Chriſt, all theſe are prevalent. Chriſt is glorified moſt eminently in the great Aſſembly. Pride and Independence are inſeparable. If the children of Jacob had been divided into Tribes as independent States, they might ſoon have rejected one another as Eſaeu and Jacob did. The notion of a relation doth cheriſh affection and maintain union. 9. The manner of admiſſion in Primitive days, obligeth to all Churches, to the whole Church as well as to a particular Church. 2 Chron. 15.12. & 34.31.As all Iſrael together was wont to profeſſe their purpoſe to walk according to the Law before the Lord; ſo all converts in Primitive days did profeſſe their purpoſe to walk with all Saints in all the Ordinances of Chriſt. That covenant which converts then made, ſeemeth to be general with reference to all Churches. Thus then the Church Militant is one viſible Body, one Houſe, one Family, one Tabernacle, one Temple, one Candleſtick, one Citie, one New Jeruſalem, Rev. 21. this Jeruſalem hath twelve gates, and theſe gates are particular Churches, which do admit into the whole City, as well as into the particular gates: every gate is an entry into the city, and all in the city have a virtual admiſſion thorow every gate. Every Common-wealth hath power offenſive ſecondarily for the defending of it ſelf, or any other in caſe of oppreſſion. Abraham had power to reſcue Lot; but this power is not equal to the power of Churches. God hath diſtinguiſhed Eſau from Jacob in point of Politie; but God hath united the children of Jacob, by one ſtaff of beauty and another of bonds, both by temporal and ſpiritual authority before Chriſt came. God hath altered the conſtitution of the world; ſin hath rent the world in pieces: but God hath repaired and united the Church by an Uniformity of Ordinances, and by an identity of profeſſion under one viſible Head the Lord Chriſt. All Saints are next brethren as the children of Jacob were, and united, by a perpetual bond. The Churches do approve of each others acts by mutual conſent, when one Church admitteth members, electeth Officers, diſpenſeth Cenſures, it acts for all Churches. What is done by one gate in Jeruſalem, is done by the whole city (intuitu,Beza Ep. 68. p. 290. though not interventu totius Eccleſiae) as Maſter Parker diſtinguiſheth to another purpoſe. Laſtly, it is generally ſuppoſed that all Churches have power to act together, and to exert power of Juriſdiction4 in a General Councel. Calvin is expreſſe, Inſtit. l. 4. c. 8 & 9. And if this be granted, it follows that the Church is one viſibly. It could not act as one in a General Councel, if it were not one viſibly. — Operari ſequitur eſſe.

Object. The whole Church hath no viſible Head.

Anſw. Particular Churches are viſible Churches when they are deſtitute of viſible Officers: The whole Church accordingly may be one viſible Body without any viſible Officers, at leaſt in reſpect of power to act conjunctim ordinarily. 2. Chriſt is ſuppoſed to be a viſible Head in ſome reſpect; and Eccleſiaſtical Policie is acknowledged to be Monarchical in reſpect of Chriſt. Judg 8.23Joſephus obſerves that there was a Monarchical Theocracie in Iſrael: we may as well conclude that there is ſuch a Monarchie in the Chriſtian Church to the end of the world. 3. The Church is one ſo as to act ordinarily, as one, diviſim. And therefore when a particular Presbytery excommunicateth any perſon, he doth excommunicate that perſon out of all particular Churches or the Univerſal Church; and that by the authority of the univerſal Church, becauſe there is ſuch a mutual conſent in all Churches.

Paſtores (ſaith Chamier) ſi minùs ſingulos, tamen omnes, Eccleſiae toti praefectos aſſerimus, Apoſtolos non modò omnes ſed etiam ſingulos. Some of our modern Divines do ſeem to allow onely of an eſſential and inviſible unity, and yet they do aſcribe a judicial power to Synods and Councels. The Fathers ſo praedicated the unity of an univerſal Church, that they laid foundations for an univerfal Biſhop. Res Divinae (according to Polanus) adminiſtrantur Synodali〈…〉〈 in non-Latin alphabet 〉, confirmantur regia〈…〉〈 in non-Latin alphabet 〉. In Synodo est authoritatis apex, totius Eccleſiae unitas, ordinis firmamentum. Leid. Prof. de Conciliis. The Papiſts would build their Babel for their Pope on this foundation: but they ſhall not proceed, becauſe God hath divided the tongues of the Chriſtian world: Proteſtants ſpeak the language of Canaan, and it cannot be underſtood by the Antichriſtians.

The Church of the Lord Chriſt,Pro. 2. Acts 2 & 14. 1 Cor. 1. & 11. Gal. 1. Rev. 2, &c. in reſpect of more ordinary or conſtant execution, is many Churches. 1. The Scripture frequently calleth particular congregations the Churches of Chriſt, and declareth that they were intruſted and furniſhed with compleat power to adminiſter both Tables of the Law, the Covenants, the Seals, the Cenſures, in all Ordinances. 2. Conveniency and neceſſity do require it, becauſe it is impoſſible for the whole to maintain fellowſhip5 in one place for edification. The Church of the Jews (though but one Nation) could congregate but ſeldome: Circumciſion was permitted at home, the Paſſeover was celebrated by families apart, onely in Jeruſalem. 3. The Apoſtles direction and approbation is evident. They ordained Presbyters in particular congregations, and confined them to their particular congregations. Asts 20 and 14, they ordained no ordinary Officers ſine titulo, but with reference to particular congregations. Theſe particular Churches are called The tents of the ſhepherds, Cant. 2. the chambers of the temple, Ezek. 40. the gates of new Jeruſalem, where the Presbyters are to ſit in judgement for the ordinary, Rev. 21. Theſe are ſo many chambers of preſence; Chriſt ſitteth in the midſt of them, Matth. 18. thoſe that are admitted into any one chamber, are admitted into the whole houſe, as thoſe that are admitted into any one gate of New Jeruſalem, are admitted into the whole city. It is determined in Politicks, that ſubordinate cities have need of Government within themſelves. Triumvirale Synedrium.If we look upon the type or patern of the Chriſtian Church in the State of Iſrael, we ſhall finde that the leſſer cities in Iſrael had their particular Preſbyters, though conſiſting but of three Elders, ſuch was their frame of Policie. Pistro Soane Polano, the author of the Hiſtory of the Trent Councel (that excellent and impartial Hiſtorian) obſerveth that Epiſcopal power hath mounted from an office of charity (practiſed in all congregations in the Primitive days) to ſuch an height, as maketh it ſuſpected to Princes, and terrible to the people, to whole Kingdoms. Let this be the concluſion: All congregations have a divided power, but not an Independent power. The Synagogues in Iſrael had a divided power, yet dependent upon the Temple: they could excommunicate, Joh. 9. and in all probability, the Prieſts and Levites in the Temple did not admit ſuch as ſtood excommunicate in the Synagogues, until the caſe were decided.

Concerning the matter of the Church, and alſo of the quantity of the Church.

MEmbers of the Church ought to be viſibly holy,Pro. 1. or viſibly Saints, in ſome appearance. A viſible ſegregation from the world, and a viſible aggregation to Chriſt, is neceſſary to Churchunion6 and communion. Levit. 6. Num. 19.9. 1 Cor. 11.28. Ezek. 44. 2 Chro. 30.Whitgifts aſſertion (that all that are the Kings ſubjects are members of Chriſts Church) is not warrantable. The Temple is holy, the Keys, the Tables of the Law, the Seals, the Cenſures, the Officers, all holy; Chriſt is holy. The Apoſties, &c. required profeſſion of faith, Acts 2. Matth. 3. The Seals preſuppoſe faith and repeneance: If thou believest (ſaith Philip to the Eunuch) thou mayeſt be haptized, Acts 8. Phoſe that received the Apoſtles words〈…〉〈 in non-Latin alphabet 〉(that is, to whom the doctrine of faith and repentance was grateful) they were baptized, Acts 2. The ſtones of the Temple were to be hewn ſtones; the timber was to be ſquared and poliſhed; the Tabernacle was curiouſly wrought; the Candleſtick was of beaten gold; the twelve Tribes were repreſented upon the High prieſts breſt plate, by twelve precious ſtones; and the viſible members are correſpondent to the myſtical, in ſome appearance. The members of Churches were all Saints by calling, 1 Cor. 1.2. Eph. 1, &c. Yet the Church (as may be afterward demonſtrated) muſt admit by a general rule, ſuch as may comprehend and take in all Saints. All Iſraelites muſt have a lot and portion in the congregation of the Lord. A diſpriviledging of Chriſtians, is a diſinheriting of them. Churches muſt be open and forward to reſcue all that flee from the avenger of blood: the way muſt be made eaſie to the cities of refuge: Churches are repreſented by the cities of refuge,Num. 35. Joſh. 20. Heb. 6.8. where ſinners that flee before the avenger, may have free recourſe to take ſanctuary. Our facility in admitting viſible members, muſt give teſtimony to the Lords diſpenſation of grace in the embracing of inviſible members. The gates of Jeruſalem do ſtand open, Rev. 21.25. The rule of admiſſion is a rule of Prudence, for the keeping out of ſuch as are apparantly profane in toto, and ſuch as are ſcandalous in tanto: and alſo it is a rule of charity, for the entertaining of all that have the leaſt meaſure of ſaving grace. Leid. Prof. de diſcip. Eccleſ.The Leiden Prof. do acknowledge rigorens aliquem in nonnullis canonibus veterum Synodorum, qui manſuetudinis Chriſti & Apoſtolorum ejus, modum non nihil excedar. Calvin alſo, ſo great a witneſſe of truth, joyneth iſſue with the forenamed, and ſpeaketh more indefinitely againſt the ancient ſeverity of the Churches, Inſtit. lib. 4. cap. 29. See Beza, another great ſtar in the Church, Epiſt. 73. p. 302. De quolibet bene praſumendum, donec conſtet contrarium. This rule muſt moderate in cenſures abſolutely, though not ſo in admiſſions. The rule of admiſſion is a ſutable profeſſion of faith and repentance, with ſubjection to the Ordinances.

7A particular Church muſt conſiſt of no more then may ordinarily or conſtantly meet together for the edification of the whole aſſembly. Pro. 2. 1 Cor. 5. & 14.1. The Apoſtles directed the Churches to meet together in one place, Acts 2 & 5 & 6. An Apoſtolical Direction is ſufficient for an Inſtitution. 2. Edification and conſtant communion (the natural grounds of multiplying Churches) do neceſſitate ſuch a limitation of Churches. A Dioceſan-Church is too big and too monſtrous to be one Church for ordinary execution. 3. The Apoſtles inſtituted Churches〈…〉〈 in non-Latin alphabet 〉, in every Citie: and〈…〉〈 in non-Latin alphabet 〉doth not exclude villages, as it appeareth by Matth. 10.10. Cenchrea was but anſwerable to a village, and yet it is ſaid to have a Church, Rom. 16. One Province contained many Churches, 1 Cor. 16.1, 19. Gal. 1.2 & 21. Rev. 1.2. The Churches of Galatia were Churches of one Province, not one Provincial Church. 4. There was no ordinary Officers inſtituted by Chriſt for any other then congregational Churches. The Elders of every congregation have the ſame power both intenſive and extenſive: there are no Archbiſhops or Archdeacons inſtituted by the Lord. 5. All congregations have the ſame Titles, the ſame Power, the ſame Ordinances compleatly. Nature giveth the ſame name to ſimilar parts; every drop of water is water; it hath the ſame name and the ſame nature. Paris in parem non eſt poceſtus. The lamb of the Paſſeover was to be eaten onely by ſo many together, as might enjoy a feſtival communion together at one Table, Exod. 2. Ancient Canons did prohibite the ordaining of a Presbyter to more then one Title; but as the Church did degenerate, there came in Nonreſidence, Pluralities, Commendaes univerſal and perpetual,Commendaes for term of life. or for term of life; a diſtinction of Benefices compatible an incompatible, and Canons; all theſe were added to Dioceſan Epiſcopacie and Prelacie.

The Church in reſpect of its integrality,Pro. 3. may conſiſt but of two or three. Noah and his wife and children were a Church. Abrahem and Sarah were fundamentally the whole Church of the Jews. Adam and Eve were actually the whole Church upon earth. The Churches indeed in the Apoſtles time ſeem to be ſomewhat grown before they erected Presbyters: yet they were Churches when they were not ſo numerous; and there was the leſſe need of ordinary Presbyters, becauſe there were extraordintry. Two or three cannot be a compleat Church organically. Thoſe two or three in Matth. 18. do refer to the Presbytery, as may be proved hereafter. The family or domeſtick6〈1 page duplicate〉7〈1 page duplicate〉8Churches preceding the Levitical Prieſthood, do correſpond to the congregational Churches, conſtituted by the coming of Jeſus Chriſt: and the ſtate of the Church then in point of unity and univerſality, doth confirm the unity and univerſality of the Church at preſent. The Maſters of families with their fathers, were Prieſts in their childrens family, as well as in their own houſes. Melchizedek by vertue of a natural precedency in age (as may be ſuppoſed) was a Prieſt to Abrahams family as well as in his own. Adam (if ſin had not degraded him) had been naturally a Prieſt for ever unto the whole world. If Officers and Diſcipline ſtrictly taken are not neceſſary to the being of a Church, then a number of Seven, or ſuch a number as may afford Officers and exerciſe Diſcipline according to the rule Matth. 18, is not neceſſary. And ſuppoſe ſuch qualifications in members (as are neceſſary to Officers) unneceſſary in members to the being of a Church, it will follow that ſuch a number (as is neceſſary to the conſtituting of Officers) is unneceſſary to the being of a Church.

Concerning the Form of the Church.

EXplicite and particular covenants are not neceſſary to the conſtitution of Churches. Pro. 1. Heb. 10. Acts 19.9.1. Chriſtians fell into fellowſhip without any ſuch form in Primitive days. The Ordinances, brotherly relation, cohabitation, were natural motives: the directions and exhortations of the Apoſtles and Elders did concur, Acts 19.9. Paul is ſaid to ſeparate the brethren in Epheſus. 2. Elders were ordained without any explicite covenants, both before and ſince the time of the Goſpel: we read of a charge, but not one ſyllable of a covenant. Now if Officers were ordained without any covenant, May not members (by proportion) be admitted without any explicite covenant? 3. One ground may be the unity of the Church in general: we muſt not ſo cloſe with a particular Church which is but a part of the Church, as to break relations with the whole Church univerſal, in confining members ſtrictly to one particular Church. 4. Another ground may be this: Fellowſhip in a particular Church is conditional and tranſient, and a duty of no greater moment then many other which are not to be inſtanced in, unto admiſſion. 5. In the9 Acts there is no appearance of explicite covenanting with the Church, in particular or general. There was an explicite profeſſion of faith and repentance, and a cleaving unto the Lord, Acts 2.8. No ſhew of covenanting to cleave to each other in Church-fellowſhip; no ſhew (I ſay) of any ſuch explicite covenanting. Chriſtians counted themſelves next brethren, one and the ſame houſhold, and were exhorted to maintain the unity of the Spirit, as one body at one table, as much as might be for edification. The myſtical Church in the Temple was repreſented by twelve cakes on the table, called The bread of faces, becauſe all Saints ſit there together face to face feeding on the Lord Jeſus in way of communion. The viſible Church, or Church of the outward court, is alſo called to one and the ſame table myſtical, as far as all may ſit together. 6. We finde no explicite covenanting in Iſrael but with God; and Iſraels covenanting with God was ſolemnized and attended as occaſion did urge in collapſed times. There is not any evidence of their covenanting conjoyntly with God at their firſt conſtitution: there may be granted an explicite covenant of reformation, but not of conſtitution; of confirmation or reformation, not of admiſſion.

Object. It is recorded in Neh. 10.29, that they clave to their brethren.

Anſw. It is explicated in the ſame verſe how they clave to their brethren, namely, to covenant with God. They did not covenant to cleave to their brethren; but they clave to their brethren to covenant with God. Beſides ſome duties that concerned the Houſe of God and the Officers of the Houſe of God, are there particularized; but Churchfellowſhip is made no part of the covenant. For an explicite covenant of reformation, we have Nehemiah, Hezekiah, Jehoiada, &c. authentick examples; but for an explicite covenant of conſtitution, we have authentick examples to the contrary, the Apoſtles themſelves, ſuch as it muſt needs be preſumption in us to oppoſe. In the Old Teſtament it is uſual to ſpeak of a covenant of converſion and reformation; but neither in the Old or New, can we finde an explicite covenant of conſtitution of Churches and admiſſion of members. A people profeſſing faith & a reſolution to embrace the Ordinances of the Lord Jeſus Chriſt together, is a Church before there be any explicite covenanting together, & there is an implicite covenant in ſuch a profeſſion. Pro. 2.

When a company of Chriſtians are called to dwell together where there is no foundation of a Church, there is need of ſome explicite conjunction or conſent. Such are to make known their deſire10 and faith to one another, either by teſtimony or by their profeſſion. And where Elders of ſome neighbouring Church may be procured, it is meet to requeſt aſſiſtance for exhortation together with prayer and bleſſing, as alſo for the ſatisfaction of other Churches concerning the faith and order of ſuch a Church. But for a Faſt of conſtitution, for a concourſe of Churches and their meſſengers, and ſolemnities in way of covenant unto the rearing of particular Churches, I finde no Apoſtolical direction, or footſtep of primitive practice. A feaſt of dedication may ſeem as ſutable as a faſt for conſtitution. Apoſtles and ſuch like were preſent, and did ſomething in ſeparating the brethren: but for explicite covenanting (pro modo & forma) I finde nothing. Explicite covenanting and ſearching of the conſcience, may be a diſpenſation too violent and compulſory in reſpect of the facility of Gods grace in point of acceptance. The Ordinances of the covenant of grace are ſutable to the grace of the covenant. The Elders of the cities of refuge did not expoſtulate with ſuch as fled before the avenger of blood, in way of any explicite covenant or exquiſite examination, Joſh. 20. The Eunuch did not promiſe by any covenant explicite what he would be; he onely ſhewed what he did believe, or what he was. Exceſſe of complements in ſolemnities, formalities, punctualities, is unſutable to the ſimplicity and ſpirituality of the Goſpel, and alſo fully forbidden in the ſecond commandment. Calvin in his commentary on Rom. 14.3, 4. maketh Knowledge a ſufficient teſtimony that a man is received of God. When thou ſeeſt a man (ſaith he) illuminated with the knowledge of God, Satis teſtimonii habes quod a Deo aſſumptus ſit. And he addeth that we ought to hope well of any one in quo cernimus aliquid Dei. Confeſſions of Faith have been deemed ſufficient for mutual communion of Churches, either by writing or word of mouth.

Concerning the Power of the Church.

THe body of members (women and ſuch as are unmeet to govern,Pro. 1. excepted) hath all power originally and eſſentially. The body of members is the immediate ſubject of the Keys. 1. Every being (be it never ſo ſubordinate) hath a defenſive power, and the Church or body of members is a ſeat and ſociety of Authority, and therefore11 hath power both offenſive and defenſive within it ſelf. Thoſe churches Acts 14.23. had no proper Officers when they were called churches; and there is no intimation that their Officers made them churches. Officers are not the like and ſoul of churches. 2. Elſe the church ſhall be left deſtitute of neceſſary ſupports for its ſubſiſtence: times may come in which no Elders are to be obtained for many particular churches. Such as are wholly ſubject, have a defenſive power according to the law of Nature: David and Eliſha thought it lawful to defend themſelves; Iſrael defended Jonuthan. 3.2 Kings 6.32. 3. It is natural that the Whole ſhould have Soveraignty over its parts, eſpecially when parts are equal or pares. If all members in the body had an eye, all ſhould give direction according to the order of nature. 4. The church hath relation of a Spouſe unto Chriſt; and it is meet that the Spouſe ſhould have power ſome way or other, in abſence of the Husband. 5. The church hath power to give the Keys, therefore it hath power to act the Keys. 6. Thoſe which have power in other Societies to elect their Governours, have power alſo to act themſelves; yea, to reſerve to themſelves what power they pleaſe in reſpect of thoſe that are elected. And if the church be a church in propriety, when it hath no Officers, then it hath an offenſive power over ſuch as are within, and a defenſive power towards thoſe without, as all Beings have which are ſui juris.

Object. The church may have the Keys to give, yet not to act. A meſſenger may carry a commiſſion, and yet have no power to open or execute the commiſſion.

Anſw. The Arguments from the conſtitution of the church, do prove that the church hath power to act as well as it can, until it be furniſhed with Officers. 2. The churches power of election is forcible of it ſelf, unleſſe there be ſomething againſt the proportion of the churches power, as compared with other Societies. 3. The church is not onely the conduit, but the onely ordinary fountain of power upon earth. 4. The members have all of them gifts for edification, 1 Cor. 12.5. In Iſrael the whole body did act as well as elect; though when they had Magiſtrates, they could onely exerciſe a defenſive power in interpoſing with or againſt their Magiſtrates, and that onely for demonſtrable cauſes, not ſcandalouſly circumſtantiated. The member•may act in the way of charity and of natural Office; the Elders onely in way of Stewardſhip or inſtituted Office: the people by a natural law, the officers by a poſitive law. The members12 have gifts, and therefore may act, as a potentia ad actum valet argumentum. The people may give that which it hath onely virtually, and act that which it hath formally, or in potentia proxima.

Object. There is not the ſame reaſon for ſupernatural Societies, as for natural; for the power of ſupernatural Societies, as for the power of natural Societies.

Anſw. Supernatural Societies are as perfect as natural Societies; and therefore if natural Societies have power within themſelves for their ſubſiſtence, the church muſt have the like.

Object. The church cannot adminiſter the Seals without Officers.

Anſw. The church hath power to act all Ordinances that are eſſential to its primary and natural integrality, that are neceſſary to its being or firſt being; though (without Officers) it cannot diſpenſe ſome Ordinances as are neceſſary to its well-being, or ſecondary being, and eſſential to its ſecondary integrality. The church hath not an organick integrity, but it hath an eſſential integrity, before it hath Officers.

The people have power to elect and authorize their own Officers. Pro. 2. 1. The people did ſomething in the election of Matthias, Act. 1. the members elected Deacons, Acts 6. 2. The Officers have no conſtant and ordinary mean of calling, but from the church and body of members; they do not receive their Office immediately from Chriſt, and they cannot receive it immediately always from other Elders. The power of Officers is dependent on the church, not the power of the church on the Officers. The church is greater then its Officers in reſpect of priority, fontality, finality, ſtability and dignity. Maſter Parker hath abundantly demonſtrated this aſſertion in his Eccleſiaſtical Policie, and that from principles maintained by Gerſon a Papiſt. 3. It was a continued cuſtome from the Apoſtles days, that the people did elect their Officers, & conſuetudo est bona juris interpres. Calvin hath demonſtrated this point from Cyprian. Calvin is for ſome conſent,Cal. Inſtit. l. 4. c. 3. Sect. 5. Beza Epiſt. 83. p. 365. Beza for an implicite conſent. The election of the people gives the Keys (at leaſt incompleatly) when they have Elders, becauſe their conſent is neceſſary together with the conſent of the Elders. The Elders have naturally a negative voice in point of election; but they cannot compleatly elect any Officer without the conſent of the people. That act which doth give authority, is an act of authority: the peoples conſent in election doth give authority. The aſſumption is thus proved: That which doth compleat the authoritative13 act of the Elders, or which doth adde authority to the Elders act, that act doth give authority: but the conſent of the people doth (at leaſt) compleat the act, or adde authority to the act of the Elders in election. 5. Either Election or Ordination alone, or both together, do give the Keys, not Ordination alone; therefore Election doth give the Keys, either in toto or ex parte. In Rome it was wont to be ſaid that authoritas was in Magiſtratu, Poteſtas in plebe, Majeſtas in populo. 6. Ordination doth not give the Keys eſſentially, therefore Election doth give the Keys. 1. It appears from the nature of Ordination. Ordination is but a ſolemn declaration and confirmation of a perſon in Office. Ordinatio est teſtificatio & complementum electionis. 2. The body of members gave the Keys eſſentially to their proper Officers in the reſurrection and reſtitution of the church out of Antichriſtianiſm. There is no ſufficient teſtimony of their immediate call; and the church of Rome had loſt its power. 3. Election is not onely a ſigne of Office; then an officer ſhould be an officer before he be elected, and before he be ordained alſo, becauſe Ordination was wont to follow Election. 4. The Prieſts and Levites were eſſentially Officers before they were ordained: Ordination was but a circumſtance to the hereditary right of the Levitical tribe. 5. The fathers and maſters of families were Prieſts before the Law eſſentially and abſolutely, without any Ordination. The ceremonial Ordination under the Law is abrogated, and Ordination under the Goſpel is onely moral, and a complement of Election. Doctor Ames compareth Ordination to the coronation of Princes and inauguration of Magiſtrates, in his Bellar. Ener. 6. Election in other Societies doth give the authority. The gift of edification, faculty or aptitude is preſuppoſed to Election, the authority or Office is conferred by Election; by Election ſufficienter, by Ordination abundanter. Reformed churches have attributed liberty to the people in point of Election, for the general. Polanus ſaith that an Elder is ordained in the name of the church.

Object. Election is but an act of ſubjection.

Anſw. Such an act of ſubjection tranſmitteth that power which the church had formerly within it ſelf, unto the Officers, and therefore giveth authority unto the Officers. Every one that is ſui juris, or ſo far as any one is ſui juri, he is ſo far indued with authority within himſelf, and therefore a ſervant giveth authority to his maſter; a ſervant (I ſay) giveth a maſter authority over himſelf, by putting14 himſelf under his maſters authority, and by giving over to his maſter that authority which he had over himſelf while he was free.

Object. The members have not ſole power of Election where there are Officers.

Anſw. The power of Election is primitively in the body of members, though ſecondarily there be a negative and an authoritative voice in the Elders as Elders.

The common members are not meet Organs to ordain their Officers. Pro. 3. 1. Common members have not co-ordinate power to act with their Officers; but Officers elected are eſſentially Officers, in reſpect of them at leaſt. An Elder elect is ſuppoſed fitteſt to preach and pray for preparation unto his own ordination. 2. Ordination includes prayer as a part thereof, and the Elder elect is fitter to pray then the common members. 3. Ordination includes a bleſſing, and this bleſſing ſuppoſeth a meliority in order: Heb. 7. The Officers are to bleſſe the people, and not the people the Officers in way of churchorder. 4. Ordination is an act of conſecration, Numb. 8. but the Officers are to conſecrate the people, not the people the Officers. Such as have been ſent in way of ſpecial office, have been onely found to ſend others in point of Ordination, both in the old and new Teſtament. The Fathers have obſerved it ſo Religiouſly, as to appropriate Ordination to the Biſhop. The church is greater then its officers in point of priority, and finality, and dignity; but the Officer: are greater in authority and power of execution. Chriſtiani ſumus propter nos,Auguſtine. Paſtores ſumus propter vos. 5. The Apoſtles and extraordinary Elders would never have taken ordination out of the peoples hands, if it had belonged to them, becauſe they did not deprive them of the power of election.

Object. In caſe of general Apoſtacies there can be no ordinary way of ordination.

Anſw. In caſe no Elders can be acquired, election doth ſuffice. The members do give power immediately of acting ſome Ordinances, The members have formally ſome power to teach, and the commiſſion of Chriſt giveth them power to baptize, which have the power of office to teach, Matth. 28.19. The church of common members have not formally and actually power to adminiſter the Seals, but it hath power efficiently and virtually. The Sun giveth life, though it hath no potentia proxima of life; the foul hath power to ſee virtually, becauſe it hath power to frame its organs, and convey power to them;15 ſo the members have power to ſet up Officers, and to convey power to them for the adminiſtration of the Seals; and thus qui poſſidet, diſpenſat. 2. God in extraordinary paſſages of providence, did ordain the Apoſtles; Moſes ordained Aaron, but who ordained Moſes? Ordination is not eſſential; we may not make ordination with Scotus and Franciſcus, a Sacrament. Ordination is not ſo neceſſary to a Miniſter, as the Sacrament to a chriſtian; and yet a chriſtian is a chriſtian, though he never partake of a Sacrament. The Papiſts themſelves hold it ſufficient to be baptized in voto.

Object. The people of Iſrael are ſaid to anoint Solomon, 1 Chron. 20.22.

Anſw. Its evident that they anointed him by ſome ſacred perſon, even as they did Zadoc the Prieſt: not immediatly, but by ſome Nathan, &c.

Object. Members may elect, which is the greater; therefore, they may ordain, which is the leſſer.

Anſw. Ordination is an act of order as well as of juriſdiction. Some Papiſts place the eſſence of Ordination in that form of words, (Be thou a Prieſt.) Where ſhall we finde the very form of Ordination in the Scriptures? We conceive that it conſiſteth in Solemnities connatural to the confirmation of Election: and prayer, and bleſſing (which are acts of order) are acts of Ordination. Thoſe that can do the greater, may not do the leſſer, unleſſe it be of the ſame kinde.

Object. The Levites were ordained by the hands of the congregation.

Anſw. 1. Upon the ſame ground the members ſhould now ordain, and their proper Elders ſtand by. 2. The Levites were ordained by Aaron and the Prieſts, Numb. 8.3. Impoſition of hands by the congregation was proper to the ceremonial offering of the Levites as a Sacrifice to God, Exod. 29.13. not to our moral ſeparating of Officers under the Goſpel. That act of Impoſition doth rather import ſomthing of Election then of Ordination, as we may ſhew in another queſtion. Calvins opinion is, that Ordination ought to be adminiſtred by Elders, praeſſe etium electioni debere alios paſtores. Doctor Ames granteth to Bellar.Inſtit. lib. 4. cap. 3. that it is the doctrine of the reformed church that Ordination is an act of the Elders, except in caſe of a general Apoſtacie, Bellar. Ener. de vocations Clericorum. Election is an eſſential application of authority in the way of Juriſdiction; Ordination is a circumſtantial application of authority, ſutable to the power of16 Order and Office. Election is an act of eſſential Juriſdiction; Ordination is proper to official power and juriſdiction. The leaſt Ordinances in point of exemption, are proper to the Officers as the greateſt perſons, in reſpect of executive power. The Keys of natural power of of general Office, are in the members; the Keys of inſtituted power, or of Office in ſpecial, in the Elders. I might diſtinguiſh thus: The Keys of natural power are in the body of members; the Keys of Office in the Elders.

Concerning the Officers of the Church.

A Biſhop and Presbyter are the ſame in point of power,Pro. 1. both of Order and Juriſdiction, both intenſively and extenſively. 1. The Lording or Magiſtratical power, is prohibited all Presbyters: for what is allowed in Magiſtrates, is diſallowed in Miniſters, Luke 22.25, 26. The Apoſtle Peter interpreteth the words of our Savour, 1 Pet. 5.3. 2. All Elders or Presbyters of Churches are equally ſtyled Biſhops in Scripture, Acts 20. Phil. 3. Tit. 1. 1 Tim. 3. And thoſe which have wholly the ſame Titles, have the ſame Office. 3. All Presbyters have equally the flock of Chriſt with them, Act. 20. Cyprian might have ſaid of Presbyters and Biſhops together, what he ſaid of Biſhops in his own ſenſe: — Epiſcopatus eſt unus, cujus pars in ſclidum tenetur a ſingulis. The Apoſtle made many Biſhops in one Congregation; but not one Biſhop for many Congregations. The Word of God is far from allowing teaching Elders to be onely ruling Biſhops, to rule by themſelves, and teach by others. Perſonal qualifications muſt be perſonally executed; and teaching Elders are the excelling Biſhops,The office of Biſhops is a Miniſtery, not onely a dignity: therefore he that hath the title, muſt do the work. 1 Tim. 5.17. 4. The Office of Dioceſans is both formally and efficiently Antichriſtian. Grant a Primate of England, and why not of the whole world? Gregory juſtly called John of Conſtantinople The forerunner of Antichriſt. 5. In other Orders there was no precedency inſtituted by the Lord Chriſt. No Arch-Apoſtle, no Arch-Evangeliſt, no Arch-Presbyter or Arch-Biſhop. In the Temple the High-prieſt was a type of Chriſt, the ſons of the High prieſt were types of Presbyters, and they were equal in the matter of their Office. This Propoſition according to Jeromes aſſertion, had place of great authority amongſt the Papiſts themſelves17 until the Councel of Trent. It hath been witneſſed unto by the Fathers anciently. The invented Orders of the Papiſts have been ſome of the plagues of the Antichriſtian Egypt. The praedicant Orders of Antichriſt, are like to the clamorous Froggs; the mendicant Friars or manducant Friars (as Buchanan hath it) are like to the creeping Lice, the plague of Egypt, of the Church, and of the world. This Propoſition is abundantly elaborated by many. Some Theologes oppoſed the ſuperiority of Biſhops (as maintained to be Jure divino) in the Councel of Trent: the Cardinals oppoſed it alſo, though for their own ſakes. It is an extraordinary judgement of God, that ſo many Chriſtian Princes and Kingdoms do ſuffer the Papal bondage all this while. Nome populus (as one ſaid) diutius ex conditione eſſe poteſt, cujus eum poeniteat.

Object. Timothy and Titus are made Dioceſan Biſhops by the Poſtſcripts of thoſe Epiſtles which are written to them.

Anſw. The Poſtſcripts are proved to be Apocrypha by Beza and others. When Paul ſaloteth the Elders of Epheſus, Act. 20, he owneth Archbiſhop there, but equally ſaluteth them all. Beſides, Timoshy his courſe was ambulatory, and he is called an Evangeliſt, 2 Tim. 1.4. •. Titus was in the ſame rank with Timothy. As for the Angels of the ſeven Churches in the Revelation, they were Angels but of ſo many Congregations, and do repreſent all the Elders of thoſe Churches. No Dioceſan can be made to appear in the three next centuries after the Lord Chriſt. The Angels are not called Archangels: The ſeven ſtars, the four beaſts, are all the Elders of all the Churches, not onely ſeven or four. The two Witneſſes Revel. 11, do repreſent all the witneſſes of Truth. The ſingular is frequently read for the plural.

All Biſhops or Presbyters, are both Paſtors and Teachers:Pro. 2. Paſtors and Teachers are not diſtinct Officers. 1. All the Prieſts under the High-prieſt, all the fons of Aaron had the ſame Function or Office in the Temple. There was not one a teaching Prieſt, another an exhorting Prieſt, a third a ruling Prieſt; as if one Presbyter ſhould be a teaching Biſhop, another an exhorting Biſhop, a third a ruling Biſhop. 2. The Apoſtle aſſigneth the title of Paſtor and Teacher to the ſame. Office, Epheſ. 4. Some are Apoſtles, ſome Prophets,Jer. 5.15. ſome Evangeliſts, ſome (according to the Apoſtle) Paſtors and Teachers, which is as much as both Paſtors and Teachers. It is ſuppoſed by ſome that the Apoſtle uſed [and] for ſome, as if the copulative [and]18 were disjunctive in this place, and the meaning of the Apoſtle this: Some Paſtors, ſome Teachers. But the Apoſtle doth not ſpeak after ſuch a manner, as to inſinuate any ſuch interpretation; he doth not ſo much as ſay And Paſtors and Teachers; onely Some Paſtors and Teachers. There is no parallel in all the Scripture, which will prove that [and] loth ſtand for ſome. 3. Paſtors do not any where denote ſuch as had the gift of exhortation moſt eminently, but rather ſuch as had the gift or office of Government, both in the Old and New Teſtament. 4. Teachers are properly before Paſtors in order, as they are taken for exhorters: exhortations are dependent applications of Doctrines. The Apoſtle placeth teaching before exhorting, 2 Tim. 13.16. Tit. 1.9. 5. All Biſhops are called both to teach and exhort, Tit. 1.9. Every Biſhop (ſaith the Apoſtle) muſt exhort with wholeſome doctrine. 6. Paſtors are ſometimes deſcribed onely by the adminiſtration of teaching. Go make diſciples, teaching them, Matth. 28.19, 20. A Biſhop muſt be apt to teach, 1 Tim. 3. The diſtinct gifts of teaching and exhorting, do denominate ſome teachers, and ſome exhorters, rather then ſome Paſtors and ſome Teachers. 7. The Office of Biſhops or Presbyters, is made ſometimes to conſiſt onely in feeding, as if all were Paſtors. Paul biddeth all the Elders feed the flock of Chriſt, Acts 20. Peter ſpeaketh in like manner, 1 Pet. 5.2. Now if teaching and exhorting are moſt frequently applied to one and the ſame Office; Why ſhould we make the one a differential character of a diſtinct Office? There is no appearance of any diſtinction between Paſtors and Teachers in antiquity: Quod eſt rerum non eſt verum. All the ſons of Aaron had full power to uncover the altar, the table, the ark; to open the Miniſtery of the Goſpel in like manner, and that in way of Office.

Object. The Apoſtle ſeemeth to diſtinguiſh him that exhorteth from him that teacheth, Rom. 12.

Anſw. The Apoſtle diſtinguiſheth one from the other in reſpect of gifts, but not in reſpect of Offices. 1. The Apoſtles project according to the face of the Text, is to ſpeak of the diſtinct gifts of Officers in way of compariſon, not of the diſtinct Offices of Officers, or of Officers as comparatively diſtinguiſhed in gifts, not as diſtinguiſhed in Office, or of the Offices of Officers in a large ſenſe, as they ſignified gifts, not diſtinct Offices in propriety of ſpeech. Thus Elders were to attend on their Office in exerciſing chiefly, or eſpecially in exerciſing their ſpecial gifts. I ſuppoſe the Apoſtle uſeth〈…〉〈 in non-Latin alphabet 〉19here for Office, yet properly it ſignifieth action: and I mean Office in a general or large ſenſe, as before.

Object. The Apoſtle compareth the members of the Church to the members of the natural body; and their gifts to the offices of the members of the natural body. Now diſtinct gifts in members of the natural body, do denote diſtinct members; and conſequently the diſtinct gifts of the Officers in a Church (according to the Apoſtle) muſt conſtitute or denote diſtinct Officers.

Anſw. 1. Similies do not neceſſarily run on all four: ſome things ſerve for ornament as well as for argument, as Maldonate obſerveth upon the Parables of our Saviour. 2. The Apoſtle compareth the gradual difference of gifts in officers, to the ſpecifick difference of offices in the natural body. 1. This is evident from the like compariſon, 1 Cor. 12. Common members have the ſame offices, and yet (according to the Apoſtle) they are compared to the members of the natural body in reſpect of their gifts. The comparative diſtinction of gifts in common members, doth not make members diſtinct officers. All members of the Church (in the Apoſtles compariſon) have gifts, and comparatively or gradually diſtinct; but all members are not officers. 2. Is it likely that the Apoſtle ſhould ſpeak here onely of a body of officers? 3. It is certain that the Apoſtle ſpeaketh of a body of members in common: We are all members (ſaith the Apoſtle) one of another, verſ. 5. as all, even ſubordinate members are members in the natural body. In the Apoſtles ſenſe therefore members and officers in the Church are different in reſpect of ſpiritual gifts, onely as the right hand is different from the left; which by reaſon of uſe or conſtitution, is more active and uſeful then the other. Thus one eye may differ from the other in reſpect of its viſive power. gradually, and yet not be a different member eſſentially, or in reſpect of its kinde and ſpecies. One Chriſtian is more like to one member in the natural body, then to another, in point of uſe; and yet accommodate to the ſervice of all the members in a meaſure. In like manner the ſame officers, or diſtinct perſons in one and the ſeme office, may be different in reſpect of gifts gradually, and yet induce with a competent meaſure of all gifts ſutable to their office. 4. It is apparent that in the Primitive nays God did eminently induc ſome with a ſpirit of Government, and competently with a ſpirit of Prophetic, others with an eminent ſpirit of Prophetic, and a compat••t ſpirit of Government: and every one20 was to exerciſe that chiefly which was chiefly beſtowed on him. 5. It is ſomething that the Apoſtle putteth down theſe gifts promiſcuouſly, the diſtributer before the ruler. The Apoſtle is wont to obſerve order, when he ſpeaks of offices or officers. So Epheſ. 4. Some Apoſtles, ſome Prophets, ſome Evangelists, &c. 1 Cor. 12.28. Some Apoſtles, then Prophets, then Doctors or Evangelists, then miracles, then gifts of healing. Theſe are extraordinary and tranſient members of the Church, and therefore the Apoſtle nameth them in the firſt place, and then proceedeth to the ordinary or permanent; helps in the way of Prophecie or Doctrine. I interpret helps by gifts of Prophecie, becauſe there is ſome correſpondence between this ſecond inſtance in v. 28, and the firſt, in v. 8. Prophecie and Tongues are put laſt, becauſe they were ordinary in reſpect of uſe and continuance in the ordinary officers of the Church. 6. It is apparent by the ſcope of the Apoſtle in the whole Chapter, that he doth ſpeak of the gifts of members and officers conjoyntly, and not onely of the diſtinct and compleat Miniſtrations, or gifts of officers, or of the diſtinct or compleat offices of members. The Apoſtle firſt inſtructeth the Church how to exerciſe gifts in general; then he cometh to gifts in particular; and firſt inſtructeth the Church how to uſe ſpecial or eminent gifts of edification (as the gift of teaching and exhorting, &c.) Laſtly, he deſcendeth to common gifts, love, &c. When the Apoſtle therefore ſaith, He that teacheth, in teaching; it is no more then to ſay, He that teacheth, or he that hath a ſpecial gift to teach, and is in office, let him eſpecially attend upon the exerciſe of that gift of teaching. 7. The Apoſtle doth not ſay here or elſewhere, He that is a teacher, or he that is an exhorter, or he that hath the office of teaching or exhorting. Paſtors are diſtinguiſhed from Teachers by the Apoſtle, Epheſ. 4. not becauſe Paſtors do ſignifie exhorters there; but ſuch as do govern, according to the ſpecial uſe of the phraſe in Scripture: and ſo they are not there compleat titles of diſtinct officers, but conjoyned to the conſtituting of one and the ſame kinde of office. 8. It is certain by what hath been already diſcourſed in the arguments, that exhorting and teaching are not compleat miniſtrations of diſtinct officers. Diſtinct offices require diſtinct and proper miniſtrations; not onely ſpecial attendance upon the exerciſe of ſpecial gifts. Teachers are not ſuch as do onely teach, nor exhorters ſuch as do onely exhort, becauſe that every Elder muſt attend both upon teaching and exhorting. An Apoſtle hath ſome proper miniſtration21 to make him an Apoſtle, a Prophet hath ſome proper miniſtration to make him a Prophet, an Elder hath ſome proper miniſtration to make him an Elder, a Deacon hath ſome proper miniſtration to make him a Deacon. If an Apoſtle may do all that a Prophet may do, yet a Prophet may not do all that an Apoſtle may do; if an Elder may do all that a Deacon may do, yet a Deacon may not do all that an Elder may do: But a Teacher ought to do all that an Exhorter doth, and an Exhorter all that a Teacher, put aſide the ſpecial improvement of their ſpecial gifts; and in caſe they are all alike gifted, they may every way be equally employed. 9. It is evident that the Deacons are here diſtinguiſhed by gifts onely; he that diſtributeth is not a diſtinct officer from him that ſheweth mercy.

Object. The Apoſtle diſtinguiſheth him that diſtributeth, from him that ſheweth mercy, becauſe it is the diſtinct office of the widows to ſhew mercy.

Anſw. It belongeth to the Deacons office to ſhew mercy, elſe the Apoſtle would not ſay (he) that ſheweth mercy, but ſhe that ſheweth mercy. 2. Widows are not to be found in all Congregations; there the Deacons muſt ſhew mercy by themſelves or others,1 Tim. 5.16. by men or women as cauſe ſhall require. 3. Widows are not diſtinct officers, but ſubſervient inſtruments to the Deacons office; not ſet officers, but occaſional objects, as well as inſtruments of the Deacons; as the poverty of the widows ſubjecteth them to the Deacons ſpecial providence. For concluſion, it may appear by what hath been ſaid, that teaching is but an incompleat miniſtration or office of an Elder; and ſo exhortation, a gift to teach, and a gift to exbort, are both neceſſary for every Elder.

Governing Elders are not diſtinct officers in the Churches:Pro. 1. There is no appearance of any ſuch diſtinction; in ſucceeding ages next after the Apoſtles, all Elders were called Sacerdotes, and had power both to teach and adminiſter the ſeals. The Centuriatores Magdeburgeuſes were for ruling Elders, and yet could not eſpie any thing in thoſe firſt Centuries; which made for them. Cartw: reply. P. 14. The allegations ſeem to me very inſufficient, that of Ambroſe it moſt ſpecious. That which Ambroſe teſtifieth, is interpreted by Mr. Caertwright, as if he ſhould ſay that the ancient Elders were aboliſhed in his time: but his words hold forth to ſuch thing; Ambroſe onely ſaith that the ancient cuſtom of conſulting with Elders was neglected in his time. Ambroſe doth indeed ſay that this was come to paſſe by the pride of the Doctors;22 but whom ſhould he mean (according to Eccleſiaſtical Hiſtory) but ſuch as by reaſon of ſpecial learning and favour were exalted to be Biſhops, and ſet over other Elders? The Elders which Ambroſe ſpeaks of, were extant in his time, therefore he ſpeaks not of ruling Elders. Beſides, he cannot mean any other then Biſhops by Doctors, becauſe they were the teaching Presbyters, which were neglected (according to Ambroſe) in point of conſultation, for as much as there were no other Elders then extant. Field, l. 5. C. 26. Read Dr. Field, lib. 5. Cap. 25, 26. and Catal. Test. Church-Wardens do ſeem rather to be the defaced Image of ancient Deacons, then reliques of ruling Elders. 2. As Elders are called to teach, and conſequently to baptize, Matth. 28.18. All Elders ought to be〈…〉〈 in non-Latin alphabet 〉.A Biſhop muſt be apt to teach〈…〉〈 in non-Latin alphabet 〉. Tim. 3.2. All Biſhops muſt exhort with wholſome Doctrine, Tit. 1.9. All officers repreſented in Rev. 4. were full of eyes, as Seers, apt to teach. All Elders are equally deſcribed in theſe places, by a gift to teach. 3. All Elders are ſometimes deſcribed by their miniſtration of governing, 1 Theſ. 5.12. Heb. 13.17. This is an argument, that it is not onely the office of ſome to govern, and the ſpecial office of others to teach, but that it is the office of thoſe which teach, equally to attend upon government in point of office, with thoſe which are ſuppoſed to be onely for government. This being ſuppoſed, ruling Elders ſeem to have little or nothing to do — veritas non parit abſurda. The teaching Elders are moſt meet to act in publique adminiſtrations; in private adminiſtrations the Deacons were wont in ancient times to do what ruling Elders are ſuppoſed to ſerve for. 4 Elders are equally honoured in all ſalutations, Act. 20. Phil. 1.1. The Apoſtle putteth a diſtinction between Biſhops and Deacons, none between Biſhops and ruling Elders. Teachers are eminently more honourable, in reſpect both of adminiſtrations and qualifications, for they onely are intruſted with the Tables and Seals of the Covenant, and they onely are endued with knowledge and wiſdom in reference to teaching; perſons thus unequal, do not deſerve equal honour. Mr. Hooker in his preface to his Eccleſiaſtical policy, conceiveth that Calvin admitted ruling Elders at the firſt, onely out of policy: to give ſome content to the Magiſtrates and members: truth is, there is ſome ſhew of it, becauſe they were annually elected. 5. The office of all Elders is to feed like ſhepheards, and a ſhepheard is to feed by teaching, as well as by governing. The Apoſtles charge all Elders to•e•d alike, not ſome by doctrine; and others by23 government 1 Pet. 5.1. Act. 20. What feeding was intended by our Saviour, when he bids Peter feed his lambe and ſheep? Joh. 21. Elders are called Paſtors from feeding, and the Paſters of the Church muſt feed with knowledge and underſtanding. Jer. 3, 15. This is the current of Scripture phraſe. 6. Why doth the Apoſtle give no intimation of theſe Elders in his diſcourſe concerning church officers? 1 Tim. 3. All the officers of the Church (in all likely hood) are there diſcourſed of, and yet the Apoſtle requires the ſame qualifications, without any diſtinction in all the Elders of the Church. 7. Ruling Elders ſeem to have nothing to do, but that which Deacons did in Primitive times. The Deacons were wont (as is ſuppoſed by good Antiquaries) to be part of the Presbyterie. According to Cyprian,Cypr. lib. 3. ep. 10. & l. 3. ep. 15. they did praeceptis gubernare, & manus imponere. Under the Ceremonial law, all the Church officers were Prieſts and Levits, and doubtleſſe the Jewiſh church was an accorate type and pattern of the Chriſtian. This may ſerve for an eighth Argument. The Levirs were to excel in power and dignity, for they were choſen in place of the firſt born: And the Deacons were to be full of the holy Ghoſt and wiſdom. Act. 6. In Moſes time ſome Levites did bear the Arke, the Table, the Altar, ſome the Tabernacle, the Tent or Covering, ſome the boards and pillars, &c. Numb. 4.8. 1 Tim. 3.12, 13. Num. 6.3.In Davids time ſome attended immediatly on the Prieſts, and were Singers, others were Porters, others were Treaſurers, 1 Chron. 24, 25, 16. Now if the Deacons are anſwerable to the Levites, then the Levites muſt help carry the Lord Jeſus in his Ordinances, and ſing forth the glad tydings of Salvation. The Tabernacle was a type of the Church, the Deacons therefore muſt promove the communion and conſolation of the Church, and ſupport the Presbyters thereof, theſe are the pillars of the Churches, which the Levites (in way of type) did bear on their ſhoulders. The Deacons were at the firſt inſtituted for to eaſe the Elders in all matters or miniſtrations, which are not proper to the teaching Elders. Act. 6. We are to attend on the Word and Prayer (ſaith the Apoſtle.) The Deacons therefore are to teach as occaſion ſerves, to viſit the ſick, to watch over the converſation of members, and to acquaint the Elders with what they obſerve, as Porters under the Elders. Epiſcopis oeconomiae ſuae rationes quotannis reddebant. Calv. Instis. l. 4. c. 4. Sect. 5.

It is as much as I•im at,Lib. 3. Ep. 10. & 3.15. if we grant as much to Deacons as the Scripture doth; and indeed, thoſe forementioned acts (according to the24 Scripture and Eccleſiaſtical hiſtory) ſeem to belong to the office of Deacons, as well as to furniſh the Table of the Lord, the Table of the Elders, and the Table of the poor by collections, or a treaſurie. And if this be the office of Deacons, muſt not the Deacons put ruling Elders out of office? I dare not call our ruling Elders (in the way of reproach) Aldermen, as one doth, I like not invectives: onely I crave leave to ſpeak my opinion, and that under correction. I reverence the opinion of all godly men, yet Dr. Whitakers affirmation is true, — the practice of the Church is the cuſtom of men, the ſentence of the Fathers is the opinion of men, the definition of Councels is the Judgement of men.

Object. The Apoſtle diſtinguiſheth governments from Doctors. 1 Cor. 12.28.

Anſw. Firſt, It is not neceſſary to interpret governments in this Text, by diſtinct officers in point of government, becauſe it is the intent of the Apoſtle to ſpeak here of the members of the Church as endued with diſtinct gifts, as well as of diſtinct officers. This is oppoſite to his preceding diſcourſe concerning the members of a natural body, and alſo to his ſcope in Rom. 12. as hath been already declared. All diſtinct gifts of members do not conſtitute ſo many officers, for then all members in the Church may be officers. Every member endued with a gift is an helper, but not an Officer; an officer is not endued with one gift alone, but with many together. 2. Miracles, healings, tongues, interpretation of tongues, do not import ſo many officers, and therefore it is not neceſſary (governments) ſhould conſtitute a diſtinct office. The Apoſtle indeed inſtanceth in ſome officers, officers being eminent members of the Church in reſpect of their gifts: but his drift is directly to ſpeak of members as endued with gifts, not onely of members that are officers, and therefore mentioneth members eminent in gifts together with members that were eminent in office. 3. The Apoſtle doth not ſay governours, but governments; which intimateth that he rather ſpake of gifts then of officers. 4. Helps and governments ſeem here to ſignifie the ordinary teaching Elders, if any ordinary officers do anſwer to the gift of Prophecie and the gift of diſcerning ſpirits, v. 10. both which are neceſſary to an Elder; the one for teaching, the other for governing. If wiſdom be the eminent gift of Apoſtles, knowledge of Prophets, faith or the word of faith, the eminent gift of Evangeliſts, then the particular inſtances in verſ. 28. &c. do25 exactly refer to thoſe in verſ. 8. and then accordingly (helps) in v. 28. do anſwer unto Propheſie in verſ. 8.

Object. Teaching Elders ſeem to be underſtood in the third ſort of Officers, for they are called Doctors or Teachers.

Anſw. Theſe Doctors in all probability, are Evangeliſts or extraordinary Teachers. 1. They are placed with ex raordinary members, and in the midſt of extraordinary members, next after Apoſtles and Prophets, and immediately before miracles and healings. 2. Elſe Governments ſhould have been placed next to Doctors. 3. They anſwer to the third kind of officers mentioned Epheſ. 4.11. Some Apoſtles, ſome Prophets, ſome Evangeliſts. Evangeliſts muſt be underſtood by Prophets here, or elſe not at all recited. 4. We read of ſuch Doctors as were extraordinary Act. 13.1. Paul ſeems to be the leaſt of them at that time, he is named laſt. 5. Ordinary Elders are no where elſe deſcribed onely by the title of Doctors or teachers. 6. The order is perſwaſive, the Apoſtle diſcourſeth firſt of extraordinary members (Apoſtles, Prophets, Doctors, miracles, healings) then of ordinary members, as helps, governors, &c. tongues, and Propheſie &c. were extraordinary at that time in reſpect of the cauſe, but yet may be reckoned for ordinary gifts, becauſe they are permanent and ordinary in reſpect of uſe. Th. Aquinas doth ſome what conſent to this interpretation.

Object. Ruling Elders are clearly diſtinguiſhed from Teaching Elders. 1 Tim. 5.1.

Anſw. Firſt, This place ſeemeth to afford moſt evidence, yet it is not reaſonable to interpret our Text this way, when many other places do plainly bear witnes to the contrary. 2. Some make the firſt Elders to be Deacon.The Elders that rule well may be the ſame perſons with thoſe that teach, under a double conſideration, if the relative (or) would permit, and then this were the meaning, The Elders that rule well (that is) as they rule well, but eſpecially thoſe that teach (that is) as they teach, are worthy of double honour: It will not follow hence that one Elder ſhall have more honour for teaching onely, then another hath for teaching and ruling alſo, but that one Elder may have more honour for one gift then for another, or more honour for his gift to teach, then for his gift of governing^a^aThe word〈…〉〈 in non-Latin alphabet 〉notes a difference in circumſtances, as well as in kind. Gal 6.10. Phil. 4.22. 3. This ſeemeth to be the ſenſe of the text: The Elders that rule well, that is, which are eſpecially gifted for government, and which eſpecially attend on that gift, eſpecially26 ſuch as labour in the word &c. (that is) ſuch as are eſpecially gifted for doctrine, and ſo eſpecially attend on that gift, are worthy of double honour. I take this to be the moſt genuine interpretation. Barnabas was faithful in his miniſtery, yet Paul was the chief ſpeaker. 4. It is not imaginable how ruling Elders ſhould deſerve ſuch equal honour with teaching Elders. Teaching Elders muſt diligently attend government as well as doctrine. 5. Such as rule well are not ſuch as rule onely, becauſe ſuch as labour in the Word are not ſuch as labour onely in the Word, but ſuch as labour chiefly in the Word. It is queſtionleſſe that the Teachers muſt labour in government as well as in doctrine. 6. If the Apoſtle had meant ſuch as rule onely, it had been moſt plain to have ſpoken after this manner, The Elders that rule well are worthy of double honour, but eſpecially thoſe that rule well, and labour in the Word and Doctrine alſo. 7. The Apoſtle in the ſame Epiſtle 1 Tim. 3.2. and elſewhere, requireth a gift or ſpecial aptitude to teach in all Elders. 8. This Text is ſomewhat paralel to Rom. 12. and 1 Cor. 12. from which we may more eaſily learn the mind of the Apoſtle in this place; It is the idiome of the Apoſtle to ſpeak of members as gifted in thoſe Epiſtles. The members of the natural body do moſt exquiſitely hold forth the gifts, faculties, or natural offices of Church-members, whether in office, or out of office, 1 Cor. 12.8. The Apoſtle reckoneth up nine ſeveral gifts, but not to point out nine kinds of officers in the Churches. He that propheſieth onely, is not a diſtinct officer; he that diſcerneth ſpirits onely, is not a diſtinct officer; he that ſpeaketh tongues onely, is not a diſtinct officer: ſo he that teacheth, he that exhorteth, he that ruleth, theſe adminiſtrations do not adaequately or completely deſcribe ſo many diſtinct Elders in point of office, all theſe gifts are neceſſary to every Elder. In Cant. 4. & 6. & 7. The Church is deſcribed, circumſcribed by her feet, thighes, belly, breaſts, neck, lips, teeth, noſe, eyes, and by the temples of her head, but all theſe members of the Church, endued with ſundry and ſeveral gifts, do not beſpeak ſo many diſtinct Officers in the Church. The head of the Church, or of the Spouſe, ſeemeth to repreſent Chriſt in the Presbyterie; her hair, the doctrines and profeſſion of the Presbyters, hanging, adhereing as hair to and upon the head; her eyes, noſe, teeth, lips, and neck, their gifts of wiſedom, knowledge, and diſcerning, or of teaching, and exhorting, and governing. The Presbyterie is like mount Carmel, becauſe it is fruitful; the hair is like purple, and like27 a flock of Goats on mount Gilead, becauſe the doctrine and profeſſion of the miniſters of Chriſt clothe both themſelves and others with the garments of ſalvation; The temples within the locks are the gracious and inward qualifications, like to pomegranates for pleaſantneſſe both to the eye and taſt.

This Presbyterie hath eyes, and teeth, and lips; to teach, exhort; it hath a neck like an Armory, a noſe like the Tower of Libanon, that looketh towards Damaſcus, theſe ſignifie the gifts of government, whereby the Church is defended againſt its enemies both within and without; the enemy of Iſrael was Damaſcus eſpecially, and therefore the Spirit of God chuſeth it to point out the enemies of the Chriſtian Church. This may ſuffice for to illuſtrate the diſcourſe of the Apoſtle concerning the gifts and members of the Church. 1 Cor. 12.

The Prophets 1 Cor. 14.Pro. 4. do not maintain any ſtanding Ordinance of prophecying in the Churches. Elders are the onely ſtanding teachers in the Church, in point of ordinary execution. 1. Thoſe in the 1 Cor. 14 are called Prophets, and their adminiſtration is called prophecying, this arguoth an eminency of gift both in reſpect of the matter of it, and alſo in reſpect of the manner of coming by it. Propheſie when it is taken properly, notes an eminent adminiſtration, and that from ſpecial inſpiration throughout all the Scripture. Aſaph and Heman, and Jeduthun &c. are ſaid to propheſie 1 Chron. 25. theſe may be ſaid to propheſie figuratively; and yet it is certain that Aſaph, Heman, and Jeduthun were extraordinarily taught by the Spirit of God, and it is probable that their children alſo were eminent under them in this reſpect. The Spirit of God helped them to indite Prophetical Pſalmes, and alſo to perform their other muſical adminiſtrations; why elſe was this office ſo tranſcending the other functions of the other Levites? Bezaliel, Samuel, David, Aſaph, Heman, Jeduthun and their ſons, Eliſha and the children of the Prophets, all theſe were ſingularly inſtructed by the Spirit for the ſervice of God, for the work of the Tabernacle and Temple, in doctrinal and muſical adminiſtrations, in vocal and organical muſick: And all theſe were types of the miniſters of the Goſpel,1 Sam. 15.20. and of all other which are taught by the Spirit, to make melody in their hearts and in their adminiſtrations unto God. Our David hath invented us to be inſtruments of muſick, we are onely the people that are ordained to ſhew forth the praiſe of our God. The Hebrew word〈…〉〈 in non-Latin alphabet 〉is ſuppoſed to ſignifie ſuch an one cui Deus arcana revelat. Aſaph, Heman, Jeduthun28 and their ſons alſo, at leaſt ſome of them obtained ſpecial cunning through the ſpecial inſpiration of the Spirit of God, and therefore they are ſaid to prophecie; this may be ſufficient for the clearing of that place. Aaron is ſaid to be Moſes his Prophet, Exod. 7.1. the reaſon is, becauſe the dictates and oracles of God from the mouth of Moſes, as Prophets, were wont to ſpeak immediaely from Gods mouth. 2. Propheſie is expreſſed to be one of the gifts which were extraordinarily conferred in thoſe times, 1 Cor. 12. 3. It was an uſual effect of impoſition of hands. 4. How ſhould ſo many in ſo ſhort a time acquire ſuch ability to ſpeak by ordinary means? Interpreters do generally apprehend thoſe Prophets to be in an eſpecial manner inſpired. The Etymologie in the Greek is known to ſpeak much, the uſe of it in Scripture ſpeaks more. The common-members may be thought to propheſie as well as Elders 1 Cor. 11. becauſe the gift of the Spirit was vouchſafed to Elders and others. 5. Propheſie is made to anſwer to revelation, doctrine to anſwer to knowledge; the latter phraſes do explicate the former, 1 Cor. 14.6. and the Apoſtle 1 Cor. 13. maketh mention of the gift of Propheſie, as a ſingular gift of the Spirit in thoſe dayes. 6. All that were ſtanding preachers (according to the Scripture) were ſent of God by ſome ſpecial calling, mediate or immediate, directly or indirectly, expreſly or by good and manifeſt conſequence.

Object. Their gift was not infallible, they were not of the higheſt order of Prophets, ſuch as are ſpoken of Epheſ. 4.

Anſw. Their gift did excel the common gift, or the gift that was common to all members, as hath been diſcourſed. 2. The gift was miraculous in reſpect of the manner of comming by it; and a like gift in theſe daies being not ſo circumſtantiated, doth not ſo edifie; tongues were then of publike uſe in common members, partly becauſe they were miraculouſly conferred; tongues now are not of publike uſe in the Church in common members, when Elders have the ſame. 3. Now there is no reaſon why an inferiour gift ſhould be ordinarily exerciſed by ſuch as are not in ſtate of office; if any ſhould be permitted ordinarily to teach together with the Elder, they are the Deacons, and yet it is not the Deacons office ordinarily to teach in publike. The Elders or Church may intreat ſuch as have dedicated themſelves to the miniſterie, and others alſo (in ſome caſes) to exerciſe a gift of edification, but not in way of ſtanding office or ordinance; The Elders are called Teachers, becauſe it is their office29 to teach ordinarily. The Prieſts did onely blow the Trumpets under the Law, to denote the Office of the Elders under the Goſpel. The Levites might carry the Ark, the Table, &c. but the Prieſt onely did uncover the Table, the Altar, &c. Numb. 10.8. this was to ſhew that the Elders onely have authority to open the Tables of Gods Law, and to reveal the myſteries of the Kingdom of God, in the way of ſtanding Office. It was onely the Prieſts office to take down the tent and tabernacle; and accordingly it is onely the Elders office to preach ordinarily the doctrine of the Goſpel, the doctrine of humiliation and mortification, to make way for the Churches progreſſe in the wilderneſſe.

Object. The Princes are ſent to teach. 2 Chron. 17.7.

Anſw. Piſcator ſuppoſeth that the Princes did onely promove the Levites in teaching. The Hebrew word doth ſignifie to make to learn, whether by ones ſelf or others. 2. Magiſtrates have power to teach in the Common-wealth ordinarily, though not as Prophets in the Church. We may ſhut up all: The Church is the golden Candleſtick; but the ſpirit of the Elders is the ſhining and burning light therein, and the two Olive-branches thereof. Zech. 4.2. Ezek. 7.20The Church is the hangings of the Temple. The Elders are the pillars on which the hangings did depend.

Concerning the Power of the Presbyterie.

THe Presbyterie is to govern with great condeſcendencie,Prop. 1. and to labour for the conſent of the Church in caſes of moment. Magiſtrates themſelves are called Paſtors and Fathers (partly) becauſe they ought to be mild, (as Cauſabon and others have obſerved) in the execution of their power. Paſtors ſhould carry lambs in their boſomes, Iſa. 40. Magiſtratical Soveraignty of ſpirit,Luke 22. 1 Pet 5. is intolerable in Miniſters of the Church. It is better to be the Bride, then the Bridegrooms friend. Abrahams ſervant muſt intreat Rebeckah with kindneſſe, with bracelets and jewels, and carry her to his maſter with honour. The Prieſts were charged to take down the Tabernacle, and the Levites to bear it with great reſpect; and the Tabernacle was a type of the Church. Our Solomon will have his mother to be ſet at his right hand in a chair of State. Rev. 3. & 4. & 20.The four and twenty Elders30 have all thrones and crowns as Chriſtians,Cyprian ad Cl•rum, nihil ſine veſtro conſilio & plebi; conſenſu. Lib. 3. Ep. 10. & l 4. Ep 5. & l. 3. Ep. 22. & l. •. Ep. 10. & l. 5. Ep. 7. though not as Eccleſiaſtick Governours. Cyprian ſeemeth ſometimes to tender thus much reſpect to the common members or body of the Church (as when he ſaith, Vobis praeſentibus & judicautibus) but not a word of ſuffrage in antiquity, except in point of Election. And Cyprian is bold to write after this manner (hortor & mando) as to ſubjects. The Apoſtle is bold to threaten the rod to the Corinthians: Shall I come unto you with a rod? 1 Cor. 4 21. The more authority is conferred upon Elders, the more humble have they need to be: Caeſari, cui omnia licent, propter hoc, minus licet. I ſuppoſe, the power of Juriſdiction doth originally and eſſentially reſide in the body of members. Elders have their power either by Election or Ordination, becauſe there is no other ordinary mean of vocation. Election is neceſſary even from the people, becauſe they are to ſubject themſelves or withdraw, according as Elders preach for Chriſt or againſt Chriſt; and therefore the peoples election doth incompleatly (at leaſt) give the keys. We affirm that the power of Presbyters doth not eſſentially depend on Ordination, but on Election. The people have power to act, yea, even to adminiſter the Seals virtually and mediately, and give power by Election to the Elders. Election is now anſwerable to the hereditary vocation under the Law; and the Ceremonial Ordination was but circumſtantial to the hereditary right of the Levi•es. Election in all Societies doth ſubſtantially or eſſentially derive power, and correſpondeth to an hereditary derivation of power. ^*^*Ep. 65. p. 285. & 67. p. 289. & 13. p 365.Beza is onely for an implicite conſent of the people, and that onely in Election. The French Synods have condemned Morellius his Democracie, and eſtabliſhed the next Propoſition.

The commom members are not to govern by ſuffrage and coordinate authority together with their Elders. Pro. 2. Prudence and brotherly love require an endeavour in the Elders for the procuring of conſent from all;Confeſſus ſeniorum eſt judicium Recleſiae. Calv. Inſtis. l. 4 c. 12. Sect 3. but conſent is not abſolutely neceſſary. The conſent of the people is not authoritative, but conſultative in reſpect of the Elders. Praeter electionem miniſtrorum, plebis nullas eſſe partes in Eccleſiaſtico regimine cenſemus: ſo Chamier.

1. Arg. 1. If the Presbytery be not inveſted with the power of Juriſdiction, then the Presbytery ſerves but for order;Cyprian by himſelf, or his〈◊〉by it ſelf, either (in conſult a pl••e) did binde and looſe, cenſure and abſolve the lapſet, though he ſpeaks of the conſenſus plebis at ſuch times. Presbyters are but Prolocutors; every members is eſſentially and ſubſtantially a Governour, as well as an Elder.

312. Arg. 2. If the Elders are not to baptize and adminiſter the Seals but at the appointment of the Church in particular; then they have not compleat power of order, becauſe they have not compleat power to execute their proper acts which belong to the power of order.

3. The miniſterial Keys, or the Keys of execution, were given to Peter as an Apoſtle, Matth. 16.18, 19. They may be given to Peter before he was an Apoſtle, quoad promiſſionem; after he was an Apoſtle, quoad confirmationem; when he was made an Apoſtle,Arg. 3. quoad conſtitutionem. 1. Peter is here made oeconomus Eccleſiae; the keys of the Kingdom are given to Peter; and kingdom includes the Church. Peter is evidently diſtinguiſhed from the Church; therefore he doth not repreſent the Church. On this rock (ſaith the Lord Chriſt) will I build my Church; and unto thee will I give the keys: he doth not ſay Ʋnto it (as meaning the Church) out Ʋnto thee, meaning Peter, and diſtinguiſhing Peter from the Church.

Object. If it be objected, that the Keys are not given to the Church here mentioned, becauſe it is the univerſal Church:

Anſw. I reply, 1. The univerſal Church may as well be made the ſubject as the object of the Keys: as it is the object in particular viſible Churches, ſo it may be the ſubject alſo. 2. It may as well be made the ſubject of the Keys, as of the viſible Officers, 1 Cor. 12.28. 3. Is it probable that Pote•ſhould repreſent any other Church, then that which is expreſſed in the Text? 4. I ſuppoſe it hath been already proved, that there is an univerſal viſible Church. Secondly, Peters confeſſion argueth that this promiſe was made unto Peters perſon in way of reward. 3. Peter is made a principal ſtone of the Church, a ſecondary foundation, a maſter-builder. The doctrine of the Apoſtles is called a foundation of the Church:Eph. 2.20. Rev. 11. the twelve Apoſtles are twelve ſundamental ſtones of New Jeruſalem. Peter was named ſo, with reference to his Miniſtery. One and the ſame rule is not ſutable to Peter as an Apoſtolical ſtone, and as a Chriſtian ſtone alſo. Chriſt is the Rock, Peter a ſtone: Chriſt the matter or object of Peters confeſſion, is the Roc•••not the Confeſſion it ſelf. The doctrine of the Apoſtles is a ſecondary foundation, Epheſ. 2. and Chriſt in the doctrine of the Goſpel is the fundamental Rock. The Confeſſion is not the Rock, becauſe the Rock is an antecedent to the Church; but faith or confeſſion is a concomitant. That which is revealed to Peter, is Chriſt in the doctrine or matter of confeſſion; and upon this is the Church to be built. The foundation is homogeneous to the firſt32 eſſentials of the building, viſible confeſſion is an accident to the Church as myſtical. 5. The Apoſtles had the power of the keys immediately from Chriſt; and where, if not in ſuch explicite paſſages as theſe are? 6. Let one place be found, where one of the Apoſtles alone is brought in as repreſenting the common members. I cannot finde Peter or any one of the Apoſtles ſo much as to repreſent the other Apoſtles, when our Saviour ſpeaks to them. When Peter ſpeaks in the name of all the Apoſtles, Joh. 6. and Matth. 19.28. Chriſt ſpeaks to all in the plural number; not to Peter onely. It is queſtionable whether Peter did intend to ſpeak in the name of all in this place; and it is as queſtionable whether our Saviour intended all directly, in ſpeaking to Peter. 7. What is there in that Text to argue that Peter is here repreſentative, both as a member in common, and alſo as an Apoſtle? Apoſtolical power and Church-power cannot be conveyed in the ſame expreſſions, tum quoad praedicatum. & ſubjectum. ^*^*If Chriſt had ſaid, Thou art Peter, both a common member & an Apoſtle and unto thee will I give the keys; then there had been reaſon to have conceived that the keys had contained both Church-power and Apoſtolical power: but the Text doth not ſo ſpeak.Auguſtine ſeemeth ſometimes to apprehend that Peter did repreſent all Chriſtians; but Doctor Reynolds hath obſerved, that he affirmeth that Peter received the Apoſtolical Office here, Perſonam omnium Apostolorum gerentem, in Johan. Tractat. 118. It is evident that Auguſtine did not make the body of members the ſubject of executive power.

Object. Peter doth at leaſt repreſent the Apoſtles and their ſucceſſors.

Anſw. 1. The Keys may be given onely to Peter directly here; becauſe they were in Peter wholly, and the other Apoſtles were not ſpoken unto. All power of execution is virtually in every Apoſtle. One Apoſtle hath as much power (in caſe there be but one) as all together. One Elder hath not a divided power, where there are more then one to conſtitute a Presbyterie. Arg. 4.2. The Keys were given to all the Apoſtles by conſequence, though not in the way of repreſentation. 3. If Peter did now receive the Keys Apoſtolical, then he could not repreſent the common Preſbyters. The ſame rule, in the ſame expreſſions, cannot confer ſuch a different power as the power of common elders and the power Apoſtolical; the Text and the parallels do not admit of any ſuch repreſentation

The Apoſtles could not poſſibly repreſent the Church, Matth. 18. They are diſtinguiſhed from the Church, which they are ſent to gather. The Church gathered is the object of the Miniſtery of thoſe that are ſent. They are to teach them after that they have baptized

33The Apoſtles could not poſſibly repreſent the Church, Matth. 18. They are diſtinguiſhed from the Church which they are ſent to gather. The Church gathered is the object of the Miniſtery of thoſe that are ſene. They are to teach them after that they have baptized them. 2. They have power of office, or actual power to baptize. 3. They are bid Ga up and down to teach all Nations. This place is thus far parallel to Matth. 16, and confirmeth the interpretavion precedent. But our Saviour here intendeth this commiſſion even to the ſucceſſors of the Apoſtles. I am with you (ſaith he) to the end of the World. In all congruity our Saviour underſtands by you, ſuch as you are; ſuch as are indued with authority to teach and baptize, as well as you: onely the commiſſion is to be interpreted quoad materiam ſubjectam; and therefore the Apoſtolical commiſſion is not exactly quadrato to the common Elders. The promiſe of Chriſts preſence tended to the encouragement of the Apoſtles and their ſucceſſors, in the work of the Miniſtery, about which they were now ſent: and that power which is given to the Apoſtles here, is given to all Elders, as far as Scripture may permit.

5. Elders have as full power to baptize as to teach,Arg. 5. according to this Text; and by conſequence they have full power to admit members. Full power to baptize upon making a diſciple, without any intervening act of the Church, doth argue full power to admit, becauſe admiſſion is not a conſequent of Baptiſm.

6. If all members young and old, children and men;Arg. 6. if thouſands together muſt judge and govern upon conſcience, together with the Presbyterie. 1. It muſt needs interrupt the work. 2. It is work enough, a double labour for the Elders to inſtruct the Church how to judge. There is more time ſpent in informing the Church, then in determining the caſe. The members will make the keys flite about their Blders ears, if they have them.Muſt Elders hold the hands of the common members, (as the maſter teacheth Scholars to write) and act onely by them? 3. Pride is an epidemical diſcaſe in Democratical Government. Who is ſufficient to hold the reins of authority! Where there are no ſtanding Magiſtrates in the Common-wealth, and in the Church no Governours at all, or none but Governours, the off-ſpring is like to be an Iehabed. 4. Confuſion and diſorder is inevitable. Turba ruunt. The Church ought to be a patern of punctual order. A Democracie is called by Plato, Nundi•ae populares. 5. As Churchwork muſt needs be too long a doing by ſo many, when it is caſie; ſo it muſt needs be done too ſoon by ſuch as are precipitant, when it34 is difficult. Some are conſcientious and ſcrupulous, others unſeaſoned, ignoran, youthful. This is a Pedocracy as well as a Democracy. The ſeat of Government is the ſeat of Wiſedom.

7. Arg. 7. It is naturally in the power of the Presbyterie to admoniſh the whole church, to ſuſpend the whole church in reſpect of the ſeals,1 Theſ. 5.12. It is intoletable that many whole churches ſhould convene and act•on••nctim, eſpecially for all offences.Arg. 8. otherwiſe they might be active in adminiſtring to thoſe which are known to be unworthy. This power containeth more then a negative reference to their elders. The church and its elders are not co-ordinate ſocieties in reſpect of ordinary execution. In Iſrael there was Soveraignty in the Magiſtrates or Princes. Amongſt the Romans, Imperium was in magiſtratu, Majeſtas in populo.

8. It is granted that Elders have full power in reſpect of ſome acts of juriſdiction; elders may ſend to, or ſpeak to one another for a word of exhortation, and not ask the conſent of the church. &c. And where are the ancient bounds? By what rule are they ſubordinate to the church in other acts? Are they not ſeparated to execute all the ſtanding laws of Chriſt? Why ſhould they depend upon the determinations of the people, who are choſen to interpret Chriſts laws unto the people, and that in way of authority, as being ſet over the people? Praeceptive power without corrective power (as one ſaith) is like a ſword without an edge.

9. Arg. 9. Deu. 21.5.The Elders are rulers, governors, ſet over the church, and have power to command, to admoniſh as ſuperior in authority judicial, 1 Theſ. 5.12. The church is charged to obey their elders, as over-ſhadowing perſons in that way of government, Heb. 13.17. The angels are rebuked for the corruptions of the churches of Aſia, as if it had been in their power to prevent and redreſſe. How could Diotrephes have the face to arrogate ſuch Prelatical power, if the Presbyters had not power of juriſdiction in their hands? The Levites were to carrie the Tabernacle under the prieſts, the government was praeordinately upon the prieſts ſhoulders. The church is to be carryed, not to carry; to obey, not to command; to be ſubject, not to govern. Thoſe that allowed elders nothing but〈…〉〈 in non-Latin alphabet 〉in the French churches, do wholy ſute our practiſe.

Object. The peoples conſent is neceſſary in the way of liberty, not in the way of authority.

Anſw. 1. If the peoples denial of conſent muſt bind the Elders, ſo that they cannot proceed, and the elders denial of conſent doth not bind the people when a caſe is voted, then the bodie of35 members hath more authority then the Elders. 2. If the elders and body of members have a negative voice for the binding of each other, then we make the church to conſiſt of two co-ordinate ſocieties, but altogether gratis, as far as I underſtand the Scripture. 3. A binding power is a power of authority, Matth. 16. and 18. Joh. 20. And authority may be natural as well as inſtituted. The people have authority by a natural law originally, the elders by a poſitive law. And if the people have power by a natural or hereditary right in point of ordinary execution, their authority of ordinary execution doth ſo far excel the power of elders, as heriditary Monarchy doth excel that which is elective, and ſo it is in an Ariſtocracy. 4. A neceſſity of the members conſent doth conſtitute church-government exceſſively Democratical. In Rome, in Athens &c. they were far from ſuch a Democracy, as wherein all the people did govern conſtantly with their Magiſtrates, and yet they are reputed Democratical. An abſolute Monarch (ſaith one) is not bound to a Parliament; and grant but an abſolute Ariſtocracy, a Parliament or general court ſhall have but a conſultative power, not a binding or authoritative power. Chamier profeſſeth that he hath not ſeen one that affirmeth church-policie to be Democratical. But if the conſent of the members be abſolutely neceſſary in ordinary execution, certainly church policie is Democratical, or elſe there neither hath been, nor is any Democracy in the world where there are Magiſtrates. Truth is, where Magiſtrates are bound to the judgement of the people in ordinary execution, they are but titular magiſtrates, and where elders are bound to the judgement of the members, they are but moderators or titular governors. 5. Liberty is relative,D•m••lcus Sil•in the Councel of Tr•••, made liberty oppoſite either to neceſſity or ſervitude. Poteſtas in ſ•l•bert••dicitur, & diſtinguitur a p•••ſtat•in ali••. Gr••. de Jure〈◊〉l. 1. p 4. and imports directly (in a civil or moral ſence) but an immunity from ſervitude or authority; but the conſent of the members in admiſſions and cenſures, doth bind and looſe, and is an act of power over others; Liberty in propriety directly argues that a man is not under authority, but not that a man is in authority over others. A Jury in a Court is a tranſient Magiſtracy, though not a ſtanding Magiſtracy. The Commons in Parliament, which have a binding vote, are tranſient governors. 6. The conſent of the members doth give authority, therefore it is an act of authority. Nihil dat, quod non habet. The act of the elders in binding and looſing is an act of authority, and it is incomplete, ſeparated from the conſent of the members. 7. The conſent of the members in election, is an act of authority, therefore36 their conſent in point of execution (if it be abſolutely neceſſary, or if it be a reſignation of liberty in both) is an act of authority. Liberty imports directly an immunity from authority out of a mans ſelf; indirectly, that a man hath authority over himſelf. A free man is ſui juris, as he is properly ſaid to be free; now when a people reſigneth this liberty either to Magiſtrates or Miniſters, it reſigneth that authority which was formerly reſident in themſelves. 〈◊〉65. p 28.5. Ruther p. 50.8. Corrective and coactive power is authority, and this conſent of the members doth complete the corrective and coactive power of the people, over which they were governours. The conſent of the people is deſireable, and many godly men ſpeak much this way, which do not eſteem it abſolutely neceſſary. It is deſireable humani•atis gratia (as one ſpeaketh of a Parliament in an abſolute monarchy) not neceſſitas gratia. If Politicks do truly affirm thoſe Kingdoms to be beſt eſtabliſhed where their Kings are hereditary, and do nunquam interire (as they ſpeak;) how (miſerably) is that church conſtituted, that hath never any governors, or none but the ghoſt-like apparitions of governors? Our elders may well be called ghoſtly fathers, and ghoſtly governors, which have but the ſhadow of authority perfectly in them. I might argue farther from the definition of authority; authority in the general is but jus regendi, and if the conſent of the members do neceſſarily bind, and that jure divine, it is fully correſpondent to the definition. Azorius his definition of authority, or any other that ever I met with, doth make a binding conſent an act of authority: we uſe to divide power but into a power of might, and a power of authority; a power of liberty is reduced to a power of authority. Governors and to govern with coactive power, art conjugates. Are they not proper governors which ſhall govern the people over which they are governors, onely when the people themſelves liſt? ^a^aAn Indian is bound as well as a member, to obey a miniſter, if a miniſter may preach to an Indian (vi officii.) It is not enough to ſay that the members are bound to obey the doctrinal ſentence of the elders (clave〈…〉) vi officii or in reſpect of a preceptive power; they are bound to obey the exhortation of any private brother, (vi materiae, which it but little different) when he ſpeaketh according to the rule, where there is no preceptive ſuperior or judicial power. It is but equal that governors or rulers ſhould have judicial power to conſtrain obedience, which is inconſiſtent with a neceſſity of the members conſent. If an abſolute Ariſtocracy be for the general leſſe dangerous then a Democracy, there is leſſe danger in the church then in the Common-wealth from37 ſuch an Ariſtocracy; becauſe the medium of government in the church, is rather ſwaſive then coactive; Elders are to govern verbo non gladia. Such governors do beſt become the Church, as may eminently repreſent the kingly office of Chriſt, at leaſt as evidently as the prieſtly and prophetical office of Chriſt. It is ſuppoſed that a King or Monarch may be complete in reſpect of ordinary execution, and yet the Soveraignty or Majeſty reſide in the Kingdom; and an Ariſtocracy may be complete in reſpect of ordinary execution, and yet that Soveraignty or Majeſty reſide in the Common-wealth. Where the people have power to ſet up and pul down Magiſtrates with an offenſive power, there is a Democracy in being or conſtitution, if not in ordinary action or execution. Epiſt 67. and 68.Arg. 10. Num. 21.16.17. 1 Chr. 26.And a power defenſive, or a power to except and interpoſe (in caſe of juſt defence) is connatural to all bodies or beings, civil or natural, where the Soveraignty or Majeſtie is loſt. or given away to ſuch as bear the enſignes of authority. Bexa is for an implicite conſent of the people in election, but reſolute againſt it in other caſes, non tantum periculoſum, ſed etiam iniquuns eſſe, totum caetum is ſuffragia witti. Epist. 83. pag. 36.

10. The relations of elders to churches do challenge power complete. They are antitypical; the eyes, heads, fathers, princes of the Congregation. Moſes and the Princes did repreſent Chriſt and his Apoſtles, and Elders. They are the Captains of the Lords Hoſt. Moſes and the Princes digged the well and ſang to it; to denote how Chriſt and the Elders do digge the well of ſalvation, and ſing the new ſong of ſalvation to the Iſrael of God. Though pro•ati•uni••be probati•nullius ſometimes: yet ſuch as theſe, both together and apart, may be vehemently perſwaſive. Some do ſcruple at the calling of the Miniſtere heads of the Churches, and indeed there is no univerſal head beſide Chriſt; but yet miniſters may be called heads of particular churches, in that ſence as they are fathers and rulers.

11. It was Gods Ordinance in Iſrael. In all Courts,Arg. 11. Lev. 13. Num. 35. Deut. 19.12. in the Temple, in the Cities of Refuge, in the Synagogues, the elders had full power of execution. The Prieſts did onely determine concerning the Leproſie. The Levits themſelves did open and ſhut, were porters under the Prieſts. This Ordinance of God ſeemeth to be grounded on moral equity; we generally find an equity in Gods Ordinances, as well as a ceremony. And it is moſt ſutable to nature, it being unnatural for the multitude to execute. I is true that the people of God are••••isted to a ne•••communion with God in worſhip, then under the Law, but it is true in reſpect of the Elders as well as of the common members. And we are freed from the38 ceremony of the Moſaical Ordinances, not from the equity.

12. Arg. 12. That power which is aſcribed to the Prieſts and Levites, Ezek. 44.23, 24. muſt needs type out the power of elders in the Chriſtian church. The whole chapter and propheſie concerneth the Chriſtian church. The civil acts in Iſrael were a typical pattern of the Chriſtian church, as well as the Temple. The Prieſts and the Levits muſt ſtand in judgement, and judge and determine controverfies in the church, Deut. 19.17. By their word ſhall all strife be tryed. Deut. 21.5. They ſhall give the ſentence of judgement, and thou ſhalt not decline from their judgement: they are ſeparated for this purpoſe by the Lord, Deut. 17.9.11. Allegories are Argumentative, when they are evident. And though all things are not exactly typed out in the ceremonies, at leaſt in all ceremonies, yet it is our duty to obſerve that which is repreſentative. The Prieſts were types of all ſpiritual men in oppoſition to natural men, but they were types alſo of Elders in reſpect of their ſpecial office, as they are oppoſed to the Saints in general.

13. Arg. 13. Elders are titles of authority, the notation thereof alludes to the Elders under the Law. Paſtors are titles of authority, the notation thereof alludes to the uſe of the phraſe in the Scriptures, and it is applyed even to Civil Magiſtrates. Shepherds do govern as well as feed; and Elders are to feed by authority as well as by doctrine. The Prieſts under the Law had complete power in the Temple. 1. To admit into the outward Court. 2. To adminiſter at the Altar and Laver, the Covenants, and Doctrines, and the ſence of Regeneration, and Juſtification, of Mortification and Vivification. 3, To adminiſter about the Table and Candleſtick, for the increaſe of faith, and love, and joy. Thus the Elders are to inſtitute and make diſciples; and after inſtitution by the doctrine of the Covenants, to confirm by Baptiſm, and then build them up unto perfection, by teaching them all things, Matth. 28.18. Go, make Diſciples in all Nations, baptizing them, and teaching them to obſerve all things whatſoever I have commanded you. Admiſſion into the outward Court, ſeemeth to ſignifie initiation into the viſible Church; the Altar, and Laver, and Table, the gradual proceeding from grace to grace, of thoſe that are worſhippers of God in ſpirit and in truth, of inward worſhippers of God, of ſuch as belong to the myſtical Church, Rev. 11.2, 3. &c. True converts are firſt brought to the altar of faith, repentance, and mortification, and then to the laver,39 for the confirmation of ſanctification and juſtification, by the doctrines and ſeals of the blood and ſpirit of Chriſt.

14. What the Apoſtles could do in all Churches,Arg. 14. that the ordinary Elders can do in reſpect of ordinary adminiſtrations and ordinary exemption, within the ſphaeres of their particular Churches. And the Apoſtles could admit, excommunicate, threaten the rod, make decrees &c. They did not ask the vote of the Church in admiſſions or excommunications, Acts 2. 1 Tim. 1. Philip himſelf could admit without the Church; Acts 8. Paul bids Timothy and Titus to command and rebuke. Tit. 1. Mr. Cartwright hath done enough for this point in his Reply. If the Apoſtles had deprived the people of any power due to them in reſpect of their Elders, they would have taken election out of their hands: If the Apoſtles had power in all Churches (in reſpect of ordinary adminiſtrations) as Elders, then they differ from ordinary Elders, but as an Ariſtocracy in a Common-wealth, from an Ariſtocracy in one City, or as the great Synedrion of elders in Jeruſalem, from the leſſer Synedrions in the Cities. What power the Apoſtles had in all Churches as elders, that power all elders muſt have in their particular churches, becauſe they alſo are elders: The twelve gates of new Jeruſalem Rev. 21. are the particular churches, the angels are Presbyters, and are ſet to govern the gates; the gates are not to open and ſhut of themſelves, but the angels are to open and ſhut the gat•s in the uſe of the keys. The 4. beaſts Ezek. 1. compared with thoſe in Rev. 4. and the 4. orders of Levites about the Tabernacle, Numb. 4. may well ſeem to repreſent the elders of the Chriſtian Church, by which the Lord Chriſt is carried up and down to the World, in the chariot of church ordinances. The churches are repreſented by wheels, which ſhould readily follow the elders in way of obedience, neither go before, nor ſide by ſide, together with their Elders.

Object. The Apoſtles received their power immediatly from Chriſt.

Anſw. The ſame power may be derived mediatly, which is derived immediatly. The queſtion is concerning the power of elders, not concerning the manner of comming by it. And the Apoſtles power was univerſal and extraordinary.

Object. The Apoſtles wrote in the name of the church, as well as in their own name, Acts 15.

Anſw. 1. The Apoſtles were wont to reſpect the Church ſo,40 as to do all things in a brotherly manner. 2. The Church is not named in reſpect of authority, it had not authority over other churches: and thoſe decrees are called the decrees of the Apoſtles and elders Acts 16. Thoſe elders muſt be ſuppoſed to be extraordinary elders, elſe they might not be joyned with the Apoſtles in point of ſuch an extent in authority. 3. There was ſpecial cauſe to make mention of that churches conſent, becauſe thoſe queſtions did ſpring out of that church. It is certain that the Apoſtles could determine without the church; Paul had power to command and ordain, 1 Cor. 16. and 1 Cor. 11. and 14. What though extraordinary, elders might be the churches meſſengers by way of intreaty, it was not by way of authority? 5. The Church of Antioch ſent to the Apoſtles and elders, not to the church. The Apoſtles and elders extraordinary, were a great and ſtanding Presbyterie of the univerſal Church. Act. 14.I ſee no intention or intimation of a Synod or aſſembly of Churches, in that act of the Apoſtles at Jeruſalem. The Apoſtles were onely called〈…〉〈 in non-Latin alphabet 〉, as Chamier obſerveth.

Object. The Apoſtles had an infallible ſpirit.

Anſw. The infallibility of ſpirit anſwers to the tranſcendency and univerſality of power in all Churches. Ordinary elders have a ſpirit of excellency in reſpect of common members. If the infallibility of ſpirit in the Apoſtles may admit of a limitation in reſpect of election, why not in other acts alſo, if they had been connatural to the power of the members?

15. Arg. 15. It is ſutable to the law of nature, that the power of execution ſhould be committed by the multitude, to ſome elected and ſelected ones. Adam had been a perpetual Monarch of the whole world (according to a natural right) if he had not ſinned. What ſhould have deprived him of his natural titles? What need of altering the natural frame of policy? Bodin doth juſtly diſpute for the ancient power of Fathers. Fatherly power is the abſoluteſt image of Gods abſolute dominion, and the moſt exact pattern of all power. The natural conſtitution of the world yeeldeth no documents for a Democracy, for a Democratical execution of power. 〈…〉〈 in non-Latin alphabet 〉. Homer.Facile imperium in bonos. Primum illud certum eſt (ſi humano judicio res aeſtimetur) nullum ſtatum aut pagi, aut vici, aut urbis, aut regionis aelieujus magis obnoxium eſſe turbis quam Democraticum: Beza Ep. 83. p. 365.

I conclude, Let this diſcourſe be compared with the practiſe of41 Reformed Churches, of the church of Geneva, and the peoples approbation or conſent, required by Calvin and others, will amount to no more then I have acknowledged. As for Cyprian, he could cenſure, yea even elect officers without the conſent, or counſel either of the Clerus it ſelf. If Calvin did attribute more power to the people in his writings then Beza, yet their practiſe doth argue an accord in concluſion. And Calvin in his Catechiſme, and in a Tractate de Coena Domini, attributes power of diſpenſing cenſures without the conſent of the church, unto the elders.

Object. Matth. 18. We are bid tell the church, and the church is no where taken for the Presbyterie in the new Teſtament.

Anſw. 1. 〈…〉〈 in non-Latin alphabet 〉is uſed for any aſſembly in the new Teſtament, Acts 19.39. and therefore is applicable to an aſſembly of elders, even according to its uſe in the new Teſtament. 2. See Calvin. Inſtit. l. 4. c. ſ. 3.4.7. The Preſbyterie is called the congregation or church in the old Teſtament Namb. 35. with Deut. 19.12. Mr. Ainſworth and Mr. Cartwright have abundantly proved this point: and Mr. Cartwright alledgeth many places of Scripture to ſhew that church in this place, ſignifieth the Presbyterie: Mr. Rutherford affirmeth, the congregation in the old Teſtament is alwaies taken for the Presbyterie, when it is meant of an authoritative congregation. Our Saviour may well be ſuppoſed to conform his ſpeech to the old Teſtament, rather then to the new Teſtament, to the uſe of the phraſe, at that time when he ſpake, not ſo much to the future uſe of it, in the new Teſtament. 3. Our Saviour doth manifeſtly allude to the Presbyteries of the Jewes, and gives the Chriſtian church a pattern from the practiſe of the Jewiſh church. One would not think that our Saviour ſhould ſpeak of an unknown church, and not deſcribe it, becauſe he directs the diſciples to repair to it: to direct one to a place unknown and unknowable, is but labour in vain. Beſides, thoſe phraſes heathen and publican, and two or three witneſſes, do argue that our Saviour referred his ſpeech to the Jewiſh church. Two or three witneſſes were required by a State rule in their civil Judicature, and it was grounded upon morality, and therefore to be obſerved in their Eccleſiaſtick proceedings to cenſure. They might not have found out ſuch a rule (though naturally moral) by the reach of natural light: but being inſtructed by Gods Ordinance, they could eaſily diſcern the morality thereof, eſpecially the Prophets and men of God, which were raiſed up continually amongſt them. 4. The church is here explicated in42 the next words, What you ſhall bind, ſhall be bound in heaven. If the church had been taken for the body of members, it ſhould (in probability) have run thus; What it ſhall bind, ſhall be bound in heeven. 5. Elſe this rule did nothing concern the Apoſtles, conſidered perſonally: but they were perſonally to practiſe themſelves according to this rule. The Apoſtles were neither to judge together with ſuch a church, nor to be judged by ſuch a church as conſiſted of the body of members. 6. Is it likely that our Saviour ſhould bid a brother repair in the firſt place to the body of members? What do the elders then ſerve for? 6. The promiſe to two or three doth ſomewhat declare what church is here meant. The former words What you ſhall bind, &c. ſeem to be referred to the Apoſtles then preſent: theſe words Where two or three are gathered together in my name, &c. ſeem to be referred to ordinary elders which were to follow. And theſe two or three elders may juſtly be ſuppoſed to be an ordinary Presbyterie, and they are proportionate to the two or three elders which conſtituted Presbyteries in the leſſer cities of Iſrael. The two or three here intended, are not the ſame with the two or three witneſſes before mentioned. 1. Such a private proceeding doth not conſtantly admit of prayer. 2. Chriſts preſence in the midſt of them, argueth a more ſolemn aſſembly then that of the witneſſes. 3. So ſolemn a promiſe intimateth ſome great difficulty in the act to which it is applyed. 4. Our Saviour hath manifeſt reference to ſuch as did bind and looſe, in the words going before. 5. It is ſpoken in conformity to a church then erected, and to the proceedings then accuſtomed. The intent of the promiſe, argueth a greater latitude then is competible to that particular caſe of conviction. I might now charge the multitude of Incerpreters both ancient and modern, but it is done already by others. It is moſt probable that the Synedrion of Elders was called the Congregation, becauſe there was wont to be an aſſembly of people preſent in the place and at the time of Judicature; we call the Presbyterie the repreſentative church, upon another conſideration.

A ſecond general anſwer may be this, the church is ſometimes deſtitute of Elders. and then a Church properly ſo taken, is to be repaired unto immediatly. And our Saviour may lay down the rule ſo, as that it may ſerve for all times and all conditions of the Church.

Object. The Apoſtle bids the whole church of Corinth to excommunicate43 the inceſtuous perſon, and alſo all the Theſſalonians to mark a brother that walketh diſorderly, and to withdraw from him. 1 Cor. 5.

Anſw. 1. Women have no judicial power, though the Apoſtle writes to all, therefore other members may not have judicial power, though the Apoſtle writes to all. Such ſpeeches muſt be interpreted quoad materiam ſubjectam. And if women (notwithſtanding this place of the Apoſtle) muſt be denied judicial and co-ordinate authority, or power, or conſent, becauſe other texts do ſo require; why ſhould not other common members alſo (not withſtanding this place of the Apoſtle) be denied the like authority, power, or conſent, if other texts do require it? If there be any authority in Councels and Synods, then the conſent of the major part of members ſhall not be neceſſary, in many great acts which concern all; becauſe it is impoſſible for all churches to convene in their particular perſons. The Apoſtle wrote to the elders as well as to the members. Rom. 12 8. 1 Peter 5.1. 1 Corinthians 1.11. and therefore it is to be ſuppoſed, that the elders were eſpecially, if not wholy, reſpecter by the Apoſtle in ſuch inſtructions and commandements. 1 Corinthians 14. All are exhorted to ſee that all things be done decently and in order; but this is eſpecially (if not onely, in point of immediate execution) the elders care and office. Elders are not onely the members orators, or ſuch as we call moderators and prolocutors, to govern the actions and not the perſons of the aſſembly. Morellius his phantaſme (as one calleth it, who writes ſtrongly for the power of members) hath been generally condemned, eſpecially by French churches in their Synods.

Though common members were not equal agents with the elders in excommunications, and yet the Apoſtle doth not here undertake to declare in what order they ſhould concurr. 2. The church of Corinth was now to obey the Apoſtles ſentence, and did but put the Apoſtles ſentence with due and effectual ſolemnities in execution. The ſpirit of the Apoſtle doth denote his Apoſtolical ſpirit both of direction and correction. To direct with judicial authority, is to command with coactive power. The word (〈…〉〈 in non-Latin alphabet 〉) argueth more then a doctrinal determination. What ſpirit ſhould be preſent at the inſtant of excommunication, but his ſpirit of Apoſtolical inſpection or authority? Spirit here is to be interpreted, quoad materiam44 ſubjectam: truth is, the Church of Corinth (according to the original) is not made the nominative caſe to the act of delivering up to Sathan, only it is required that it be done when the church is gathered together. The Apoſtle then did excommunicate virtually and praeceptivè,Cartw. reply p. 67. the church of Corinth obedientialiter. Mr. Cartwright and others do conſent to this aſſertion. 3. It is apparent that the Apoſtles were wont to write ſo much to the whole church, becauſe the common members had ſpecial need to be inſtructed and incited to the performance of their duty, and in particular to the ſubmitting of themſelves to their elders. 4. We grant that the common members have ſomething to do in many church acts, and eſpecially in excommunications; they are to put the ſentence of the elders in execution in declining from the parties cenſured; What the Apoſtle attributes unto the whole church any where, is abundantly exhauſted and ſatisfied in the Churches doing of execution. Moſes applieth the phraſe of caſting out or putting away the evil one, to the peoples doing of execution, Deut. 17.7. See Ainſworth on the place. Moſes frequently applies the act of judging, killing, &c. to all Iſrael though they did what they did chiefly by their Magiſtrates, Deut. 13.5.9. &c. We do farther grant that the common members have a ſudordinate power of judgement, though not a co-ordinate power. A brother is under a power judicial of the body of members; but the body of members are under the judicial power of the elders themſelves, 1 Theſ. 5.12. Heb. 13.17. The Saints are brought in as judging the world, 1 Cor. 6.3. and they have a judicial power over the ſinful world, but it is ſubordinate, and they muſt judge dependently under Chriſt. The woman is brought in propheſying and praying in the Congregation, but ſhe muſt propheſie and pray in the church by no power formally, but onely by participation. Joſhua giveth the ſentence againſt Achan, and all Iſrael ſtoneth him with ſtones, and burneth him with fire; thus all Iſrael muſt ſtone and burn the Achans of the Church with the judgements of God denounced againſt them in Gods fiery law by the miniſtery. The Prieſts muſt bleſſe and curſe at the entrance into Canaan, and all Iſrael are to ſay Amen: Deut. 27.14. The living creatures Ezek. 1. and Rev. 4. are to cry holy, holy, holy, and the Elders fall down and worſhip, and ſay Amen. The Saints ſhall judge the world under Chriſt, and yet have not cauſe to expect ſo much as a conſultative power together with Chriſt. All in Iſrael were to obſerve a due diſtance by meaſure, from the Prieſts and45 Levites, in their paſſage over Jordan. Joſhua 3.4.

Object. The Church is the Spouſe or the Bride.

Anſw. She is not yet married, onely eſpouſed or betrothed, and therefore may not have the keyes in poſſeſſion. 2. She is yet under age, unfit for government. 3. She is but figuratively a Spouſe, and being conſtituted of ſo many perſons, unmeet to govern in point of ordinary execution. 4. The Church of Iſrael was a ſpouſe, & ſocia domus as well as the Chriſtian Church, and yet ſubjected to the Prieſts. 5. The Spouſe is kept under Magiſtracy, and why not under the miniſtry? Why not under both together? Edicunt reges, indicit feſta ſacerdos.

Object. All the Saints are kings.

Anſw. In ſome common reſpects, but not in reſpect of ſpecial office. They are kings in reſpect of Church power or Church government, fundamentally and eſſentially: yet I do not find that the Scripture in the attribution of this title unto Chriſtians, hath reſpect to the power which viſible Chriſtians have over one another in ſpecial, whereby they judge thoſe that are within; but in reſpect of that power whereby they reigne over themſelves, and over the world. Rev. 11. All Saints are called Kings in reſpect of Chriſtian power, as myſtical members, not in reſpect of Eccleſiaſtick power. 2. They were kings under the Law, and yet ſubject to the Prieſts and Levites. 3. They are prieſts as well as kings, yet they are not Prieſts in reſpect of Eccleſiaſtick power, according to the Scripture phraſe. They may not ordinarily preach and adminiſter the ſeals by turn, or every man in his courſe. 4. They may be kings in reſpect of a Chriſtian power, myſtically, and yet be no more exempted from miniſterial authority, then from Magiſtratical authority. They are not kings litterally and properly, but figuratively or myſtically.

Object. Elders are miniſters, ſtewards, ſervants of the Church.

Anſw. Reſpectively; finaliter & objective, not abſolutely or properly. 2. They are fathers as well as ſtewards, the ſtewards of Chriſt in propriety. 3. If they are ſervants in propriety, then they muſt not govern over the Church, or with the Church, but obey the Church. 4. The Apoſtles were ſervants as well as ordinary elders, yet they governed without, the concurrence of the Church in way of conſent. The Church is the object of the elders miniſtry in p•r•, but in this reſpect Angela and Magiſtrates are alſo ſervants to the Church: Elders are not ſervants of the Church in propriety, in way46 of ſubjection, they are actually over the Church, the governors of the Church, the ſervants of Chriſt, the whole Church is ſubject.

Object. Elders muſt not have Lordlike power to excommunicate the whole Church.

Anſw. Lordlike power is not denominated from its extent, in reſpect of the object of their adminiſtrations; the Apoſtle had an extenſive power over all Churches, and yet not Lordlike power. Lordlike power conſiſteth in Magiſtratical commands, laws, and mediums of puniſhment, and in an imperious execution of power. If the authoritas be in magiſtrates in reſpect of ordinary execution, he may puniſh the whole Common-wealth one by one, nay altogether (de jure) in point of ordinary execution (in caſe juſtice requireth it.) If the Church may excommunicate Elders, and yet have no Lordlike power, then Elders may excommunicate the Church without a Lordlike power.

Object. The whole Church cannot be excommunicated, becauſe excommunication is a caſting out of the Church.

Anſw. Excommunication is eſſentially caſting out of Church eſtate. 2. A particular Church may be caſt out of the univerſal Church. Junius and all ſeem to deny an unity integral or viſible in the univerſal Church, yet they generally allow of a judicial power in Synods and Councells; and how is that poſſible, unleſſe there be an univerſal viſible Church? But I am not to urge this point at preſent.

Object. Elders are hereby made inexcommunicable.

Anſw. It is more ſutable that Elders, that Governors ſhould be exempted from excommunication (in point of ordinary execution) then thoſe which are governed. 2. The major part of a particular Church is made inexcommunicable wholy, if particular Churches are neither ſubordinate to their Elders, nor to Synods and Councells. 3. We ſuppoſe that Elders of particular Churches are ſubordinate to Synods and Councels, and that the majeſty reſideth principally in the Church univerſal. We ſuppoſe that Elders are ſubordinate to their particular Churches in reſpect of a defenſive power in the way of excommunicating or withdrawing. As Elders are ordained by Elders, ſo it is meet that particular Churches ſhould make uſe of Elders in the depoſing and excommunicating of an Elder. 5. We may put a difference between an ordinary and an extraordinary power. A magiſtrate may be ſubordinate to his people47 in whom the majeſty doth reſide, in point of extraordinary execution, notwithſtanding he hath power (in point of ordinary execution) to inflict capital puniſhment upon the people: Poteſtas eſt in Magiſtratu & principe co modo, ſub quo tranſlata est. Suar. de lege humana. The practiſe of the Churches from the beginning of the World doth ſhew, that they have not thought the conſent of the body of the Church abſolutely neceſſary. Some godly writers have ſeemed to be in amaze when they have ſpoken of the conſent of the members; but what hath been their own practice? Thoſe of Reformed Churches for the general, which have ſpoken moſt fully for the conſent of the people, have excluded it from being co-ordinate with the ſentence of the Elders. See the opinion of the Leyden Profeſſors, and Peter Martyr upon 1 Cor. 5. Beza in his Commentary upon the ſame chapter,Res in Preſbyteri•praejudicata, ſertur ad populum. Cal. Com. 1 Cor. 5 4. requires no more then that excommunication be carryed (conſcia plebe.) Yet we muſt all proteſt againſt the magiſtratical and imperial Soveraignty of Antichriſt, and all Prelatical Spirits. Chriſt and his Miniſters do govern like the ſweet fig tree, the ſat olive, and the true vine, not like the bramble that hath neither ſhadow nor good fruit. It is obſervable how the Church is delineated Cant. 7. where the body of members is elegantly diſtinguiſhed from the Elders, as the body from the head. 1. Her ſhoes and feet do denote her heavenly converſation and patience, eſpecially in the ambulatory courſe of the primitive Church for the converſion of the world, Epheſ. 16.15. 2. Her thighes, navel, and belly, do repreſent her as the fountain of procreation and converſion. The Church is the mother of all living, The graces of the Spirit are the jewel-like joynts of her thighes. The Church is the font of the world, filled with the liquor of grace, and out of her belly flow rivers of living water unto the regeneration or converſion of the world. Her belly is compared to heaps of wheat, beſet with pleaſant lillies, to ſignifie that Chriſt conveigheth himſelf to the world as the bread of life, by the Church in her womb all the infant converts of the world are nouriſhed unto eternal life. Jeruſalem is the mother of us all. 3. She is deſcribed with breaſts, to declare how ſhe nurſeth her new born babes with the milk of the Word. But how, and by whom doth the Church conceive, bring forth, and breed up her children? Her head is indued with variety of gifts, for teaching, diſcerning, and governing; that is the ſeat of wiſdom and government, the body is the region of ſubjection. To conclude, the key of authority is in God, the key of excellency is in48 Chriſt; the key of miniſtry is in the Church fundamentally, in the Presbyterie for execution. A primo omnia, per ordinem omnia, ad finem omnis perfectio, & rerum omnium quies ordo eſt perfectionis ſola & inevitabilis via.

Iſaacus a Telia. I underſtand by the keys in the Text, the official or ſtewardlike power of adminiſtring the word and prayer, the ſeals and cenſures in the Church. Election is an act of eſſential authority, directly and primarily, of derived authority ſecondarily and conſequenter. In caſe the Presbyterie doth cenſure the Church by vertue of derived authority, and the Church the Presbyterie by vertue of eſſential authority, other Churches muſt judge which cauſe is juſt, by the rule of Chriſt in the Word. Presbyters are not ſubject to the common members in cenſures of ſuperiority. In Iſrael the Elders or magiſtrates were primitively elected by a Democratical power, and yet were not ſubject to a Democratical power being once elected. A power in the people to ſet up and depoſe their Magiſtrates in way of authority, conſtituteth a Democracy. The fraternity hath a defenſive power to non-communicate with their Elders, or power of a defenſive excommunication, with reference to their Elders. One Church hath a co-ordinate power of defence,Jus eſt vel rectorium vel aequatorium. in relation to another Church, not offenſive power. In an Ariſtocracy or Monarchy. the people have a defenſive power to repel injury, not an offenſive power.

The Elders of the Church have power of order to act in all Churches upon the intreaty or conſent either of Elders or the Churches themſelves 1. Pro. 3. It is natural to all bodies to act for their mutual edification. 2. The ſeals and ſuch like adminiſtrations have a common relation, to admit members; to diſpence cenſures, hath a particular relation to a particular Church; but the word and ſeals have a common and general relation to all Churches equally. 3. There is a ſacred-aptitude, though no indeleble Character imprinted on Elders, elſe they are not accomodated to adminiſter holy things, eſpecially ſuch things as are holy by inſtitution. This miniſterial aptitude or fitneſſe, hath relation to holy things in all Churches; there is nothing wanting to execution but orderly permiſſion. 4. The ground of dividing the Church into particular Churches doth warrant this power; We are many Temples or Churches for edification ſake. If there had been many Temples in Judea, what could have hindred the Prieſts from miniſtring (as occaſion required) in any of49 them? 5. We allow communion of Members, why not of Miniſters? As Miniſters depend on their particular Church for Authority to diſpenſe holy things, ſo Members depend on their particular Church for Authority to partake of holy things. As it is a priviledge to partake, ſo it is grounded upon Authority; a Member may challenge communion. And it is a priviledge alſo to diſpenſe holy things, though dependent on Authority. 6. The Churches do mutually allow and ratifie one anothers acts: One Church admitteth Members for all Churches, and one Church electeth Officers for all Churches; one gate of Jeruſalem admitteth into the whole City, Rev. 21. One Elder hath a general relation to the univerſal Church, as well as a ſpecial relation to his particular Church. To ſay no more, it is ſufficient that ſuch a power of Elders tendeth to the edification of the Churches, while nothing can be produced in oppoſitum. The Apoſtle doth implicitely command us to do all things which are for edification (confideratis conſiderandus) when he commandeth us to do all things in ſuch a maner as may be for edification, 1 Cor. 14. What hath been ſaid for the Unity of the Church, doth ſhew that there is no ataxis or diſorder in this communion of Elders. There was no queſtion in Primitive days concerning the power of Eldere, in reſpect of Ordination, Adminiſtration of the Seals, and Preaching of the Word in all Churches. It is commonly known that Anicatus permitted Polycarpus to adminiſter the Sacrament in his Church. See Magdebar. Centariatores.

Concerning the Power of Synods and Councels, or Churches Aſſembled.

CHurches have no power to invent Inſtituted mediums of Worſhip,Pro. 1. or to make Laws concerning means of Worſhip which are not natural, or to Inſtitute mediums of Worſhip which are not contained in the firſt Commandment. A Papiſt asked a Proteſtant, What if our holy Mother the Church determine it? The Proteſtant anſwered the Papiſt, What if our heavenly Father determine otherwiſe?

1. To make any thing holy for ſignification or operation which50 God hath not, or more holy then God hath made it by Nature or Inſtitution, is ſo far Idolatrous or Superſtitious, and is Imagery, forbid in the ſecond Commandment.

2. The Prophets and Apoſtles were charged to teach only what God had commanded, and they profeſſed they could do no more, Deut. 4. Matth. 28.

3. Exod. 30. 1 Cor. 14.37.The Lord Chriſt condemned and oppoſed the Traditions of men both by Practiſe and Doctrine, Matth. 15.

4. Our Saviour hath taken upon himſelf to Inſtitute all holy Times, Offices and Ordinances. He is ſufficiently wiſe and faithful, we derogate from him in adding to his Inſtitution.

5. Kings themſelves who are moſt independent and abſolute have been corrected by God for taking upon them ſuch a power, 1 Chron. 13.

6. Circumſtances which are natural means of Worſhip, may be ſuperſtitiouſly abuſed by exceſs in uſing of them, even remote means of Worſhip,Quatenûs non expedit, non licet. as Canonical hours, &c. So far as any thing is exceſſively uſed in Gods Worſhip, it grows unnatural, and becomes an Image of mans invention. We are to avoid appearances of Superſtition, as well as of other ſins, whether they are appearances in the opinion of men, or in the nature of the things themſelves, in reſpect of their neer Neighborhood unto that which is evil. Appearances of Superſtition may be oppoſite to goodneſs, when they are not contrary to truth. Exceſſive uſe of remote circumſtances in Worſhip, whiſpers unto the weak, that they are ſubſtantial means of Worſhip. Invented means of Worſhip are unſuitable unto the nature of God, who is a Spirit; a Spirit hath no ſhadows, to Chriſt, who is not hid now in the vail of legal Ordinances, to the great light of the Goſpel, the Word and the Church; the ſhadows are longeſt when the Sun is loweſt;John 4. Phil. 3.3. we are called to Worſhip God in the Spirit. It is a patching of that vail which Chriſt hath rent, and a wrapping of him in Graveclothes, who is received up into glory. The Church is now riſen out of the grave of Popery, like Lazarus, and therefore our Saviour ſaith in effect to us, Looſe her, and let her go. To ſhew more reſpect to any thing then God hath allotted it,Sepe later fulſum proximitate•eri. though for the producing of the end unto which God hath ordained it, is Superſtition. It was not lawful for the Iews to ſhew ſo much reſpect to their clean meats (which yet were holy reſpectively) as to the holy meats of the Sanctuary. To make a croſſe with reference to Chriſt, is to reſpect a croſſe51 ſuperſtitiouſly; and yet to honor the Lord Chriſt in ones heart upon the occaſional ſight of the croſſe, whether natural or artificial, may be lawful. To make ſome ſpecial uſe of natural things in natural circumſtances, ſo it be within the compaſſe of ſobriety, is convenient: but to eſtate any mediums of Worſhip in unnatural circumſtances, is gradual Superſtition, and one ſtep to Idolatry. It is but neceſſary to confine our ſelves to ſome ſet times of Worſhip, as in our families, ſo likewiſe in publike; time is but connatural to Worſhip, a ſet time is but methodical, all the while natural bounds be obſerved: But the deſignation of perpetual times of Worſhip is proper to the Lord. 1. God gave not Adam this prerogative who was wiſer then we, God himſelf Inſtituted the Seventh day. 2. He challengeth this power in all other conſtant means of Worſhip, which may but inſinuate into a ſtate of religious reſpect. 3. There is experience of danger in times of our own Election. 4. We have the exemplary moderation of the godly. The example of degenerated Ages is not imitable. To draw to a period, an addition of any kinde of Worſhip, in any medium not already Inſtituted, is Superſtition in reſpect of the matter of Worſhip. Such were the Traditions Phariſaical. 2. Exceſſive reſpect to an Ordinance or medium of Worſhip already Inſtituted, is Superſtition in reſpect of the meaſure of Worſhip, ſuch like was the inlarging of their Phylacteries. Gods Inſtitution muſt be our Standard, what is more then meaſure is too much, what is beſides the patern in the Mount is contrary. 3. The uſe of any thing in circumſtances of Worſhip, which is not naturally a medium of Worſhip, or the uſe of any thing in unnatural circumſtances, is at leaſt Superſtition in appearance. Chriſt refuſed to waſh his hands in the ſuperſtitious circumſtances of the Phariſees. 4. Thoſe things are properly indifferent that are equally good in all points. Rom. 14. Affirmative precepts do not binde ſemper & ad ſemper. Appearances of evil are only evil in reſpect of the opinion of men, and therefore ceaſe to be evil when men are convinced. A propinquity to evil doth not make a thing evil; Some vertues are next Neighbors to vice. 5. Appearances that are countenanced by the greater part or better part are not to be avoided, except in ſome particular caſes, as when a weak Brother is offended, 1 Cor. 10.28. 6. In lawful things, we have power to offend our ſelves, to eat or not to eat, Rom. 14. In lawful things due means muſt be uſed for preventing of Scandal both with Jew and Gentile; but natural neceſſities will excuſe David in eating the Shewbread. As no evil muſt be committed, ſo ſome duties muſt not be omitted: God muſt be Worſhipped, Daniel muſt pray52 towards the Temple, and though Daniel had an extraordinary ſpirit, yet all muſt pray together with Daniel, becauſe it is an ordinary duty and abſolutely commanded.

Object. The Jewiſh Ceremonies were practiſed by the Apoſtles after the coming of Chriſt.

Anſw. Thoſe Ceremonies were not wholly and abſolutely abrogated until the Goſpel was proportionably made known to the Church. Lawyers do allow time for the divulgation of a Law, after the promulgation thereof, for their ſakes as may not be preſent at the promulgation. 2. Gods Inſtitutions (as Auguſtine ſaith) did deſerve honor at their Burial, mens Inventions deſerve none. Chriſt would not honor the Phariſaical Rites in the leaſt meaſure, neither did Daniel and ſuch like the Inſtitutions of men, Dan. 1.8. The brazen Serpent was honorably retained, not ſo the golden Calf. 3. The Apoſtles were guided extraordinarily by the Spirit, Act. 15.28. As for the Altar of the Reubenites, it was no Ordinance or medium of Worſhip, but a teſtimony or probation of their Intereſt in the Ordinances of God, Joſh. 22.27. It behoveth the Iſrael of God to preſerve the lock of their profeſſion, to diſtruſt the flattery of the Romiſh Delilah,2 Pet. 2.3. the paintings of that Jezabel, the kiſſing and crouching of that Abſolon, from henceforth. If the Proteſtant witneſſes of truth ſhall go back again the ſame way that they came, with the Prophet, 1 Kings 13. A Lyon lyeth in wait for to ſlay them, Ezek. 43.10. Thou Son of men, ſhew to the houſe of Iſrael, that they may be aſhamed of all their Iniquities, and let them meaſure the patern: And if they be aſhamed of all that they have done,Iud. 2.2. Deut. 12. 1 Cor. 10.20, &c. ſhew them the form of the houſe, and the faſhion thereof, and the goings out thereof, and the comings in thereof, and all the Ordinances thereof, and all the Laws thereof; and write it in their ſight, that they may keep the whole form thereof, and all the Ordinances thereof, and do them. Antichriſtian Ceremonies are idle or ſignificant, and aggravated evils, becauſe they are badges of honor to a falſe Religion, ſtumbling blocks to weak Proteſtants, pollutions of Gods holy Ordinances,1 Tim. 4 1. Rev. 2.14.20. Ezek. 15.22. the Doctrines of the Devil, they harden the wicked, they ſtink in the ſight of God, they ſhall ſtink in the ſight of the Church, Ezek. 39.11. The Quails which the Iſraelites luſted after, may juſtly ſignifie the fleſhly Inventions and Traditions of men, and their ſtink came out at their noſtrils, Num. 11.20. As for things that are properly indifferent (which are ſuch things as are equally poiſed with good in all points) they cannot be made neceſſary53 duties without Superſtition in Worſhip, and uſurpation of power, much leſſe ſuch things as are unnatural either in eſſence or circumſtance. Circumſtances do belong to the material object of an action, and therefore are eſſential to the lawfulneſs of an action. Bonum oritur ex integris.

Synods and Councels have not power to make Laws in form,Pro. 2. or to exact obedience to their definitive determinations in matters that are diſputable amongſt the Saints: Neither things indifferent, nor things inevident are the ſubject of exacting power. Sins of ignorance or of infirmity in weak Brethren muſt be tolerated. In things not eſſentially fundamental (though they may be fundamental conſequently) we muſt bear one with another, in caſe there be not obſtinacy. As ſome things are Diſciplinable in the Church, which are not puniſhable in the Common-wealth; ſo ſome perſons are puniſhable in the Common-wealth, which are not Diſciplinable in the Church. In dubious and diſputable things, Churches muſt hold Unity without an Uniformity. 1. It is a Lording over one anothers Faith, to exact a Conformity and Uniformity in ſuch caſes. 2. The Churches muſt yield and condiſcend ſometimes to one another, even in their conformity of practiſe, Rom. 14. 3. The Apoſtles had extraordinary power, ſutable to their extraordinary ſpirit, and yet they did not ſend forth their Decrees as Magiſtratical Injunctions, Acts 15. this is the cloſe of their Epiſtle to the Church of Antioch, from which (if you keep your ſelves) you ſhall do well, verſe 29. Popiſh Canons are unſuitable to Miniſterial power, and alſo to the ſtanding Laws of Chriſt. Paul exhorts Philemon, when he might have commanded him. Judicium Conciliorum eſt judicium ſuaſionis non coactionis, in compariſon of Magiſtratical Iudicature. The Church hath both a conſultative and a definitive authority; yet neither Magiſtrates nor Miniſters have authority abſolutely, and therefore cannot obligare conſcientiam abſolutely. Thoſe that carry the Enſigns of Magiſtratical Soveraignty and Majeſty, may write (volumus & jubemus) yet they are not independent, & ſoluti legibus Dei. Ancient Councels were wont to ſhew (ex quibus fontibus & fundamentis) they framed their Decrees: Sed Tridentini Areopagitae (as Chemnitius ſpeaketh) nuda tantum decreta, ſine rationibus, praetoria authoritate, orbi Chriſtiano promulgarunt. Pietro Soare Polano ſets down the reaſon, people are apt to wraſtle with the reaſon of a Law, when they dare not oppoſe the Law it ſelf. The Scripture is our regula regulans, the definitions54 of Councels are but a regula regulata. I do not ſpeak for a toleration of ſuch as to us are Saints, in oppoſition to admonition and all cenſures, but only in oppoſition to the greater or greateſt Excommunication: Neither do I ſpeak of a Toleration in the State, but in the Church. Some things are cenſurable which are not deſerving Excommunication: Perſons may not be Excommunicable in the Church when they may be exterminated by the State. Schiſms and Hereſies are intolerable in the Church and Common-wealth, becauſe the one and the other is inconſiſtent with the being of the Church: Scandals muſt be rebuked,Tit. 1.13. ſome ſharply: Powers are Ordained of God for to remove Scandals, eſpecially ſuch as are moſt deſtructive, only provided, that charity doth moderate in Church Diſcipline. Miniſterial power ſpeaks as from the Mercy-feat.

Synods and Councels have power of Iuriſdiction,Pro. 3. to declare and apply both implicite and explicite Laws of Chriſt in a Brotherly maner. In Synodo eſt eminentia & apex authoritatis, Leid. prof. de Concilis. Fathers, Modern Divines, Calvin and his Succeſſors, all do generally, or for the moſt part, conſent to this Propoſition, though the oppoſition of the extreme opinion of Papal power hath occaſioned ſome to ſpeak too diminitively of Synods and Councels. Cypr. l. 3. Ep. 81. Beza Ep. 68. p. 290.1. The power of many Churches over one is natural and naturally neceſſary, as the power of many Members over one Member, if it be true (which hath been propoſed) that all Churches are but one Church and corporation under the Lord Chriſt.

2. All the Arguments which prove an univerſal viſible Church, do prove the power of Councels and Synods. That Church which is one in propriety is one in point of government. That Church which is properly one in being, is properly one in acting, fruſtra datur potentia quae non reducitur in actum: Now that of our Saviour, Mat. 16. together with other places of Scripture, do ſeem to prove effectually, that there is an univerſal viſible Church. One may argue it thus, That Church which is inveſted by Chriſt with viſible and catholike Officers, that Church is an univerfal viſible Church: But that Church in Matth. 16. is inveſted by Chriſt with viſible and catholike Officers. Peter is made a ſtone and builder of that Church, as an Apoſtle, & Peter is made a Steward of that Church or Kingdom, as an Apoſtle.

Object. That Church is deſcribed by a character which is proper to the Myſtical Church, for our Saviour promiſeth that the Gates of Hell ſhall not prevail againſt that Church.

55Anſ. The properties of the Myſtical Church, are frequently attributed to the Viſible Church; the reaſon is, becauſe the Viſible Church is the true Church, quo ad nos, and becauſe the Viſible Church is intluſively the true Church in the ſight of God. Thus the Members of the Viſible Church are termed Saints, the called and Elect of God, the ſealed ones, the Heirs of Eternal life; this is frequent with the Apoſtle, & it is uſual alſo for the Apoſtles to apply the promiſes of perſeverance and life unto them. Thus the Viſible Church is called the Kingdom of Heaven, the Lambs wiſe, the body and temple of Chriſt, the family and city of God, Matth. 13. Rev. 21. Rom. 12. Theſe properties are not attributed to the Viſble Church in ſenſu formali, but in ſouſu identico, as the School men ſpeak in another caſe, in reſpect of us, & incluſivè, the Viſible Church is the true Church, and the true Church is the Viſible Church. The Popiſh Church is a Church Viſible, quo ad ſimilitudinem, non quoad veritatem, the true Viſible Church is a Church quo ad veritatem externae ſanctificaetimis, though not in point of internal Sanctification, as it is the Viſible Church. 2. Secondly, ſuch attributes do belong to the Viſible Church,〈…〉〈 in non-Latin alphabet 〉, becauſe the Viſible Church contains the true Church, which ſhall prevail. The true Church is both Viſible and Inviſible. 3. That promiſe of our Saviour doth belong to the Viſible Church in part〈…〉〈 in non-Latin alphabet 〉even as it is the Viſible Church. That promiſe doth contain an offenſive prevalence as well as a defenſive, the Church ſhall prevail in ſubduing the world, not only deſend it ſelf againſt the world; and this offenſive power, doth properly appertain to the Church as it is Viſible for the moſt part. The gates of Hell do Emphatically deſcribe the prevailing power of the Church in point of conqueſt, becauſe the gates of Hell are the defenſive muniments of the Enemy. Them the Church beſiegeth the World and overcometh; thus Iſrael beſieged Ieriche and overcame.

3. The great Synedrion of the Jewiſh Church, was the Church Repreſentative of all the twelve Tribes. Seventy is the round number of Seventy two, and Seventy two Elders contained ſix of every Tribe. The Seventy that firſt deſcended into Aegypt, the Seventy Diſciples of Chriſt (the former the founders of the Iewiſh Church, the other the founders of the Chriſtian Church) the Seventy Bells upon Aarons coat, the Seventy Palm trees, all theſe ſeem to be correſpond entry Repreſentative. All caſes that could not be determined in the leſſer Synedrions (types of particular Churches) were56 to be brought to the great Synedrion and the Judge thereof. The Judge, together with the high Prieſt, doth ſignifie Jeſus Chriſt, who ſitteth in the Aſſembly of the Elders unto the end of the world, Mat. 18. The great Synedrion doth ſignifie Synods and Councels, in reſpect of the ſucceſſive ſtate of the Church, the great Presbytery of the Apoſtles, in reſpect of the firſt and extraordinary ſtate of the Church.

Object. The Synagogues and Synedrions in common cities had not compleat power within themſelves, as congregations in the chriſtian Church.

Anſ. 1. Types and ſimilies may not be quadrate in all particulars. 2. They had compleat power in reſpect of parts, though not in reſpect of degrees, a divided power, though not an independent power. The Synagogues had power of Excommunication, John 9. they had a compleat power in ſuo genere, in reſpect of all Ordinances of Iuriſdiction.

Object. It is the perfection of a congregation to be independent.

Anſ. It is better to be dependent then independent, while we are impotent. A particular congregation needs the protection of other congregations: Independency in point of Iuriſdiction upon earth is but Temporal, and it hindreth Humility and Love (in particular Churches) which are perfections eternal. It is no perfection to be ſo independent as to become inſolent and impotent.

Object. Councels and Synods may have a preceptive power, or a conſultative power, and yet not power of Iuriſdiction.

Anſ. Paſtors are Rulers as well as Prophets, and therefore, if there be granted a conſultative or Doctrinal power, vi officii, to Synods and Councels, it muſt be alſo granted (for the ſame reaſon) that there is a corrective power in Synods and Councels. Authority deſtitute of a corrective power in particular Presbyteries, is not adequate to its end. Gods Ordinance in Iſrael, both in Church and State, inveſted ſuch as were Governors, with corrective power as well as with preceptive power. It is moſt ſtrange to ſee Supreme Authority (ſuch as is the Authority of the whole Church) naked in point of corrective power.

Object. This patern of the Iewiſh Church ſpeaketh for a Claſſique Presbytery, as well as for Synods and Councels.

Anſ. 1. The great and ſtanding Presbytery of Jernſalem, ſpeaketh directly only for the great Presbytery of Apoſtles and Elders57 extaordinary, at the firſt conſtitution of the chriſtian Church, they only were catholike Elders, ſuch as were indued with unlimitted power: But the frame of policy in Iſrael (put aſide that great Sanhedrin or Presbytery of (Seventy) Elders) ſpeaks moſt effectually for Synods and Councels, and it is more evidently natural for a greater part of Members to have power over a leſſer in a Democracy, and for the greater part of Elders to have power over the leſſer in an Ariſtocracy. Claſſical Presbyteries as they may ſtand, do ſeem to impeach and diminiſh the juſt power of congregational Presbyteries, which have allowed them (by the Apoſtolical Ordinance) a compleat power in reſpect of parts of Worſhip and Juriſdiction, a divided power, though not an independent power; but againſt a Claſſical Presbytery, modified and qualified by the juſt rule of Prudence and Scripture, I have nothing to oppoſe.

Object. Excommunication is no more in effect then the Non-communication of Churches.

Anſ. Gods Ordinance of Excommunication in particular Churches argueth that the one is more effectual then the other. Non-communicatiō is a defenſive Excommunication with ſuch as formerly enjoyed communion.2. As a ſin againſt Authority is a greater ſin, ſo an evil inflicted by Authority is a greater evil. 3. Is it not reaſonable that if one Church hath power to Diſcipline all, all ſhould have a more effectual power to Diſcipline one? This muſt needs be yielded, it being preſuppoſed that all Churches are but one univerſal Church and combination.

Object. A Presbyter is onely a Presbyter over his particular Flock.

Anſ. A Presbyter is a Presbyter for leſſe ordinary execution and nuitivè, over the whole univerſal Church, a Presbyter hath an united power, though not a divided power over all Churches. One Elder hath not power to act in anothers congregation abſolutely, becauſe he is but a ſubordinate Paſtor to the Juriſdiction of other congregations, in reſpect of his ſolitary and divided power. An Elder may Preach as a Paſter out of his own congregation, and yet he muſt ask leave, becauſe he is ſubordinate to the Juriſdiction of other congregations. Elders have not power to act diſtributivè, in all congregations, but they have power to act collectivè & unitivè, and therefore the Elders of two Churches have power to act in and over one Church, and one Elder (in the name of a Presbytery) may act in and over any Church (ſubordinate to that Presbytery) though it be not his own proper ſphaere. In an Ariſtocracy the greater part of Rulers58 have a judicial ſuperiority in reſpect of a leſſer part. Reformed Churches have generally conſented to ſome fixed form of conſociation, Genova hath governed by a combination of twenty Pariſhes is one Presbytery. If in this kinde of Government, there be a commoderation, ſo that it may not prejudice the ſpeedy current and due power of congregational Presbyteries, it is but ſutable to the ſet Synods in ancient time, and to the preſent exigents of the Churches. Ʋe omnia inter ſo mombra conſentiunt, quia ſingula ſervari totim inter eſt; ita homines ſingulis parcent, quia ad cortum geniti ſumus. Salve enim eſſe ſocietas, niſi amore & cuſtodia partium non poteſt. Seneca.

Concerning the Power of Magiſtrates with reference to the Churches of Chriſt.

THe acts of Magiſtracy are not only civil Laws, Precepts, Puniſhments, Rewards; but alſo ſpiritual Loves, Precepts, Prayers, Bleſſings, Iuſtructions, Admonitions: Theſe ſpiritual acts do danominate Magiſtratical power to be ſpiritual power, though not Eccleſiaſtical. Church power is ſpiritual generically, in reſpect of acts which are ſpiritualin common, but by way of ſpecialty it is ſpiritual, as it is Eccleſiaſtical. Magiſtratical power is both civil and ſpiritual, yet not Eccleſiaſtical; or civil as it is oppoſed to Eccleſiaſtical power, not as oppoſed to Spiritual. 5. The next ends of Magiſtratical acts are Spiritual, and acts are diſtinguiſhed by their ends or immediate objects. The Spiritual good of men is both intended and acquired in Magiſtratical acts, as primarily as the Temporal good of men: A Magiſtrate doth Inſtruct, Pray, &c. to the end he might confer ſome Spiritual good, and the act it ſelf doth as naturally and immediatly produce ſuch an effect, as if it were the act of an Eccleſiaſtical perſon; and ſuch an act is ſuppoſed to be the act of a Magiſtrate as he is a Magiſtrate, not only as he is a Chriſtian. And if the Magiſtrate be prophane, and ſhould not intend any Spiritual good (as it was ſaid of one, that he was bonns Rox, but malus homo) it is ſufficient that the act it ſelf doth. 2. The ſpiritual good of men, and the glory of God are primary ends of the couſtitution of Magiſtracy in nature. 59A Throne of Magiſtracy is crected (and ought to be in the intention of men) as directly for Religion as for Civil Peace. Though a Prince hath not all the means to make a good man which a Prieſt hath, yet he hath ſome, and is to improve them, for the making of his Subjects good men Spiritually as well as Civilly; and he that is integrè bonus this eſt bonus vir, in reſpect of all vertues in both Tables: Elſe why is it the duty of Magiſtrates to Inſtruct, Pray, provide by Laws, &c. for the preſervation and promotion of Religion? 3. Mr. Porker lib. 1. cap. 34.Such ends were primary ends of Magiſtracy in Ad••s, only we muſt remember that axiome, Fi•o•s leges non eadere ſub legens. 4. The Prieſthood it ſelf is naturally a branch of Magiſtracy, it remained in the Patriarchs till God ſevered one from the other; and God did not give all Spiritual power to Aaron, when he diſtinguiſhed the Prieſthood, much remined ſtill in Moſes. 5. The Oecumenical power of a Maſter of a Family is not Eccleſirſtical, yet he hath Spiritual power to Teach, Pray, Bleſs, command as he is a Pater-ſansllias. 6. Elſe a Magiſtrate is a Magiſtrate, muſt ſubordinate the firſt Table to the ſecond, the glory of God to the Temporal good of men, God to man, Religion to civllity. 7. A Magiſtrate when he Prays, bleſſeth or commandeth all to ſeek the God of Iſrael, as he his Caſtes utriuſquetabula, is not ſuppoſed to uſe any of theſe means in the firſt place for the Temporal proſperity of the Common-wealth; Muſt a Magiſtrate as a Magiſtrate pray only for Corn, Wine and Oyl? or may he ſerve God only for Corn, Wine and Oyl, and bleſs only with the dew of Heaven and ſatneſs of the Earth? A Phyſitian indeed〈◊〉Phyſitian doth only heal and intend to heal the natural man, becauſe he hath only natural mediums; but a Magiſtrate hath Spiritual mediums, as he is a Magiſtrate: A Magiſtrate as a man, may make a Temporal being his firſt and laſt and only end, but as a Magiſtrate he intends both Temporals and Spirituals. A Chriſtian, as a man, may be for the world, but as a Chriſtian he is for the Lord. A Magiſtrates Office is Spiritual, though the Magiſtrates perſon be Prophane and Heatheniſh.

Concerning the extent of Magiſtratical or Princely Power in making of Laws, or Power of Iuriſdiction in the CHURCH.

MAgiſtrates have power to declare the expreſs Laws of Chriſt with Authority,Pro. 1. and alſo the implicite Laws of Chriſt though not expreſſed. 1. This is requiſite to the perfection of Magiſtracy, otherwiſe it hath not compleat power to procure its ends. Somtimes there is need of preſent action; ſomtimes the Churches do degenerate, the Ship may periſh while the Mariners are conſulting. 2. Magiſtrates have coactive power over ſuch as are not Members, to compel them to the outward acts of Religion, why not over Members and Churches in like maner? 3. Magiſtrates have Spiritual power enough,Iſa. 49. as it hath been demonſtrated. 4. The Church is ſubordinate to Magiſtrates, they owe but fatherly reſpect to the Church in Magiſtratical acts. 5. The Magiſtrates in Iſrael were acknowledged to have ſuch power, and ſo to be protectors of Religion and Piety, as well as of Civility. The Prieſts and Levites were ſubject to the Kings, Solomon could deprive Abiathar of the Prieſthood. Magiſtrates therefore may circumſtantiate Church-meetings, Lectures, command Faſting days,2 Chron. 19.11. & 24.6. & 29. & 30, & 31. and Thankſgiving days, Synods, Councels, &c. they ought to maintain their fatherly relation, at leaſt, their fatherly relation beſpeaks this power. The Kings of Iſrael took care for the ordering of all things in the houſe of God, diſpoſing of the Ark while it abode in Tents, commanded Feaſts and Faſts, and the Prieſts and Levites were very ſubordinate,Magiſtrates power is directive Spiritually, not Eccleſiaſtically. even in acts of their office.

Obj. Magiſtrates have a directive power in Churches externally, though not intrinſceally: The policy of Iſrael was mixt; this may be objected.

Anſ. Their Eccleſiaſtical power was diſtinguiſhed from the Magiſtratical, the Prieſts and Levites had their proper acts both in reſpect of order and Juriſdiction alſo. 2. What the Kings of Iſrael could do as Magiſtrates in Iſrael, that is permitted now in Magiſtrates by the Laws of Chriſt. Extraordinary Magiſtrates, ſuch as Moſes and David, could indeed do many things which were proper to Eccleſiaſtical power, they were great Prophets: But the ordinary power of the King, or the Prince, or of the Prieſt, was then diſtinguiſhed, as now the power of the Magiſtrate and of the Church. 61Vot estis in Eccleſia, ego extra-Eccleſiam, Epiſcopus: So Conſtantine. Pro. 2.

Magiſtrates are to allow the Church of Chriſt to circumſtantiate its own archnatural mediums and circumſtances, in reſpect of decency and order within its ſelf. 1. The Church beſt knows what is expedient, and therefore is moſt fit. Eccleſiaſtical diſputes are not ſo proper to the cognizance of Magiſtrates. 2. It is neceſſary for the ſubſiſtance of Churches to have ſuch power. 3. The Apoſtles exerciſed this power, Acts 15. and declared this power to the Corinth, 1.14. 4. Magiſtrates are ſubordinate to the Churches, in reſpect of all Church power. 5. The Church is an honorable and independent ſociety under the Lord Chriſt, is Priviledges are purchaſed by the blood of Chriſt. 6. Magiſtrates are to conſult and give counſel with and to the Church in acts of another nature, before they command. Hezekiah was a Royal preſident to Magiſtrates in this point, 2 Chron. 30. Rom. 14.1.What Bilſon ſaith ſerves this purpoſe, Commiſſio eſt à Chriſto, permiſſio à Magiſtratis. Magiſtradies muſt tolerate ſome things which the Church may not, & the Church muſt tolerate that which Magiſtrates may not. Non curat Lex de minimis. Magiſtrates may not make unlimited Laws touching things good in their general nature, becauſe ſuch things may be unexpedient in circumſtances. That which Gods Law doth abſolutely prohibite, is alwayes evil in its particular nature. The matter of Gods Law ought to be the compaſſe of mens Law. Magiſtratus non eſt dominus, ſed author legis. Suarez defines a Law to be commune praceptum, juſtum & ſufficientur promulgatum. There may be ſomtimes Cauſa paenae ubi non eſt culpa, in the civil State: In things indifferent (as when one thing compared with another, is no better then another) a Law may alter the caſe, yet Magiſtrates ought to provide for the majeſty and efficacy of Laws by the paucity and neceſſity of them, and even in matters indifferent, Ratio legis is neceſſary, as well as voluntas Legiſtatoris: Magiſtrates muſt puniſh an offence, as reflecting upon the Civil State, when they might tolerate it as an offence to the Church.

Queſt. What if Magiſtrates take too much upon them?

Anſ. They are to be obeyed paſſively. 2. There muſt be a forbearance in reſpect of acting, until due means of information be uſed. 3. After due means of information, there muſt not be indulgence of preſumptions, which do either waſt or weaken the Ordinances of God. Tu ne cede malis, &c. Naboth in poverty might ſell and diſtract his Vineyard, but not to humor Ahab. Daniel for many natural cauſes might have ceaſed (for ſome time)62 from his Solemn Prayers, but not for Darius his voluntary and wilful Edict. David in a caſe of neceſſity, may eat of the Shewbread, which had been unlawful to have done upon the preſumptious command of a Magiſtrate.

Concerning ſome Church Acts, and firſt of admiſsion of Members.

THe profeſſion of Faith and Repentance, with knowledge of the Fundamentals, and ſubjection to the Ordinances, ought to give ſatisfaction in admiſſion, eſpecially when there is teſtimony of an anſwerable converſation precedent. This rule excludes ſuch as are apparently wicked and ſcandalous, ſuch as are wicked in toto, ſuch as are ſcandalous in tauto. 1. Infants are admitted to enjoy this priviledge upon grounds leſſe ſatisfactory. We may grant ſuch an examination as Mr. Parker requireth in his Eccleſiaſtical policy, and alſo ſuch a teſtimony as Mr. B•••r preſcribeth, and yet the argument is nothing infringed. It is ſuppoſed that Children were wont to be examined, before they were admitted to the Sacrament of the Lords Supper, but I finde no expreſſe Hiſtory in Primitive records for any ſuch thing: Cyprian and Auſtine received children from their Infancy. Children were not debarred from the paſſeover,Oprian de Vnct. Chriſ. matis, p. 517. in caſe they were circumciſed. As for confirmation in the Primitive times, that was Inſtituted for the collation of ſpiritual gifts, and it was wont (as firſt) to be adminiſtred preſently after Baptiſm. Sure I am, thoſe cautions of the Apoſtle, 1 Cor 11. do not exclude children, becauſe the ſame cautions are to be obſerved by ſuch as are to be Baptized, in caſe they be adulterers. The Apoſtle required Faith and Repentance of ſuch as were Baptized, if they had attained unto the uſe of reaſon. The Eunuch is bid look to it that he doth believe, if he will be Baptized, Acts 8.37. yet no queſtion but children are to be prepared for the Sacrament. 2. No more was required in the Iewiſh Church, and there is no ſufficient diſproportion between the Members of the Iewiſh and the Chriſtian Church. Exo. 12.4.8 Lev. 5.4. Num. 9.Moral purity was there requried, as well as the Ceremonial, Hag. 2.12. Ezek. 44.9. Levit. 6.1, 2. 3. Elſe we63 ſhall be deſtitute of a rule, whereby all Saints ſhall take poſſeſſion in the Kingdom of God. There was ſufficient caution to provide for every Iſraelite in the promiſed Land. No Wheat muſt be pulled up with the Tares, the Tares muſt rather be tolerated. In ſome ſenſe Auſtine ſpeaks truth, Multi ſunt lupi intus, multa ſunt over foris: but it muſt not be our default, we are bound to walk by ſuch a rule as will neceſſarily receive (either in part or in whole) ſuch as are called of God, I ſay neceſſarily in an ordinary way of providence. Now that rule which requires more then is neceſſary to the weakeſt Believer, muſt needs exclude the called of God: and that rule which neceſſarily or abſolutely requires unneceſſary experiences, ſavorineſs of ſpeech, ſutableneſs of ſpirit to our tempers, perſwaſion of found converſion, &c. ſuch is rule (I ſay) requires much more then is neceſſary or compenble to the weakeſt Believer. To require a perſwaſion in our hearts of the converſion of all that are admitted, is too much, unleſſe we can meet with a rule that will admit all Saints, and alſo afford ſuch a perſwaſion. It will contradict the rule of admiſſion, to make out apprehenſions part of the rule. Our fancies are a leaden rule, and if we are ſevere, and have no cetain rule to regulate us, we ſhall exclude the weak more often then we ſhall receive them. 4. The loweſt degree of abſolute probability that a perſon as converted, ſhould be ſatisfactory. The weakeſt Chriſtians are to be received, Rom. 14. and the weakeſt can hold forth no more then the leaſt degree of an abſolute probability, the ſtrongeſt can hold forth no more then the higheſt degree of probability. Again, either the higheſt or the loweſt, or ſome middle degree of probability is requiſite, the higheſt is not, and what rule is there for ſome middle degree? If it be not is our power to require a years experience for more degrees of probability, why a moneths experience? The demonſtration of the weakeſt Believer is the rule of admiſſion, if we could finde it our, not the approbation of our fancies. There is indeed a reſpective probability of converſion neceſſary to admiſſion, but not ſo much as an abſolute probability is all ages of the Church. We ought to judge ſuch to be Chriſtians as are admitted, and there muſt be ſome probable ground for ſuch a judgement. The rule of admiſſion is a rule of prudence, for the excluſion of ſuch as are ignorant of the Fundamentals, or for the excluſion of ſuch as upon ſearch ſhall be found to be unregenerate by their ignorance of the Fundamentals,64 and alſo of ſuch as are ſcandalous; and yet it is a rule of charity for the reception of all new-born Babes. Charity and prudence are not membra dividentiae,^(a)^(a)In bona diviſione, partes conſentiunt cum taſite inter ſe verò diſſentiunt. to the rule of admiſſion. Principium convenientiae non eſt principium differentiae. The rule of admiſſion is ſuch as may conſiſt with charity, which ſuſpecteth not others, and with humility, which exalteth others above our ſelves. 5. A ſuſpectable converſation may as juſtly call for an inquiſitive ſcrutiny upon the conſcience (for the diſcovery of true grace) after admiſſion, as before admiſſion. 6. The practiſe of the Apoſtles, Acts 2, &c. muſt confine our prudence, they were better directed and inſtructed then we are. And they expected no teſtimony, not a days experience, they could not in ſo ſhort a time make any inquiſitions, or hear any perſwaſive relations. The yongeſt Converts muſt be inſtantly imbraced, therefore ſome days of experience, or teſtimenies are not neceſſary. Some are ignorant, and of an arid conſtitution and expreſſion, therefore an explicite ſavor of language is not equally requiſite in all. It is ſufficient if there be a reſpective probability in Profeſſors, if the rule be ſuch as that commonly it admits ſuch as are for the moſt part ſincere or godly, yea though we cannot finde ſuch a preciſe rule. The Apoſtolical rule was large, it did ſuffer many corrupt members to creep in, as Jude ſpeaks, none (as far as we read) were ever put by, yet Converts were many, yong, ignorant, rude, and converſions were ſudden and paſſionate: No marvel that Converts, that Hypocrites did come in with great affection to ſuch as the Apoſtles were. 7. If ample relations of the work of grace be neceſſary, then either for ſatisfaction or for edification, not for ſatisfaction as hath been proved, not for edification, as theſe conſiderations following do perſwade. 1. Would it not be as profitable for all Members to come about again at certain State ſeaſons. 2. Such relations do uncover the nakedneſs of Brethren and Fathers. 3. They ſlander ſuch as are not gifted, ſuch as cannot expreſs themſelves in good language. 4. Pride is ſet on the ſtage in the houſe of God. 5. Hypocrites are provoked to paint and act themſelves. 6. Such relations are known to afflict the afflicted, who came to us and with us in love, and we here hide our faces from them. 7. The eloquent and ſuch as have athletick conſtitutions, carry away undeſerved reſpect from Countrey Chriſtians. Materiam ſuperabat opus. Hence iſſue compariſons, nay we foſter (in ſtead of preventing) ſuſpitious partiality. 8. Yong men exalt themſelves over the Faith65 of their Ancients. 9. Some are ſent to their graves fruſtrate of their hopes, we being in a way to admit no more in many years, then were admitted by the Apoſtles in one day; much expence or waſte of time to no effect. 10. To grieve ſuch as ought to be comforted, to defame ſuch as deſerve honor, to judge one another for infirmities, is unjuſt, Rom. 14. The Apoſtle thought it juſt to think well of all, Phil. 1.17, &c. It is not humility to honor our ſelves ungroundedly, more then others; it is not love to ſuſpect, there had need be apparent reaſon for ſuch, Acts 11. The Apoſtles were diligent and faithful in directing, and exhorting, and rebuking, and why are they then ſo ſilent in point of Admiſſion? Yea, when the Churches were corrupted and peſtered with corrupt Members,1 Cor. 13. 1 Cor. 15.1. Phil. 3. Jude 4. ſuch as made their Bellies their gods? 12. Our Saviours rule is, Mat. 28.18, 19. firſt to make Diſciples, then to Baptize or initiate them, and after they were initiated or admitted, to teach them all things. John is ſuppoſed by learned Expoſitors to Baptize (though with an admonition) thoſe Scribes and Phariſces, Mat. 3.11. We know he entertained ſuch Diſciples as envied the Lord Chriſt, ſo open was the door of admiſſion. Surely admiſſion hath never been deemed in the Churches ſo momentous as with us; and yet we commit it to the diſſident and multiformous fancies of Members without a rule, Populi ſalus Suprema, Lex. The Apoſtles were never acquainted with thoſe Queſtions (How, when, where, and whereby, and by whom perverſion was wrought) they accepted of profeſſion and ſubjection with congratulations. The Church is a tender Mother,〈◊〉▪ and ſpeedily embraceth her Infant by admiſſion into her arms, and layeth it to her breſts of conſolations. Experience telleth us that a man will not eaſily make Proteſtations before God, and ſubject himſelf to Diſcipline, unleſs it be reſolved with him. If it be reſolved, he ſhall be faved: If it be uſually ſo, he ſhould be admitted; as for raptures of grief, fear, joy, from the Law or Goſpel, from particular Scriptures or Sermons, theſe are not abſolutely neceſſary, ſome are converted without obſervation. Happy is he that is reſolved to fly from the Wrath to come, to the Ark, to Zoar, to the Cities of Refuge; and open we the gate readily (without many Expoſtulations) to reſcue him from the avenger of blood; yea, the way is to be made eaſie, that he may be encouraged to come; we muſt not have ſuch a rule of admiſſion as may in an ordinary way diſinherit Saints of their right and priviledges in the Kingdom of God.

66Object. The Churches would become impure.

Anſw. The Churches may become impure, notwithſtanding any thing we yet do, gifted men do eaſily learn the language of the pure ones: ſuch as are but bones, ſinews and fleſh, having heard a Son of man Prophecy, ſome loud cryes of a Prophet do frequently experience ſuch paſſages as paſs in our admiſſory declarations. We may do much more yet to prevent impurity, if we may do ſo much, why may we, or why do we do no more? 2. Gods providence leads us to it: God was wont to powre out of his Spirit in gifts of edification on Hypocrites, and to imploy them in the Churches. 3. The Apoſtles might have conſtituted Churches only of Apoſtles, Prophets, Evangeliſts and ſingular Profeſſors, they might have demurred admiſſions to many years experience; but they did not ſuſpend ſo much as one day: Such as were zealous for the Law, ſuch as ſeparated themſelves from the Gentile Chriſtians, the looſe and ignorant Gentiles, they ſuppoſed that many were come into the outward Court of the viſible Church, which were no inward Worſhippers of God, Heb. 6. The queſtion is not what we can do, but what we may lawfully do;Rev. 11. for the prevention of impacity we muſt not do evil that good may come thereof; Magiſtrates muſt judge by a rule that doth preſerve the innocent, much more Miniſters.

Object. It ſeems the Apoſtles had a diſcerning Spirit.

Anſw. They had not ſuch a Spirit as was infallible permanently in way of a habit. 2. If they had conſtantly exerciſed ſuch a Spirit, Peter and Paul might have anſwered the Jews ſo, for the admiſſion of the Gentiles. 3. They would have excluded ſuch as had been unworthily admitted by others,Deut. 23.3. and remained unworthy. 4. If ſuch a Spirit had been extant, the Churches had been better ſupplied in admiſſions, there were many children in the Churches that were to be killed with death, Rev. 2. There were many Baſtards or Hypocrites, that muſt never enter into the Congregation of the Myſtical Church. That habitual diſcerning Spirit which the Apoſtles had, could not be much uſed when there was ſo little ſpoken by ſuch as they were to admit: They might not be bound to put forth their ſtrength in point of admiſſion, and they did not by making inquiſitions or protracting admiſſions. 5. Annanias and Saphira joyned themſelves, and others like them might (Acts 3.13. ) when the Apoſtles were to admit them. 6. All Churches were permitted to follow the ordinary rule and meaſure of the Sanctuary, though deſtitute67 of ſuch a Spirit; Philip an extraordinary perſon admits the Eunuch and Simon Magus, by the common reed or meaſure of fellowſhip.

Object. The converſion of the Gentiles was viſibly miraculous.

Anſw. It was no ſuch ſtrange thing for the Gentiles to come to ſome common notions of Religion, when ſuch invincible Spirits were the diſpenſers of the Word, and that with Signs and Wonders. What though the Jews were diſperſed, and the Gentiles united under the Roman Empire, for the Civilizing and Catechizing of the World in way of preparation? 2. The queſtion is, what the Gentiles did viſibly come unto before they were admitted, the faces of many Converts argue that they were come but to ſome mediums between Barbariſm and ſound Chriſtianity and that notwithſtanding the common effuſion of the holy Ghoſt, after admiſſion by Impoſition of hands. 3. Prophane Jews which had a long time abuſed the Ordinances, were admitted, as well as the Gentiles, and by the ſame rule, all ſorts were cut out by the ſame meaſure for admiſſion.

Object. In Primitive days they feared perſecution upon admiſſion.

Anſw. Perſecution was not univerſally feared till Nero's days. 2. Hypocrites needed not to fear perſecution, becauſe they could evade it at their pleaſure. 3. The fear of perſecution did make admiſſion the more difficult, ſo far was it from facilitating it. Paul had not been ſhaved but for fear of perſecution, not for fear of pollution. It may be then retorted that there is leſs need of ſearching now then in thoſe days, becauſe we do not fear perſecution by falſe Brethren, as they did. 4. All Hypocrites might have more cauſe (all things conſidered) to joyn themſelves in thoſe times in reſpect of danger, then now they have, becauſe they could then revolt at their pleaſure, both ſafely and honorably, in reſpect of the multitude, which now is impoſſible. And there were alluring invitations of gain, maintenance, wonderful gifts, the ſociety of the Apoſtles, men admired. If the Apoſtles had made tryal of Converts before admiſſion, it had been more conſiderable, yet the adventure of perſecution is common to Turks, Papiſts, Familiſts, all Heretiques, it is ordinary for men to precipitate themſelves upon death, even for colourable novelties. But if there was leſs gain acquired in thoſe days, there was more loſs adventured, and gain enough to occaſion much ſuſpition of Converts, and much inquiſition in admiſſion, if it had been allowed. And what though Joel Propheſieth of great converſions68 in Primitive days? He did not Propheſie that all, or moſt that ſhould deſire fellowſhip ſhould be ſincere Converts?

Object. James requireth good Works to the demonſtration of a living Faith. Good works may beneceſſary to prove falvatiō, yet not admiſſion.

Anſw. The Apoſtles ſcope is to demonſtrate the neceſſity of all kindes of good Works in their ſeaſons, both of Charity and Piety, both external and internal in all grown Chriſtians, but not before admiſſion, nor in reſpect of admiſſion, but in reſpect of ſalvation.

Object. It doth good to men to be debarred of communion.

Anſ. A Magiſtrate may do an innocent perſon good in correcting him, it might make him a better member (by Gods over-ruling providence) both in Church and State; but it is not therefore lawful for a Magiſtrate ſo to do. I might in many reſpects deny the Aſſumption, but I need not inſiſt on ſo weak an Objection.

Object. It was difficult for Paul to abſtain fellowſhip.

Anſ. The difficulty was not for Conſcience ſake in reſpect of pollution, but for fear of perſecution. 2. Are we to condemn Paul in requeſting fellowſhip, or the Brethren in denying it? One would think that Paul did know what he did better then the Brethren. They had not reſpect to the rule of admiſſion, but to the rule of natural or common prudence, to prevent perſecution.

Object. The Worſhippers in the Temple muſt be meaſured.

Anſw. The reed is the word, converſion or vocation is the meaſuring: Chriſtians are meaſured as converted, not as admittedThe meaſuring here is appropriated to the Church, in reſpect of its inviſible ſtate. The viſible Church, repreſented by the outward Court, is not meaſured under that conſideration as viſible. 2. It evidently ſignifieth the ſecret act of converſion, by the reed of the Goſpel, not a viſible Church act of admiſſion. 3. It is to be granted, that there are meaſures for Members, as viſible; the queſtion is not touching the being or exiſtence, but touching the nature, eſſence or difference of the meaſures in the Viſible Church. The materials of the Viſible Church may be mean, compared with the materials of the Inviſible. All the Members of the Viſible Church are not Saphirs and Diamonds, they are not of the beaten Gold of the Candleſtick, or of the Golden Cherubims: The Inviſible Members are but dark Saphirs, and inviſible, in compariſon. Thoſe heavenly repreſentations, ſhew rather how tranſparent we ſhall be in heaven, then what we have already obtained. The meaſure of the outward Court is not the exact meaſure of the Temple of God.

Object. The Servants are blamed for ſleeping in the Parable of the Tares.

69Anſw. The ſervants are not blamed at all. 2. They are diſtinguiſhed from men, it is ſaid, Whileſt men ſlept, to note the ſeaſon of Satans ſeed time. 3. It doth not hold out Church-ſtate, the field is the Region of the Church, not Church-ſtate. 4. If they had been raſhly admitted, they might have been conſideratly excluded. The petition is that all ſins might be caſt out of the Region of the Church, this is denied; but Chriſt doth not deny his people to purge ſinners out of Church ſtate. The equity of the Parable forbids us to be ſo violent in purging out the Tares out of Church ſtate, as to caſt out wholly any wheat in ſo doing. Saints muſt not be caſt out of the Church-State in toto or wholly.Beza ſpeaketh as ſtrictly as any of the firſt Reformers, and yet I cannot finde him oppoſite to our Propoſition. Bucer requires that children ſhould be dutiful to their Parents, that they ſhould be found to pray creberè & ultro, that they ſhould ſeem to have a ſenſe and fear of ſin, that they ſhould hold forth ſome ſigns of Regeneration, before they are admitted to the Lords Supper; all this doth well conſiſt with the rule of admiſſion, in the Propoſition. It is a rule that holdeth forth the higheſt degree of an incompleat or comparative probability: But it is in a rule of abſolute probability, that muſt perſwade always concerning the ſincerity of the greater part of thoſe which are admitted.

Concerning Impoſition of hands.

IMpoſition of hands ſeems not to be warranted in ordination by Impoſition of hands upon the Levites. 1. Arg. 1. Iſrael impoſed hands on the Levites, to ſignifie that they were to bear their ſins, their burthens, and to make atonement for them, Exod. 29. they impoſed hands on the head of the Sacrifices in like maner. 2. Aaron and his Sons were to ordain the Levites, and not to ſtand by while the common Members of Iſrael did uſe this ſacred Rite for Ordination. The common Members may not now Ordain, their Elders ſtanding by. 3. It hath been proved that common Members may not Ordain, when they are deſtitute of Officers, or by themſelves without Officers. 4. The Levites were Ordained by the Prieſts, in all other particulars, Numb. 8. 5. This was a Jewiſh Ceremony, and why ſhould this (all other being abrogated) be only reſerved? 6. Impoſition70 of hands by the Congregation, was proper to the Ceremonial offering of the Levites, as a Sacrifice to God, not to our Moral offering of Miniſters in Ordination. Calv. Inſt. 4.3.16.That act of the Congregation did contain ſomething of Election, rather then of Ordination.

2. Arg. 2. Heb. 6. doth not hold it forth in point of Ordination, but is a Fundamental principle of Religion, uſed figuratively for the gift of the holy Ghoſt, which is ſignified and conferred. 1. The Apoſtles diſcourſe concerned ſuch principles as were neceſſary to the Inſtitution or Initiation of Converts. 2. Doctrine is added to Baptiſm, and Impoſition to intimate that the Doctrine of the Ordinance, or touching the Ordinance, not the Ordinance it ſelf, was intended. If the Impoſition it ſelf had been here intended, it might have imported or connotated the whole Miniſtery as an adjunct thereof; but the Doctrine of Impoſition, or touching Impoſition, is the ſame is in Ordination reſpectively, as in that extraordinary confirmation added to Baptiſm, which is the ordinary Sacrament of confirmation. The communication of the Spirit is the thing ſignified, or the Doctrine of Impoſition. 3. Doctrine muſt needs be applied to the conſequent principles; by the Reſurrection, is meant the Doctrine of the Reſurrection, by the laſt Judgement, the Doctrine of the laſt judgement, and conſequently by Impoſition, is meant the Doctrine of Impoſition. 4. The order is obſervable, the gift of the holy Ghoſt, or Impoſition, as an explicative adjunct of Baptiſm, juſtly followeth the principle of Baptiſm (the Doctrine of Sanctification and Juſtification by ſaith being contained therein) becauſe the ſpirit in way of a ſecond act, is promiſed to ſeal the Doctrine of Baptiſm, Eph. 1.14, 15. He ſhall Baptize you with the holy Ghoſt, Joh. 1. Acts 2.38. 5. It is anſwerable to the promiſe of the holy Ghoſt, thereof Peter Preached in laying the foundation of converſion, according to that place but now alleaged. The gift ſealed Faith, and ſignified that the Spirit was the Author, even of Faith and of all Grace, unto perſeverance. 6. Faith and Repentance, perſeverance in Grace, and Jufication by Faith (ſignified in Baptiſm) the Reſurrection and the laſt Judgement, are all Fundamental principles of Religion, not only common principles of Chriſtian Profeſſion: All the other are Fundamental principles, therefore Impoſition is alſo, in probability. 7. It is Interpreted in the next Verſes, 4, and 5. Illumination anſwers to Repentance, the taſte of the heavenly gift to Faith, the participation of the holy Ghoſt to the Doctrine of Baptiſm and Impoſition,71 the taſting of the good Word of God to the Reſurrection, &c. 8. The proſecution of the diſcourſe doth argue it. Impoſition is made a principle, from which it was neceſſary an Apoſtate ſhould fall, if finally. But it is not neceſſary, that one ſhould be inſtructed touching the Office of the Miniſtery: One may be ſaved, and yet be ignorant in the point of Ordination, and one may fall away finally, though ignorant in this reſpect. The knowledge indeed (or ſome participation) of the gift of the holy Ghoſt, is neceſſary as an antecedent, and the ſin of Apoſtacy is moſt properly called the ſin againſt the holy Ghoſt, as being againſt convictions by the holy Ghoſt. ^(a)^(a)The ſin againſt the holy Ghoſt is againſt ſome convictions, or ſome participations of the holy Ghoſt9. If we ſhould underſtand the Doctrine of the Miniſtery by Impoſition, then we muſt exclude the Adminiſtration of Baptiſm in the principle of Baptiſm, becauſe Baptiſm under this conſideration belongeth unto the Miniſtery, and therefore cannot (except it ſignifie the Doctrine of Baptiſm only) be a diſtinct principle from Impoſition of hands. And if we ſhall make Baptiſm it ſelf, together with the Doctrine which it holds forth, a diſtinct principle, and the Doctrine of Impoſition, together with the Adminiſtration of it, in Ordination, another diſtinct principle, to what principle ſhall we refer the Sacrament of the Lords Supper? 10. It is known how commonly Interpreters do apply this Impoſition of hands to confirmation, which was wont in Primitive times (even after the Apoſtles days) to be nothing elſe but Impoſition of hands,Ezek. 1.3. & 3.1. and a concomitant to Baptiſm. The gift of the Spirit is a great and Fundamental principle of Religion, and therefore Impofition was uſed for a ſymbol of Gods aſſiſting hand (the hand of the Lord was with them, Act. 11.23. ) in theſe extraordinary times: And Impoſition being a ſymbol of that great principle, the Apoſtle figuratively expreſſeth the ſymbol, and implieth the gift. The Apoſtle James commendeth Impoſition and Anointing with Oyl alſo for the healing of the ſick, becauſe they were concomitants at that time of that extraordinary gift: But now there is cauſe to lay by both (as Peter Martyr diſcourſeth in point of Confirmation) becauſe the gift ceaſeth. 'Tis obſervable that Piſcator and Calvin alſo exclude both Baptiſm and Impoſition out of the number of principles here intended. Both Sanctification or perſeverance in Sanctification and Iuſtification are ſeated in Baptiſm: And therefore we are Baptized with the Spirit of Chriſt, as well as with the Blood of Chriſt, 1 Cor. 6.11. Baptiſm doth ſignifie the communication of the Spirit, as well as Impoſition; the water72 doth ſignifie the Spirit of Chriſt as well as the Blood of Chriſt; but Impoſition did ſignifie that part of Baptiſm more directly and extraordinarily, while there was an extraordinary effuſion of the Spirit.

3. Arg. 3. The practiſe of Impoſition in the Apoſtles days is not precedential to us, becauſe it was obſerved only by extraordinary perſons, or at leaſt by extraordinary revelation in point of Ordination. Chriſt and his Apoſtles, and extraordinary Presbyters, are only recorded to have uſed this Rite in the New Teſtament. In the Old Teſtament Jacob in bleſſing impoſed hands, Moſes in Ordaining Joſhua impoſed hands, but both of them by ſpecial revelation, and an extraordinary men. Impoſition on the Levites and Sacrifices nothing concerned Ordination, as hath been ſaid before.

Object. The Presbytery that impoſed hands on Timothy was an ordinary Presbytery.

Anſw. It hath been argued already, that ordinary Presbyters cannot Ordain, unleſs in an ordinary way of Office, ſuch as are extraordinary Presbyters. 2. This Impoſition conferred a ſenſible and extraordinary gift; ſuch an effect ſuppoſeth an extraordinary Presbytery by way of proportion. 1 Tim. 4.143. It ſeemeth to be dependent upon Propheſie, or to be adminiſtred by ſuch as did Propheſie. I•Ames acknowledgeth that ſome of the Fathers conceived this Presbytery to conſiſt of extraordinary and tranſcendent Elders.

Object. Ordinary Elders did ſeparate Paul and Barnabas to be Apoſtles, Acts 13.1, 2.

Anſw. Paul and Barnabas were not eſteemed Apoſtles at this time,Gal. 2. and it was long after this time the Apoſtles gave Paul the right hand of fellowſhip. 2. Theſe ſeem to be extraordinary Elders, partly by their Ambulatory courſe, partly by their Titles (ordinary Elders are no where deſcribed by the title of Doctors only) partly becauſe it is evident ſome of them were extraordinary Prophets,Piſe. Comment. Acts 13.1, 2. and yet they are all put together as if they were equal; Paul is the laſt named amongſt them, who was at this time an Evangeliſt at leaſt. The Leid. Profeſſors take them all to be extraordinary in their Diſpute de Miniſtris Eccleſiaſticis. 3. Paul and Barnabas ſeem to be ſeparated here to ſome ſpecial deſign, rather then to any Office. 4. We do not finde the Apoſtles were wont to be Ordained by men, they were immediatly ſent without Ordination by men. Paul indeed was called out of courſe (as we may ſay) and therefore God73 may be this ſign, together with many other, commend Paul to the Church as an Apoſtle of Chriſt, but it doth not follow that he was here Ordained to be an Apoſtle. 5. Were theſe Elders ordinary or extrardinary, did they Ordain them or not Ordain them? they were warranted to impoſe hands by ſpecial revelation. Separate me Barnabas and Saul (ſaith the Spirit) unto the work which I have called them unto, tis not expreſſed what work it was.

4. The object of Impoſition in Primitive days doth argue,Arg. 4. that it is not now to be appropriated to Ordination, in caſe it ought to be reſerved. If we muſt remove Impoſition from Converts, from prayers for the ſick, if from any, why not from all? The extraordinary gift ceaſeth in reſpect of Ordination, as well as in reſpect of the other Adminiſtrations, the ordinary gift remains equally in all.

Object. It may be a ſacred ſign in Ordination, to ſignifie the Conſecration of a perſon to adminiſter holy things.

Anſw. It was not of this uſe in the conſecration of Prieſts and Levites. 2. It is not of this uſe in the Ordination of Deacons: why ſhould it ſignifie any otherwiſe in the Ordination of Elders then in the Ordination of Deacons? 3. In Confirmations, in Benedictions, in Prayers for the Sick it ſignified directly but the gift of the Spirit. Calvin only maketh it a geſture of Prayer, and a ſign of approbation. 4. It is manifeſt that in all other Adminiſtrations it was uſed by the Apoſtles as connatural to the extraordinary gift of the Spirit. The common gift of the Spirit under the Goſpel (the Goſpel being the miniſtration of the Spirit comparatively) might admit ſuch an extraordinary ſymbol, but why only in Ordination? 2 Cor. 3.8.Yet it ſeemeth rather proper to the extraordinary gift, and power of extrabrdinary perſons. The extraordinary effects did countenance ſuch ſolemnities of expreſſion in ſuch perſons. Eliah might pray with his head betwixt his legs, becauſe he could do obſervable wonders by prayer. An extraordinary Rite or adjunct in prayer or bleſſing, is proper to an extraordinary prayer, and to an extraordinary bleſſing. The Miniſters of Reformed Churches do generally diminiſh the uſe of Impoſition of hands: The omiſſion of it is rather alowed then condemned by Aretius. The right hand of fellowſhip was never in uſe as an Eccleſiaſtical Rite, according to all the Interpreters that I am acquainted with: It was a Civil cuſtom, and Paul, Gal. 2. alludes to it, and where an Ancient Father uſeth the phraſe, he may well be74 ſuppoſed to allude both to Paul, and to the cuſtom alſo of the times, in their ſalutations. As for Impoſition, it is acknowledged only to be an ornament or adjunct (not any eſſential part of the Sacrament of orders) by many great ones amongſt the Papiſts, and ſo argued in the Councel of Trent. If we make Impoſition a ſacred Inſtitution in Ordination, then we muſt put Religion in it, and uſe it as neceſſary, neceſſitate praecepti.

Concerning Excommunication.

EXcommunication doth admit of degrees:Pro. 1. Num. 9. Lev. 13. & 15. 1. Some were ſhut up or ſuſpended, ſome were ſhut out of the Hoſt and the City: Thus it was in the Ceremonial Law, and the equity of it is perpetual. 2. There is a proportion between ſins and puniſhments, all Crimes in the Common-wealth are not capital. 3. According to the Doctrine of the New Teſtament, ſome are to be examined, ſome are to be admoniſhed, ſome are to be interdicted the Sacrament and familiar communion,1 Cor. 11. Theſe degrees were obſerved in the Primitive Church. Cyp. lib. 5. Epiſt. 7. Niddui, Cherem, Shammatha. 2 Theſ. 3. others are to be given up to Satan, 1 Cor. 5. pro modo delicti (to ſpeak the words of Calvin) In Primitive times ſome were alſo curſed with an Anathema Maranatha. The Excommunicate perſon (Mat. 16.) ſeems to be compared to an Heathen and Publican, in reſpect of his ſinful ſtate, as well as in reſpect of his excommunicated ſtate, and therefore not to be admoniſhed as a Brother, but to be dealt with as an Heathen and Publican. Rabbines of the Jews do all (for the general) conſent to this Propoſition. Draco is ſaid to have written his Laws with blood, becauſe he abſurdly made all Crimes capital.

All ſcandalous perſons are to be Excommunicated in part. Pro 2. A Sacramental holineſs conſiſts in the acting of grace, as well as in the having of grace. Union with God requireth the being of grace: Communion with God in the Sacraments requires the declaration of grace in an holy profeſſion and an adorned converſation,1 Cor. 11. Mat. 5.24. All uncleanneſs in Iſrael that was not waſhed away by the Rites of Purification, did debar from communion.

None that do expreſs repentance ought to be Excommunicated,Pro. 3. with the partial, or leſſer, or any Excommunication. 1. Penitent75 ſmners are preſently to be admitted to communion in their firſt converſion: The Analogy is unqueſtionable, the way mut not belong to the City of Refuge. 2. Deut. 13.Under the Law it was permitted to him that was guilty of Theft and Perjury to bring his Sacrifice for Reconciliation (Lev. 6.) none were ſhut out, rejected, but ſuch as were habitually or reſolvedly preſumptious, though an actual preſumption might incur a cutting off by God immediatly. 3. The ſupreme end of Church acts is the glory of Gods mercy and goodneſs in pardoning ſin, this is obtained in the acceptation of Repentance: other ends muſt be ſubordinate unto this. 4. The ſtatute rule of Chriſt ſuppoſed impenitency in the moſt flagitious and impious ſinner unto the total Excommunication. (If he will not hear the Church, let him be as a Publican, &c. Matth. 18. otherwiſe forgive him ſeventy times in a day, Matth. 18.22.) God ſits on a Throne of Juſtice in Magiſtracy, on a Throne of Mercy in the Church, therefore Magiſtrates muſt puniſh, when the Church muſt pardon, and yet Magiſtrates may ſomtimes pardon, together with the Church. 5. Repentance doth take off Excommunication, therefore it muſt prevent Excommunication, 2 Cor. 2. 6. The main end of this cenſure in the firſt place is Repentance; when it is an end in Excommunication, it is the main and maſter end, 1 Cor. 5.6. 2 Theſ. 3.14.

The object of total Excommunication is only a deſperate and obſtinate impenitent. 1. Pro. 4. It refers to the caſting of the Angels out of Heaven, to the cutting a man off from the Kingdom of God,Mat. 18.17. the leſſer Excommunication interrupts communion, this diſſolveth union. May we fententially declare Union to be diſſolved,Prov. 15.10. & 13.13. unleſs it appeareth to be diſſolved? 2. Such as are ſavingly penitent to us, muſt be admitted in part; therefore none but ſuch as are damnably impenitent to as, may be totally Excommunicated. In point of admiſſion we may not wholly reject a ſinner that would come in, but upon tryal of impenitency; therefore we may not reject a ſinner. In point of Excommunication, that would abide in, but upon tryal of his impenitency. 3. The leprous perſons were in ſtate, and upon tryal ſuch, and theſe are types of the Excommunicable perſons, in point of total Excommunication. Lev. 13. & 14.Many uncleanneſſes under the Law were not cenſured with any ſolemnities at all. 4. We will not cut off a Member of our natural body but in caſe of extremity: while there is hope therefore of curing a Brother by any other means, it were unnatural to proceed to this Excommunication. 5. From the nature76 of the Goſpel, the Goſpel in the firſt intention of it, holdeth forth mercy to all ſinners upon Repentance; therefore while there is hope we muſt proclaim the mercy of God in Chriſt, and proffer bleſſing before we curſe by cenſure. 6. The rule in Matth. 18. requireth the Church to try whether the party will hear or not. The Members of the Church are her Children (Cant. 7.) and as ſhe gladly imbraceth them, and layeth them to her breſts in point of admiſſion and education, ſo ſhe is loth to caſt them away, or to bury them out of her ſight while there is any hope of recovery. 7. It were Hypocriſie and Iniquity to cenſure men as damnable or wicked perſons, and that both habitually and actually when they are Saints in appearance, yea when they are not ſuch ſinners in credible appearance. Dr. Ames (as well as many others) doth thus ſtate the object of the greater Excommunication. I might urge the exemplary pationce and practiſe of the Apoſtles in tolerating the Corinthians, the Galatians, thoſe of Pergamos, Thyatira, Diotrephes, &c. ^(a)^(a)Ubi erant non tantum levia errata, ſed horrenda flagitia. Calv. Inſtit. 4.1.14. & 12.8. 8. We are to make inquiſition for Repentance, and accept after Excommunication, therefore before Excommunication. Primitive Churches have deviated from the rule of Chriſt in reſpect of ſeverity; this Calvin and others have obſerved. Cum abfuerit contumacia, & obſtinatus in malo animus, nullum vitium tantum eſt, ut Excommunicationis fulmine ſit puniendum, Nicolaus Arctander de Excom. pag. 28.

Object. There ſeemeth to be no difference, all that are Excommunicated are deprived of Communion.

Anſw. There is difference in point of ſentence: 1. One may be deprived of Communion only in way of Suſpenſion, thus one may withdraw himſelf, 1 Cor. 11. 2. One may be deprived of Communion in way of reſolution, and ſolemnities of juſt indignation, and yet not cenſured as a wicked perſon, 2 Theſ. 3. 3. A ſinner that is obſtinate in impiety, is Excommunicated as a wicked perſon, ſententially, 1 Cor. 5. There is a difference alſo in point of execution: One may be admoniſhed as a Brother, and counted a Brother in the interim of execution, 2 Theſ. 3.15. others muſt be counted Enemies, Heathens, Publicans, Wicked perſons, Matth. 18. and 1 Cor. 5. ſome learned Expoſitors have obſerved a difference between the Excommunication mentioned in 2 Theſ. 3. and that in Matth. 18. And indeed it is not poſſible to count a man as an Heathen and Publican, and to carry ones ſelf to ſuch a one as an Heathen and Publican,77 and yet to count him a Brother, or to admoniſh him as a Brother. Heathens and Publicans were reputed wicked perſons, and we muſt not carry our ſelves to one as an Heathen and Publican or wicked perſon, except he be like in a ſtate of ſin.

Object. The Inceſtuous perſon was not obſtinate, 1 Cor. 5.

Anſ. This perſon is judged by the Apoſtle to be a wicked perſon, therefore he was an obſtinate ſinner: for put aſide his carriage in this ſin, he was viſibly a Saint, and it was poſſible for a Saint to fall into that ſin (though not to perſiſt obſtinately therein) according to Gods ordinary providence. 2. The long continuance in ſuch open impiety, to the out-facing of the Church and the World condemning the ſame,2 Cor. 2. might be equivalent to impenitency manifeſted againſt many admonitions in a Church way. The Apoſtle was ſolicitous for the re-imbracing of him preſently upon his Repentance, therefore he expreſſed it not before the ſentence. 3. It is not probable that the Church of Corinth did wholly neglect the exerciſe of Diſcipline in ſuch a caſe: Thoſe which reported it to the Apoſtle would admoniſh the Delinquent, and excite the Elders and Brethren unto their duty in this Ordinance. Cartwright ſuppoſeth that publike admonitions were to precede the Excommunication of this perſon. 4. The Apoſtles command doth not neceſſarily import a preſent Excommunication without tryal of Repentance, Gal. 1. Thoſe (ſaith the Apoſtle) that Preach any other Goſpel, let them be accurſed; yet elſwhere he requireth precedent admonitions to ſuch a cenſure, Tit. 3.10. Sararia conceiveth, that this perſon was only admoniſhed, 2 Cor. 2.6. not Excommunicated at all: But though the Apoſtle may in ſuch ſpeeches urge the act, and ſuppoſe the circumſtances of the act, yet I rather think (as I have ſaid before) that the Apoſtle in this particular did peremptorily determine that this perſon was to be Excommunicated upon knowledge of the caſe. 5. There is ſome appearance that the Corinthians had executed ſome Diſcipline, before this determination of the Apoſtle; becauſe the Apoſtle had expreſly forbid them by writing to hold communion with Fornicators. It were ſtrange the Corinthians ſhould ſo neglect the Apoſtles injunction, as not to obſerve ſuch a Fornicator as this was; ſurely they did Diſcipline him, though they came ſhort of manifeſting juſt indignation againſt him by Excommunication.

Object. The Ceremonial Law required ſome time of cleanſing after that the Lepreſie was cured.

78Anſw. The cleanſing it ſelf ſignified Repentance, therefore the Ceremonial Law doth not hold forth any time of cleanſing, after Repentance. Some are unclean until Evening, that is, until the revolution of a new day or time, to devote the renewing of themſelves by Repentance. The Lepers were unclean ſeven days, until the revolution of a new week, to devote alſo the renewing of themſelves by Repentance. The feaſts of the new Moons did reſemble the joy of Converts in their renewed eſtate. The different ſpace of time for their cleanſing doth require a proportionate Repentance. As for Miriam, ſhe did but anſwer the Law in point of cleanſing; and we are not to decide our caſe by any thing that was extraordinary in her correction: We are to take meaſure for our actions, by the ordinary meaſure of the Sanctuary.

Private Brethren may not ſeparate from Churches or Church-Ordinances,Pro. 5. which are not fundamentally defective, neither in Doctrine or Maners, in Hereſie or Prophaneneſs. 1. It is contrary to the Doctrine and Practiſe both of Chriſt and his Apoſtles. Chriſt bids his Diſciples hear the Scribes and Phariſees; he frequented the Synagogues himſelf, together with his Diſciples, yet how corrupt was the Iewiſh Church both in Doctrine and Maners, both in Officers and Adminiſtrations? In Corinth, Galatia, Thyatira, Pergamos, there is no agitation, no motion of ſeparation, of ſequeſtration, but Exhortations to Peace and Unity. It was lawful to follow the Ark when David put it in the new Cart, it was lawful to communicate with the corrupt Prieſts in the Temple, Go ſhew thy ſelf to the Prieſt, Matth. 8.4. The feaſt of Tabernacles was not celebrated exactly, Ezra 3.4. for Nehemiah 8.17. it is ſaid, That it had not been obſerved ſo exactly from the days of Joſhuah. It is likely it was obſerved in Davids time, and in the times of other good Kings, but was it unlawful for any to be preſent at the celebration of it becauſe of defects? 2. If we may ſeparate for a nonfundamental defect, if for any one, why not for every one? If from a Prayer becauſe it is read by a Miniſter in the Church, why not for any other adjunct of Error? A Prayer ſavoring of Faith and Obedience is eſſentially good. Reading, repeating, incongruous petitions in reſpect of matter or form external, are but adjuncts, or accidental to Prayer. Where ſhall we make a ſtand or ſubſiſtence, if not in Fundamental defects? What Adminiſtrations of man is free from all defects in reſpect of adjuncts or circumſtances? 3. We are not to reject in toto or in tanto, otherwiſe79 then Chriſt doth reject; but Chriſt doth reject none totally for circumſtantial defects. In this caſe non-communication is at leaſt a defenſive Excommunication and an exceſſive infliction of evil. 4. Order requires obſtinacy even in Fundamental defects, unto all parts of peremptory Excommunication; and an abſolute ſeparation is a part of ſuch an Excommunication, it being with reference to thoſe which are within; it is neceſſary to the Excommunication of Members in particular, much more to the Excommunication of Churches. 5. It is not allowed as an act of Authority, or of Charity. 1. Not as an act of Authority, a private perſon is ſubject, Children may not Diſcipline their Parents; but thus to ſeparate in way of Authority or Iuriſdiction, were a Diſciplining not only of the Church, but of Chriſt himſelf, who maintaineth communion with the Church while the foundation ſtandeth. 2. Not as an act of charity to the Church, becauſe it is not for edification: It is not orderly circumſtantiated, but ſo, as that it rather provokes then edifies. It is our duty to conceal our Faith when it doth not edifie, being profeſſed, Rom. 14.22. Edification is the end (in reſpect of witneſſing in the way of charity) and therefore it is a neceſſary meaſure of witneſſing in the way of charity. Miſerecorditer corripiat honeo quod poteſt, quod non poreſt patienter ferat: cum dilectione gemat atquelegeat. Cyprian.

Object. It may be charity to a mans ſelf, or an act of defenſive power.

Anſ. It is loſs and not gain for a man to miſs communion with the Church and Chriſt therein. 2. It is injurious Diſciplining of a mans ſelf, not a defending of a mans ſelf from injury. 3. It is rebellion to reſiſt lawful power. Is there no place for paſſive obedience?

Object. It is a ſin to be preſent, there is pollution.

Anſ. Debile fundamentum fallit opus. Is it ſin to be preſent at every defect? then adien to all Churches in this world. 2. It is lawful to be preſent where are fundamental defects for ſome ends. Eliah may be preſent at Baals Sacrifice. Is it unlawful to attend our earthly Affairs at Markets, in Idolaters houſes, in the preſence of ſin? If we muſt not go out of the world becauſe of the preſence of ſin, while God is in the world, then ſurely not out of the Church while Chriſt is in the Church. Tis one thing to be preſent and active in ſin, another thing to be preſent and paſſive. One may be active in reſpect of the Ordinances and Bleſſings that are in the Church, and paſſive in reſpect of the ſins of the Church. Jacob (ſaith Auſtine of Labans80 Oath) non peccato illius, ſed pacto bono utitur in bonum. Ceremonial pollution is abrogated, Phyſical pollution is only in natural things: Moral pollution is contracted by being active, not by being paſſive, by obeying ſin, not by ſuffering ſin, when there is no remedy in our power. I count a ſtinted Lyturgy more ſutable to fill the hands of Jeroboams Prieſts, then for Miniſters of Chriſt, who ſhould not need ſuch crutches; and I count it a ſin in the Miniſters of the Goſpel to be active in reading thereof, but no ſin to be but preſent, and ſo paſſive only. David, Jonathan and Saul, do notably reſemble the Lord Chriſt, the Church and Antichriſt. Jonathan and David are wonderfully united by Love, Brotherhood and Covenant. Saul (though a father) perſecuteth both; but David ſitteth at Sauls Table, till Saul, till Antichriſt, a father in the Church caſteth his ſpear (his fulmen of Excommunication and perſecution) at him. Jonathan is ſubject after this perſecution, till his ſpear or fulmen of cenſures be caſt at himſelf; then he withdraweth himſelf from the Table, and breaketh off communion, not without compulſion. If theſe actions of Jonathan and David were typical and imitable, if the examples of of Chriſt and the Apoſtles (in communicating with the Jewiſh Church) are any thing precedential, then ſurely ſeparation from Proteſtant Churches is diſobedience both to God and the Churches. Si Miniſterium habet verbi & honorat, ſi Sacramentorum adminiſtrationem, Ecclaeſia proculdubio haberi & cenſeri meretur. Thus Calvin Inſtit. l. 4. cap. 1. §. 9, 13.

Concerning the retention of unnatural mediums or means of Worſhip invented by Antichriſt: or mediums neither natural according to the firſt Commandment, nor Inſtituted according to the ſecond Commandment.

VNnatural mediums or means of Worſhip forged by man (though but in circumſtances) are forbid in the ſecond Commandment. 1. To chuſe a medium leſs effectual, when another more effectual may be obtained, is carnal preſumption. A medium in ſome circumſtances natural, is (in unnatural circumſtances) no other then an humane Inſtitution, never tolerated in the Word of God; though81 Gods own Inſtitutions were tolerated, and might be in point of honorable obſequy due unto them. 2. Such as are Antichriſtian, being badges of falſe, Religion, and in ſtate Idolothy tors, do not only weaken, but alſo pollute and defile the Worſhip of God; appurtenances of Abomination never allowed in Gods Worſhip. 3. They are ſcandalous to the weak, and harden the Papiſts in their Idolatry. The cutting down of Groves, the breaking in pieces the Brazen Serpent, may not carry ſo far as to ſtrike at natural mediums of Worſhip, in caſe they are polluted. The Law of Moſes touching ſuch things, ſeems to have ſome intimate relation to the Ceremonial purity of the Jewiſh Church; yet they contradict the uſe of ſuch things in circumſtances of abuſe. Rom. 14.The Apoſtle forbids the eating of lawful meats in circumſtances offenſive. The example of Chriſt and the Saints in Scripture doth oppoſe all active obedience to mans Traditions, in the Worſhip of God. To inſtance in kneeling at the Sacrament of the Lords Supper, it is unnatural to a table Prayer, to the Inſtitution of the feaſt, though it be not a direct Inſtitution of it ſelf. Chriſt applieth and preſſeth ſitting at Table (Luke 22.) as ſignificant, at leaſt connaturally with the feaſt it ſelf, it being connatural to the nature of the feaſt. Sitting at the Paſsover was an Inſtitution, elſe how came ſtanding (which was Inſtituted at the firſt) to be abrogated? eſpecially conſidering the eating of unleavened bread (which in part ſignified the ſame with ſtanding) was all along retained. And if the Table at the inſtant of the Sacrament be ſignificant, why not ſitting at the Table? Reſt is frequently an Emblem of our bliſs in the kingdom of God, and ſitting down in the Kingdom of God (in Scripture phraſe) is Analogical thereunto,Mat. 8.11. Rev. 3.11. Luke 22.30. and 13.29. The Jews had a Land of reſt, both we and they a Sacrament of reſt, Heb. 10.12. and 4.1, 2, 3, 4, &c. and why ſhould we ſwerve from the example of Chriſt, and joyn iſſue with Antichriſt? When there appears no natural occaſion of alteration, nay when it appears that the practiſe of our Lord was moſt conſonant naturally to his Inſtitution. I do not ſuppoſe ſitting to be an abſolute Inſtitution; yet it is clear that a Table geſture (as circumſtances may neceſſitate) is ſignum natum, dependent upon an Inſtitution (ex hypotheſi) a natural medium, and an Inſtitution correſpondent to the Sacrament. To draw to a period. Antichriſt hath been and is to be diſcovered by degrees. Truth is the daughter of time. Achan was taken firſt in the Tribe of Judah,Ioſh. 7. then in the Family82 of the Zarhites, then in Zabdi, laſtly Achan the Son of Carmi was taken in his own perſon. God hath by a ſupetnatural lot of providence directed the witneſſes of truth in the Reformed Church hitherto, and yet all Antichriſtian Achaniſm is not diſcovered, truth daily revives out of the ruine and ſmoke of Popery. The Proteſtant Church is (as Phyſitians ſpeak) in neutralitate convaleſcentiae. Many Babyloniſh garments, fat Beaſts for Sacrifice are ſtill reſerved, though Amalek be ſlain: the throne of Satan in reſpect of Epiſcopal Authority remains; Agag is yet alive, though a Captive. How can it be but that the Ark ſhould totter all the while it is put into the new Cart of new Doctrines, and new Ceremonies of Papal preſumptions? All the duſt of Popery muſt be drunk up with juſt indignation,Deut. 9.24. and waſhed away with the water of Chriſts blood, and Iſraels Repentance, before God will be reconciled. It is for want of zeal that we do not feel the ſtink of all the Reliques of Popery, and ſtop our noſes until they are interred, Ezek 39. There was a Levite in the time of the Judges that went after his Concubine to ſetch her home,Iudg. 19. & 20. but••agring and delaying in eating and drinking was benighted, and forced in his return to turn into Gibeah, where his Concubine was polluted, and deſtroyed by men of Belial. The Elders of the Church are fitly repreſented by this Levite, in precedent ages they have been too negligent in expediting the Church to his home, and too indulgent to themſelves in eaſe and earthly pleaſures: hence the Church hath been benighted with Popiſh ignorance, defiled and deſtroyed by Antichriſt, by men of Belial. Now let the Levite beſtir himſelf, and give notice to all the Tribes of Iſrael concerning this Abomination. This muſt be done by diſmembring the Romiſh Church or Concubine,Iſa. 66.8. and by ſending the parts thereof of all Popery over all Iſrael. A voyce of Propheſie from the City, from the Temple muſt be heard againſt it. We have been a long time comparſing the walls of Jericho with ſilent patience. Now it is high time for the Prieſts to blow the Trumpets, and for all Iſrael to ſhout together. After the three days and half of extremeſt affliction (Rev. 11.) the witneſſes ſhall put off their Sack cloth,Multum intereſt gladio an arte ſolvatur nodus. Antichriſt ſhall come down. The zeal of the Tribes in Iſrael, haſtned the fall of Benjamin; there is hope if all Iſrael would concur to the burning of Achan, and all that belongeth to him, Babylon were come to an end. 1 King. 17. Mal. 4.5. Matth. 3.The Miniſters of the Reformed Church, the witneſſes of truth, are eminently the antitypical Eliah. John the Baptiſt was the83 Eliah of Chriſts firſt coming;Rev. 11. & 12. the Proteſtant witneſſes the Eliah of his ſecond coming. They correſpond in their Wilderneſs habitation, Wilderneſs habit, and Wilderneſs dyer, they correſpond in Prophetical Power, and Prophetical Doctrine. Eliah prayeth and it raineth not, and he prayeth and it doth rain; the witneſſes have the like power, Rev. 11.6. Eliah brings down fire from Heaven, ſo do the witneſſes, Rev. 11.5. Eliah Propheſieth concerning the deſtruction and extirpation of the ten Tribes, the witneſſes of the deſtruction, deſolation, and extirpation of Apoſtatixed Chriſtendom. The Lord hath been a lopping and felling a long time, but now the Ax is laid to the root of the Tree, Antichriſt and Antichriſtianiſm ſhall be cut down, and plucked up by the root, and caſt into unquenchable fire. The Pope, like that grand Hypocrite Abſolon, hath conſpired againſt our David, and to make the Kingdom ſure unto himſelf, hath openly adulterated the Viſible Church; but he ſhall be taken, even by the long hair of his Phariſaical Doctrines, and ſhall be deſtroyed, and hanged up, to perpetual ſhame and contempt, Daniel 12.2.

Concerning the Morality of the Sabbath.

SOmething is natural in the fourth Commandment: 1. Pro. 1. The obſervation of all ſeaſons for Worſhip, or for immediate Worſhip (as ſome ſpeak). Time is connatural to Worſhip, as concreated with the motion of the creature; yet natural ſeaſons may as well belong to this Commandment, as natural circumſtances to the third. 2. Some conſtant and ſtate time is ſecondarily natural: A ſet time is as natural as a ſet place, and a ſet time may be univerſally obſerved, though a ſet place cannot, ſince the inlargement of the borders of the Church. A ſet time is neceſſary for the encouragement of Laborers and Servants, it is neceſſary for the promoving of Society Spiritual, and for the preventing of Civil damages. If ſome ſhould keep Markets on that day, in which others are Worſhipping of God, this would be a loſs to the Commonwealth. Thus far a time appointed for Worſhip is a natural mediums, not an Inſtituted medium of Worſhip. Thus far the fourth Commandment is naturally Moral.

84The obſervation of a ſeventh day is poſſitively or diſciplinarily Moral,Pro. 2. and perpetually a duty. 1. The grounds of the firſt inſtitution are perpetual, and ubi ratio eſt perpetua, praceptum eſt perpetuum. Azorius obſerveth a meetneſſe in acknowledging of Gods works, by the firſt fruits of our works. The ſame grounds that were obſervable for the firſt obſervation of the ſeventh day, do laſt to the end of the World. Time was from the beginning divided by weeks, and the ſeventh day was alſo anciently obſerved amongſt the Heathen, it was〈…〉〈 in non-Latin alphabet 〉as Philo calleth it. It is evident that the ſeventh day was not inſtituted only by way of anticipation or deſtination for time future. The reaſon of the obſervation of the ſeventh day was contemporary to the Inſtitution of it. For it was Inſtituted with reſpect to Gods ending of his works. And the form of the fourth Commandement doth ſhew, that it was to be celebrated at the firſt Inſtitution, becauſe it is Inſtituted with reverence to Gods ending of his works. 2. It was Inſtituted before the Revelation of Chriſt, and therefore had ſomething in it which was not to be aboliſhed with ſuch Ceremonies, as had only relation unto Chriſt. It was at firſt liberae inſtitutionis, but it is not now liberae obſervationis, becauſe it was Inſtituted in the beginning. Cain and Abel ſacrificed at the ſame time, it may well be the Sabbath. The Chalde Paraphraſt on the 92. Pſal. ſaith, that Adam indicted it for the celebration of the Sabbath. The Jews may neglect this day in Egypt for fear of Pharoah: but yet it ſeemeth (by Exod. 16) that it was not unknown to the Jews. It is poſſible there may be a natural equity in a ſeventh day of Worſhip, which is unſcrutable in reſpect of us. One ſaith well, that men and Angels could not deviſe ſo juſt a time for Worſhip. Moſes ſpeaks of the Sabbath as of a former Ordinance, when he Inſtituted the gathering of Manna; and God confirmeth it by the miraculous detention of Manna upon that day. 3. It was eſtated in the Moral Law, written with the finger of God, alwayes repeated with the other Commandements, and eſtabliſhed with all the ſolemnities of Gods preſence on the Mount. 4. The breach of this Commandement is expreſſely puniſhed by the Judicial Law: The breach of a meer ceremony is not expreſſely puniſhable in the Judicials of Moſes. 5. If a ſet and fixed time for Worſhip be neceſſary, and God muſt appoint this time, and there be no other appointed by God but this, then this muſt needs be ſo Moral, as to continue in force. There is a neceſſity, that the Church ſhould have85 a ſet time for Worſhip, becauſe it was neceſſary for Adam in the ſtate of Innocency, and becauſe it is proportionately convenient with a ſet place. What that, our experience is as good as a thouſand witneſſes. The neceſſity of Gods immediate deſignation of a ſet time, is argued from Gods undertaking of it under the Law. The ſet times of Worſhip (for perpetuity) were all immediately appointed and expreſſed by God. 2. From Gods Inſtituting a ſet time to Adam. Adam was more wiſe to chuſe a juſt time then we are. 3. From Gods challenging this prerogative, in all conſtant or ſtanding Ordinances of Worſhip. 4. From experienced danger of ſuperſtition in times of our own election. 5. From the example of the godly in the pureſt times of Worſhip. In latter times it hath been attempted to change times and Laws, but not allowed. Antichriſt is brought in by Daniel as thinking he ſhould prevail in his inſolent preſumptions, againſt the Ordinances of God, even in reſpect of changing times, Daniel 7.25.

The ſeventh day ſeems not to be naturally Moral,Pro. 3. and as it was ſignificative of Chriſts reſting in his grave, it is generally eſteemed Ceremonial. The Moſaical acceſſion of ſignification was buried with other Ceremonies in the grave of Chriſt: And that it is not naturally Moral, theſe following conſiderations do argue, 1. The ſtrength of natural reaſon is not by any means able to demonſtrat that a ſeventh day is more obſervable for Worſhip then another naturally. 2. It was given to Adam by revelation, not ingraven in his heart by Creation as the natural Law was. 3. The Moral reaſons ſpecified are not neceſſary but Arbitrary. 4. Other ſevens of time in the ſeaſts were Arbitrary, and the reaſons of their Inſtitution of like nature. The deliverance out of Egypt might have beſpoken a perpetual remembrance in a Feaſt of Paſſover amongſt the Jews. 5. At leaſt, a particular ſeventh is not naturally Moral: The firſt ſeventh was not, becauſe it is not now, the preſent ſeventh is not, becauſe it was not in the beginning. Why ſhould a ſeventh day be naturally more holy then a ſeventh week, moneth or year? 6. Our Saviour compareth it but to a Ceremony,Mark 2. as being alterable and ſubordinate to the natural Law. 7. This particular time is no more Moral then a particular place. The obſervation of Zanchi and others (that it is the Sabbath, not the ſeventh day from the Creation, which is ſpecified in the fourth Commandment) may not be altogether ſound, for that very ſeventh day from the Creation is expreſſed in the body of86 the Commandment. Something was intederted in the fourth Commandement, and alſo in the fifth, that concerneth the people of God only before the Law. The preface to all the Commandements, in ſome reſpect, only concerneth the people of the Iews.

They were to take notice of the ſeventh day from the Creation as applyed to them, we of the ſeventh day from the Reſurrection, as the Commandment is applicable to all. The reaſon of obſerving a ſeventh day concerned all, the reaſon of obſerving the ſeventh day from the Creation, concerned thoſe only that lived before the time of grace.

There was ſomething Ceremonial or typical,Pro. 4. in the firſt Inſtitution of the Sabath, by way of anticipation. The ſeals of the Covenant, the tree of Wiſdom, and the tree of Life, were (in part) typical, in reference to Chriſt and the Church, though but tranſiently and in the way of anticipation. Chriſt was not revealed when thoſe Sacraments were Inſtituted, when Adam and Eve were created, yet they were all types of Chriſt and the Church, Eph. 5.29. The Wedding day of Adam and Eve was the Sabbath, and did juſtly ſignifie the wedding of the lamb, when the whole work of redemption ſhall be finiſhed in point of application, as it is already in point of ſatisfaction. The whole Garden, the Soveraignty of Adam over all Creatures, the Rivers that watered the Garden, the riches thereof,Rev. 21. the gold and precious ſtones, all type out the heavenly Paradiſe both of Grace and Glory, in the way of anticipation. Pererius hath collected out of Hugo de vict. an elegant type of the new Creation in all the works of the ſix dayes, ſo that the Sabbath may juſtly come in thereupon, to ſignifie the reſt of Chriſt and of the Church after that their work is ended. Thus the reſt of Chriſt in his grave may be Antitypical to Gods reſting on the Sabbath, after that Chriſt had finiſhed the work of ſatifaction on the Croſſe. Thus the reſt of the Goſpel may be Antitypical to Gods reſting on the Sabbath, Chriſt had ended his work under the Law. Thus the reſt that yet abides the people of God, may be Antitypical, when the Churches work is all over, when the marriage of the lambe is come,Jus voluntarium eſt〈…〉〈 in non-Latin alphabet 〉repertum temporis & uſus. when every one ſhall ſit under his Vine and under his Fig tree, Zech. 3.10. In all theſe reſpects the Sabbath was Ceremonial, and that in the way of anticipation, at the firſt Inſtitution, and ceaſeth at the coming of Chriſt. The preface to the Commandements concerneth all typically, becauſe we have all a Feaſt of a Paſsover,87 and are delivered out of a myſtical Egypt: So the ſeventh day from the Creation concerneth all in way of type. We all enjoy a Sabbath of grace, upon Chriſts finiſhing the work of the new Creation, in point of ſatisfaction. As the Sabbath was a remembrance of Gods reſting from his works, ſo it belonged to the ſecond Commandment not to the fourth: Onely Gods reſting is one poſitive ſanction of the ſeventh day, and urged in the Commandement for the furthering of its obſervation.

The ſeventh day from Chriſts reſurrection,Pro. 5. is to be obſerved in the place of the ſeventh day from the Creation. 1. It was preſignified in the circumciſion of the eighth day, to denote the circumciſion of the heart upon this day, Col 2.11. Joſhuah circumciſed all Iſrael, when they came into the holy Land, and we muſt all be circumciſed that do ſpiritually, ſavingly enter into the Land of grace under the Goſpel; But the Goſpel is the ſpecial ſeaſon for circumciſing, and for the eſpouſing of the Church to Chriſt, the the ſecond Adam. 2. Chriſt choſe this day to meet his Diſciples, and it is in ſpecialty obſerved and recorded. Junitu ſuppoſeth that Chriſt met his Diſciples every eighth day, till his aſcenſion. Iohn was raviſhed on the Lords day. The ſpirit was powred out on the Lords day. 3. From the practice of the Primitive Church and of the Apoſtles, Acts•0. & 1 Cor. 16. Apoſtolorum accurata obſervatio vice praecepti eſſe debet, as Calvin ſpeaks of Impoſition. Inſt. 1.4. c. 3 S. 16. The Apoſtles practice in matters of common concernment, conſulted & continued, is authentical, 1 Cor. 11. & Tit. 1. They would not practiſe beſides the Commandments of Chriſt, nor ſuffer others, Col. 2. 4. It is called the Lords day, as the Supper is called the Lords Supper, Rev. 1. The denomination ſeems to refer to ſome Inſtitution. The Apoſtle approves of the ſpecial obſervation of the firſt day of the week, by adding another ſolemnity thereunto, 1 Cor. 16. It had been ſuperſtition to have obſerved a ſet day ſolemnly, conſtantly and univerſally, without ſome Divine Inſtitution in place of, or together with the former Sabbath, if former arguments be ſound. It may be lawful to obſerve ſome ſet〈◊〉in way of method, in particular places, as natural mediums of furthering Worſhip, yee how can a day be Inſtituted with reference to the reſurrection of Chriſt as rememorative or prenuntiative, without will-Worſhip or〈…〉〈 in non-Latin alphabet 〉? It is lawful to ſerve God in ſet times, but it is unlawful to ſerve God with ſet times, to make the time it ſelf a part of Inſtituted Worſhip, when it is not Inſtituted by God. Thoſe indeed which in Primitive times denied the Lords Supper, may88 wel queſtion the Lords day: Yet the Lords day was ſo univerſally obſerved in primitive dayes, that a Chriſtian being asked this queſtion, ſervaſti diem dominicum? It was wont to be anſwered, Chriſtianus ſum, non poſſum intermittere. 5. If the ſeventh day from the Creation was obſerved by Gods Law, how could the Apoſtles change the day, without ſome poſitive warrant from God? Some Chriſtians did obſerve both the Jewiſh and the Chriſtian Sabbath, but the Apoſtles ſpeak only for the Lords day. 6. The Sabbath mentioned in Eſa. 58. Ezek. 46. Math. 24. doth typically hold forth a Chriſtian or a perpetual Sabbath. Thoſe places do in way of type moſt evidently reach to the Chriſtian Church, and that in Ezek. is a prophetical deſcription of the Chriſtian Church. Some dayes muſt anſwer to thoſe, and what in like proportion can be thought of! Would our Saviour ſpeak to his Diſciples of a Sabbath, if they would not, or ſhould not be ſo conſcientious of a Sabbath, as to pray with reference to it? Mat. 24.7. A ſeventh day is poſitively Moral, and we are now to have no other ſeventh day then this. Quomodò Maria mater domini, principatum tenet inter omnet mulieres, ita inter caeterel dies haec omnium mater eſt: So Auſtine concerning the Lords day. 8. We have need of a ſet day, and of a ſet day by Gods own appointment (ſith it muſt be permanent and univerſal) and we are now to have no other ſet day then this. 9. The day of the Reſurrection of Chriſt, is the day of the declaration of the work of Redemption, wherein Chriſt finiſhed the work of the new Creation, and therefore deſerveth the alteration of the day from the firſt Creation, and Chriſt is Lord of the Sabbath, Mark 2. The work of Redemption was more worthy our remembrance then that of Creation. Calvin acknowledgeth that ſuch works as are avocamenta à ſacris ſtudiis & meditationibus, are not alowable on the Lords day. It is ſtrange that Brentius ſhould affirm, that we are no more obliged to keep one day in ſeven, then one in fourteen. The equity of the ſeventh day (at leaſt) is apparent in the Apoſtles obſervation of the firſt day of the week; yet the inſtitution or injunction of that day may not be natural or expreſly contained in the fourth Commandment.

Concerning the beginning and ending of the Sabbath.

THe evening before the Sabbath is a preparative to,Pro. 2. and the evening after is an application of the Sabbath; but the beginning of holy time is the morning light. 1. The firſt day in Geneſis 1. began with morning light. 1. God called the light day, and the darkneſs night, therefore light and darkneſs together is not the day, but the light as diſtinguiſhed from the night or darkneſs. Day in the firſt words of the Text, is taken for the time of light, therefore it is ſo taken (one would think) in the next words immediatly following. When it is ſaid that morning and evening, or evening and morning were the firſt day, it ſeems not congruous to ſay that the day and the night were the firſt day. 2. Gen 24.63 Exo. 19.18. Lev. 11.24.Evening is generally taken for the later part of the day by Moſes himſelf. The Sacrifices of the evening were Sacrifices of the ſame day. The evening which was to be obſerved in the day of expiation, before the tenth day, is referred to the ninth day, Lev. 23.32. 3. The Hebrew word uſed by Moſes is not naturally appliable to the night, becauſe it ſignifies a mixture of light and darkneſs in the notation of it. Verba ſunt nota rerum. 4. It ſeems thus to be underſtood, from the fourth day, the Sun is made the rule and meaſure of the day. The ſpace of darkneſs before that the light was created in unknown, and the time of light is a certain principle of computation. 5. The Jews began their natural day with light. Gen. 7.10. Exod. 24. Deut. 9.9.Moſes is wont to place the day before the night; and ſo it is to be obſerved in the Sabbath Pſalms, it calls for praiſe in the day, and in the night alſo, Pſal. 92. The Sun is made the meaſure of the day at diſtinguiſhed from the night, and is alſo ſet before the night, Gen. 1.16. A ſecond general Argument is taken from the nature of the Sabbath, as it was ſignificative it had reference to the time of light wherein men uſe to work, and wherein we ſhall enjoy God for ever. The time of light in both Hemiſphaeres might be comprehended, but Moſes ſpeaks according to the vulgar. 3. God ended the ſixth days work in the ſixth days night, according to that Hemiſphaere wherein Adam was created; and conſequently the ſeventh day, or the ſeventh part of time, which was Sanctified, began with morning light. 4. God Sanctified but the ſeventh day, and yet if both Hemiſphaeres ſhould begin their Sabbath from the evening of both Hemiſphaeres, there ſhould be a day and an half90 Sanctified, becauſe the ſecond evening begins twelve hours after the firſt. 5. Foraſmuch as Moſes did underſtand by day (and that in the ſame narration) the time of light, it argues that the Sabbath day was obſerved correſpondently. 6. The Reſurrection of Chriſt is the meaſure of obſerving the Lords day, as the Jews going out of Aegypt by night was the meaſure of the Feaſt of the Paſsover, and the Lord roſe about the break of day,〈…〉〈 in non-Latin alphabet 〉Matth. 28.1.

Object. Evening is ſet before the morning, Gen. 1.

Anſ. This is but in one place, the current of Moſes phraſe runneth otherwiſe. 2. Evening is not ſpecified in the ſeventh day, and therefore if evening ſhould be the time of night in this one place, the ſeventh day might rather be taken (according to the more general acception) for the time of light. 3. In Gen. 1.16. it is certain that the diſtinct time of light is called day, and if it were ſo certain that the night were at any time meant by evening (in the ſame Chapter) then one might be put to the other. It is not unuſual for Scripture to ſpeak (ordine retrograde) as Luke doth in the genealogy of Chriſt. The evening being the laſt part of the day in the thought, comes firſt to be ſpoke of.

Object. You ſhall keep the Sabbath from evening to evening.

Anſ. This is appropriated to the Sabbath of expiation, for it is called Sabbath in the ſingular number, and only expreſſed in the Inſtitution of expiation, and that of the Paſsover. It is preſſed home in the Inſtitution of the Paſsover,Lev. 23.3.6. and of the day of expiation, but never intimated when the weekly Sabbath is ſpoken of. 3. One of the Sabbaths is not intended, and there is no more reaſon for the including of the weekly Sabbath in that injunction. The Jews were to recken on the morning of the Sabbath of the Paſsover, to the morning after ſeven Sabbaths, fifty days, for the celebration of the feaſt of firſt fruits, Lev. 23.15.16. The reaſon of obſerving the Paſsover in the evening is expreſſed, and is proper thereto. The faſt doth properly take in the night, becauſe it did beſt ſute a time of affliction, that muſt precede the morning of victory and conſolation, Zech. 14.16. The evening (ſaith Heſychius) ſignified tempora veſpertina, in quibus dominus advenis. The Rabbins record that none were to work on the evening of the ordinary Sabbath, but yet not upon pain of ſcourging, or any civil puniſhment, as it was to work on the evening of the Paſsover. That act of Nehemiah in ſhutting the gates, was nothing but a juſt preparation for the Sabbath. It91 is expreſſed that the gates were ſhut before the Sabbath, the evening before the Sabbath, not the evening of the Sabbath. 4. There is no ſervice appointed for the evening of the ordinary Sabbath, they were to faſt the evening of expiation, and on the Paſsover evening there were many ſolemnities of Worſhip.

Object. The Iews ended in the evening.

Anſ. They are indeed ſaid to bring their ſick after Sun ſet to our Saviour. Some Iews did ſuperſtitiouſly obſerve the Sabbath, and would chuſe rather to be overcome by the Romans, then to fight on the Sabbath day: and I ſuppoſe that all of them obſerved the evening before the Sabbath gratis or without ground. A Rabbins option. Buxtorf. comnet. Maſoreth, p. 17. It was the option of a Rabbin that his end might be like theirs, that began the Sabbath with thoſe of Tiberias, & ended it with thoſe of Tſepphoria the reaſon was, becauſe they of Tiberias began it too ſoon, and they of Tſepphoris continued it too long. The Iews had their ſuperſtitious Sabbatiolum.

Object. Our Saviour did lie three dayes and an hall in the grave.

Anſ. The morning that Chriſt roſe in, will make up the due time, as well as the evening that Chriſt was buried in. That morning began a day (according to our ſuppoſition) as that evening according to the contrary opinion. Beſides, we muſt begin the three dayes and half from the beginning of Chriſts Paſſion, if we will finde the time juſtly correſpondent. And it may be the three dayes and half ſhall be moſt exactly verified in Chriſts myſtical Body, which is the Church, Rev. 11.

The Sabbath or holy time, is the time of light. 1. Pro. 2. Day is properly taken for the time of light in Scripture phraſe. Day is day, and night is night. The Iews were wont to divide the time of light into twelve hours, and counted it their day. It is true, a natural day with reference to the whole circuit of the Sun in both Hemiſphaeres, conſiſteth of twenty four hours: With reference to one Hemiſphaere, dies Civilis (as we ſpeak) conſiſteth of twelve hours, but the Romans ſo called their day when it took in the night alſo. In the computation of time we call that a day which takes in the night alſo, but than we ſpeak with reference to the natural day of the whole world, not to the natural day of one Hemiſphaere. 2. The ſeventh day ſignified the lightſome day of Heaven, where there is no night. And it was appointed to ſignifie the time of working, which we call an artificial day. 3. Elſe a day and a half ſhould be ſanctified. Part of the eighth day is obſerved by the world conſtantly92 if night and day alſo be obſerved. The gaining and loſing of time by navigation, is dependent on an extraordinary or unuſual motion of a two or three: But the eighth day in part, ſhall be obſerved by half the world ordinarily or conſtantly, and that according to Gods Inſtitution, if day and night together, muſt be counted holy. 4. How do we ſanctifie time by ſleeping? Why may it not be as good to ſet up an work, as to be a bed and ſleep, except it be for preparation? 5. It is ſutable to the firſt Inſtitution by Moſet, To morrow (ſaith Moſes) is the Sabbath of reſt. Exo. 16.23.The Manna which ſignified Chriſt, fell in the morning, becauſe the time of grace is repreſented by the time of light. The Quailes, which ſignified fleſhly, bodily and external ſervices came in the evening, the time of darkneſſe. Thus the Jews and Papiſts have exceſſively luſted after, and delighted in fleſhly ſervices, until their Worſhip ſtank both before God and men. The Iews ended their Sabbath in the evening, but what teſtimony is there to prove that it was their duty, to begin their Sabbath in the evening as part of holy time? Many do now ſuppoſe that the Iews began their natural day, or rather their Civil day (if we ſpeak like the Romans) in the evening. They ſay it was Gods Inſtitution, Lev. 23. but there is no appearance of any Inſtitution for the beginning of ordinary time: and that Inſtitution rather argueth, that ordinarily, the day was not begun in the evening. Some obſerve that it was only the beginning of their religious dayes. It was anciently concluded that the Iews began their day with the Perſians and Chaldeans, in the morning, and it is anſwerable to the current of Scripture. Many Fathers and Schoolmen do peremptorily hold, that the firſt day began with the light, and therefore underſtand by evening the end of light, by morning the end of darkneſſe, and all do not conceive that day doth there take in the night.

Object. It ſeems Luk. 23.54, 56. that the Iews in time of our Saviour eſteemed the evening preceding to be part of the Sabbath.

Anſw. I anſwer, this was a time of Superſtition and Ignorance, and the Evangeliſt may ſay that the Sabbath approached, with reference to the evening preparation, and the morning following. 2. The Iews erred in counting that day the day of preparation, and yet the Evangeliſt calleth it the day of preparation, becauſe it was ſo with the Iews: So he may ſay the Sabbath approached, meaning the evening, becauſe the evening was reputed a part93 of the Sabbath by the Iews. It is concluded that that day which the Iews called the day of preparation; was indeed the firſt day of unleavened bread, becauſe our Saviour had obſerved the Paſsover, the day before this their day of preparation.

Concerning the manner of obſerving the Sabbath.

BOdily feaſting was alwayes a ſubordinate ſolemnity of the day. Pro. 1. 1. We have examples. The Iews dreſſed meat on this day, Neh. 5.18. Our Saviour accepted of an invitation to a wedding Feaſt (as it ſeems) on this day, Luk, 14. The Prieſt had a double portion on this day, two Lambs. The Primitive Chriſtians had their〈…〉〈 in non-Latin alphabet 〉on this day. 2. It is connatural to the nature of the day. It is a remembrance of the wonderful works of Creation, of the wonderful redemption of the world, declared by the reſurrection of Chriſt. It was the day of the day of grace, of which time the Prophet Sang (Pſa. 118.24. ) that it was the day which the Lord had made. It is the day of the circumciſion of the heart, of the effuſion of the Spirit. It is a natural ſign or earneſt of our Heavenly reſt in glory, as the whole time of grace is. The Sabbath was a natural ſign to the Iews of Gods ſanctifying them, becauſe it was a medium thereof: So this Sabbath is a natural ſign of our Heavenly Sabbath, becauſe it is a medium and earneſt thereof. Chriſt the Prince of Iſrael meets his people on this day, and makes their hearts glad. Ezek. 46. Rev. 1. Iob. 38. Before Chriſt came the Sabbath was Ceremonially ſignificative of the reſt to come in grace and glory, not only an earneſt thereof: The Ceremony vaniſheth, but the ſpiritual uſe of the day continueth. It is aptly called by one aptum Simbolum laetitiae.

Object. The Iews are bid to dreſſe their Manna the day before the Sabbath, Exod. 16.6.

Anſ. 1. The Iews were not forbid to dreſſe other meats on the Sabbath day. 2. As for the Manna, it did ſignifie Chriſt, and the Sabbath did ſignifie the heavenly reſt in grace and glory: The dreſſing of the Manna muſt accordingly ſignifie our diligence to prepare our ſelves for the ſeeding on Chriſt, in the Sabbath both of grace and glory.

94A bodily Feaſt is not a co-ordinate ſolemnity of the Sabbath,Pro. 2. as it was of other Feaſt days. 1. It was not conſecrated feſtivally with ſacrifies, as other Sabbaths were. 2. All work is forbid in this Sabbath,Lev. 23.3, and only ſervile work on other feaſts. This day was to be obſerved more ſpiritually then the other Feaſt days. Feaſts muſt never exceed modum naturae, nor modum perſonae, nor on this day modum cultus. The Sabbath is rather a ſpiritual Feaſt then a bodily Feaſt, yet a Feaſt, becauſe appointed for the refreſhing of the body, as well as of the ſoul, and therefore not for the aff••ting of the body. All the Feaſts of the Iews like rivulets, have their confluence into the times of the Goſpel, & therefore are ſpiritually to be enjoyed on the Lords day altogether. Act. 20. This day is to be celebrated with works of Piety, the publique Worſhip of God, religious diſputations, Act. 17. reading of the Scriptures, Col. 4. Meditations on Gods Law, works of Creation and Redemption, Pſal. 92. and with works that may declare Gods name directly, and to this end the infirm man might carry his bed, Joh. 5.2. Works of mercy are ſutable to this days work of preſent neceſſity, and immediate mercy. Our Saviours healing of the ſick on the Sabbath, teacheth us to ſpare no labor in healing both the ſouls and bodies of men. We may preſerve our goods againſt ſtorms, fires, inundations, Enemies that ſhall aſſault us on the Sabbath. The Lord God preſerveth all his works that he hath made on the Sabbath, from the beginning unto this time. Laſtly, moderate attendence on the dreſſing of meats, which may further our joyful ſervice of God in ſpirit and in truth. Eliah faſted on the Sabbath, and ſo did our Saviour, both attended upon a greater ſervice. All dead works are our own works, all ſin is ſervile work, theſe are abſolutely forbid on the Sabbath, Spiritualiter obſervat Sabbathum Chriſtianus,Auguſtine. Pro. 3. abſtinens ſo ab opere ſervili, id eſt, à peccato.

We are to make preparation for the due celebration of the Lords day. 1. Get ſutable hearts, ſuch as may delight in ſpiritual things. 2. 2. Chron. 30.19. 2 Chron. 30.18. Exod. 23.15. Lev. 23.3.Keep our ſelves clean. 3. Prepare an offering, we muſt not appear empty. 4. Rid our hearts and hands of Earthly things: The Lords work is to be done on the Lords day. We are to prepare our ſelves to feaſt on the Paſsover by dreſſing of the Lamb, for the Feaſt of firſt fruits, by conſidering the goodneſſe of God from the time of our converſion to Thankſgiving, for the feaſt of Tabernacles, by perfecting mortification, as on the day of expiation. The Feaſt of the Paſsover95 was to ſignifie the Feaſt of converſion of Infant Chriſtians, the Feaſt of firſt fruits, the Feaſt of confirmation of growing Chriſtians, the Feaſt of Tabernacles,Eph. 4. the Feaſt of perfection of Chriſtians that are come to a full ſtature. And the proceedings of the whole Proteſtant Church eſpecially, may hereby be deſcribed. The Sabbath is neither appointed for ſleep, nor work, nor play,The Paſsover in the firſt Moneth ſignified initium novae vitae: the ſheaf, primitias bonorum operum, 2 Cor. 5.1. Zech. 14.14.29. but for the Worſhip of God. We are bid to remember this day, ſix days are permitted for fervile work in the literal ſenſe. 3. It is called the Sabbath of the Lord, and the Lords day. 4. The Lord is our preſident in obſerving this day, he reſted himſelf. 5. It is a day of refreſhing, it upholds all the Ordinances of our edification, a day that is bleſſed of the Lord. All theſe particulars require us to obſerve this day as unto the Lord, that we might habituate our ſelves to godlines. We ſhould ſhew our love to the Lord in ſhewing for whom we work on this day, and ſhew that we make God our delight, by making this day our delight. Thoſe that eat the Paſsover muſt make it their great buſineſſe, in purpoſe and reſolution to prepare themſelves for the enjoying of Chriſt; thoſe that feaſt it before the Lord in the Feaſt of firſt fruits, muſt make it their great buſineſſe to bring forth fruits unto God; thoſe that enjoy the Feaſt of Tabernacles, muſt make it their great buſineſſe to mortifie the fleſh, to perfect their humiliation. If all leaven be purged out, the bitter hearbs of affliction ſhall but acuate the appetites, and cauſe us to reliſh the Lamb that is killed for us the better. The leaven of ſin made Davids heart feel the leaven of grief, Pſal. 73.21. It is in the original, My heart was leavened with grief. The cakes of the ſhew-bread were renewed every Lords day; if we renew our ſelves in preparations, God wil not be wanting to renew us by confirmations of his grace towards us. New cakes are vigorous and pleaſant, ſo are ſuch as do dreſſe themſelves anew, to appear before the Lord on his high days. He that works the ſix days for God, ſhall reſt the ſeventh day in God. Hanc feſtivitatem nemo celebrare, qui non operatus eſt bona spera & Deo dignae, poteſt: Heſychius.

FINIS.

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TextThe temple measured: or, A brief survey of the temple mystical, which is the instituted church of Christ. Wherein are solidly and modestly discussed, most of the material questions touching the constitution and government of the visible church militant here on earth. Together with the solution of all sorts of objections which are usually framed against the model and platform of ecclesiastical polity, which is here asserted and maintained. In particular here are debated, the points of so much controversie, touching the unity of the church, the members of the church, the form of the church, and church covenant, the power of the church, the officers of the church, and their power in church-government, the power of magistrates about the church, and some church acts, as admission of members, and other things set down in the table before the book. / By James Noyes teacher of the church at Newbery in New England.

AuthorNoyes, James, 1608-1656..

Extent Approx. 275 KB of XML-encoded text transcribed from 52 1-bit group-IV TIFF page images.

Edition1646

SeriesEarly English books online.

Additional notes

(EEBO-TCP ; phase 2, no. A89779)

Transcribed from: (Early English Books Online ; image set 113862)

Images scanned from microfilm: (Thomason Tracts ; 58:E359[12])

About the source text

Bibliographic informationThe temple measured: or, A brief survey of the temple mystical, which is the instituted church of Christ. Wherein are solidly and modestly discussed, most of the material questions touching the constitution and government of the visible church militant here on earth. Together with the solution of all sorts of objections which are usually framed against the model and platform of ecclesiastical polity, which is here asserted and maintained. In particular here are debated, the points of so much controversie, touching the unity of the church, the members of the church, the form of the church, and church covenant, the power of the church, the officers of the church, and their power in church-government, the power of magistrates about the church, and some church acts, as admission of members, and other things set down in the table before the book. / By James Noyes teacher of the church at Newbery in New England. Noyes, James, 1608-1656.. [6], 95, [1] p. Printed for Edmund Paxton, and are to be sold at his shop in Pauls chain, over against the Castle Tavern neer to the Doctors Commons.,London: :1647. [i.e. 1646]. (Thomason received his copy October 29, 1646; Thomason catalogue lists under 1646; Wing has 1647.) (Annotation on Thomason copy: "Octob: 29 1646"; the 7 in imprint date crossed out.) (Reproduction of the original in the British Library.)

Languageeng

Classification

Church polity -- Early works to 1800.
Church -- Unity -- Early works to 1800.
Great Britain -- Church history -- 17th century -- Early works to 1800.

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Publisher

Text Creation Partnership,

ImprintAnn Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2).

Identifiers

DLPS A89779
STC Wing N1460
STC Thomason E359_12
STC ESTC R201171
EEBO-CITATION 99861720
PROQUEST 99861720
VID 113862

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