Body of Divinity, Book 6 – Book 7

Body of Divinity · Book 6 – Book 7

p. 447THE SIXTH BOOK. OF THE CHVRCH The SPOUSE of CHRIST, And Antichrist The great Enemy of CHRIST.

HAving handled the Work of Redemption in the Nature and Person of it, I should now speak of the Application of it by the holy Ghost. But because many Divines do treat of the Church after Christ, I shall follow that Method, and likewise speak somewhat of that great Adversary of Christ before I come to the Doctrine of the Application of Christ.

CHAP. I. Of the Church of CHRIST.

THe principal matter required of our parts in the Apostles Creed, is, to believe things concerning God and the Church. God is the first object of our Faith, we must know and believe in him so farre as he is revealed in his Nature, Properties and Works. Malè vivitur, si de Deo non benè creditur. August. de civit. Dei lib. 5. cap. 10. After Articles concerning the several Persons in the Trinity, followeth this, I believe the holy Catholike Church. This was added to the former (saith August. Enchirid. cap. 56.) upon special consideration. For the right order of a confession did require, that p. 448after the Trinity the Church should be mentioned, as the house after the owner, the Temple after God, and the City after the builder. And he cannot have God for his Father, which hath not the Church for his Mother.

1. The Act of Faith, in these words (tacitly implied) I beleeve.

2. The Object of this Faith, the Church, described by two Properties, vi….

1. Sanctity, in that it is called Holy.

2. Universality, in that it is stiled Catholick.

Concerning the act of this Faith [I beleeve] though it be not prefixed to the beginning of this Article, as neither to the rest which follow it; yet it is to be understood; the former [I beleeve] which precedes the Article of the holy Ghost, communicating it self to this and the subsequent, and that chiefly for two Reasons:

The one to teach us, that the principal object of our Faith is God himself, considered in Unity of Essence, and Trinity of Persons, and therefore to each of the Persons, there is either a [Beleeve] prefixed, or the particle (in) set before, to shew that on them we are to build the certainty and assurance of our hope; but as for these Articles of the Church, The forgivenesse of sins, The Resurrection of the D^r Chaloner. Credo Ecclesiam Catholicam, Sect. 2.body, and the like, they being creatures are but the secondary objects of our Faith, not to be trusted upon immediately in themselves, and therefore have not a Credo, a [Beleeve] apart to themselves, but prefixt to one of the Persons, I beleeve in the holy Ghost.

The other, to set out and divide by this means unto every of the Persons a special work, Creation to the Father, Redemption to the Sonne, Sanctification to the holy Ghost.

Question is made, What the words are which are to be supplied in this Article, The holy Catholick Church, whether I beleeve, or I beleeve in? I beleeve, as is generallyThe Papists say, we must beleeve in the Church, and the Rhemish Testament is for it upon 1 Tim. 3. after a sort we are to beleeve in the Church, saith Bellarmine. Sciendum (inquit Augustinus Serm. 131. de tempore) quod Ecclesiam credere, non in Ecclesiam credere debemus: quia Ecclesia non est Deus, sed domus Dei.1 Tim 3 determined by the Orthodox.

Kahal in Hebrew ordinarily translated Ecclesia, sometimes Synagoga, is taken for an Assembly or Congregation, and that sometimes in the evil part for an Assembly of wicked men, as Gen. 49. 6. Psal. 2…. 5. sometimes in the good sense for an Assembly of men gathered together for a holy or civil use or end, Nehem. 5. 13. 1 Sam. 17. 47. 1 Chron. 13. 2. Deut. 23. 1, 2, 3. Psal. 8. 22, 23. Gnedah or Hedah ordinarily translated Synagoga, doth also signifie an Assembly or Congregation gathered at set hours and places appointed. Sometimes it notes a rebellious, tumultuous and evil Assembly, Psal. 106. 17, 18. Numb. 16. 48. and sometimes an orderly and lawful Congregation, as Psal. 1. 5. Ier. 30. 20. Exod. 12. 19, 47. Gnedah signifieth something more noble then Kahal, as being the special. Ecclesia in prophane Authours signifieth an Assembly of Citizens, which by the voice of the Crier was called from their domestick affairs, and the rest of the multitude to hear the sentence of the Senate: so it is all one with Concio which is derived **Gell l. 18. c. 7. Syriack, Turbae admodum commotae sunt. See Mr. Hudsons Vindication, cap. 1. Vide Mestrezat de L'eglise. cap. 2.à Ciendo, because all were called by publick Edict into the Assembly. In the New Testament it is once taken for a disorderly and confused Assembly, Act. 19. 32, 39, 40. But that one place excepted, it is ever taken for a multitude or society with a disposition or relation to Religion. And so it notes,

1. The company of all the faithful, Mat. 16. 18. Ephes. 1. 21, 22. & 4. 16. & p. 449Si dicatur in sanctam Ecclesiā Catholicam, sides nostra refertur ad Spiritum sanctum qui sanctificat Ecclesiam, ne sit sensus, Credo in Spiritum sanctum sanctificantem Ecclesiam: sed melius est, ut non ponatur ibi In, sed simpliciter dicatur sanctam Ecclesiam Catholicam, ficut etiam Leo Papa dicit. Aquin. 2a, 2…. Quaest. 1. Artic. 9. Vide Calvin. Institut. l. 4. c 1. Et Gatakeri Cinnum, l 2. c. 20. Vide Seldenum de Synod. vet. Ebr. c. 9▪ p. 275, 276. Et Whitakeri controvers. 2. de Eccles. Quaest. 6. c. 2. foreign à verbo foreign dictam esse, uti concionem, à concio, hoc est, convoco, usque adeò notum est, ut vix commemorari debeat. Nimirum is mos crat olim in civitatibus, in quibus summa potestas penes populum erat, ut vel jussu Magistratuum, vel also instituto publico, non optimates tantùm, sed etiam plebs è privatis aedibus evocaretur, atque conveniret, seu in plateam publicam, seu in Templum aliquod, aut in alium quemvis locum, ut de iis deliberaret quae ad R…mpublicam pertinerent. Id factitatum olim Athenis & Romae, & ubicunque sui juris populus de legibus vel figendis, vel resigendis, de pace constituenda, de bello decernendo, deque tribuendis vel poenis vel praemiis pro imperio statu…e potuit: universus enim po…ulus, eo modo, …mque in sinem convocatus, foreign apud Graecos, Concio verò apud Romanos appellabatur. Atque ex iis conventibus Reipublicae causa constitutis, vox manavit ad omnes alios coetus, quacunque de causa fierent, sacra scilicet, vel profana. Thes. Theol. Salmur. parte tertia de Ecclesia.5. 25, 26. Col. 1. 18, 24. Ephes. 5. 27, 32. it is also taken indefinitely for every multitude and society of beleevers in Christ, Act. 2. 47. Gal. 1. 13. 1 Cor. 15. 9. & 12. 20. Act. 5. 11. & 8. 1.

2. More particularly it signifieth any Assembly gathered together for the worship of God, Act. 9. 31. & 14. 23. 1 Cor. 11. 16.

The Church in its primary signification may be defined, A multitude or society ofEcclesia Christi est coetus hominum Evangeliū Christi profitentium, in qu… per Ministros ad hoc vocatos, Evangelii doctrina purè traditur, & Sacramenta ex Dei verbo administrantur. Beza epist. 24. Vide Bellarm. de Eccles. milit. cap. 11. Ecclesia prout dicta est ab evocando, conventum & concionem e…c…t…m denotat: Unde Christi Ecclesia coetus est hominum è turba reliquorum mortalium evocatus ad vitam aeternam. faithful men called out of all mankinde corrupted by the Ministery of the Word according to the good pleasure of God, united as living members to Christ their Head, and in him partaking of grace in this life, and glory in the life to come, to the praise of Gods wisdom, power, and riches of his mercy.

1. It is a multitude, 1 Cor. 10. 17. and that out of every Nation, Language, Tribe and People, Apoc. 5. 9.

2. It is a society of men not of Angels, Heb. 12. 22. See Ephes. 3. 10.

L'Empereur in his Theses saith, If the word Church be generally taken, it is certain that the Angels also belong to it, for the Church is the body of Christ, Ephes. 1. 23. but Christ is the Head not only of men, but also of Angels, Col. 2. 10, 18, 19. They are our fellow-servants, Revel. 19. 10. and fellow-brethren, Iob 1. 6. by Christ Ephes. 3. 15.

3. A society of the faithful called effectually and savingly out of the world or mankinde corrupted, by the Gospel.

The Church is either Jewish or Christian, the Christian either Primitive or Successive, and they again in respect of Manners are Pure or Impure, in respect of Worship, Sound or Idololatrical; in respect of Doctrine, Orthodox or Heretical; in respect of mutual Communion, Catholick or Schismatical.

There are divers and glorious Elogies of this Church visible in the Scriptures, itTitulus iste Domus Dei, Ecclesia Dei vivi, & si ea conjungere libet, Columna & stabilimentum veritatis, magnificentior esse videtur, quàm ut in Ecclesiam particularem competat. Haud sane Timotheus in Ecclesia universali visibiliter conversari potuit. Thes. theol. Salmur. part. 3. Ecclesiam sanctam Catholicam partiuntur, in militantem, triumphantem, & patientem. Quis unquam ante natos Iesuitas a…divit hanc Ecclesiae partitionem in militantem, triumphantem & patientem, militantem in terris, triumphantem in▪ coelis, patientem in purgatorio? Scripture duas tantum partes constituit, unam in coelis, alteram in terris: sicut ex Apostoli verbis apparet Ephes. 1. 10. & 3. 15. Coloss. 1. 20. Scripturae, Patres, Scholastici, Tridentini proceres duas esse tantùm Ecclesiae partes statuunt. Rainold. de lib. Apoc. praelect. 2.Eph 1:10Eph 3:15Col 1:20 is called, The City of God, Heb. 12. 22. The heavenly Ierusalem, there also. Ierusalem which is from above, Gal. 4. 26. The house of God, the pillar and ground of truth, 1 Tim. 3. 15. Christs sheepfold, John 10. 16. The Spouse of Christ, Cant. 4. 8. 2 Cor. 11. 2. Revel. 21. 9. The body of Christ, Eph. 1. 22, 23. Col. 1. 18.

The Church is Triumphant or Comprehensorum, and Militant or Viatorum.

1. Triumphant, viz. that part of men who having overcome the flesh, the world and the Devil, now reign with God and Christ gloriously in Heaven.

2. Militant, viz. that part of men which yet conflict with those adversaties. That distinction relies on the words of the Apostle, Ephes. 3. 15. The Apostle speaks of the Triumphant Church, 2 Tim. 4. …6, 7. Heb. 12. 23. Revel. 7. 9. Hence their errour is refuted who think, that the souls of the dead do sleep even to the Resurrection, or who think that the souls of the godly and faithful till that time are excluded from the vision of God and heavenly glory. See 2 Cor. 5. 6, 7, 8. Phil. 1. 23. Revel. 14. 13. the Apostle speaks of the Militant Church, 1 Tim. 6. 12. That which is spoken to one is understood of all, Gal. 5. 17. 1 Pet. 2. 11. 1 Iohn 5. 4. Ephes. 6. 11, 12.

The Church is Militant either in deed or in shew only and profession, those indeed belong to the Militant Church which are called according to purpose, viz. the truly faithful and elect. Those are the true members of the body of Christ, who by faith are united to Christ and ingraffed in him, who are partakers of the holy Ghost, who draw grace and spiritual life from Christ, Rom. 8. 9. Col. 2. 19. Ephes. 5. 25, 26, 27. but the wicked and hypocrites onelyonly in name and profession belong to the Church, for they have no true Communion with Christ, they no more belong p. 450to the mystical body of Christ, then a woodden thigh or dry arm to the body of a natural man. For they want life, sense and motion, and receive no influence from the Head, they are (as is commonly said) in the Church not of the Church, 1 Iohn 2. 19. Hence arose the distinction of the Church into Visible and **Distinctio ista non generis fuit in species, vel integri in sua membra, quae res multiplicet, sed tantum quoad diversos modos & status. D^r Prid. Ecclesia visibilis est propter homines qui sunt membra & cives Ecclesiae, qui nobiscum agunt & degunt, quos aspi…imus, alloquimur & salutamus. Visibilis est propter exercitia pietatis, quae videntur ab omnibus in Ecclesiae. Visibilis est, quia notae sunt insignes & conspicuae, quibus ab omni infidelium contubernio distinguitur, viz. verbi divini praedicatio syncera, rectus usus Sacramentorum, fidelis & simplex in Christo obedientia. Hum…r. Iesuit. pars 2. de natura Eccles. Ratio 3. Quemadmodum non negamus Ecclesiam universalem esse nonnunquam conspicuam, non absolutè quidem, sed respectu multarum sui partium, & in pluribus atque ingentibus Ecclesiis particularibus, sic ex eo sequi id esse perpetuum vehementer inficiamur. Thes. Theol. Salm. par. 3. These two terms Visible and Invisible are not divers disterences of the Church, as if they constituted two contradistinct or opposite Churches, for it is plain that they are for the most part subordinate and coincident. Pura puta distinctio est respectu duplicis illius quae in ipsa consideretur, formae: & r…m non variat, verum varios illius considerandae modos innuit. To be Visible and Invisible are denominations meerly accidental no true differences of the Church. Ecclesia Catholica est objectum Fidel, non sensus, ut verò invenitur in coetibus particularibus, duplicem sortitur formam, internam & externam: Interna constat duplici unione, Christo, per fidem, fratribus per charitatem: Externa elucet in publica verbi professione, & Sacramentorum participatione. A prima habet Ecclesia, ut sit, à secunda solummodò ut sit conspicua. D^r Prid. Lect. 9. de visibilitate Ecclesiae.Invisible. The Invisible Church consists only of those who are endued with true faith and holinesse, but these are known to God and Christ alone, 2 Tim. 2. 19. Iohn. 10. 14. therefore in respect of us that Church (which alone truly and properly is the Church on earth) is called Invisible.

The Church is a society of men, not as men (for so a number of Turks, or a nest of Arians might be the body of Christ) but as beleevers: and therefore the Church as the Church cannot be seen, but beleeved. Bellarmine himself saith, Videmus coetum hominum qui est Ecclesia, sed quod ille coetus sit vera Christi Ecclesia, non videmus, sed credimus; and what say we more?

That is the visible Church which consists of men professing the true Faith and Religion any way, whether in truth or counterfeitly and falsly, of good and evil, of elect and reprobate. This Church is mixt, whence it is compared to a great house in which there are not onelyonly vessels of gold and silver, but also wood and clay, some for honour, some for reproach, 2 Tim. 2. 20. To a field in which there are Tares as well as wheat, Matth. 13. to a net in which fishes of all kinde, good and bad are gathered. See D^r Featley against Fisher about the visibility of the Church. Iacksons raging Tempest on Matth. 8. 23. p. 25. D^r Taylor on Rev. 12. p. 294. M^r Baxters Infants Church-membership, pag. 176. Par. on Rom. 11. vers. 4. pag. 160, 161.

Again, The Church is either Particular, viz. a company of the faithful whichThe Church is called Catholick, quia universaliter perfecta est, & in nullo claudicat, & per totum …rbem diffusa est. Aug. de Gen. ad lit. …. 1. See Mr. Hudsons Vindicat. c. 1. sect. 3. And Dr. Hampton on 1 Ioh. 2. 19.1 John 2:19 is contained in some particular place, 2 Cor. 1. 1. & 1 Cor. 16. 19. Col. 4. 15. Or Universal (Catholick) which consists of all that every where call upon the name of God, 1 Cor. 1. 2. The Apostle cals it, The general Assembly, Heb. 12. 23. It is General

1. In respect of time **This acception of the word Catholick can hardly be proved out of ancient Writers. Ecclesia Catholica vocatur, 1. Respectu Ecclesiae Veteris Testamenti. 2. Respectu particularium Ecclesiaru…. 2. Respectu Catholic… Fidei. Gerh. loc. common., it had a being in all times and ages ever since the giving of the promise to our first parents in Paradise.

2. In respect of the Persons of men, it consists of all sorts and degrees of men, Act. 16. 34.

3. In respect of place, because it hath been gathered from all parts of the earth, specially now in time of the New Testament, Revel. 5. 9.

4. In respect of Doctrine therein professed.

This name Catholick is not given to the Church in Scripture, but was imposed by men, yet consonant to the Scripture.

p. 451The Church was first intituled Catholick in opposition to the visible Church ofThis word Catholick is not found in all the Bible, yet the sense being there it may be retained, the word is the same both in Latine and Greek, and signifies General. It is used, 1. Unproperly, and so it signifies as much as Orthodox, in which sense sometimes the Fathers use it, this is the Catholick Faith. 2. Properly, so it signifies universal, and so it is here taken. Putant multi Catholicam dictam Ecclesiam, ut distingueretur ab Iudaeorum Synagogis terrae Canaan limitibus circumscriptis: Sed parum id verisimile fit, cum Apostolorum aetate non in Palaestina modò, sed etiam extra illam religione fuerint Iudaei; quin plures, quàm in Palaestina. Eoque magis sit ver…simile, Catholicae nomen opponi coepisse, ut Ecclesia quae toto orbe obtineret, distingueretur à conventiculis haereticorum & s…h…smaticorum, quales Novationarum, & postea Donatistarum. Vossius de tribus Symbolis. the Jews, Act. 10. 15, 34. the full importance of this term Catholick is set down, Revel. 5. 8, 9.

This Catholick Church is called Holy, 1 Cor. 14. 33. & Revel. 11. 2. becauseThe Church is called Holy in three respects: 1. In respect of the Righteousnesse and Holinesse of Christ imputed, which may be termed Sanctitas imputata 2. In respect of those degrees of sanctification, wherewith it is endowed in this life, which may be termed Sanctitas inchoata. 3. In respect of the Rule and Law by which it is directed to serve God in Holinesse and Righteousnesse, which therefore may be termed Sanctitas imperata. Dr. Chaloners Credo Ecclesiam sanctam Catholicam, part. 2. sect. 1. Christ the Head of it is holy, Heb. 7. 26. and he makes the Church partaker of his holinesse, Iohn 17. 19. because it is called with a holy calling, and is separated from the world, 2 Tim. 1. 9. because the holy Word of God is committed to it, Rom. 3. 2.

Object. But the Church doth not only contain in it those that are holy, but also hypocrites and such as are openly wicked, How therefore is it holy?

Answ. Hypocrites and prophane persons are but in name and outward profession of the Church, indeed and in truth they are not, those which are truly of the Church are holy, and therefore the Church is rightly called, and is holy.

2. Although the visible hath good mingled with evil, yea almost overwhelmed with their multitude, yet it is deservedly denominated from the better part. As we call that a heap of corn where there is more chaff then corn.

It is the priviledge as well as duty of Gods people to be holy, Deut. 26. 18. & 28. 9. it comes in by way of Promise, Reward, Priviledge, Revel. 20. 6.

The Reasons of this are taken from the Cause, the Nature and Effects of Holinesse.

First, From the cause of it, it flows from Union with God, Iohn 17. 17, 21. 2 Pet. 1. 4. & 4. 14.

Secondly, The Nature of Holinesse consists in a likenesse and conformity to God, Be ye holy as I am holy, Levit. 26. 44, 45. There is a four-fold Holinesse:

1. Of Dedication, so the vessels of the Temple and Tabernacle were holy.

2. Of Exemplification, so the Law being the Epistle or exemplification of Gods will was holy, Rom. 7. 12.

3. By Profession, as 1 Cor. 7. 14.

4. By Participation or Communion.

The people of God are holy all these wayes:

1. They are dedicated to God, Rom. 1. 1.

2. By Exemplification, They are the Epistle of the Lord Jesus Christ.

3. By Profession.

4. By Participation.

Thirdly, If we consider the Effects of Holinesse:

1. Upon our selves, it is the end of our Election, Ephes. 1. 14. of our Vocation, 1 Thess. 4. 17. Redemption, Luke 1. 74.

2. Upon others, even the Enemies of it, wicked men, 1. Affectation, the hypocrite affects it, that there are so many pretenders to it though but in shew, discovers the dignity of it. 2. That awfulnesse which it strikes in the hearts of wicked men. Saul stood in awe of Samuel. Herod of Iohn Baptist, Mark 6. 20. 3. Envy, it works this in the worst, 1 Iohn 3. 17.

Quest. Whether every one which sincerely professeth the belief of this Article of the holy Catholick Church be bound to beleeve, that he himself is a true lively member of the same Church?

p. 452Answ. No, all men are not bound to beleeve that they are actual or real members of the Catholick Church, for none can truly beleeve thus much of himself, but he that hath made his election sure, and is certain that his name is written in the book of life.

A note, mark or character, is that whereby one thing may be known and differenced from another: That which is proper to a thing, and peculiarly found in it, may serve as a note or mark of distinction.

The marks of the Church are

An entire profession of the Gospel and saving truth of God, the right use ofUbicunque Dei verbum syncere praedicari atque audiri, ubi Sacramonta ex Christi instituto administrari videmus, illic aliquam esse Dei Ecclesiam nullo modo ambigendum est: quando ejus promissio fallere non potest Mat. 18. 10. Calvin. Instit. lib. 4. c. 1. Symbola Ecclesiae dignoscendae, verbi praedicationem, Sacramentorumque observationem posuimus. Nam haec nusquam esse possunt quin fructificent, & Dei benedictione prosperentur. Non dico, ubicunque praedicatur verbum illic fructum mox exoriri: sed nullibi recipt & statam habere sedem, nisi ut suam efficaciam proferat. Id. ibid. Si solus essem in toto orbe terrarum, qui reti…erem verbum, solus essem Ecclesia, & rectè judicarem de reliquo toto mundo, quod non esset Ecclesia. Luth. Loc. Commun. Class. 1 cap. 37. de Ecclesia.Matt 18:10 the Sacraments, Holinesse of conversation, the sound preaching of the Word of life, servent and pure calling upon Gods Name, subjection to their spiritual guides, mutual communion in the Ordinances of Worship, Christian Fellowship with all Saints and true visible Churches of Jesus Christ.

All these are proper to the Church but not perpetually to be found in it, no… alike pure in all ages.

Where all these notes are to be found purely, the Church is excellent, for degree pure and famous, where any of these are wanting or impure, the Church is so much defective or impure, though it may be pure in comparison of others. But all these things be not of equal necessity to the being of a true Church. The profession of the Word, and so the preaching of it in some sense or other is simply necessary, that wheresoever it is, it maketh the Church in which it is a Church.

To them who demand where our Church and Faith was before Luther, we answer,Luthers holy pains, preaching and writing was not a Novation, but a Renovation; not a planting of a new Religion, but a renewing and replanting of the ancient Religion; not an Institution but a Restitution of the truth of God; not an Introduction, but Reduction of the true and holy Religion. D^r Taylor on Rom. 1. 18. Rev. 2. 3. Epistola Pauli ad Romanos est epistola Pauli in Romanos. Faius. Vide Poly. Vir. hist. A…g. l. 6.Rom 1:18Rev 2:3 it was in the same place then wherein now it is. Our Church was in the present Romish Church obscurely, indistinctly, confusedly in it, not as an entire visible Church distinct from it, nor as any natural or integral member of it, in it as good corn in a field of tares; Luther did not erect a new Church, but refine a corrupt Church, nor preach a new Faith or Doctrine never preacht before, but purge the old Faith once delivered to the Saints from all new inventions and errours. Rome hath departed from the Churches of God, we have not first and willingly separated from the Church of Rome, it hath apostatized from the true Faith she did once professe.

The Question may fitly be retorted on themselves, Where was your Church?Shew me that man, who before the Councel of Trent held all the points of your Faith, as they are now taught and received in your Church. D^r Featleys Case for the Spectacles, c. 4. See more there. Bishop Iewel in a Sermon at Pauls Crosse made a publick challenge to all the Papists in the world, to produce but one clear and evident Testimony out of Scripture, or any Father, or other famous Writers within six hundred years after Christ, for any one of the many Articles which the Romanists at this day maintain against us, and upon good proof of any such allegation, he promised to reconcile himself to Rome. Where was your Trent Doctrine, and Articles of the Roman Creed, received de fide before Luther?

First, In regard of true Doctrine; What heresies doth she hold about the Scripture,Papists call themselves Catholicks but falsly, being both heretical in Doctrin, and Idolatrous in worship; a Catholick is a right beleever: all true beleevers in the world make but one Catholick Church. Lyford. Papists call themselves Roman Catholicks. Catholick is universal, Roman particular, that is, of the whole world, this of one City. So the Roman Catholick is as much as to …ay Particular universal, that is, no… Catholick, Catholick. Downs Defence of former Answers against the Reply of N. N. See more there. The Mahometists at this day assume the name of Saracens (as your men do the name of Catholicks) as if they came from Sarah the free woman Abrahams true and lawful wife, when in truth they took their first beginning fram Agar the bond woman. D^r Featleys Case for the Spectacles Chap. 6. Ecclesia Catholica universalis est, tota est, per orbem diffusa ac dissem…nata est, Rom ana pars solum est, particularis est & Romae Pomaeriis circumscripta. Extra Catholicam salus omnino nulla, extra Romanam, & servati multi & servan…. Crakanth. Defens. Eccles. Anglic. Ut Donatistae nullam Ecclesiam praeter Africanam▪; ita Papistae nullam agnoscant Ecclesiam Catholicam praeter Romanam; quàm absurdè Catholicam Romanam, quasi dicas universalem particul…rem vocitant. Down. Diatrib. de Antichristo part. 1. l. 3. c. 6. about the Church, about Grace, Free-will, Justification?

Secondly, In regard of Worship, which is the Apostacy or falling away spoken of by Paul to Timothy, an admitting of Angel-worship.

Thirdly, In regard of Government or Discipline.

Her errours are now so fundamental that we are commanded to come out of her, p. 453and not to partake of her sins; and we depart no farther from her then she hath done from God.

Their Apostacy **See Rev. 18. 4. 2 Chro. 11. 14. Hos. 4. 15. 1 Cor. 10. 14. 2 Cor. 6. 17▪ 1 Tim 6. 3. 1 John 5. 21. Vide Stresonem in Act. 14. 48. Conc. 162. pag. 528, 529.Rev 18:42 Chr 11:14Hos 4:151 Cor 10:142 Cor 6:171 Tim 6:31 John 5:21Acts 14:48is incurable, in that they hold,

1. That their Church cannot erre, as Laodicea.

2. That there is no visible Judge to correct errours but the Pope. Therefore the Reformed Churches in England, Scotland, France, Germany did justly separate from the Church of Rome.

The Church of Rome casts off all Christians and Churches from all hope of salvation who subject not themselves to their way, therefore they are most schismaticall.

Causa non secessio facit schismaticum. The cause (say the Canonists) not the separationIf any man fall away from that Church, which is not Christ his Spouse, he cannot be charged justly with Apostasie. Nullus pudor est ad meliora transire. It is no shame to change for the better, we left not Bethel the house of God, until it became Bethaven, the house of iniquity. Dr. Hampton on 1 John 2. 19. See more there. Vire…us …oc suasit, & suadeo etiam ut ab illa Ecclesia non solum abstineamus quae haeresibus & idololatria polluta est, & conventus habeamus, ubi possum…s, in quibus duo aut tres congregentur in nomine Christi, si plures non possint. Novam tum Ecclesiam non colligimus sed veteri nos adjungimus. Rivet. Grotianae Discus. Dialysis. Sect. 5. Certè praecipuum communionis vinculum missa est, quam nos ut maximum sacrilegium abominamur. Calv. Instit. l. 4. c. 2.1 John 2:19 makes a schismatick. They who have given just and lawful occasion to others to separate themselves from their corruptions are the schismaticks, and not they that took the occasion.

He is well no schismatick though in schism, that is willing to joyn in communion with the true Church, when it appears to be so to him, as he is no Heretick, though he holds heretical opinions, who holds them not obstinately, that is (I suppose) with desire to be informed if he be in the wrong. My Lord Falklands Discourse of Infallibility.

For the Papists several Marks of a Church, our Writers that oppose Bellarmine, do answer him so fully, and D^r Hampton so solidly in a Sermon of his on 1 Iohn 2. 19. treateth of this Argument that I shall say nothing of it. See D^r Taylor on Rev. 12. p. 99. to 110.

Those notes of Succession, Continuance, Visibility, Unity are not proper, agreeing only and alwayes to the Church, therefore they are not certain and infallible. Bellarmin. de notis Ecclesiae, cap. 3. maketh them in themselves to be but probable.

It is a Question, An Ecclesia visibilis possit errare, Whether the visible ChurchNos dicimus Ecclesiam bano aut illam posse errare, ut Ecclesiam Corinthiorum, Galatarum, Ephesiorum, & reliquas hujusmodi, nec errare modò, verumetiam obrui tandem erroribus, & desicere, quod ipsa experientia in multis demonstravit. Dicimus autem veram Christi Ecclesiam Catholicam (quae est electorum tantùm) errare non posse, si errores mortiseros & insanabiles intelligamus, at in levioribus rebus posse errare, …empe qua non simpliciter & absolutè ad Ecclesiam necessariae, quaeque fundamentum non evertunt. Whitak. controvers. 2. de Ecclesia quaest. 4. cap. 1. may erre. The Papists deny it, and urge Matth. 18. 17. & Matth. 16. 18. & 1 Ti…: 3. 15. See the Rhemists on that place.

The Invisible Church (which consists only of the elect and true beleevers) cannot erre damnably, Matth. 16. 16.

The Visible Church whether virtual the Pope, or Representative, a general Councel may erre damnably. See Revel. 2. and 3. chap.

If particular men may erre, then also the Church which consists of such, but the first is true 1 Cor. 13. 9. Psal. 25. 7. Heb. 5. …. Rom. 3. 4.

p. 454Secondly, This is the difference between the Militant and Triumphant Church, that this is freed from sinne and errour, but that is not, for it prayeth continually, Forgive us our trespasses.

The Church of Rome is incurable:

1. Because she holds she cannot erre.

2. If she should, onelyonly her self and the Pope must reform her.

CHAP. II. Of Pastours.

1. THeir Names,

In the Old and New Testament he is called a man of God, he is1 Tim. 6. 12. 2 Tim. 3. 17. Gen. 20. 1 Sam. 9. 9. Ezek. 3. 1. Ezek. 34. 2. 1 Pet. 5. 1. Luk. 12. 24. 1 Cor. 4. 1. 1 Cor. 11. 10. Revel. 1. 20.1 Tim 6:122 Tim 3:17Gen 201 Sam 9:9Ezek 3:1Ezek 34:21 Pet 5:1Luke 12:241 Cor 4:11 Cor 11:10Rev 1:20 called in the Old Testament also, A Servant of the Lord, a Seer, a Prophet, a Priest, a Watchman, and a Shepherd.

In the New Testament they are called Prophets, Ministers of God, Pastors, Teachers, Elders, Gods Stewards. Titus 1. 7. Gods Embassadours. Rev. 1. 13. Angels, Revel. 1. 2, 3. Apostles, Evangelists, that men might regard them, and they be put in minde of their duty.

He was to be of some years before he entred into that Function:

Our Saviour was thirty years before he entred into the Ministery, Luk. 3. 23. See Numb. 4. 3.Quid magis Ecclesiae curandum, quam ut idoneus praesit Episcopus. At in Ambrosio obstare visum, quod B. Paulus vetet, ne Episcopus creetur neophytus nihilominus electus est Episcopus Ambrosius, licet Neophytus: quia & ab Ariana haeresi constaret esse immunem; & summae esset auctoritatis; quod illa tempora requirerent. Vost. Instit. orat. l. 1. c. 10. Sect. 3.

Basil and Gregory (saith Russinus Hist. l. 2. c. 9.) spent thirteen years in searching forth the hidden sense of Scripture barely, before they would make shew of their Profession.

There is an Office of the Ministery instituted by Christ in the Churches of theHow frequently do we reade of the distinction of Pastors & flocks, we finde rules for the qualification of Ministers, 1 Tim. 3. Titus 1. we finde that the Primitive Church had their Pastours and Teachers, we finde that some had the charge of this work upon them, Acts 20. 28. Col. 4. 17. 1 Pet. 5. 2. Here an instituted Ministery is clearly proved. M. Symmonds Christian Plea for Scripture Ordinances. See more there. And M. Gillesp. Miscel. cap. 14. That the Ministery is a perpetual Ordinance of Christ. About the calling of a Minister and Ordination. See M. Vines on 1 Pet. 2. 1. pag. 11. to 23. Ephes. 4. 11. He gave not only Apostolical, Evangelical, Pastoral gifts, but Apostles, Evangelists, Pastours, as a fruit of his Ascension; Ministers both ordinary and extraordinary. These Ministers are not for a time but to continue, vers. 13. till all come to the unity of the Faith. That is therfore a prodigious opinion, That there is no Ministery. There is not only an essential and integral state of the Church, but organical Ministers. D. Hill. God hath designed Parsons to teach the people, charged them with the cure of souls, given them commission to go into all the world, given them gifts accordingly, charged the people to attend and obey, hath provided them maintenance and support, and separated them to Reading, to Exhortation and Doctrine, from the affairs of this world, that they may attend to these by the care of the whole man. D. Taylor Divine Institut. of the Office Ministerial, Sect. 3. A true Church cannot be without a true Ministery, the Reformed Churches are true Churches. Sadeel. de legitima vocatione Ministrorum.1 Tim 3Titus 1Acts 20:28Col 4:171 Pet 5:21 Pet 2:1Eph 4:11 New Testament.

First, The Lord hath expresly instituted such an Office, 1 Cor. 12. 28. Ephes. 4. 11. This was one of his royal gifts in the day of his inauguration.

The Socinians say, Cum adhuc nova & inaudita esset Evangelii Doctrina, &c. The Apostles had a Call when the Gospel was newly published; there needs not a Ministery now that the Gospel is generally taught, and it is promised we shall be all taught of God, if we should look for a Ministery where shall we finde it? our Ministers were ordained by Bishops, they by the Pope, therefore their Calling is Antichristian.

p. 455That there is such an Institution of Christ, and this to continue till the worlds end may be thus proved,That there is such an Office. Iudaei à nobis interrogati, si illis data esset facultas ins…aurandi Sanctuari in monte moria, ut antea, an victima immolaturi fuerint, respondebant frustra hoc fore, quia inquiebant, non est Sacerdotium hodiè in Israel. Jos. Scalig. à Diatb. de decim.

First, There are some to whom the word of Reconciliation is committed, and not to others, 1 Cor. 5. 18. Ram. 10. 15. there is a peculiar Mission, men cannot preach as the Embassadours of Christ unlesse sent, Ioh. 20. 21. Gal. 1. 1.

Secondly, Because a special Authority is committed to such by vertue of their Office, they have the keys of the Kingdom of Heaven, Isa. 22. 22. Matth. 16. 19. There is a double power,

1. Supream which belongs to Christ only, Revel. 3. 7.

2. Subordinate and delegated. Ministers are the Embassadours of Christ, and so are to be received as Christ himself, We bes…ech you in Christs stead, and He that despiseth you despiseth me.

Thirdly, There is a special trial that in order to such an imploiment they are to undergo, 1 Tim. 3. 10. there is a trial required to the exercise of the meanest Office, the Deacon.

Fourthly, The Lord hath appointed them a reward for the performance of such in Office. He hath ordained that those which preach the Gospel should live of the Gospel, See Act. 6. 24. 1 Tim. 4. 15.

Fifthly, They are to give a special account for the souls of all that are under their charge.

Secondly, This Office is to continue till the end of the world.

1. From the Institution of Christ appointing this Office, 1 Cor. 12. 28. in the last and purest times, Revel. 21. 14. the twelve foundations are the twelve Apostles.

2. From the promise made to it, which supposeth that the subject of the power shall remain, Mat. 28. ult. See Ier. 3. 15. & Isa. 66. 2.

3. The necessity of this Office is as great now as ever. The ends of it are two,While there i… a Church there will be a Ministery, 2 Chron. 17. 9. & 3. 32.2 Chr 17:92 Chr 3:32 The gathering and perfecting of the Saints, Ephes. 4. 11, 12. So long as one Saint is to be converted, and one grace to be compleated there needs a Ministery.

For that part of the Objection, That their Calling is Antichristian.

In these licentious dayes several truths in Pamphlets are called Antichristian, BaptizingThere is an institution of Officers as well as Ordinances, Heb. 13. 24.Heb 13:24 children, frequenting Ordinances, the Ministery, the Doctrine of the Trinity, that Magistrates should meddle with matters of Religion, that we prove our Justification by our Sanctification, Meeting-places or Churches for the people of God to assemble publickly in.

The Papists say, We have no true Ministery, because at the Reformation we receivedIn Philippi there were brethred, Bishops and Deacons, Revel. 4. 14. some now grant members yet deny Officers.Rev 4:14 it not from Rome.

The Brownists say, Our Ministers are not rightly called into their Offices, because we received it from Rome.

Not every thing ordained by Antichrist is forthwith to be rejected, but onelyonly that which he doth quà Antichristus, as he is Antichrist. But B…shops were before ever Antichrist appeared in the world.

Hilary against the Arians saith. Quisquis Christum, qualis ab Apostolis est praedicatus negavit, Antichristus est. Nominis Antichristi proprietas est, Christo esse contrarium.

That Church, Ministery and Sacraments where Christs holy Spirit is graciously, effectually and savingly present, can no more be denied the name of a true Church then that man can be denied the name of a true man, who eateth, drinketh, walketh, speaketh, reasoneth and performeth all the operations of sense, motion and understanding; we may feel in our selves the power and efficacy of our Ministery and Sacraments.

p. 456Brown the Father of the Brownists was the first of note that did separate himself from the Church of England, and said, that we had not a Church, he meant a true Church. But after he went into France, and being at Geneva, he saw the Sabbath much prophaned, and the wafer-cake given in the Sacrament in stead of bread, whereupon he began to think better of the Church of England, and returning home he became Pastour of a Church in Northamptonshire, called Achurch.

The Church of Rome was a true Church, the Reformed Churches separated from it becoming a false Church. Though Ministers were ordained in the most corrupt estate of the Church of Rome, yet if they forsake the corruptions of the Church of Rome they are true Ministers, as the Church of Rome it self if it would cast off its corruptions, should be a true Church.

It is a necessary act of a Ministers Call to be ordained by other Ministers, not necessarily a Bishop, the Reformed Churches beyond Seas used not that, but the Imposition of Presbyters: and in England no Bishop could ordain alone, but Presbyters besides him were to lay hands on the man ordained.

Of the Ministers Calling.

Some say the inward Calling of a Minister is a work of Gods Spirit, inwardly incliningSee Par. on Rom. 10. 4. pag. 137. and Elton on Col. 4. 17. p. 717. A Minister can have no good assurance that God ever called him, or will work with him, unlesse he can finde that thing which moved him to enter into this calling was an earnest desire to do good in it, 1 Tim. 3. 1. Hildersam. Some say two things are required to his inward Calling, 1. Ability, sufficiency of gifts: No man is called by God to the Ministery that hath not either learning attained by study, or else Inspirations, Visions and special Revelations. 2. A desire to glorifie God in that work, 1 Tim. 3. 1, 2.Rom 10:4Col 4:171 Tim 3:1Rev 21 Tim 3:2 a man to imbrace this Function for the right ends, Gods glory and Mans salvation. See Act. 8. 21. Simon Magus refused, his heart was not right or straight before God. Not sufficient inward gifts of minde, of knowledge, learning, and vertue, is the inward Calling to the Ministery, because all these things may befall such an one as ought not to undertake the Ministery at all (as a King) but should sin grievously against God, if he undertake that Function, yea all these may befall a woman who may not be a Minister, I permit not a woman to exercise authority, or to speak in the Church.

For the outward Calling, there is no particular manner or kinde of Calling binding the conscience to that and no other, because bare example without a precept doth not binde. He hath the outward Calling to the Ministery, who is appointed to this by such who are intrusted with this care. Paul left Titus in Creet to ordain Elders, that is, Ministers.

There is a double Calling necessary to a Dispenser of the Mysteries of Salvation, Inward and Outward. The Inward inableth them, the Outward authorizeth them to discharge their sacred Function. Where there are gifts, if God encline the heart of the party to enter into the Ministery, there is an inward Calling; yet this alone sufficeth not without an outward Calling, either Ordinary or Extraordinary; we are not now to expect extraordinary Callings since miracles are ceased. The ordinary Calling is by the imposition of the hands of the Presbytery, Ier. 14. 14. & 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years, or at least approved of. Doctor Featleys distinction of Clergy and Laity.

The Calling of men to the Ministery, is either

Immediate and Extraordinary, such as the Prophets had in the Old Testament,Vide Crocii Antiwegel part. 2. c. 2. quaest. 1. & Masonum de ministerio Anglicano l. 1. c. 2, 3, 7. & l. 2. c. 1. & l. 5. c. 14. and the Apostles had by Christ himself mediate and ordinary, such as is now a days of Pastours, both are divine, every Minister is as truly called, though not as immediately as in the Primitive times, Matth. 9. 38. Act. 20. 28.

Munus Apostolicum, the Apostolical Function is ceased, because the Apostolical gifts are ceased, speaking by an infallible spirit, speaking all languages, having care and rule of all Nations.

Ordinary Presbyters are appointed by the holy Ghost, Ephes. 4. 11. Pastours who have an ordinary mediate Call, are made the gift of God, as well as p. 457the extraordinary Offices, they are both equally divine, but they differ in three things:

1. Those which are immediately called have God only for the Authour, as Paul saith, called by God and not by men.

2. Those which are immediately called, are for the most part endowed with a singular priviledge of not erring, and gifts of miracles, though sometimes it be otherwise.

3. They are not tied to one particular Church, but are sent to all indefinitely: an immediate Call is not now to be expected.

The nature of a Ministers Call consisteth in two main things, Election and Ordination.Some alledge that place Act. 14. 23. for popular elections.Acts 14:23

In the Reformed Churches of France and Geneva, the people give no voices in the Election of Ministers, but are only permitted if they have any causes of dislike or exception, to make them known to the Pastours and Guides of the Church, and the power of judging such exceptions resteth wholly in them. When one Morelius a phantastical companion sought to bring the elections of Bishops and Ministers to be popular, and swayed by the most voices of the people, he was condemned by all the Synods in France, as Beza sheweth, Epist. 83.

Some say the original power is in the Church, Acts 1. & 14. the formal in the Ministers; as to see is originally in the whole body, but formally in the eye.

Others say, The Ministers originally receive their Church-offices, not from the people but Christ himself, who is the fountain, there being not the same reason of a natural and voluntary action.M^r Hudsons Vindicat. c. 6. Quaestio oriri potest, si Ecclesia particularis non habeat pastores, nec Presbyteros, ut aliquo casu interdum potest contingere, cum plebi haec potestas data non sit, Pastores sibi eligendi & ordinandi, an necessariò ad vicinarum Ecclesiarum Presbyterium recurrere debeat, ut per impositionem manuū Presbyterii illius ipsa Pastorem à se electum per illos ordinatum queat accipere! Nec dubium est ita fieri debere. In casu tamen necessitatis, si nulla sit haec in proximis, nec in longinquis partibus Ecclesia, ut si Christiani aliquot in novum orbem delati, Pastoribus destituantur, certum est posse eos sibi Presbyterium cum pastoribus constituere à quibus gubernentur & doceantur, verbum Dei & Sacramenta percipiant. Salmas. apparat. ad primatum Papae. Id. Vindicat. of Quaest. 2. p. 233. Ordinary Ministers are Ministers of the Church Catholick, though not Catholick Ministers actually. If Ministers be Misters only in their particular Congregations where they are fixed, and to which they are called by the Congregation, I marvel that our Brethren of the congregational way here in England are so desirous to have itinerant Ministers to be sent into all parts of the Land, and shall be fastened to no particular Congregation; yea, and also to have gifted men not ordained at all, to be suffered to preach publickly and constantly in Congregations. Id. Vindicat. Chap. 6.

There is a Question, Whether the Church or the Ministers be first, because the Ministers are the instrumental cause of the conversion of the Church, and the Church of the choice of their Ministers, which is something like the Philosophers Question, Whether the Egge or the Hen were first, for as the Egge comes of a Hen, so the Hen comes of an Egge. And as that is resolved by the consideration of the Creation, then God made the Hen first, so is this question by consideration of the first institution and setting up of the Evangelical Catholick Church, then we finde that Christ set up the Officers first to convert men to be beleevers, and they being converted to the faith of Christ are bound to submit themselves to Christs Ministers in the Lord.

If a Minister of this or that Congregation be not a Member of the Church Catholick visible, then he is no Minister out of his own Congregation, and therefore cannot preach or administer any Sacrament as a Minister out of his own Congregation. Yea if any members of another Congregation should come and hear a Minister preach in his own Congregation, he could not preach to them, nor they hear him as a Minister, but onelyonly as a gifted Brother.

They of the Separation, and if not all, yet sure some Independents place theVocationis essentia est in electione Ecclesiae & acceptione electi. Ames. Medul. Th. lib. 1. cap. 39. Adjunctum consequens & consummant est Ordinatio, quae nihil aliud est, quam solennis quaedam introductio Ministri jam electi in ipsius functionis liberam executionem, undè factum est, ut foreign & foreign apud veteres idem saepè sonent. Ames. ibid. M^r Gillesp. Miscel. cap. 2. See more there. whole essentiality of a Ministers calling in election, accounting Ordination to be no more but the solemnization of the Calling. We say, Permissio potestativa, or the Power and Commission given to a man by which he is made of no Minister to p. 458be a Minister, is not from the Church electing him, but from the lawfull ordaining him. Election doth but design such a person to the Ministery of such a Church.

In Scripture we finde Election and Ordination frequently distinguished, not onlyMr. Gillesp. Miscel. c. 4. See more there, and chap. 3. as distinct acts, but oft times in distinct hands, Deut. 1. 13. The people choose them who shall be Rulers, but Moses makes them Rulers, Act. 6. 3. the people choose, the Apostles appoint the Deacons. The choosing of a person to an office, is not the authorizing of the person elected, but the designation of the person to be authorized.

Ordination is to be distinguished from Election, for the whole Church may choose but not ordain. Ordination is an Ecclesiastical act of Government, but Election is not so.

Some say, The Bishop only is to ordain, Heb. 7. 7. 1 Tim. 5. 22. Tit. 1. 5. Ierom saith, Excepta ordinatione, what is it that a Bishop doth which a Presbyter may not d…? or at least no Ordination should be without a Bishop.

Others say, it is to be done by Presbyters. It is in the Directory described to beOrdinatio autem Pastorum & Presbyterorum Ecclesiae, partim internae potestastatis est, partim externae, ex utroque enim mixta est. Duabus quippe partibus constat, electione & manuum impositione, quae benedictio vel consecratio est. Haec internae est potestatis & à solis Ministris confertur. Salmas. A… parat…d librum de primatu. Traditionem vetustam in ordinandis Ministris libenter amplecti, & usurpare velim, quam in veris & indubitatis Apostoli Pauli canonibus habemus, in epist. 1. ad Tim. c. 3. & ad Titum c. 1. Illud jus pertinet in Ecclesia Christiana ad uniuscujusque Ecclesiae constitutae Presbyterium. Rivetus. Pontificii bodiè nos hoc nomine condemnant, quod ab iis manuum impositionem non accepimus, acsi ad illos solos Spiritus S. transisset, satis est ab illis explorari Episcopatum obituros, qui eorum in rebus sacris tractandis peritiam pertenta…e norint, 1 Tim. 3. neque enim Deus successionis seriem respicit, neque uspiam Ecclesia existit, quae creandi Ministri qui ei inserviat potestatem non habeat. Cartw. in Harm. Evang.1 Tim 3 an outward solemn setting apart of persons for the Office of the Ministery in the Church by preaching Presbyters, Numb. 8. 10, 11, 14, 19, 22. Act. 6. 3, 5, 6.

It is the setting of men apart to the work of the Ministery, the commending of them with Fasting and Prayer to the grace of God, and the authorizing of themAct. 13. 13. Dr. Field of the Church, l. 5. c. 55. Examination is as requisite in the Calling of a Minister, as is ordination, and doth as much belong to the power of the Church, as Ordination: yet experience shews, that many godly and simple Christians are not able to perform this work, considering the subtilty of many deceitful and learned hereticks which creep into Churches. Pag. Arrow against the Separat. of Brown. c. 5. p. 102.Acts 13:13 to perform things pertaining to God; which others neither may nor can do: wherein the ceremony of Imposition of hands is used,

1. To expresse the setting of them apart for sacred imploiment.

2. To let them know that the hand of God is with them in all that they do in his Name, and by his Authority▪ to guide, strengthen and protect them.

3. To note out the person upon whom the Church by her prayers desireth the blessings of Almighty God to be poured in more plentiful sort then upon others, as being to take charge of others.

The Socinians acknowledge it is fit for Order and Decency to retain Ordination in the Church. Peradventure many of the Sectaries of this time will hardly acknowledge thus much.

The Papists Ordination faileth divers wayes:

1. In the end, for the Bishop bids them take power to offer up Christs body as a Sacrifice to God.

2. They want the Institution, for Christ hath appointed no Priests in his Church to sacrifice.

3. They fail in the outward form, for they have many foolish ceremonies added to their consecration.

The Brownists **See D. Halls Apol, against them, p. 579.fail in the main, which is the Imposition of hands by the Presbytery.

Some think that the ceremony of laying on of hands may be omitted. SometimesM. Lyfords Apol. for our publick. Min. and Infant Bapt. Concl. 2. we must be tied to example in the least gesture, though not prescribed, & yet men presume to dispense in a circumstance expresly prescribed Tit. 1. 5. Timothy was ordained by laying on of hands: & enjoyned to lay hands on others in their Ordination 1 Tim. 5. 22 Thus p. 459were the Deacons ordained Act. 6. 6. and thus were Paul and Barnabas set apart for the execution of their calling, Act. 13. 3.

Their Duty:

It is laid forth,

1. By Titles, as Watchmen, Ezek. 3. 17. & 33. 7. Labourers. Matth. 9. 37. Light and Salt, Matth. 5. 13, 14. Shepherds, Iohn 21. 15. Good Scribes, Matth. 13. Stewards, 1 Cor. 4. 1. Nurses, 1 Thess. 2. 7.

2. In Commandments Act. 20. 28. 2 Tim. 4. 1, 2.

He must foreign, 2 Tim. 2. 15. and foreign, Gal. 2. 14. He must teach and tread the way to Heaven.

He must feed the flock, 1 Tim. 5. 17. 1 Pet. 5. 2. in the Ministery of the WordWoe to those Pastours qui non pascunt, sed depascunt gregem, Ezek. 34. 2Ezek 34:2 and Sacraments, and by praying for them both publickly **1 Sam. 12. 23.1 Sam 12:23and privately.

Ministers must teach sound and true Doctrine, 1 Tim. 3. 9. & 4. 6, 7.

They must preach,

1. Zealously, Iohn 5. 35.

2. Compassionately, Matth. 9. 36. & 23. 27.

3. Convincingly, Col. 2. 2.

4. Feelingly, according to the nature of the Doctrine. The best way to speak to the heart is to speak from the heart, 2 Cor. 2. 4.

5. Frequently, **Augustine and Chrysostom preached every day in the week and year at least once or twice without fail, Ye heard yesterday, ye shall hear to morrow, is common in their Tractates and Homilies. M. Balls trial of Separat. pag. 81. The Papists by way of scoff called the Evangelical Ministers Praedicantici. Whereas Paul judged preaching his chief Office, and would not baptize least it should be an impediment. Bellarmine and the Councel of Trent style preaching Praecipuum Episcopi Officium.in season and out of season, Luk. 21. 37▪ Act. 5. 42.

6. Gravely, 2 Cor. 5. Tit. 2. 8.

Homilies were first allowed in the Church, not to uphold or maintain an ignorant Ministery, or to supply his defect that should take pains but would not, much less to shut out preaching, but to supply the casual defect of preaching through the weaknesse and infirmity of the Minister.

Bishop Andrews caused to be engraven about the Seal of his Bishoprick those words of S. Paul, And who is sufficient for these things?

Bishop Iewel being very weak, as he was going to preach at Lacock in Wiltshire, 1 Tim. 3. 1. Exponere voluit quid sit Episcopatus: quia nomen est operis non honoris. Aug. de civit. Dei, l. 19. c. 19.1 Tim 3:1a Gentleman meeting him, friendly admonished him to return home for his healths sake, telling him, That it was better that the people should want one Sermon, than be altogether deprived of such a preacher: to which he replied, Oportet Episcopum concionantem mori, a Bishop should die preaching in a Pulpit, that being the last Sermon he preached.

It is one part of a Ministers Duty to pray for his people, 1 Sam. 12. 23. Moses prayed for Israel. He and Aaron more then once stood in the gap. Ieremiah prayed so much and earnestly for the people, till God was even fain to discharge him. Paul almost in every Epistle tels them to whom he writeth, That he maketh mention of them in his prayers: and the Apostle tels the Colossians that Epaphras a Minister of theirs did labour for them fervently in his prayers.

Reasons. 1. It is one of the most excellent means to make their other labours prosperous by procuring a blessing upon them from God.

2. This is the next way to provoke in his heart a holy, Christian and spiritual love of them. Let any man accustom to pray to God fervently for any person, and it will increase an holy and heavenly affection to them, as much as any one thing inThe Jewish Ministers were not separated by Christ himself, nor by others at his command, Matth. 21. 45, 46. Mat. 23. 1, 2, 3. Luk. 17. 19 & 11. 52.Matt 21:45Matt 21:46Matt 23:1Matt 23:2Matt 23:3Luke 17:19Luke 11:52 the world, graces grow and increase by exercise, prayer is an exercise of love and charity.

3. This is the best way to prevent discouragement in ones labours.

We may communicate with evil Ministers, See 1 Sam. 3. 12, 25. & 30.

1. Our Saviour hath taught us to hold communion with wicked men for the godly's sake that were among them; Yea with such as were tied in the cords of sinne, with such as did manifestly live and die in their sins without repentance, Iohn 8. 21, 59. with Luk. 22. 7, 8.

Of the Brownists M^r Paget in his Arrow against the Separatists Chap. 8. shews, p. 460That both Ainsworth and Barrow hold that Baptism administred by Papists is to be retained.

Ministers must be faithful in their Calling:

Christ was a merciful and faithful high-Priest.

His faithfulnesse consists in these things:

First, In revealing the whole counsel of God, Acts 20. 27. and only the counsel of God.The Pastour which hath care of souls, and is non-resident, Non est dispensator, sed dissipator, non speculator, sed spiculator. The most learned Divines in the Councel of Trent did generally protest against it, as appears by their several Tractates. See Ezek 44. 8. He whom thou substitutest, is either more deserving then thy self, and then it is fit he should have more means, or else he is equal; then it is fit he should have as much; or he is inferiour, and then he is not fit to represent thy person. See Doctor Chalo…ers Sermon on Matth. 20. 6. entituled, The Ministers Charge and Mission.Ezek 44:8Matt 20:6

Secondly, In dwelling among their people, and using their best indeavour to know them well, Prov. 27. 23. Iohn 10. 14. Acts 20. 20, 28. Phil. 2. 19. 1 Thess. 3. 5. Col. 4. 8. Heb. 13. 17.

One saith, It is but the least part of a Ministers work which is done in the Pulpit. Paul taught them from house to house, day and night with tears, Act. 20. 29, 31. To go daily from house to house to see how they live.

Ministers must be themselves of an unblameable life, Matth. 5. 13. Act. 20. 28.Tit. 2. 7. 1 Pet. 5 3. As the measures of the Sanctuary were double, so their sins were double. Greenham. It is Onus Angelorum humeris formidandum. Chrysost. 2 Cor. 2. 10. Melch. Adam. Exod. 28. 39. Omnes disputando, pauci bene vivendo vincere adversarios studemus. Casaub. Epist. 123. Heinsio.Titus 2:71 Pet 5:32 Cor 2:10Exod 28:39 & 4. 12. & 5. 22. They must frame their lives answerable to their Doctrine This was typed by Aarons Urim and Thummim, which he was to carry in the Brest-plate upon his heart: for the one betokened Light and Verity of Doctrine, the other Uprightnesse and Integrity of life. The same was also signified by the golden Bels and Pomegranates hanging round about upon the hemme of his priestly vestment: for the Bels are no other then the sound of wholsom preaching; and the Pomegranates, then the fruits of good living. Peaceable, not given to sutes and contentions with the people, 1 Tim. 3. 3. They should be couragious and bold, as Luther. Painful. Their Calling is a labour, 1 Thess. 2. 9. and a travel, 2 Thes. 3. 8. Those that labour in the Word and Doctrine. I laboured more abundantly then they all. Send forth labourers into thy harvest. Verbi Minister es, hoc age, was M^r Perkins Motto. See 2 Tim. 4. 1. He must be diligent and painfull both in Study and Preaching.

Melancthon said there were three hard labours, Regentis, Docentis, Parturientis.

I have heard it as a certain truth concerning Reverend M^r Bains, that everyD. Hill on Ephes 4. 15.Eph 4:15 Sermon cost him as much in his sense (as he thought) as it did ordinarily cost a woman to bring a childe into the world, I travel in birth till I see Iesus Christ formed in you.

Chrysostome saith, The work of a Minister is more laborious then that of a Carpenter. When he hath wrought hard all day he goes home and comes again in theM. Burrh. on Hos. 6. 5.Hos 6:5 morning, and findes his work as he left it; but we hew and take pains, and leave our people and come again, and finde them worse then before.

The Honour and Dignity of this Function.

Although the Ministery above all Callings be most subject to the contempt andConstantine when he entered into the Synod of Nice, bowed himself very low unto the Bishops there assembled, and sate not down until they desired him. Iosephus Antiq. Iud. l. 1. c. 8. records, that Alexander the Great coming with his Army against Ierusalem, the high-Priest did meet him arayed with his sacred and magnificent attire: Alexander dismounted himself, and in the high-Priest worshipped God, who, as he said, had in a dream appeared unto him in that habit. Vide Mont. Appar. 6. p. 224. The Ministery of the Gospel is much more excellent & glorious then that of the Law, 2 Cor. 3. 7, 8, 9.2 Cor 3:72 Cor 3:82 Cor 3:9 disgrace of prophane men, yet the Function is a worthy and excellent work, and as God himself hath greatly honoured them, so can they not but be honoured of all those, who are the children of God.

1. The subject of this Office is the souls of men, their far better and more worthy part, the spiritual, immortal and most heavenly part of man; other functions are conversant about the body or estate.

2. The proper end of this is to procure Gods greatest glory in subduing souls to p. 461him, and in bringing men to the greatest happinesse whereof they are capable, even to grace here and glory hereafter.

This is to establish the spiritual Kingdom of grace in the hearts of men, to convert them to God, and make them heirs of everlasting happinesse.

At the last day shall Andrew come in with Achaia by him converted to the saving knowledge of the truth, Iohn with Asia, Thomas with India, Peter with the Jews, and Paul with the Gentiles. See 1 Thes. 2. 19.

A Minister is called a man of God, 1 Sam. 9. 5. 1 Tim. 5. 1. & 2. 3, 17. His chief busines is to deal with God, and to be his Messenger unto men, the man of his counsel who was admitted to be familiarly with him, yea whose whole life was to be consecrated to a specia… …ttendance upon God and his special service of making his waies known unto the sons of men.

They are called Messengers of the Lord of Hosts, Mal. 2. 7. Embassadours of Christ, 2 Cor. 5. 10. Angels of the Churches, Fathers of their people, 2 Cor. 5. 19, 20. God tels Levi he will be his inheritance, Deut. 10. 8, 9. God protects them, Revel. 2. Christ holds the Starres in his hand.

We are commanded to receive them in the Lord, to hold them in reputation, toPhil. 2. 29. 1 Thess. 5. 12, 13. 1 Tim. 5. 17. Heb. 4. 13, 17, See Act. 10. 25. Gal. 4. 15.Phil 2:291 Thess 5:121 Thess 5:131 Tim 5:17Heb 4:13Heb 4:17Acts 10:25Gal 4:15 esteem them very highly for their works sake, to hold them worthy double honour, and to obey them.

Good men have loved faithful Ministers, 2 Chron. 30. 22. & 31. 4. & 35. 2. Mat. 10. 11. Act. 16. 15.

Aquila and Priscilla preferred Pauls safety before their own. Obadiah hid the Prophets with the hazard of his life, 1 King. 18. 4. See against the contempt ofStupor mundi …lerus Britānicus them as Ministers, 2 Chron. 36. 16. Luk. 10. 16.

Of their Maintenance.

A sufficient maintenance is due to the Minister, 1 Cor. 9. 9, 10, 14, 15.See B. Down. on 1 Tim. 3. 1, 2. p. 73. almost to the end. The devil laboured to suppresse the Gospel Mendaciis & inopia Luther Roberts Epist. to the revenue of the Gospel. See more there Some say they will preach and take no tithes. 2 Cor. 11. 12, Vid. Aquin. 2a, 2ae. quaest. 87. Art. 1. & 3.1 Tim 3:11 Tim 3:22 Cor 11:12

The stipend of Ministers must be sufficient, honourable and stable, but the quota pars is not determined.

1 Tim. 5. 17. Honour there, is maintenance, the Elder is the Minister. If they be worthy to receive, then it is not in the pleasure of man to pay as he list. If the maintenance must be honourable, then it must not be of benevolence: for that is commonly both scant and uncertain, which is a thing miserable not honourable. Tenuitatem beneficiorum sequitur ignorantia Sacerdotum.

It is a great Question, An decimae Ministris jure divino sint solvendae?

The Schoolmen are generally for the negative, and so are many able Protestant Divines, Rivet. in Gen. 28. Exercit. 125. and in his Iesuita vapulans. Capel. in Thes. Theol. Salmur. M^r Cartw. against the Rhemists on Heb. 7. 4. and in his necessity of Discipline. M^r Dod. Bishop Carleton, D^r Prideaux, D^r Sclater and Mr. Whateley, were for the affirmative.

The Question (saith Mr. Mede on Act. 5. 3, 4, 5.) should not be, Whether Tithes are due to the Ministers of the Gospel, meaning as a duty of the people unto them, but rather Whether they be not due unto God; for so is the style of the Scripture, All the tithes are mine; these I give to Levi, and not you. There are many other uses for the imploiment of Bona Sacra, if they be more then is competent for them and theirs.

Of Preaching.

It is in a setled state of things, the publick interpretation and application ofSee M. Hildershams two last Lectures on Psal. 51. It is a giving of the sense of the Scripture, and a more large opening of points of Doctrine to men, joyned with Reproofs, Exhortations, Comforts, and a right applying it to the hearers. Praedicatio verbi est medium gratiae divinitùs institutum quo res regni Dei publicè & explicantur & applicantur populo ad salutem & adificationem. Boules de Pastore. Vide plura ibid.Ps 51 Scripture by a Minister assigned to the Office to a Congregation assembled for that purpose.

p. 462Or it may be defined, A sound explicating of Gods Word with application of it in the way of Power and Office by him who is thereunto called,

1. An Explication of Gods Word, Nehem. 8. 8. The Levites when they read the Law of God, or gave the distinct sense and meaning of the words: So must the Minister, he is commanded to divide the Word aright. See Luke 24. 27, 32.

2. Sound or right Explication, for there is a depraving of the Scripture.

3. With Application, Reprove, Rebuke, Exhort with all long-suffering and Doctrine, See 1 Cor. 14. 3. 2 Tim. 4. 2.

4. By Office and Power in him that is called. So the general duty which lies on every Christian may be distinguished from the peculiar Office … a Minister, private Christians are to teach and admonish one another, there is an Exhortation Charitative and Potestative which belongs to him that is called.

One saith, It is an Ordinance of Christ, whereby persons have received Gifts from Heaven, and are separated to that Office to make known the will of God for the perfecting of the Saints.

The efficient cause is,

1. Supream and principal, Jesus Christ.

2. Instrumental, persons which have received Gifts from heaven, are called and set a part to the Ministery.

Secondly, The material cause of it, the Doctrine of Salvation.

Thirdly, The formal, making it known and applying it.

Fourthly, The final, for the perfecting of the Saints.

By the Word preached:

1. Light shines in unto men, Psal. 19. 7. to the end.

2. It helps the Saints to mortifie their corruption, Psal. 119. 9.

3. By it we conquer the devil, Ephes. 6.

4. We overcome the World, Iohn.

5. It inableth us to perform the duties of our relations, Col. 3. 16. to bear all crosses, Rom. 5. 4.

6. Fils us with consolation, and keep us from being Apostates.

The word is interpreted aright, by declaring

1. The order.

2. The Summe or Scope.

3. The Sense of the words, which is done by framing a Rhetorical and Logical Analysis of the Text.

Preaching consists of these Ingredients:

1. Right Understanding.

2. True dividing.

3. Faithful interpreting.

4. Zealous uttering.

5. Powerfull applying.

It is not, I suppose, simply necessary one should take a set Text.

Christ when he executed the Office of a Minister here on earth, and taught the people, sometimes interpreted a place which he took out of the Scripture, as Lu…. Rainold. de lib. Apoc. Tom. 10. praelect. 2.4. 17. out of Isaiah, sometime without any set Text he spoke those things which were most apt for the edifying of the Church.

For the most part Christ preached sitting, as Matth. 5. 1. Matth. 26. 55. Luk. 4. 16. Iohn 8. 2. so did others who came to great place and dignity in the Church ordinarilyDoctor Donne on Matth. 5.Matt 5 preach sitting too, and therefore their Churches were called Cathedral, because they preached sitting in chairs.

The Apostles were wont more often to stand, as is manifest from Act. 13. and other places. Christ sate to shew his great and eminent authority. The Apostles stood to shew their respect to Gods people, Raynold. de lib. Apoc.Apage vesanam illam prophetandi liberta…ē, imò licentiam blasphemandi: ut liceat malè seriato cuique tyroni, prodigiofissima cerebri sui phantasmata in apricum producere, & populo commendare & praelo. Concio D. Hal. ad Synod. Nation. Dordrecht. Neither do the Independents only, but the Socinians and Arminians also cry up Libertas prophetandi. M^r Gillesp. Miscel. cap. 10. For a publick formal Ministerial teaching two things are required in the Teachers: 1. Gifts from God. 2. Authority from the Church, he that wants either is no true Pastour. For the second, such as want Authority from the Church are 1. None of Christs Officers, Ephes. 4. 11. 2. They are expresly forbidden it, Ier. 23. 21. 3. The blessing on the Word is promised only to sent Teachers, Rom. 10. 15. M^r Owens Duty of Pastors and people distinguished, pag. 46, 47. Inprimis displicet mihi illa quam tuentur libertas prophetandi, certissima pernicies religiouis nisi certis sinibus acriter coerceatur Casaub. Epist. 320. Joanni Lydio. That sending Rom. 10. 15. must needs import an authoritative Mission according to the clear etymology of the Greek word foreign, which manifestly alludes to the name of an Apostle, a name given by Christ himself to them who were first by his command to preach the Gospel, Luke 6. 13. It signifies one that is sent as the Embassadours of Princes use to be sent with their Masters Mandates. Church-member set in joynt by Filodexter Transylvanus.Eph 4:11Eph 4:2Jer 23:21Jer 23:3Rom 10:15Luke 6:13

Whether private persons not in office may preach?

If they have a Calling, either it is Ordinary or Extraordinary; if ordinary then they are not only gifted, but tried and separated to it.

p. 463That men though gifted without being called to the Ministery, and by Ordination set apart for it, should take upon them the Office or ordinary exercise of preaching, seems repugnant to those Scriptures, Rom. 10. 15. Heb. 5. 4. 1 Tim. 5. 22.

Christ therefore frequently urgeth this, That he was sent from his Father. Punishments have been inflicted on those that have medled beyond their Call, as Uzziah.

Three places are alledged for Lay-mens preaching, Rom. 12. 6. 1 Cor. 14. 31. Act. 8. 14. for their venting their experiences, as they call it.

For the first place he means those that are by Office Prophets and Ministers or Deacons, they must preach, not those that have abilities only, for then it will follow those that have ability may baptize and rule too. The word Gift is used in Scripture for the Office it self, or gifted calling, Ephes. 4. 8, 11. Two things are required to a calling, Gifts and Authority, Iohn 20. 21, 22.

For 1 Cor. 14. some think Paul speaks in that place, not of ordinary preaching, but of prophesying by the Spirit, that is, by Revelation.

M^r Cotton tels us, these were not ordinary, private men, but such as had extraordinarySee Deodat. in loc. Mr. Cottons Keys of the Kingd. Gifts, the Gift of Tongues, and the like liberty of preaching is not allowed them that want the like Gifts. See 1 Cor. 12. 28, 29, 30.

That place Act. 8. may receive answer from my Annotations on Acts. 11. 20. a like place.

Some learned Divines, though they hold none may enter into the MinisteryIn Ecclesia primitiva juit exercitium quoddam propheticum à concionibus distinctum 1 Cor. 14. 31, 32. Ad hoc exercitium habondum, admit. tebantur non tantum ministri, s…d et ex fratribus prim arii, vel maximè approbati, pro donis illis, quae habuerunt sibi collata. Ames. l. 4. de consc. c. 26.1 Cor 14:311 Cor 14:32 without a peculiar Call, yet do say, that a private man sufficiently gifted (if he have the approbation of the Church) may teach publickly, they build it on that place 1 Cor. 14. where when the beleevers did meet together, they are allowed to prophesie. M^r Lyford in his Apology for our publick Ministery and Infant-Baptism, Conclus. 2. pag. 27, 28. proves by three Reasons that the prophesying 1 Cor. 14. was extraordinary, and not a standing ordinary Gift in the Church, and others are of his judgement, as Mr. Norton in his answer to Apollo…ius, Chap. 11. and vers. 30. of this Chapter proves as much.

The Scriptures lay down these Rules,

First, No man must preach except he be sent, take any office upon him unlesse he be approved; a Gospel-order is to be preserved, the Deacon; the meanest order is to be approved. A man is not to call himself, nor to be a Judge of his own sufficiency.

Secondly, People are admonished to take heed what they hear, Mark 4. 24. and whom they hear, 2 John 10, 11.

Thirdly, Some will undertake to be teachers though they be never so ignorant of the things they teach, 1 Tim. 1. 7.

Fourthly, Under this pretence false Prophets go forth into the world to corrupt the truths of God, and poison the souls of men, 2 Cor. 11. 3.

Ministers must preach often, especially on the Sabbath.

Our Saviour preacht every Sabbath day, Luk. 4. 21. So did Paul, Act. 17 2. SeeSee Mr. Wards Coal from the Al…ar. 2 Tim. 4. 2. The Fathers preacht twice every Lords-day, and almost every weekday.

Paul bids the Minister preach in season and out of season, the Sabbath by reason p. 464of the publick meeting is a season of preaching, it is requisite therefore for him to preach every Sabbath.

Again, Christs custom was to go into the Synagogue every Sabbath-day, and so the Apostles.Most of the writings of Cypri…, Athanasius, Bafil, Nazianzen, Chrysostom, Ambrose, Cyril, Augustine, Leo, Gregory, were nothing else but Sermons preacht unto the people. 1 Cor. 15. ult. In the consecration of Bishops a Bible is put into their hands, and these words used, Accipe Evangelium, vade, praedica populo tibi commisso. The Ministers words must be like goads to prick men to the heart, and when they are soundest asleep they must be like Cocks that cry loudest in the deadest time of the night. King Iames said well of a Reverend Prelate of this Land, Me thinks this man preacheth of Death, as if Death were at my back. Master Fenner …n 1 John 2. 6.1 Cor 151 John 2:6

3. The sanctifying of the Sabbath must be done in the best manner that may be, both by Minister and people, the Minister must be helpful to the people in the sanctifying of it, he may then preach if he will give himself to reading and study, as he is commanded.

4. His duty is to labour in the Word and Doctrine, that is, to take great pains in it, therefore he must preach Sabbath after Sabbath.

5. Every one is required to be plentifull in the work of the Lord, therefore the Minister in his special work of preaching must be plentifull, and this he is not unlesse he preach at least every Sabbath, and if his strength will serve him twice, both morning and evening.

Ministers must in their preaching denounce Gods wrath against sinners, 1 Sam. 12. 25. How comminatory are our Saviours words, O generation of vipers, how can you escape the condemnation of hell? And, Woe unto you Scribes and Pharisees, Hypocrites: And, Woe unto the world, because of offences: And, Woe be unto you that are rich, and that laugh, There shall be weeping and wailing and gnashing of teeth. Paul is sharp, 1 Cor. 6. 9, 10. For such things sake the wrath of God comes upon the children of disobedience. Tribulation and anguish shall be upon every soul that doth evil. Moses dischargeth many vollies of curses upon those which break the Law of the Lord.

Reasons. 1. Because there is in every man an old man to be beaten down, the threats of the Word are a necessary instrument for working in a man a hatred of sin.

2. There remaineth in the best of Gods servants much presumption, whereby they are apt to imbolden themselves in sinning, the Law must make way for the Gospel, the threats of the Word are a most needful means of humiliation. This is the most fruitful and profitable teaching. It is good for the impenitent to make him repent, and for the penitent to make him repent more, if they wisely limit the threats they utter.

There is a Frierly kinde of preaching to presse resemblances and similitudes too farre, and a Jesuitical **Et hac uimirum expedita concionandi methodus Iesuitica, quam mihi etiam Spirae & Wormatiae, & Moguntiae aliquando observasse visus sum: alta voce, sed frivolis rationibus, cont ra haereticos clamitare, & moralia in quibus Christum Iesum, & fidem justificantem omnium bonorum operum fontem semper desideres identidem suis inculcare, quae ipsa tamen melius forsan ex Seneca & Plutarcho, quam ex concionibus illorum didiceris. Scultet. de curriculo vita, pag. 18.preaching to declaim much against Hereticks, and urge some things of Morality. But the best preaching is to convince men of their misery by sin, and to shew them the way to avoid it.

Plain preaching is most profitable for a mixt Auditory.Verba volvere, & celeritate dicendi apud imperitum vulgus admirationem sui facere, indoctorum hominum est: Hieron. Epist. ad Neporian. Ab allegationibus & authoritate Patrum veterumque Ecclesiae doctorum abstinebit Pastor Ecclesiasticus Zepperi lib. 2. de habendis concionibus Ecclesiast. c. 6. Vide plura ibid. Vide Ames. de cons. l. 4. 6. 26.

He is the best Scholar that can teach Christ plainliest: and for my part if I would set my self to be idle, I would choose that kinde of preaching which is counted so laborious. D^r Taylor on Tit. 9.

Paul (saith he there) being the greatest Schollar of all the Apostles, was the most fearful to make the least shew of it.

Doctor Preston being asked, Why he preached so plainly, and dilated so much in his Sermons: answered, He was a Fisherman: Now Fishermen, said he, if they should winde up the Net, and so cast it into the Sea, they should catch nothing, p. 465but when they spread the Net then they catch the Fish; I spread my Net (said he) because I would catch the Fish, that is, I preach so plainly and dilate so much in my Sermons, that I may win souls to Christ.

Ministers must preach in the evidence and demonstration, not so much of Art or Nature, as of the Spirit and Grace. Many turn sound preaching into a sound of preaching, tickling mens ears like a tinkling cymbal.

King Iames **In the Preface to his Remonst.resembled the unprofitable pomp of such self-seeking discourse, stuft with a vain-glorious variety of humane allegations, to the red and blew flowers that pester the corn when it stands in the field, where they are more noisom to the growing crop, then beautiful to the beholding eyes.

There is a kinde of fine, neat, dainty preaching, consisting in well-sounding words, and of strains of humane wit and learning, to set out the skill and art of the speaker, and make the hearer applaud and commend him; which a man mayM. Wheatleys New-birth. See M. Wards Coal from the Altar. well doubt, whether ever God will blesse to the winning of souls. These selfpreaching men that make preaching little else but an ostentation of wit and reading, do put the sword of the Spirit into a velvet scabbard that it cannot prick and wound the heart.

The word of God seems to be most conveniently applied by handling it after the manner of Doctrine and Use; this course is of all other the fittest for the memory of speaker and hearer, for the capacity of the simple, and for the profitable making use of all learning and reading. It giveth least scope to wander from the Text, and holdeth a man most closely to the revealed will of God. It hath the clear example of Christ, who Luk. 4. having read his Text, first interpreted it, then observed the points of Doctrine, saying, This day is this Scripture fulfilled in your ears. Then he began to apply it by way of reproof, which he illustrated with …it examples out of Scripture, and so would have proceeded, but his hearers moved with rage interrupted him.

The Doctrine must be soundly deduced out of the Text, and then substantiallyDoctrina est axioma Theologicum, vel in Scripturae verbis positum expresse, vel ex illis per immediatam consequentiam fluens. Ames. Medul. Theol. lib. 1. cap. 35. handled.

It is a proposition either expressed in the Text, or else concluded from it. It mustChrist and his Apostles who were infallible confirmed all by Scripture Usus est axioma Theologicum ex Doctrina deductum, utilitatem, bonitatem, vel sinem ejus ostendens. Amesius ubi supra. be proved by a Text or two of Scripture, and confirmed by reason taken from the causes or effects, or some other logical argument.

The Use is a Proposition syllogistically inferred from the Doctrine, as the Doctrine is from the Text. The chief kinds of Uses are

1. Confirmation of truth.1 Cor. 14. 3. 2 Tim. 4. 2.1 Cor 14:32 Tim 4:2

2. Refutation of error.

3. Reproof of sin mixed with terror and dehortation.

4. Instruction mixed with exhortation to do well.

5. Consolation or strengthening for and in well-doing.

All Doctrines will not yeeld all these Uses, but some one, some another, wherefore those must be taken that are fittest for time, place or matter.

The preaching of all Doctrines is to end in Use and Application. When ChristOportet ut eo fine praedicetur Christus quo …ides in cum promoveatur, ut non tantum sit Christus, sed tibi & mihi sit Christus. Luther. loc. commun. Class. 1. cap. 4. Quod Philosophi dicere solent, Omuis actio sit per contactum, id in sacra praedicandi actione vel maxime locum habet. Davenant. in Colos. 1. 21.Col 1:21 had laid down all the speculative considerations about the day of Judgement, he bids them make use of it, Matth. 24. …2. Exhortation is so necessary that all the ministerial work is called by this name, Act. 2. 40. & 13. 15. See 1 Tim. 4. 13. & 6. 2. In all the Epistles after the doctrinal part followeth the hortatory, Tit. 1. 9. See Iohn 4. 9. We have divers examples of such as applied the word particularly to the hearers, 1 King. 18. 18. Hos. 5. 1. Mal. 2. 1. Luk. 3. 19. This preaching is enjoyned to Ministers under the Gospel, Isa. 58. 1. Tit. 2. 5. God doth work most mightily with such preaching, Ioh. 4. 18, 19. Act. 2. 36, 37.

p. 466Reasons. 1. Every man (through the self-love and hypocrisie that is in his heart) is apt to put from himself to others general Doctrines and Reproofs, Matth. 21. 41. see 45, 46. verses.

2. Till mens sins be effectually discovered to them, they can never attain to any saving grace, Iohn 16. 8. Tit. 1. 13.

3. Practice is the end of knowledge, and nothing is perfect till it attain its end, If you know these things, happy are you if you do them. Truths are never fully and exactly known, but in the experience and practice of them, hence that expression, Tast and see.

CHAP. III. Of Ecclesiastical Iurisdiction and Government.

THat there is an Ecclesiastical Government distinct from the Civil, it is apparent,See M. Gillespies Aarons Rod blossoming, l. 1. c. 1, 2, 3. & his Misc. c. 19 And the London Ministers Ius Drvinum of Church-Government. Potestas Ecclesiastica à pelitica realiter distincta est, 2 Paral. 1 1. 19. Joh. 18. 36. 2 Cor. 10. 3. 2 Cor. 1. 24. 1 Pet. 5. 3. Luc. 22. 25. 1 Cor. 3. 5. Col. cum Rom. 13. 14. Voetius.2 Chr 1:12 Chr 1:19John 18:362 Cor 10:32 Cor 1:241 Pet 5:3Luke 22:251 Cor 3:5Rom 13:14 seeing the Church and the State are distinct, their Governments must be also distinct. Yea the Church may be not only distinct but separate from the State, neither the supream nor subordinate powers being incorporate in the Church, but meer aliens from it, and perhaps enemies to it.

God hath established two distinct powers on earth, **Bishop Ushers Speech in the Castle-chamber at Dublin concerning the Oath of Supremacy. The Keys are an Ensign of power and authority in some Corporations, as in others the Mace and Sword.the one of the Keys committed to the Church, the other of the Sword committed to the Civil Magistrate. That of the Keys is ordained to work on the inward man, having immediate relation to the remitting or retaining of sins. That of the Sword is appointed to work upon the outward man, yeelding protection to the obedient, and inflicting external punishment upon the rebellious and disobedient.

Some call it the power of the Keys, others Ecclesiastical Discipline, others Church-government.

That there is a Church-power appeareth plainly by Christs giving them the Keys, Matth. 16. 18, 19. Iohn 20. 23. and also in the titles of Shepherds, Governours, Rulers and Guides, Heb. 13. 7, 17. 1 Cor. 12. 28. God hath set in the Church, the other things there reckoned are all peculiar to the Church.

There is a two-fold Ministerial power, 1. Potestas ordinis, which consists meerlyM. Udall told them in the days of Queen Elizabeth, that if they would not set up the Discipline of Christ in the Church, Christ would set it up himself in a way that would make their hearts to ake. Discipline is used sometimes largely, so as it extendeth to all Rule and Order, appointed or left for the right managing of the things of God, or strictly for the Censures of the Church. So there may be a true Church without Discipline. The Helvetians and those of Switzerland have no suspension at all, but what offences other Churches suspend for the Civil Magistrate punisheth other way. in preaching the Word and administring the Sacraments. 2. Iurisdictionis, whereby they govern in the Church, by binding the Impenitent, and losing the Penitent.

The Object of this spiritual power are religious things in a religious consideration,The Papists turn all Ecclesiastical power into a meer civil and worldly power. but it is not an absolute supream power.

The Ministerial power manifests it self:

1. In doctrinal decisions of matters of faith.

2. In making wholsom ecclesiastical Laws.

3. In executing Church-censures.

But though they have power of declaring Gods will concerning matters of faith and worship to the people, yet they cannot make any new Article of faith, nor propound any thing as necessary to be beleeved to salvation.

p. 467It is a great Question, Penes quos sit potestas Ecclesiastica? Who are the subjectVide Spanhem. Epist. ad Buchanan. q. 2. M. Bals Triall of the ground of Separation. See M. Cawdries Review of M. Hookers Survey, c. 11. of this Ecclesiastical power?

The Community of the faithfull (much lesse two or three separated from the world, and gathered together into the name of Christ by a Covenant) are not the proper and immediate subject of power ecclesiastical, Matth. 28. 19, 20. Iohn 20. 21, 22. & 21. 15, 16. were spoken to special persons, not the whole community. The Apostle Act. 20. 28 speaks unto the Presbyters of Ephesus, and saith, That they were appointed Overseers by the holy Ghost, that they might govern the Church of God. M. Rutherford saith, The Keys were given for the Church, but not to the Church.

Mr. Norton **Adversus Apollon. c. 4. Ius excommunicandi ante Papisticam illam tyrannidem nunquam penes unum fuisse comperietur, sed penes presbyterium, & quidem non excluso penitus populo. Bern. Epist.urgeth Act. 14. 23. to prove the power to be in the fraternity, it is said there, That Presbyters were ordained by Paul and Barnabas in every Church. They were ordained in the Churches, but not by them. He urgeth also Act. 6. that proves nothing but that the election of Officers doth some way belong to the people, but that their Authority depends on the people cannot be thence collected.

Mr. Norton, Chap. 5. of that Book, saith, Quod exercetur nomine Christi, recipitur immediatè à Christo. At officium Rectorum exercetur nomine Christi, 2 Cor. 5. 20. Here he not only grants but also proves Rectores Ecclesiae esse immediatum subjectum potestatis, against which he asserted and argued in his fourth Chapter. And after in the same fifth Chapter, he saith, Multitudo non committit potestatem Ecclesiae Rectoribus, tantum designat personas, therefore it is not the first and immediate subject of ecclesiastical power, which he endeavoured to prove Chap. 4.

Excommunication is the greatest and last censure of the Church, Iudicium maximum Summum futuri judicii praejudicium est, si quis ita deliquerit, ut à communicatione orationis & conventus & omni sancti commercii relegetur. Tertul. in Apol.& tremendum. See Mat. 16. 18. Mat. 17. & 18. 1 Cor. 5.

This Ordinance is usefull:

1. To the whole Church, hereby the honour and beauty of the Church ofIt is that sentence of the Church wherby she ejecteth wicked sinners out of her Communion. D. Field. See M. Gillesp. Aarons Rod bloss. lib. 2. cap. 10. The Schoolmen say, Excommunication is Purgativa respectu Ecclesiae, praeservativa respectu sidelium, Sanativa respectu delinquentis. Vide Aquin. partem tertiam, Qu…st. 17, 18, 19, 20, 21, 22. Christ is preserved from the defilement and scandal which such an offence would bring upon it, otherwise the evil example would infect, 1 Cor. 5. 4. this was typified by the Leper whom God would have shut up in his Tent, least the rest of the Congregation should be infected.

2. Gods people are hereby made more watchful.

3. It is useful to the offender himself, for the saving of his soul is the end of it, 1 Cor. 5. 3. and that he may not commit the like fault again, 1 Tim. 1. 20. The power of Excommunication Formaliter & executivè is proper to the company or assembly of Governours and Rulers in the Church derived from Christ, to be exercised as Christ shall go before them, but with notice to, and due regard had of the whole society.

The Parts of Excommunication, are

First, Admonition, 1 Thess. 5. 14.

1. This must be for a sin reprovable.

2. For scandalous matters, not infirmities which are mourned for.

3. Managed with wisdom, zeal and love, Gal. 6. 1.

Secondly, Excommunication, which is to be executed on men, for corrupt opinions, Titus 3. 9, 10. Revelat. 2. 15. 2. Sinful practices, 2 Thess. 3. 6. 1 Cor. 5. 11.

It is a Question, An Episcopus prasit Presbytero jure divino?

A Bishop is a man chosen out among the Ministers to have chief Authority in the ordaining of Ministers in a certain Circuit, and overseeing them with their flocks.

p. 468The Christian world saw no other Government for fourteen hundred years afterD. White in a Sermon at Pauls Crosse. Apostoli hoc Ecclesiae regimen instituerunt, ut unus aliquis non solum populo sed etiam presbyteris & diaconis praesiciatur, penes quem sit, & manuum impositio sive ordinatio, & consiliorum Ecclesiasticorum directio. Scultet. in subscriptionem Titi. Presbyteri ex suo numero in singulis civitatibus unum eligebant, eui specialiter dabant titulum Episcopi, ne ex aequalitate, ut fieri solet, dissi…ia nascerentur. Calvin. Instit. lib. 4. cap. 4. Christ.

Some urge this for the lawfulness of their Office by Gods Word.

By proportion of the chief Priests under the Law, and of the Apostles under the Gospel. The high Priest was set over the other Priests, and over the Levites, Numb. 3. & 4. Chapter. The twelve Apostles were more eminent then the seventy Disciples, and not only exceeded in excellency of Gifts, but in amplitude of Authority and power. Now (say they) it is the constant Doctrine of all the Fathers, that the Bishops succeeded the Apostles in the ordinary Government of the Church, as also the Presbyters succeeded the Seventy Disciples. Episc. Dav. Determinat. 42. See B. Barlow Antiq and Superiority of Bishops.

Ierom saith, The order of Bishops came in by meer custome of the Church,M. Thorndike of Primitive Government of Churches, cap. 6. to avoid Schisms which arose for want of Heads, but how can that be when it was practised at Alexandria by Mark the Evangelist? Christs meaning is not Luk. 22. 25, 26. to make an equality among Ministers, but to set a difference between Kings and the Ministers of the Word, that none should invade the right of Princes under the pretence of their Ministery. Doctor Hampton on that place. See more there.

We confesse, saith Bishop Davenant, Determinat. 42. that according to Christs appointment all the Apostles were equal in degree and power, but we deny that that parity among the Ministers of the Gospel is here or any where established, which they maintain who oppose the Episcopal Dignity. For notwithstanding this command of Christ, the twelve Apostles were superiour in Dignity and greater in Power then the twelve Disciples, and the chief Pastours were appointed by the Apostles in the Church of Ephesus and Crete, which had power of jurisdiction over the Presbyters of those Churches.… Tim. 5. 22. Tit. …. 5.

The Apostles had no superiority over the Disciples either of Ordination or Jurisdiction.

2. The Question is concerning Officers of the same kinde, and the instance is of Officers of different kinds, amongst whom there may be superiority and inferiority, as there is amongst us between Presbyters and Deacons. The Apostles were superiour to Evangelists and Pastors, but one Apostle had not superiority over another, or one Evangelist over another. Smectymn. Answer to an Humble Remonstrance, Sect. 13. Adde to this, Armachanus, Bishop Iewel, D^r Whitaker and Saravia with others, make Bishops and Presbyters the same order though different degrees.

Learned Divines both Protestants and Papists hold, That Bishops and PresbytersEx usu Scripturarum nihil differt Presbyter ab Episcopo, ne in Ecclesia quidem, ulla saltem essentiali differentia, sed tantùm accidentali. Chamier. Vide Collationem Rainoldi cum Harto, cap. 8. pag. 461. & 541. Danaeum in 1 Tim. 3. 1. Non est alius ordo Episcopi ab ordine presbyteri sed unus & idem, hoc tantum differunt, quod ex Presbyter… rum consensu & electione, unus presbyter in altiori gradu collocaretur. Qua de re videri possunt qui hanc materiam nuper accuratissimè tractarunt. Illustris Salmasius & clarissimus David Blondellus. Rivet. Grot. Discus. Dialys. Sect. 11. Nos putamus parum differre utrum Episcopis an à presbyteris gubernetur Ecclesia, modo graviter & fideliter obeant munus suum quiqui tandem ad clavum sedeant. Si de antiquitater…s est cum Hieronymo planè sentio, Apostolorum aetate inter Episcopos & presbyteros nihil fuisse discriminis, Et communi presbyterorum consilio Ecclesias fuisle administratas. Itaque Presbyteri Episcopis omninò sunt antiquiores. Interim Episcopale regimen est antiquissimum, & paulò post Apostolos per universam Ecclesiam magno cum fructu obtinuisse, est mihi compertissimum. Bocharti Epistola ad Quastionem de Presbytera… & Episcopati.1 Tim 3:1 differ rather in execution of some acts of their order appropriated to Bishops only, then in their essential order. A Bishop hath an eminency of degree in the same order, but his ecclesiastical order is the same with the Presbyters or Priests. D. Featley in a conference with Everard a Popish Priest.

There is (saith Beza) Episcopus Divinus, Humanus, & Diabolicus; by the divine Bishop he means the Bishop as he is taken in Scripture, which is one and the p. 469same with a Presbyter. By the humane Bishop he means the Bishop chosen by the Presbyters to be President over them, and to rule with them by fixed Laws and Canons. By the Diabolical Bishop he means a Bishop with sole power of Ordination and Jurisdiction, lording it over Gods Heritage, and governing by his own will and authority. Smectymn. Answ. to Humble Remonst. Quer. about Episc. See M. Bains Dioc. Trial, and Cartw. against Whitg. M. Gillesp. Aarons Rod Blossom. l. 2. cap. 11. and 3. and Gers. Bu…. and M^r Seld. E…tych.

The Pope would be oecumenical Bishop, and pleads that Monarchy is the best Government. But Chamier. Tom. 2. de Romano Pontifice, lib. 9. cap. 8. though he acknowledge that Monarchy simply excels all other kinds of Government, because all things created are governed foreign, viz. by God alone, and so that they cannot be more wisely, powerfully and profitably administered, yet (saith he) this makes nothing for the Popes cause, for in that (saith he) we do not consider Monarchy simply, but described with its certain circumstances, viz. of the Persons which rule or are ruled, and the Government it self, so that is to be judged the best kinde of Government which is most profitable to those who are governed.

There can be conceived but three forms of Government, Episcopal most conformable to Monarchy, Presbyterial to Aristocracy, and Independent, as they term it, to Democracy. Presbyterial is no elder then the Reformation in Geneva, and Independent then New-England. Episcopacy was either planted by the Apostles or their immediate Successors in the first and best ages of the Church. D. Featleys Sac. nem.

It is a Question, An Ecclesiae regimen sit Monarchicum aut Aristocraticum, WhetherInitio & in remotissima Ecclesiae autiquitate non erat Ecclesiae regimen Monarchicum, sed quasi ex Aristocratica & Democratica mixtum, quamvis propriè & sanè loquendo eavoces in Ecclesia usurpari non debeant. Vedel. Exercit. in Epist. Ignat. ad Mariam. Vide plura ibid. In co nobis imponunt quod vocant eum in Ecclesia Iudaica Pontificem maximum. Nam Scriptura eum vocat summum Pontificem, cujus in consacerdotes, ut ita loquar, nullum suit imperium, tantum iis omnibus praeibat, itaque regimen illud non erat Monarchi…um, sed Aristocraticum, quale regimen est Venetae Reipublicae in qua tamen Dux est & Princeps. Cameron. de Eccles. the Government of the Church be Monarchical or Aristrocratical? The Government of the Church in respect of its Head, Christ, is a Monarchy; in respect of the Pastours that govern in common, and with like authority amongst themselves, it is an Aristocracy, or the rule of the best men, in respect that the people are not secluded, but have their intrest in Church-matters, it is a Democracy or popular estate. Cartw. Reply in Defence of the Admonit. p. 35. He saith the same on Ephes. 4. 5. Whitaker hath the like cont. 4. de Rom. Pontif. q. 1. c. 1.

Of Councels or Synods.

The name of Synod doth in in his primary and large acception agree to everyIdem est Graecis Synodus quod Latinis conciliū per C, à conciendo, Synodus est legitimus Christianorum hominum coetus & sacer, ex diversis Ecclesiis ac regionibus coiens, & quidem de rebus sacris babetur, non autem de rebus profanis, aut merè politicis, & à personis propter vocationem sacris, Danaeus Isag. Christ. part. 4. de potestate Ecclesiae, c. 35. Vide plura ibid. Assembly, so doth the name of Councel to every Assembly of consultation. The former being derived from foreign is all one with coetus, and imports the Assembly of any multitude which meeteth and cometh together. The later being derived of Cilia **Concilium dictum à communi intentione, eo quod in unum omnes dirigant mentis obtutum: cilia enim …culorum sunt, Isidore. Concilium dicitur, non à consulendo aut consentiendo, ut vul… Festus, sed à concalando, hoe est, convocando, sive congregando, quod reivim naturamque declarat. Concilium enim est hominum coetus, aut concio, aut convocatio, aut conventus, aut multitudo collecta ac convocata ab aliquo ad consultandum, ant dijudicandum de rebus communibus. Whitakerus de conciliis Quaest. 1. c. 2.(whence also Supercilium) imports the common or joynt intending or bending their eyes both of body and minde to the investigation of truth in that matter, which is proposed in the Assembly. But both these words being now drawn from those their large and primitive significations, are by ecclesiastical Writers and use of speech restrained and appropriated to those Assemblies of ecclesiastical persons wherein they come together to consult of such matters as concern either the Faith or Discipline of the Church. D^r Crakanth. Vigilius Dormitans, cap. 19.

p. 470Coetus qui Ecclesia nomine ad decidendas controversias convocatur, Synodus seu Concilium appellatur. Wendelinus.

A Synod is an ecclesiastical meeting consisting of fit persons called by the Churches, and sent as their Messengers, to discover and determine of doubtfull cases, either in Doctrine or Practice according to the truth. Hookers Survey of Church-Discipline, part. 4. c. 3.

If Councels had been simply necessary, Christ or his Apostles at least would somewhere have commanded them to be celebrated: which yet we reade no where done by them. Besides the Church and Faith remained safe for three hundred years without a general Councel from the time of the Apostles even to the Synod of Nice. For this is the difference between a Church and Commonwealth, that a Commonwealth stands in need of humane Councel, and cannot stand without it, but the Church is governed and preserved by God, and though a Councel conduce to its externall State, yet the life and satiety of the Church doth not consist in it.

A Councel which represents the Universal Church, as it is compounded of particular Churches, is called Universal or Oecumenical. The Councel which represents a particular Church (as it consists in one Assembly) is called a Presbytery or Ecclesiastical Senate. When it represents a particular Church, as it is constituted out of the consociation of many Assemblies, it is called either a National Councel, if Embassadours come from all Provinces into which the Nation is dispersed to that Ecclesiastical meeting; or a Provincial Councel if the Churches send onelyonly from one Province Deputies to the same Assembly.

The most famous, lawful and Oecumenical Councels were those four:

The first Nicene Councel called by the Emperour Constantine the Great againstSic priscas illas Synodes, ut Nicenam, Constantinopolitanam, Ephesinam primam, Chalcedonensem ac …imiles, quae confutandis erroribus habitae sunt, libenter amplectimur, reveremurque ut sacro sanctas, quantum attinet ad fidei dogmata: nihil enim continent quàm puram & nativam Scripturae interpretationem, quam sancti Patres spirituali prudentia, ad frangendos religionis hostes qui tunc emerserant, accommodarunt. Calvin. Instit. l. 4. c. 9. Sect. 8. Concilium universale cum non ex una gente, sed ex toto …rbe Christiano Episcopi ac Presbyteri propter maximas causas publica authoritate congregantur, ut olim à piis Imperatoribus sapè, ad quae ex singulis ferè Provinciis Africae, Asiae, Europae aliqui convenerunt. Hae vocantur foreign, vel quia ex omni parte orbis ad eas convenitur, vel quia ut quidant volunt, ab Imperatore congregabantur, qui olim totius orbis Christiani Imperium ba…uit. Whitakerus de Concil. Quaest. 4. cap. 2. Arius, who denied the Deity of Christ.

The first Constantinopolitan Councel called by the Emperour Theodosius the elder against Macedonius who denied the Deity of the holy Ghost.

The first Ephesine Councel called by the Emperor Theodosius the younger against Nestorius who held that there were two Persons in Christ.

Fourthly, The Chalcedonian called by the Emperour Martian against Eutyches, who held that the one Nature in Christ consisted of the Divine and Humane.

These Councels were celebrated within five hundred years after ChristsThat famous Councel of Nice was the first and best general Assembly after the Apostles time that was summoned in the Christian world, it had in it 318 Bishops, Totius orbis terrarum lumina D^r Featl…ys Case for the Spectacles. birth.

Councels there have been called Ancient, because lesse Modern; and General, because lesse Particular: for the first was not till more then three hundred years after Christ, nor to the largest appears it, that ever any were summoned beyond the bounds of the ancient Roman Empire, though Christianity were much far extended. Rainold. part. 2.

Plenariis Conciliis quorum est in Ecclesia saluberrima Authoritas. Augustin. epist. 118. cap. 3.

That a Synod be general and lawful three things are necessarily and essentially required.

1. The first which concerns the generality of it, is, That the Calling and Summons to the Councel be general and Oecumenical. Quod omnes tangit ab omnibus approbari debet. The lawfulnesse of Synods consists partly, in their orderly assembling by lawful authority, and partly in their orderly Government and proceedings when they are assembled. Crakanth. Vigil Dormit. c. 19.

The nature of Synods is all one, when they be Provincial, National or oecumenical, p. 471and they only differ as greater or lesser. Their power is not meerly consultatory and swasive, but authoritative, and to be submitted unto by those for whom their delegation is, so farre as their acts are according to the Word of God. In Synodo est authoritatis apex, totius Ecclesiae unitas, ordinis firmamentum. Leyd. profess. de concil. A few private men, yea one man or woman may counsel, adviseVide Bellarm. de Concil. l. 1. c. 15, 16, 17. See D^r Rainolds his conference with Hart, cap. 9. p. 58. That not only Bishops but Presbyters have a right of suffrage in Councels. Homines rerum divinarum & ecclesiasticarum experti, solertes, docti, pii, diserti, graves, cordati mittendi sunt ad concilia, hic par… debent authoritatem habere in suffragiis ferendis. Whitak. con. de concil. c. 1. Whitak. Quaes. 2. de concil. c. 1. vide etiam c. 3. Vide Epis. Dav. de Iudice controvers. c 23. See B. Mortons Appeal l. 4. c. 2. Sect. 2. D^r Featleys Vertumnus Rom. Preface to the Reader. See M^r Gillesp. Aarons Rod blo…. l. 1. c. 3. p. 27. Doctissimus Tridentinae fidei patronus Andradius affirmat in compluribus hallucinari posse concilia generalia, exempli causa Chalcedonensem Synodum, unam è quatuor illis celeberrimis, quas Pontificum maximus maximo applausu Professus est se venerari ficut quatuor libros sancti Evangelii. Rainol. Thes. 3. or perswade. M. Hudsons Vindicat. c. 7.

It is a Question between us and the Papists, Cujus sit congregare Concilia? Who hath the power of calling a Councel?

The Papists generally say the Pope. Vide Bellarm. de Concil. lib. 1. cap. 12, 13. We the Emperour and other Christian Princes. The four first general Councels were called by four Emperours, as was before mentioned. The Pope of Rome out of his own Province hath no right nor authority of calling a Councel.

The true cause (saith Doctor Ames) why general Councels were called by the authority of the Emperour, was because the Emperour alone, not the Pope, had universal power.

It is a Question between us and the Papists, Quinam sunt ad concilium convocandi? Who are to be called to a Councel?

The Papists hold only the Clergy may be of the Councel, and of the Clergy only Bishops as Judges.

Men that are famous for wisdom, holinesse of life, and experience of things, men that are inflamed with a zeal to God, and to the salvation of men, with the love of the truth and peace.

From Acts 15. 6. & 23. it is manifest that not only the Apostles, but also the Elders, and the people likewise, and the whole Church were present, and had their voices in this Councel, See Acts 16. 4. That famous Paphnutius was a Layman.

A general Councel represents the Universal, therefore there ought to be present there some of all kinds and orders of men.

An Concilia possint errare? Whether general Councels may erre?

Every Assembly which consists of members subject to errour may be seduced: But General Councels are Assemblies consisting of members subject to errour, for all men are so, Rom. 3. 4.

Secondly, If the determination of General Councels were infallible, all Christians were necessarily bound to stand unto them, and to submit to their authority.

Thirdly, If General Councels may contradict the one the other, they may certainly erre. The General Councel held at Laterane under Leo the tenth contradicteth the Councel of Constance in the point of the Councels superiority above the Pope.

Fourthly, That which hath befallen some General Councels may befall any other, unlesse they can alledge some special priviledges to the contrary. See 1 Kin. 22. 12. Mat. 26. 65. Ioh. 11. 52. & Mark 14. 64.

Bellarmine saith they cannot erre if confirmed by the Pope. De concil. lib. 2. cap. 2, 3, 4, 5.

That General Councels though gathered and confirmed by the Pope may erre, not only in fact, as the Papists confesse, but also in faith and manners. Vide Whitaker. controv. 3. de Concil. Quaest. 6.

In eo Pontificii se praebent ridendos, nam Papae confirmatio sequitur Concilii decreta non praecedit. Cameron.

The Rhemists bring Iohn 16. 13. & Luk. 1. 3. Some urge Matth. 18. 20. for this purpose. None amongst them is like to Luke, nay all of them gathered together are not like him, he was an extraordinary instrument of the holy Ghost. Iohn 16. 13. speaks not of the Church, but of the Apostles, but if it be applicable to the Church, yet it belongs only to the Spouse of Christ, not that she doth not sometimes erre also even in Doctrine, but not deadly, she shall not erre in things which are necessary to salvation. See Cameron. Miroth. in lo….

If from this promise an infallibility of judging might be gathered, it would agree not only to Bishops gathered together, but severed, neither only to the p. 472Pope of Rome, as the Jesuites would have it; but also to the Successours of theQuis nesciat ipsa Concilia quae per singulas regiones vel provincias siunt, plenariorum Conciliorum authoritati, quae siunt ex universo orbe Christiano. sine ullis ambagibus cedere; ipsaque plenarta sapeprio…a posterioribus emendari, cum aliquo experimento rerum aperitur quod clausum erat. Aug. de bapt. cont Donat. l. 5. cap. 3. rest of the Apostles, saith B. Davenant. That place Mat. 18. 20. means any particular Assembly of the Saints. Vide Calv. in loc.

Act. 15. 22. is also brought. This Councel consisted of Apostles which had an extraordinary assistance and illumination of Gods Spirit, there is not the like authority of other Councels. Panormitan the great Popish Canonist and Lawyer saith, Plus credendum est simplici Laico Scripturam proferenti, quam toti simul Concilio.

There is another great controversie, not so much (as Whitaker **Quaest. 5. de concil. c. 1. Gerso…. indig…um & monstrosum ratus, ut concilium ab uno vim omnem at que dignitatem obtineat, censuitque eos qui rogant utrum Papa major sit an Ecclesia, perinde facere ac si quaerant utrum parte majus sit totum. Humfr. Iesuit. part. 2. p, 302. Honores mutant mores. Nos defendimus (saith Bellarm. de concil. auth. c. 17 in prinicipio) summum Pontificem simpliciter & absolutè esse supra con…ilium generale: ita ut nullum supra se Iudicem agnoscat. Vide c. 13, 14, 15, 16. Of which opinion also are Stapleton and Gregory de valentia.hath well observed) between us and the Papists, as between the Papists themselves, An Concilia sint supra Papam? Whether Councels be above the Pope?

Many amongst them, and those of great note prefer a General Councel before the Pope, but others a Pope before the Councel.

If Peter himself (saith Whitaker in the place before-quoted) be sent to the Church, as to a certain superiour judgement and tribunal, and be commanded to bring the faults and offences of others to it, then it follows that the Church is greater and superiour to Peter, or any other in authority. The Assumption (saith he) relies in expresse words of Scripture, The consequence of the major is evident from the confession of the Adversaries. For they say, That a Church is represented in a Councel.

Secondly, The Universal Church is called the mother of all the faithful, and Christians, Gal. 4. 26. The Pope is the Churches son if he be faithful, But the son is not above his mother, only God and his word is above the Church of God.

Pius Secundus when as before he preferred General Councels before the Pope, now being Pope, he did decree, That no man should appeal from the high Bishop of Rome to any General Councel.

The Councel of Constance (in which were Bishops, Arch-bishops, Cardinals) did hold it necessary for the Pope to submit himself unto a Councel. B. Mort. Appeal l. 4. c. 2. Sect. 8.

The Councel also of Basil condemneth the advancing of a Pope above the Authority of a Councel for a pernicious heresie. Veritas est Catholicae …idei, sacrum generale Concilium supra Papam & alium quemvis potestatem habere. Concil. Basil. Conclus. 1.

Whether a combination of many Churches under the Government of Classes and Synods be to be approved of? Or whether every Church hath an independent power?

So Spanheme in his Epistle to Buchanan propounds the Question so, and saith, That as there were particular Synagogues in all Cities, so they did appeal to a higher Tribunal erected at Ierusalem, Deut. 17. 8. 2 Chron. 19. 8, 11. Psal. 1 22. 4, 5. and that hereby the power and authority of particular Churches is not destroyed, but other preserved and strengthned, since every particular Church appears in a Synodical Assembly, and there hath his suffrage, neither doth the power of particular Churches more cease herein (saith he) then the power of Cities, when there is a Parliament called, and each City sending its delegates to it, and from it proceed obligatory and decisive decrees. Spanheme concludes, Miror viris piis non displicere vel solum independentis **The word in its fair and inoffensive sense imports thus much, every particular congregatiō rightly constituted & compleated, hath sufficiency in it self to exercise all the Ordinances of Christ. M. Hooker Survey of Church Discipline. par. 2. chap. 3. See M^r Calamies Epistle to the Reader before M^r Hudsons Vindication, That all Church-power is not solely and particularly in an Independent Congregation.Ecclesiae nomen, quod à modestia Christiana mihi per quam alienum videtur.

A ground and patern of a Synod is laid down Act. 15. & 16. which is acknowledged to be a Synod and warrant for it by M. Cotton of the Keys, chap. 6. and is called an Occumenical Councel by Chamier. in Postrat. Tom. 2. lib. 10. cap. 8. Sect. 2 And Whitak. controvers. Quaest. 6. and generally by our Protestant Divines, and is abundantly proved by the London Ministers in their Ius Divinum, part. 2. cap. 14. & 15.

We have one instance of excommunicating in the Church of Corinth, and one here of a Synod, why should not this be as sufficient as the other?

Yet some take away all Jurisdiction and judicial power from Synods. Quod non est Ecclesia, non potest exercere Iurisdictionem Ecclesiasticam, saith Norton Respons. ad Apol. c. 10.

p. 473But that may be thus answered, That which is not a Church may exercise ecclesiastical jurisdiction, not formally but eminently; as the Parliament contains in it eminently the jurisdiction of every inferiour Court. Besides that Proposition may be denied, if by the Church the whole multitude of the faithful be understood, for ecclesiastical jurisdiction is not in the whole multitude, but in the Presbytery.

A non-communion he allows, but what if another Church shall nothing regardHow one sister Church by its single power can non-communion another, that is of equal power with it, I know not, for it is a censure and no lesser then a virtual Excommunication. M. Hudsons Vindicat. cap. 7. that punishment of non-communion, or non-communion that also? However, that punishment is no greater then what may be inflicted by any private person. For every one may, and also if there be just cause, ought to deny his Communion to another, 2 Thes. 3. 9, 14.

Of ANTICHRIST.

Antichrist may signifie either in stead of Christ, or contrary to Christ.Antichristum ipsa nominis originatione significare aliquem Christo oppositum sciunt vel pueri. Sed nominatur tamen aliàs generaliter aliàs propriè. Non…unquam enim tribuitur cuilibet Christum oppugnanti 1 Joan. 2. 2. magis propriè usurpatur pro insigniter notabili Antichristo, 1 Joan. 2. ille Antichristus. Chamie…. Tom. 2. l. 16. c. 1. Quisquis enim Christum, qualis ab Apostolis est praedicatus, negavit, Antichristus est: Nominis Antichristi proprietas est Christo esse contrarium. Hilarius adversus Arianos. Antichristus, si vim vocis spectemus significare potest eum, qui vel opponit se Christo ut adversarium, vel se aequat Christo ut aemulum, vel se Christi locum tenere in terris profitetur, ut Christi Vicarium: talem planè insignem illum Antichristum Scriptura describit ut adversarium quidem 2 Thes. 2. 4. ut aemulum, esserentem se super omnem, qui dicitur Deus, &c. ut Vicarium, cum bina illi cornua agni similia affingit. Down. Diatrib. de Antich. l. 1. c. 1. Vide etiam l. 3. c. 1. & 4.1 John 2:21 John 22 Thess 2:4

That the particle foreign in Greek signifieth both contrari…tatem & vicem, is sufficiently proved by many of our learned Writers, so that Antichrist from the force of the word is such an one who in the place and name of Christ doth oppose Christ.

It means any one that is an enemy to Christ, either open and professed, as the Jews, Turks, Infidels (in which sense the word is not used in the Scripture) or else covert, professing themselves Christians, and under the name and profession of Christ, oppugning Christ and his truth. B. Down. of Antich. l. 1. c. 1.

He is called, The man of sin, That wicked man, Merum scelus, saith Beza, from the force of the Hebrew phrase, The son of perdition. foreign, The lawlesse one, one that will not be subject to the Law of God, but doth what he list, Dan. 11. 36. Iohn cals him the Whore for his most wicked life, but especially for his false religion. He makes himself equal with Christ. Stapleton cals Gregory the 13^th Supremum interris numen. He is especially described in three places, viz. in 2 Thes. 2. in Revel. 13. from vers. 11. to the end, and in Revel. 17.

He usurps Christs Offices:

1. Prophetical, dispensing with the Law of God, they make the Pope an infallible teacher.

2. Kingly, he is the Head of the Church, and can make Laws to binde the conscience.

3. Priestly, they take away Christs priestly Office by their merits, satisfactions, and especially that abominable Masse.

The constant opinion of the learned is this: That of the revealing or manifest appearing of Antichrist there were two principal degrees,Introduxit titulum Monarchae Sylvester secundus, Iurisdictionem, Gregorius septimus, canones ad ista defendenda, Innocentius tertius; praxin sive insignia utriusque gladij, Bonifacius octavus.

The first about the year 607, when Boniface the third obtained the Supremacy over the Universal Church.

The second after the year 1000, when he claimed and usurped both swords, that is, a Soveraign and Universal Authority, not only Ecclesiastical over the Clergy, but also Temporal over Kings and Emperours. Down. of Antichrist, lib. 2. cap. 3.

p. 474It is a Question between us and the Papists, An Petrus primatum Romae exercuerit? Non propter Petrum de Petri honor… disputatur holiè; sed propt…r Pap…m: cui sui adulatores potiùs persuaderent, ut verarum Petri virtutum, quàm falsorum titulorum haeres esse mallet. Casaub. exercit. 13. ad annal. Eccles. Nos autem fa…emur, tum ex Scripturis, tum ex patribus multa afferri posse, quae Petro quandam honoris praerogativam adscribere videantur. Primus maximam ob partem inter Apostolos recensetur▪ solus ferè respondit nomine omnium Apostolorum, quando aliquid … commune ab illis quaeritur: à patribus Dux, Princeps, caput Apostolorum subinde appellatur: Sed exhisce aliisve quibuscunque titulis, & praerogativis quae Petro tribuantur, nihil aliud colligi posse affirmam…s, quàm obtinuisse illum praesidentiam sive primatum quendam, quoad ordinem, inter alios Apostolos, non potestatem sive jurisdictionem, quoad Imperium super omnes Apostolos. Hic ordinis primatus (absque quo in nullo coetu negotia rectè expediri possunt) Petro delatus fuit, non juro divino, sed vel ratione aetatis, ut putabat Hieronymus, vel (quod potius arbitror) ratione indolis; quia fuit acerrimus & fortissimus Apostolorum, atque ad propuls…da pericula & negotia expedienda paratissimus. Episc. Dav. Determ. Quaest. 47. Primatus est vel temporis, vel ordinis, vel dignitatis, & non duntaxat potestatis Petrus, etsi non fuerit primus tempore, potuit tamen esse primus ordine, primus etiam dignitate, n… tamen primus potestate, Cham. Tom. 2. l. 11. c. 15. Tanta diligentia omnia coacervantur etiam minima quae sive in Scripturis, sive apud Fatres de Petro sola dicta leguntur. Cham. de Occumen. Pontif. l. 3. c. 3.Whether Peter exercised a primacy at Rome?

There is a primacy, 1. Of order and degree. 2. Of authority and jurisdiction, the first with S^t Hierom. Protestants will easily ascribe unto S^t Peter, but not the other. B. Mort. Appeal l. 2. c. 17. Sect. 2.

Those words Matth. 16. 18. Luke 22. 23. & Iohn 21. 15. were not meant or intended to Peter alone, but to the rest of the Disciples with him.

For the first place, the Rock and Keys signifie the same thing, but the Keys and all the power thereof was given to all alike, to all the Apostles, viz. remitting and retaining, Mat. 18. 18. Iohn 20. 21. is given to them all, what Matth. 18. was promised.

Cyprian, Ierom, Theophylact, Anselm, Augustine, Cyril, Hilary expound the Rock either of Christ himself, or the faith and confession which Peter held.

That Luke 22. 23. was spoken to Peter in regard of the sinne whereunto he fell shortly after, yet it containeth nothing which our Saviour meant not to the rest, he prayed for them all, that their faith should not fail, John 17. 11, 15, 17, 20. and their very Office of Apostleship bound them to strengthen their Brethren, Matth. 28. 19.

The third Text Iohn 21. 15. belongeth likewise to all the Apostles; to feed is to preach the Gospel, see Ephes. 4. 11. Sheep and Lambs are the people, and not the Apostles properly. D^r White.

Matth. 10. 2. If Peter were the first, then he had the primacy. For although the reason be not so plain in English, because we have not so fit a word derived from our English (First) as primatus primacy from primus in Latine, but he that is first hath the firstship (if I may so speak) that is to say, the primacy. This is such a primacy as a fore-man of the Quest is wont to have in J…ries: not a primacy of power, as over inferiours: but a primacy of order, as amongst equals. D^r Rainol. against Hart c. 5. p. 174, 175.

The Pope succeeds Peter as night doth the day, a tempest a calm, sickness health.

He succeedeth Peter only in denial of Christ. M. Perk. on Iude.

The Painter pictured Peter with a red face, as blushing at his Successours vices.

An Pontifex Romanus sit Antichristus? Whether the Pope of Rome be Antichrist?

Papa or Papas among the Greeks signifieth a Father, and is the appellative thatMemini me olim puero, in …epicta quadem tabula, ad nomen (Papa) hunc A…rost…um legisse (P) Pastorum (A) Ambitio (P) P…perit (A) Antichristum. D^• Prid. Epist. Dedicat. ad Fasc. Controv. Theol. Papa tanquam patrum pater. Bollarm. l. 2. de pontif. c. 31. & Salmeron. prol…g. in epist. ad Rom. Disp. 15. The Romanists glory to be called Papists from the Pope. A Papa Papistas dici nec …ur, nec erubescimus. Lorin. Ies. Comment. in Act. 20. 30.Acts 20:30 little children beginning to speak are wont to give to their Parents, and in like sort among the Latines, noteth a Father or Grand-father, hence the Christians in ancient times did use to call their spiritual Fathers and Bishops Papes or Popes. So that the name of Pape or Pope was common to all Bishops. Ierome writing to Angustin calleth him Pope, and writeth to the most honourable Pope who yet was Bishop of little Hippo only, therefore that name of Pope doth no way prove every one that is so called to be Universal Bishop. D. Field of the Church, l. 5. c. 41. Vide Cham. de Oecum. Pontif. l. 5. c. 2.

The Pope hath appropriated to himself the very name of Papa, that is, Pope, which formerly (saith their Jesuite Azorius) was common unto other Bishops, B. Morton Protest. Appeal l. 4. c. 19. Sect. 1.

We stand not upon this word Pope, it is but Father, it was given to Pastours, to p. 475those that were worthy Pastours, ascribed to Fathers in Epistles and superscriptions,Vide Cham. de Occ. Pontif. l. 5. cap. 2. as to Augustine a poor Bishop, and to Paulinus a poor Deacon. A name of reverence now grown odious. D. Fentons Treatise against reconciliat. to the Church of Rome.

Every Pope at his entrance doth change his name: which custom began An. Dom. 687. when he whose Christian name was Os porci, forsook it to be called Sergius. B. Mort. ubi supra.

I will not conclude it as an Article of Faith, that the Pope is Antichrist. I amDeum sanctè testor, Christiane lector, me tam certò scire Pontificem Romanum esse magnum illum Antichristum, & Pontificiam Ecclesiam Antichristi Synagogam, quàm Deum ipsum esse in coelis creatorem visibilium & invisibilium, & Iesum Christum verum illum Messiam, patribus olim promissum. Pouelus de Antichristo. not of his minde that said, It was as clear that the Pope was Antichrist as that Christ was the Messiah.

Learned Chamier saith, Quicunque homo omnes capit notas Antichristi quas Scriptura delineavit, is est Antichristus: At Episcopus Oecumenicus capit eas omnes notas. He to whom all the notes given (by the Scripture) of Antichrist, jointly agree, he is Antichrist: But to the Pope all the notes given of Antichrist joyntly agree.

Others go this way also, they say, It is not enough to prove that Christ was the Messiah, because he was born at Bethlehem, but because what ever was spoken of the Messiah agrees to him; so likewise it is not enough to prove the Pope to be Antichrist, because one of the notes given about Antichrist belongs to him, but because all.

But I suppose that those two main circumstances of the time and place of Antichrist agreeing to the Pope, it is a weighty argument to prove that the Pope is Antichrist, 1. The place, the seat of Antichrist is described Revel. 17. ult. which is Rome, and the time when he that letteth was taken away, which was the Emperor. In these two things the ancient Fathers agree.

Antichrist as God, sitteth in the Temple of God, shewing himself that he isQuanquam Ecclesia Romana in qua unicè Pontisex sedet, Templum Dei non est, si verè loqui volumus, tamen Dei templum meritò appellatur, & quia suit olim reverà templi…n Dei, & quia munc in Romana Ecclesia reliquiae sunt hujus templi; & quia se pro templo Dei jactat, illudque nomen ad se unum, suosque alumnos pertinere contendit. Whitak. ad Sanderi Demon. 17. de Antich Resp. Vide Aug. de civit. Dei. l. 20. c. 19. God, 2 Thess. 2. 4 that is, he shall rule and tyrannize over the Church of God, making himself Head of the Church. Nero was cruel against believers, but he …ate not in the Church. To sit here is to take and exercise judiciary authority in the Church of God. Vide Grotium in Luc. 20. See Mat. 19. 28. The Popes authority is called Sancta sedes.

The Apostasie of Antichrist is described 2 Thess. 2. 3. there shall be an ecclesiasticalforeign illa defectio. See Chamiers Tom. 2. l. 10. c 5 Of Antichrists errors in matter of Doctrine concerning the Scripture, God, man, the Sacraments and Church. falling away from the true worship of God to idolatry, 1 Tim. 4. 1. This Apostasie doth imply their former imbracing of the truth, their faith was formerly known to all the world, as now their heresie and idolatry is, therefore in this respect no Heathen Emperour, nor the Turk can be Antichrist. He shall not only apostatize, but shall seduce many, and make them drunk with that deadly poison. See M. Medes Apostasie of the later times.

The Miracles of Antichrist are set forth 2 Thes. 2. 9, 11. their end is to confirm a false Doctrine. In Transubstantiation there is miracle upon miracle. The Priest if he please can turn all the wine in the Town into Christs bloud. How often have the people seen bloud in the bread?

The Vices of Antichrist might also be urged:Popes in our dayes are praised for their goodnesse, when they surpasse not the wickednesse of other men. Gui…ch. Hist. lib. 16. Pius Quintus Pontifex sanctus dicere solebat, Cùm essem religiosus sperabam benè de salute animae meae; Cardinalis factus extim…i; nunc Pontifex creatus, penè despero. Idem sensit Clemens Octavis. Cornelius a Lapid. in Num. 11.Num 11

1. His pride, he shall exalt himself above all that is called God, that is, Prin…es: so the Pope. He takes the titles of Universal Bishop, Head of the Church, and Vicar of Christ. Bellarmine is not ashamed to apply that in Isaiah to the Pope, Behold I lay in Sion a foundation stone, Isa. 28. 16.

2. His cruelty, the Whore is said to be drunk with the bloud of the Saints: So p. 476the Pope. And Rev. 13. it was given him to kill whoever would not adore the image of the Beast.

3. Covetousnesse, he shall with feigned words make merchandize of many: So the Pope.

Adde to this the opinion of the Reformed Churches generally, of B. Iewel, of Whitaker, Downam, Perkins, Fox, Abbot, Brightman, Rainolds, Powel, and D^r Sclater on 2 Thes. with divers others.

For the judgement of the Fathers **Depatrum seutentiis non laboro, qui cum ante tempora Antichristi viverent, & talem Antichristum, qualis erat futurus, ne somniarent, multa de Antichristo scripsisse aliena, & veri quidem duntaxat imagine ductos fuisse minimè mirum est. Whitak. ad Sand. Demonst. de Antich. respons.herein it is not much to be valued, because they lived before the times of Antichrist, and did not dream of such an Antichrist as afterwards rose up.

It is a Question between us and the Papists, An Antichristus sit singularis homo? Cùm Papam dicimus esse Antichristum, non intell…gamus quemvis unum de Antichristorum turba, Antichristulum, sed magnum illum, & insignem Antichristum, qui non modo adversatur Christo, sed ut aemulum etiam se ci opponit, utcunque se interim Vicarium Christi mentiatur. Papam verò cùm dicimus, non hunc aut illum volumns, puta Paulum quintum, vel Clementem octavum: sed ipsam pontificum Romauorum seriem, à Bonifacio usque tertio & deinceps. Downam. Diat. de Antich. l. 1. c. 1.Whether Antichrist be one person?

Bellarmine saith he is.

The Pope is one person not in number and nature, as one certain and singular man, one at once by Law and Institution, though successively so many as have enjoyed the Papacy. The Papists when they say, that the Pope hath been the Head of the Church, and Vicar of Christ this 1500 years, do not mean any one Pope, but the whole rabble of them since the year 607. So Antichrist is one person, not at once ordinarily, but continued in a Succession of many. When we say the Pope, the Emperour, the King, the Priest, the Minister, the Eye, the Hand, we mean not one particular, but the whole kinde.

It cannot be an individual man, in that it is said, 2 Thes. 2. the mystery of Antichrist did then begin to work, and yet it should hold till the very coming of Christ, where is the man that lived so long?

It is a Question, An Papa sit Christi Vicarius? Whether the Pope be Christs Vicar?

Innocent the third said, I am the Bridegroom, because I have a Noble, aChristus cum patris legatus & Vicarius sit in salutis humanae negotio neminem sibi legatum Vicariumve asciscit, multorum tamen utitur Ministerio. Camer. praelect. in Mat. 16. 18.Matt 16:18 Rich, a Gracious Spouse, viz. the Church of Rome, which is the Mother of all believers.

It is a Question, An Papa praesit aliis Episcopis? Whether the Pope be above all other Bishops?

The Title of Universal Bishop of the Church, which Bellarmine calleth notable and proper to the Bishop of Rome. S^t Gregory sometime Bishop of Rome did renounce in himself, and detest in all others, calling it a title of novelty, errour, impiety, blasphemy, pronouncing any one that shall presume to challenge it, to be the fore-runner of Antichrist. B. Mort. Appeal l. 1. c. 2. Sect. 29.

The Universal Bishop of the Church necessarily betokens an absolute monarchical Jurisdiction of some one over all other Bishops of the Church, but Bishop of the Universal Church signifies the care and study any Bishop hath for the universal good of the Church, as 2 Cor. 11. 28. so the King of Spain is styled The most Catholick King, or King of the Catholick Church, not Universal King and Soveraign over all other Kings in the Church.

There is another Question, An Papa possit conferre Bullas & Indulgentias? Whether the Pope can confer Buls and Indulgences?

Their own learned Authours plainly confesse, That there is not found any one expresse testimony for proof hereof, either in Scriptures, or in the writings of. ancient Fathers.

p. 4772. That there was no use of Indulgences in the primitive Church: but that afterwards the fear of Purgatory hatched Indulgences.

3. That the first who extended Indulgences unto Purgatory, was Pope Boniface B. Mort. Appeal l. 1. c. 2. Sect. 20 See also c. 15. Sect. 6.the 8^th, more then a thousand years after Christ.

Luther began his opposition unto Rome in reprehending their Article of **Bellar. l. 1. d… Indul. c. 1. Vide Estium ad 2 Cor. 2. 11. D^r Featleys Stricturae in Lyndo▪mastigem Ch. concerning Indulgen.2 Cor 2:11Indulgences.

He would have set down at the first, if the matter of Indulgences had been granted, but God led him on to declare against the whole Doctrine of Popery.

The Indulgences whereof we reade in the ancient Fathers were mitigations of some Censures of the Church before inflicted on the living for their amendment. These now granted by the Pope are relaxations from satisfactory pains in Purgatory flames after this life.

It is a Question, An Papa possit leges condere quae obligent Conscientias? Whether the Pope can make Laws to binde the Conscience?

Conscience is said to be bound, when it is charged by him who hath Power and Authority over it to perform its duty, to bear witnesse to all our actions unto God, and according to the quality of them to accuse or excuse us, Rom. 2. 15. God is the only binder of conscience, Iam. 4. 12. he is greater then the Conscience, Rom. 13. 5. affirms only that Conscience is bound, but determines not that mans Laws binde it.Downs Subject to the higher powers on Rom 13. 5.Rom 13:5

Bellarmine saith, Mens Laws binde, Non minus quam Lex divina. We deny not rem, but only differ from them in modo, they binde not immediately but mediately, not primarily but secondarily, not in them, and of their own power, but in the force and vertue of divine Law.

They say, If the Pope determine vice to be vertue, they are bound to believe it, yea Tolet saith, a man should merit of God in so believing.

There be these Questions,

An Papa sit supra Reges? Whether the Pope be above Kings? An possit Reges excommunicare? Vide Polyd. Vir. l. 4. Invent. c. 13. p. 290. Rescripsit Philippus pulcher Bonifacio octavo Pontifici non esse penes illum potestatem ullum in Reges Galliae, & si qui contra affirmarunt eos stultos & dementes esse oratio Arnaldi. Rivet. Iesuit. vapulans. Imperatores, Reges sunt Papae vasalli. Iidem debent Papam …lorare flexo genu in terram usque: debent ejus pedes osculo venerari. Debent ei poculum porrigere & quidem de geniculis, debent aquam fundere lavandis manibus. Chamierus. Papa sedens in pontificali cathedra tenet coronam imperialem inter pedes suos: eaque ab Imperatore inclinato capite de pedibus ejus suscipitur: tum Papa pede cam coronam percutit, projicitque in terram, in signum, quod habet potestatem cum, si merita sua exigant, deponendi. Chamier. Tom. 2. d… Antich. l. 16. c. 21.Whether he can excommunicate Kings?

He hath soveraign Dominion (say they) over all Princes in temporal cases indirectly. But Espencaetis ad Titum cap. 3. pag. 513. confesseth from that Scripture, Rom. 13. 1. that Chrysostome, Theodoret, Theophylact, and all the Greek Doctours, and in the Latine Church Gregory and Bernard do from thence teach, that every Apostle, and Prophet and Priest, was commanded to acknowledge a subjection unto Emperours.

The Pope Hadrian the 4^th was not only angry with Frederick the Emperour, but for a while denied him the Imperial Crown, because he held his right stirrop when he should have held his left, which errour he excused, because he was unaccustomed to such services.

Bellarmine saith the Pope hath power in temporal things indirectly only, but his book should have been burned for it.

Object. Christ had a natural Dominion over all Kingdoms, Therefore the Pope his Vicar hath also.

Answ. Tertullian cals the holy Ghost the Vicar of Christ upon earth. See Iohn 14.

There is another Question, An Papae solius sit statuere de controversiis fidei? WhetherVide Bellarm. de Rom. Pont. l. 4. c. 1. Inter ipsos Romanae religionis Ecclesias versatur & vexatur una controversia majoris momenti quam sunt omnes, si in unum conglobentur, de quibus litigant inter se Protestantes: Illam volo de infallibili Iudico in omnibus Christianae fidei quaestionibus, Hispanicae & Italicae Ecclesiae tuentur Papam esse hunc supremum Judicem, at Gallicanae è contra eundem deprimunt, de Cathedra sua infallibili deturbant & Concilio universali inferior…m stat…nt. Epis▪ Dav. de pace Ecclesiast. it belongs to the Pope alone to determine controversies of faith?

We deny not but a Judge and a Law might well stand together, but we deny that there is any such Judge of Gods appointment. Had he intended any such Judge he would have named him, lest otherwise (as now it is) our Judge of controversies p. 478should be our greatest controversie. Chillingworth part. 1. cap. 2. Sect. 10. pag. 57.

It is a Question, An Papa possit remittere peccata? Whether the Pope can pardon sins?

Trecelius affirmed, That if a man had lien with our Lady the mother of Christ, and had gotten her with childe, yet the Popes pardon was able to set him free. The Pharisee said true though he misapplied it, Luk. 5. 21. Who can forgive sins but God alone.

There is another Question, An Papa possit errare? Whether the Pope mayHoc argumento petitur principium quia supponttur aliquem esse Christianum summum Pontificem, ut Aaronicum quod falsum, atque adco id ipsum de quo nunc disputatur. Secundò probatur obscurum per obscurius, Quid enim sit Urim & Thummim, nemo adhuc certò definivit, ne ipsi quidem Hebraei. Cham. de Occ. Pontif. l 2. erre?

The Pope (say they) as a private person or Doctour may erre, but not as the Vicar of Christ, and the Successour of Peter in the Chair, yea judging from the Chair he may erre in questions of fact, but not in questions of faith; nay he may erre in discussing questions of faith, in respect of the premisses, not in respect of the conclusions. E Cathedra docens (hoc est, ex tripode oracula fundens) nullo modo errare potest. Summus Pontifex (saith Bellarmine de Rom. Pont. lib. 4. cap. 3) cum totam Ecclesiam docet, in his quae ad fidem pertinent, nullo casu errare potest. See our Rhemists on Luk. 22. 31. The high-Priest of the Old Testament (saith Bellarmine de Pontifice l. 4 c. 3.) had on his Brest-plate Doctrine and Truth according to the vulgar version, therefore the high-Priest of the New Testament the Pope, when he teacheth the whole Church in these things which belong to faith, cannot erre in any case; How well that argumentation proceeds from the high-Priest of the Old Testament to the high-Priest of the New, let the learned judge. Nescio cur non possit dici, quòd Gregorius Papa, cum homo fuerit & non Deus, potuerit errare. Durand. l. 4. distinct. Quaest. 4.

Of the Iesuites and Monks.

Of the Jesuites.

The Pope in divers Buls cals them Beloved sons, in which title they much glory.

The Jesuites (above all other Regulars) make to the Pope a vow of present andIn prima regula tradunt, Pap…e Romani vocem no… aliter ac Christi sermonem audiendam esse. Epist. Iesuit. 4. M^r Crashaws Epistle to his Jesuites Gospel. See Wats. Quodlib. 3. Quodlib. Answ. to Art. 2. and the Councel of Trent, lib. 5. cap. 7. & lib. 6. cap. 1. Vide Whitakeri Epist. ad Tractatum de Scripturis. Iesuitae quidem obstringunt se voto caelibatus & obedientiae caecae, at votum paupertatis respuerunt. Molin. Hyperapistes. absolute obedience, to do whatsoever he shall command them, to go whithersoever he shall send them, to Turks, Infidels, Hereticks, without excuse, denial or delay.

They are to the Pope what the Janizaries are to the Turk, and uphold him chiefly.

Their Order was erected in the year 1540. Hospin. de orig. Iesuit. l. 1 c. 1.

They are the frogs spoken of in the Revelation that croke in Kings Chambers to provoke them to warre. As in ancient time there was no play without a Devil in it; so in these later dayes there is scarce a Treason, but a Jesuite is an Actor in it.

In my Preface to my Saints Incouragement and the first Chapter, I have spokenThey put to death by the help of the Castilians two hundred hundred thousand of innocent Indians. Orat. Arnaldi. of the Cruelty of the Papists and Jesuites. Beckman in his Orations saith, From the time that the Sect of the Jesuites arose even to the year 1580, that is, in little more then thirty years, nine hundred thousand Christians were killed in the Low-Countries, France, England, Italy, Spain, and amongst them there were two hundred thirty five Barons, a hundred fourty eight Earles, and thirty nine Princes.

They do not so much stand upon their devotion, and therefore saith Ignatius Loiola in his Constitutions, that they should make no matter if other Orders did exceed them in zeal.

Iesuitae sunt omnium ordinum praeter suum maximi contemptores. Chamierus. They are contemners of all orders but their own.

There have been but twoof that order Cardinals, Bellarmine and Tolet.

p. 479The Jesuites say, it is a great miracle that Ignatius Loyola an illiterate souldier could institute such a Society as the world never saw before. They think their SocietyEpist. Iesuit. Epist. 6. miraculous, because in sixty years they were dispersed through all the coasts of the world.

Their principal vow is, Per omnia & in omnibus, to obey their General (as theyOratio Antonini Arnaldi turned out of French into Latine by Iunius. Bona profecto & commoda immensa quae Rex Philippus …rga Iesuitas confert, satis manifestè docent eos pro bo…is subditis & instrumentis commodis dominatus sui semper habitos. Arnald. Iesuita est omnium horarum homo cum fuerit occasio, ut Vertumnus aut Proteus alter fermas se ver…it in omnes, lapidem gestat & pa…em in eadem manu, calidum & frigidum sufflat ex codem ore, & quantus quantus est, ex fraude, sallaciis & mendac…is totus consutus est. D. Prid. cont. Eudaem. call him) and Superiour, and this is alwayes a Spaniard. Loyola who was the first General amongst them was a Spaniard. Leynes the second also a Spaniard. Everard the third of the Low-countreys, heretofore subject to the Spaniard Borgia the fourth General was also a Spaniard. Aqua viva the fifth General of that order a Neapolitan.

They pray daily for the King of Spain, and their great design is to make him Monarch of all the Christian world, it is their usual speech, Unus Deus, unus Papa, & Rex unus Christianitatis, magnus Rex Catholicus & Universalis. One God, one Pope, and one King of Christians, the great Catholick and Universal King.

Ad excogitandum acutissimi, Ad audiendum impudentissimi, Ad efficiendum acerrimi, saith Arnaldus in that excellent Oration against the Jesuites.

D^r Prideaux **On Ps. 9. 16.Ps 9:16saith, None can be an absolute Papist, but if he thorowly understand himself, and live under a Christian Prince, that hath renounced the PopesIi in bonis subditis, imò ne in subditis quidem sunt numerandi, qui pertendunt se … jugo secularis potestatis adeò liberos, ut leges principum vim coactivam in eos non obtineant; quinimo si contigerit eos in leges civiles peccare, asserunt se non posse à civili magistratu puniri, imò ne trahi quidem ad tribunal ejus. Episc. Daven. Determ. Quaest. 17. Loiola de suae societatis nomine consultus, socios Iesu suos dici voluit. Me… socii (inquit) nequaquam à meo nomine vel Ignatiani aut Loiolitae dicantur: sed titulus illorum sit, Societas Iesu. Nam cum Romam pergerem, in via mihi apparuit Iesus cum beata matre sua, mihique dixit, ut sodales sibi conscriberem, quia paucos haberet inter clericos, fideles servos, velle igitur se, ut hic meus ordo dicatur, societas Iesu. Bariaci Epist. Iesuit. Epist. 2. Authority, must needs being put unto it, be an absolute Traitor.

B. Davenant in his Determ. of his 17 Quest. proves that Iesuitae Pontificii non possunt esse boni subditi, that Jesuites cannot be good Subjects. See Rom. 13. 1. and 4. verses.

They may be more fitly called Iesuvitae then Iesuitae.

Haud cum Iesu itis, qui itis cum Iesuitis.

The Monks.

They are so called, because they chose a solitary life, who purposed to live in this way.

They called themselves Religious, as if they only were so, and the rest of the people God were irreligious.

There was no man among the Papists though an Emperour, that died, but he desiredSi curreri…t tibi Pater & Maier ingressuro Monasterium, & monstraverint ubera & lacrymis suis te voluerint retrahere, contemne lacrymas, & conculca pedibus parentes, nudusque fuge ad crucem Christi; Vox Hieronimi: impiahae… & Diabolica vox Lutherus. to be buried in a Monks coul, as hoping to be saved thereby.

They compare it to Baptism, and say, That a Monk newly entred into his Profession is absolved from all his sins formerly committed, and if he die presently he shall certainly go to Heaven.

They attribute perfection unto that State, because of the vow of poverty, grounded as they say upon that saying of Christ unto the young man, Mat. 19. 21. which if it be applied unto us doth not require alwayes an actual but an habitual relinquishing of worldly wealth, signifying a Christian resolution in every one which shall hope for life, to be prepared alwayes rather to lose all worldly wealth, then to forsake the profession of Christ. Bishop Mortons Appeal l. 1. c. 2. Sect. 38.

Bellarmine aaLib. 2. de Monach. cap. 5. Ante revelatam Evangelii lucem putabatur sanctissimum vitae genus esse Monachum fieri, sed profectò perdite viximus, quotquot in monasteriis viximus; Iam lucente verbo, una hora plus boni facimus, quam toto umpore vitae…in Caenobiis. Luth. in Gen. 19.Gen 19to dignifie the state monastical, entitles the Apostles the first Monks p. 480in Christianity, but their Bishop Espencaeus in Tim. disliketh the orders of begging Monks, as repugnant to the example of the Apostles, for the Apostle 2 Thes. 3. 10. pronounceth all such disordered who will beg and not work.

There is a double kinde of monastical poverty, one consisting in the renouncing of the Dominion, Possession and Property of their goods; yet in a community enjoying the use of them: as the common sorts of Monks. The second is a forsaking of the property, and of all use of riches, these are called the Mendicants or begging Friers. B. Mort. Appeal.

Bellarmine brags that Luther, Bucer, Pellicane, Munster, Musculus, Oecolampadius, Martyr, and others were Monks; but this makes no more for the Papists, then it doth for the Manichees, that Augustine (who after was a great enemy to them) was first himself a Manichee.

Bellarmine and Maldonate triumph in Iohn the Baptist. Joannem Baptistam Monachorum, & Eremitarum Principem fuisse, scribunt ferè omnes Patr…s, saith Bellarmine ^b, they prove by his Diet, Garments, by the place where he was, the Wildernesse,* Lib. 2. de Monachis c. 5. that he was a Monk.

Locusts was the usual meat of the Inhabitants in the East, his Garments and Diet were mystical, he came not eating or drinking. There were Towns in that Wildernesse, 1 Chron. 6. 7, 8. Isa. 42. 11. Ioh. 1. 28. We grant Iohns austere life, but here was an extraordinary Call, and it is one thing by the Call of God to liveThe famous Armachanus wrote seven Books De paupertate salvatoris, yet proves that he was not a beggar. He wrote also Contra fratres mendicantes, and should have been canoni…ed but for the Friers. a poor life for the discharging of his Office, and another thing voluntarily to do so.

They say, Christ had not where to lay his head, so that he had nothing but by begging. This is false, for although Christ had nothing, yet he did not beg, but those that were devout did give him something. Iudas had a bag wherein the treasure was gathered. Christ did eat and drink, and frequent publick places.

The Eremitical life is contrary to the nature of man when it was uncorrupt, for whom it was not judged good to be alone, Gen. 2. Eccles. 4. 9. as this solitary life is an enemy to mankinde, so is it to the Communion of Saints in the Church of God, Matth. 5. 15. The example of the primitive Church is against it, Act. 2. 44. the uncleannest and most hateful birds covet desolate places. Cartw. on Mat. 3. 1.

They may rather be called Fratres manducantes, then mendicantes, we use proverbially those speeches, Tun-bellied Monk, An Abbots face, As fat as an Abbot, An Abby-lubber.

The mother of Dominick the Monk (saith their Martyrology) before he wasD^r Fcatl…ys Case for the Spectacles, c. 8. From that time forward the Monks of this order have been alwayes imployed in the inquisition. yet born, dreamed that she was delivered of a whelp with a fire-brand in his mouth, with which he set the whole world on fire, and their learned Doctours have interpreted this dream, that Dominick should be that dog that should vomit out a fire which should consume the hereticks. He was a great persecutour of the Waldenses and their Doctrine.

The Order of Benedict hath been so fruitfull, that they say of it, That all the new Orders, which in later times have broken out, are but little springs or drops, and that Order the Ocean, which hath sent out fifty two Popes, two hundred Cardinals, sixteen hundred Arch-bishops, four thousand Bishops, and five thousand Saints approved by the Church, yet if they be compared to the Jesuites, or to the weak and unperfect types of them, the Franciscans, it is no great matter that they have done. Dr. Donnes Ignatius his Conclave.

A rich Merchant in Paris in meriment told the Friers of Saint Francis, that they wore a Rope about their bodies, but Saint Francis should once have been hanged, but was redeemed by the Pope on this condition, that all his life after he should wear a Rope, but they in earnest got judgement against him that he should be hanged for it. Doctor Taylors Romish Fornace.

The Monks and Friers are no where mentioned in Scripture, unlesse Apoc. 9. 3. Locusts issued out of the bottomlesse pit, they by their smoaky Tradiditions obscure the light of the Gospel.

p. 481To prove their Cardinals a Divine Ordinance, they urge that place, 1 Kings 2. Domini erunt Cardines terrae. See Polyd. Virg. de Invent. rerum, lib. 4. cap. 9. pag. 270.

They consist for most part of personages nobly descended, they are admitted to kisse the Popes mouth, they onelyonly elect the Pope, and from them onelyonly the Pope elected must be selected. Saint Peter had no Cardinals about him.

A certain Friar wittily preached to the people at Lions in France, when he said, That the Hogonots (so the Protestants are called in France) did agree with the Church of Rome in all the Articles of Faith, but that there was one wicked word Solùm, OnelyOnly, at the noise of which the warre was kindled, for they OnelyOnly beleeved what the Rule of Faith hath from the holy Scriptures, but the Romane Church required something more to be beleeved then what is contained in the Rule of Faith or holy Scriptures, because the Authority of of the Church will have it so. Junius de Eccles. cap. 17. de Eccles. Roman.

Corollaries from the Church and Antichrist.

First, From the Church.

Christs great interest here below is the Church, it is his Hephzibah, his delightPhil. 2. 20, 21. Next to the title of God, Christ values that title of being head of the Church. Rom. 4. 13.Phil 2:20Phil 2:21Rom 4:13 is in her; it is as Shew-bread continually before him; the people of God are his Segullah, his peculiar treasure, his jewels Mal. 3. 17. all the rest of the world being but as lumber in comparison, for them the world stands; The Church is the fulnesse of Christ, Ephes. 1. 22. The great blessings are out of Sion.

The interest of Christ extends to all Churches, where a people love the Lord Jesus in sincerity. The Donatists would include the Church in their parts of Africk, the Papists say they only are the Church▪ Christs interest is not limited to any forms, 2 Cor. 11. 28.

None are true members of the invisible Church of Christ, but only those which have the Spirit of Jesus Christ in them, really holy, and united to Christ the Head.

There is a great controversie about qualification of Church-members, therefore Apollonius and Spanhemius have begun their Dispute with this Question.

Some say, The members of every particular Church are obliged at their first admission to shew to the whole Congregation convincing signs of their Regeneration and true Grace.

Some urge that the Scripture in the description of a godly man rests not in the negative Rom. 8. 1. and that a bare profession is not enough, or to say, I know no evil by him, or that he is not scandalous, they urge 1 Thes. 1. 1. and 2 Thes. 1. 1. they say the Church is not only termed holy from the better part, but the particular members are commended for holinesse, 2 Thes. 1. 3. Phil. 1. 7. We are strict (say they) in taking a wife or servant, enquire after them, and are notSee M. Lockyers Church-Order from p. 29. to 62. satisfied that we hear no ill: so a judgement of severity is to be used in admitting Church-members, and because we may be deceived therein, the more care is to be used.

Others say, If they be willing to give up their names to Christ it is enough, because the Church is a School, there they are admitted, Non quia docti, but ut sint docti, not because they are learned, but because they are willing to learn.

Would you have Church-members real Saints, crosse to the Texts, the Floor and Drag-net, or such as by the exactest scrutiny that can be made, we may judgeM^r Firmine last Book, pag. 82, 83. to be Saints really? I desire your Texts for this. D. Ames saith, Falsum est internas virtutes à nobis requiri, ut aliquis sit in Ecclesia quoad visibilem ejus statum. Bellarm. Enerv. Tom. 2. l. 2. c. 1. Sect. 5.The Apostles could not at that time go by this rule, upon the hearing of a Sermon a thousand perhaps profest to be satisfied in that Doctrine, and that they would live and die in it.

The Apostles at the first gathering of the Church of the New Testament never p. 482required any more then the profession of the faith of Christ in fundamentals, and that they were willing for the time to come to walk in Gospel-rules. Iohn Baptist received Publicans and sinners, souldiers, Scribes, Pharisees, when they confessed their sins, and desired to be admitted into the faith of him whom Iohn preached. See Act. 2. 41, 47. Vide Calvin ad Mat. 3.

Many a one that may have real grace, yet out of bashfulnesse, and because he hath but weak parts may not be able to evidence it to others, and others (who have greater gifts) may carry it away when they are not inwardly wrought upon.

I suppose therefore, those are to be received into Church communion whichI am verily pe…swaded, that were the union and communion of the people of God rightly known, there is no Saint in any part of the world, but where ever he comes, might demand upon the profession of his faith, and his voluntary subjection to the Gospel, his right in the Ordinances, hear the Word with them, pray with them, receive the Sacrament with them. Mr. Martiall on Rom. 12. 4, 5. See more there. See Mr. Hilders. on John 4. 22. We know what we worship, and Mr. Bals Trial of the Church-way.Rom 12:4Rom 12:5John 4:22 prosesse the faith of Christ, and subject to the rules of the Gospel, if they be freed from damnable errors and scandalous conversation.

Some conceive the gathering of Churches out of Churches to be unwarrantable, and think it is confusion, 1 Cor. 14. 33. Where is there (say they) any warrant from Moses and the Prophets, or from Christ and his Apostles for any such thing, though yet in their times many Church-members were as ignorant and prophane as now?

To be a member of the Church of Christ is a great priviledge, the Communion of Saints is the only good fellowship.

The Communion of the Saints consists in three things:Haec communio est inter Deum & hominem, inter sanctos Angelos & homines electos, inter sanctos homines in Coelis, & sanctos homines in terris, seu inter Ecclesiam trium hantem & militantem, denique inter omnes cives Ecclesiae militantis. Alsted. Theol. Cas. c 8. See Dike on Philemon. Our Communion is with the Saints as with Christ the Head in two things, we receive the same Spirit, and walk in the same way. Ephes. 4. 4. 1 Cor. 12. 12. Communio sanctorum in co est fita, quod singuli electi capiti suo per fidem sunt insiti, caeterisqu… corporis illius membris arctissimè per Spiritum uniti. Alsted. Theol. casuum.Eph 4:41 Cor 12:12

First, In the Communion of their Graces; what Graces they have they have not only for their Salvation, but in trust for the good of the body, the members of the body should be helpful to one another.

Secondly, In the use of Gods Ordinances, this was the beauty of the primitive times, Act. 2. 42. there was no such separation then.

Thirdly, In the performance of all mutual Offices of love, Serve one another in love.

Our Union with Christ is the ground of this Communion.

As all men are one in the first Adam, so all the Saints are one in the second Adam.

This Union is wrought on Gods part outwardly by the Word, and inwardly by the Spirit: on mans part, Outwardly by our profession, Inwardly by faith, Rom. 11. 20. By Communion of Saints is meant their common partaking in Christ their Head, and all his Benefits, and their mutuall interest one into another.

There is no such good fellowship in the world as in the Church of Christ.

Secondly, From Antichrist:

That the Popish Doctrine tends to the extream dishonour of Gods Word, I have shewed in my first Book of the Scriptures.

Secondly, It tends to the extream dishonour of Christ,

1. In making other Intercessours.

2. In making each man his own Saviour by his own works.

3. In feigning a Purgatory.

Thirdly, It tends to the damnation of mens souls.

1. In drawing them to put confidence in their own works.

2. In making them content with lip-labour in stead of prayer.

p. 4833. In mocking them with counterfeit confession.The Papists make the Pope a god in divers particulars: 1. In that they make the Scriptures subject to him in that no man is bound to beleeve the Scriptures, unlesse he determine that they be so. 2. In that they make him able to dispense with the oaths and vows, which no Scripture dispenseth withall. 3. In that they make his Decrees to binde the conscience with the same necessity that the Scripture doth. 4. In that they give to him the Keyes of Purgatory.

4. In teaching them to commit Idolatry.

5. In teaching them the doctrine of venial sins, and that these may be pardoned without either confession or contrition.

There is a double way of advancing Antichrist:

First, In way of Worship and Superstition; Some conceive that course was taken here formerly when there was so much cringing and bowing toward the Altar.

Secondly, By publishing and maintaining the Doctrines of Popery, the most refined Doctrines, conditional Decrees, Free-will, Auxilium sufficiens omnibus ad salutem, media scientia in God, and Universal Redemption in Christs intention, final Apostasie: These are the Jesuites Doctrines, Arminius had it from them.

Christians that have cast off Popery should be so farre from returning again to Babylon, that they should pray for the destruction and utter ruine of that man of sinne, and with confidence expect the accomplishment of the Prophecies in that kinde.

The End of the sixth Book.

p. 485THE SEVENTH BOOK. OF OUR VNION And Communion WITH CHRIST, And our Spiritual Benefits by him, and some special Graces.