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

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

CHurches have no power to invent Instituted mediums of Wor∣ship, or to make Laws concerning means of Worship which are not natural, or to Institute mediums of Worship which are not con∣tained in the first Commandment.

1. To make any thing holy for signification or operation which

God hath not, or more holy then God hath made it by Nature or Institution, is so far Idolatrous or Superstitious, and is Imagery, forbid in the second Commandment.

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

3. The Lord Christ condemned and opposed the Traditions of men both by Practise and Doctrine, Matth. 15.

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

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

6. Circumstances which are natural means of Worship, may be superstitiously abused by excess in using of them, even remote means of Worship, as Canonical hours, &c. So far as any thing is excessively used in Gods Worship, it grows unnatural, and becomes an Image of mans invention. We are to avoid appearances of Superstition, as well as of other sins, whether they are appearances in the opinion of men, or in the nature of the things themselves, in respect of their neer Neighborhood unto that which is evil. Appearances of Super∣stition may be opposite to goodness, when they are not contrary to truth. Excessive use of remote circumstances in Worship, whispers unto the weak, that they are substantial means of Worship. In∣vented means of Worship are unsuitable unto the nature of God, who is a Spirit; a Spirit hath no shadows, to Christ, who is not hid now in the vail of legal Ordinances, to the great light of the Gospel, the Word and the Church; the shadows are longest when the Sun is lowest; we are called to Worship God in the Spirit. It is a patching of that vail which Christ hath rent, and a wrapping of him in Grave∣clothes, who is received up into glory. The Church is now risen out of the grave of Popery, like Lazarus, and therefore our Saviour saith in effect to us, Loose her, and let her go. To shew more respect to any thing then God hath allotted it, though for the producing of the end unto which God hath ordained it, is Superstition. It was not lawful for the Iews to shew so much respect to their clean meats (which yet were holy respectively) as to the holy meats of the San∣ctuary. To make a crosse with reference to Christ, is to respect a crosse

superstitiously; and yet to honor the Lord Christ in ones heart upon the occasional sight of the crosse, whether natural or artificial, may be lawful. To make some special use of natural things in natural cir∣cumstances, so it be within the compasse of sobriety, is convenient: but to estate any mediums of Worship in unnatural circumstances, is gradual Superstition, and one step to Idolatry. It is but necessary to confine our selves to some set times of Worship, as in our families, so likewise in publike; time is but connatural to Worship, a set time is but methodical, all the while natural bounds be observed: But the designation of perpetual times of Worship is proper to the Lord. 1. God gave not Adam this prerogative who was wiser then we, God himself Instituted the Seventh day. 2. He challengeth this power in all other constant means of Worship, which may but in∣sinuate into a state of religious respect. 3. There is experience of danger in times of our own Election. 4. We have the exemplary moderation of the godly. The example of degenerated Ages is not imitable. To draw to a period, an addition of any kinde of Worship, in any medium not already Instituted, is Superstition in respect of the matter of Worship. Such were the Traditions Pharisaical. 2. Ex∣cessive respect to an Ordinance or medium of Worship already In∣stituted, is Superstition in respect of the measure of Worship, such like was the inlarging of their Phylacteries. Gods Institution must be our Standard, what is more then measure is too much, what is be∣sides the patern in the Mount is contrary. 3. The use of any thing in circumstances of Worship, which is not naturally a medium of Worship, or the use of any thing in unnatural circumstances, is at least Superstition in appearance. Christ refused to wash his hands in the superstitious circumstances of the Pharisees. 4. Appearances of evil are only evil in respect of the opinion of men, and therefore cease to be evil when men are convinced. A propinquity to evil doth not make a thing evil; Some vertues are next Neighbors to vice. 5. Appearances that are countenanced by the greater part or better part are not to be avoided, except in some particular cases, as when a weak Brother is offended, 1 Cor. 10.28. 6. In lawful things, we have power to offend our selves, to eat or not to eat, Rom. 14. In lawful things due means must be used for preventing of Scandal both with Jew and Gentile; but natural necessities will excuse David in eating the Shewbread. As no evil must be committed, so some duties must not be omitted: God must be Worshipped, Daniel must pray

towards the Temple, and though Daniel had an extraordinary spirit, yet all must pray together with Daniel, because it is an ordinary duty and absolutely commanded.

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

Answ. Those Ceremonies were not wholly and absolutely abro∣gated until the Gospel was proportionably made known to the Church. Lawyers do allow time for the divulgation of a Law, after the promulgation thereof, for their sakes as may not be present at the promulgation. 2. Gods Institutions (as Augustine saith) did de∣serve honor at their Burial, mens Inventions deserve none. Christ would not honor the Pharisaical Rites in the least measure, neither did Daniel and such like the Institutions of men, Dan. 1.8. The brazen Serpent was honorably retained, not so the golden Calf. 3. The Apostles were guided extraordinarily by the Spirit, Act. 15.28. As for the Altar of the Reubenites, it was no Ordinance or medium of Worship, but a testimony or probation of their Interest in the Ordinances of God, Josh. 22.27. It behoveth the Israel of God to preserve the lock of their profession, to distrust the flattery of the Romish Delilah, the paintings of that Jezabel, the kissing and crouch∣ing of that Absolon, from henceforth. If the Protestant witnesses of truth shall go back again the same way that they came, with the Pro∣phet, 1 Kings 13. A Lyon lyeth in wait for to slay them, Ezek. 43.10. Thou Son of men, shew to the house of Israel, that they may be ashamed of all their Iniquities, and let them measure the patern: And if they be ashamed of all that they have done, shew them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the Ordinances thereof, and all the Laws thereof; and write it in their sight, that they may keep the whole form thereof, and all the Ordinances thereof, and do them. Antichristian Ceremonies are idle or significant, and aggravated evils, because they are badges of honor to a false Religion, stumbling blocks to weak Protestants, pol∣lutions of Gods holy Ordinances, the Doctrines of the Devil, they harden the wicked, they stink in the sight of God, they shall stink in the sight of the Church, Ezek. 39.11. The Quails which the Isra∣elites lusted after, may justly signifie the fleshly Inventions and Tradi∣tions of men, and their stink came out at their nostrils, Num. 11.20. As for things that are properly indifferent (which are such things as are equally poised with good in all points) they cannot be made ne∣cessary

duties without Superstition in Worship, and usurpation of power, much lesse such things as are unnatural either in essence or circumstance. Circumstances do belong to the material object of an action, and therefore are essential to the lawfulness of an action. Bonum oritur ex integris.

Synods and Councels have not power to make Laws in form, or to exact obedience to their definitive determinations in matters that are disputable amongst the Saints: Neither things indifferent, nor things inevident are the subject of exacting power. Sins of ignorance or of infirmity in weak Brethren must be tolerated. In things not essen∣tially fundamental (though they may be fundamental consequently) we must bear one with another, in case there be not obstinacy. As some things are Disciplinable in the Church, which are not punish∣able in the Common-wealth; so some persons are punishable in the Common-wealth, which are not Disciplinable in the Church. In dubious and disputable things, Churches must hold Unity without an Uniformity. 1. It is a Lording over one anothers Faith, to exact a Conformity and Uniformity in such cases. 2. The Churches must yield and condiscend sometimes to one another, even in their con∣formity of practise, Rom. 14. 3. The Apostles had extraordinary power, sutable to their extraordinary spirit, and yet they did not send forth their Decrees as Magistratical Injunctions, Acts 15. this is the close of their Epistle to the Church of Antioch, from which (if you keep your selves) you shall do well, verse 29. Popish Canons are unsuitable to Ministerial power, and also to the standing Laws of Christ. Paul exhorts Philemon, when he might have commanded him. Judicium Conciliorum est judicium suasionis non coactionis, in comparison of Magistratical Iudicature. The Church hath both a consultative and a definitive authority; yet neither Magistrates nor Ministers have authority absolutely, and therefore cannot obligare conscientiam absolutely. Those that carry the Ensigns of Magistra∣tical Soveraignty and Majesty, may write (volumus & jubemus) yet they are not independent, & soluti legibus Dei. Ancient Councels were wont to shew (ex quibus fontibus & fundamentis) they framed their Decrees: Sed Tridentini Areopagitae (as Chemnitius speaketh) nuda tantum decreta, sine rationibus, praetoria authoritate, orbi Christi∣ano promulgarunt. Pietro Soare Polano sets down the reason, people are apt to wrastle with the reason of a Law, when they dare not op∣pose the Law it self. The Scripture is our regula regulans, the defini∣tions

of Councels are but a regula regulata. I do not speak for a to∣leration of such as to us are Saints, in opposition to admonition and all censures, but only in opposition to the greater or greatest Excom∣munication: Neither do I speak of a Toleration in the State, but in the Church. Some things are censurable which are not deserving Excommunication: Persons may not be Excommunicable in the Church when they may be exterminated by the State. Schisms and Heresies are intolerable in the Church and Common-wealth, because the one and the other is inconsistent with the being of the Church: Scandals must be rebuked, some sharply: Powers are Ordained of God for to remove Scandals, especially such as are most destructive, only provided, that charity doth moderate in Church Discipline. Mi∣nisterial power speaks as from the Mercy-feat.

Synods and Councels have power of Iurisdiction, to declare and apply both implicite and explicite Laws of Christ in a Brotherly maner. In Synodo est eminentia & apex authoritatis, Leid. prof. de Concilis. Fathers, Modern Divines, Calvin and his Successors, all do generally, or for the most part, consent to this Proposition, though the opposition of the extreme opinion of Papal power hath occa∣sioned some to speak too diminitively of Synods and Councels. 1. The power of many Churches over one is natural and naturally necessary, as the power of many Members over one Member, if it be true (which hath been proposed) that all Churches are but one Church and corporation under the Lord Christ.

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

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

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

3. The great Synedrion of the Jewish Church, was the Church Representative of all the twelve Tribes. Seventy is the round num∣ber of Seventy two, and Seventy two Elders contained six of every Tribe. The Seventy that first descended into Aegypt, the Seventy Disciples of Christ (the former the founders of the Iewish Church, the other the founders of the Christian Church) the Seventy Bells upon Aarons coat, the Seventy Palm trees, all these seem to be cor∣respond entry Representative. All cases that could not be deter∣mined in the lesser Synedrions (types of particular Churches) were

to be brought to the great Synedrion and the Judge thereof. The Judge, together with the high Priest, doth signifie Jesus Christ, who sit∣teth in the Assembly of the Elders unto the end of the world, Mat. 18. The great Synedrion doth signifie Synods and Councels, in respect of the successive state of the Church, the great Presbytery of the Apostles, in respect of the first and extraordinary state of the Church.

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

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

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

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

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

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

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

Ans. 1. The great and standing Presbytery of Jernsalem, speak∣eth directly only for the great Presbytery of Apostles and Elders

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

Object. Excommunication is no more in effect then the Non-com∣munication of Churches.

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

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

Ans. A Presbyter is a Presbyter for lesse ordinary execution and nuitivè, over the whole universal Church, a Presbyter hath an uni∣ted power, though not a divided power over all Churches. One El∣der hath not power to act in anothers congregation absolutely, be∣cause he is but a subordinate Pastor to the Jurisdiction of other con∣gregations, in respect of his solitary and divided power. An Elder may Preach as a Paster out of his own congregation, and yet he must ask leave, because he is subordinate to the Jurisdiction of other con∣gregations. Elders have not power to act distributivè, in all congrega∣tions, but they have power to act collectivè & unitivè, and therefore the Elders of two Churches have power to act in and over one Church, and one Elder (in the name of a Presbytery) may act in and over any Church (subordinate to that Presbytery) though it be not his own proper sphaere. In an Aristocracy the greater part of Rulers

have a judicial superiority in respect of a lesser part. Reformed Churches have generally consented to some fixed form of consocia∣tion, Genova hath governed by a combination of twenty Parishes is one Presbytery. If in this kinde of Government, there be a com∣moderation, so that it may not prejudice the speedy current and due power of congregational Presbyteries, it is but sutable to the set Synods in ancient time, and to the present exigents of the Church∣es. Ʋe omnia inter so mombra consentiunt, quia singula servari totim inter est; ita homines singulis parcent, quia ad cortum geniti sumus. Salve enim esse societas, nisi amore & custodia partium non potest. Seneca.

Notes

• Pro. 1.
• A Papist asked a Protestant, What if our holy Mother the Church determine it? The Protestant answered the Papist, What if our heavenly Father determine otherwise?
• Exod. 30. 1 Cor. 14.37.
• Quatenûs non expedit, non licet.
• John 4. Phil. 3.3.
• Sepe later fulsum proximitate ••eri.
• Those things are properly indifferent that are e∣qually good in all points. Rom. 14. Affirma∣tive pre∣cepts do not binde sem∣per & ad semper.
• 2 Pet. 2.3.
• Iud. 2.2. Deut. 12. 1 Cor. 10.20, &c.
• 1 Tim. 4 1. Rev. 2.14.20. Ezek. 15.22.
• Pro. 2.
• Tit. 1.13.
• Pro. 3.
• Cypr. l. 3. Ep. 81. Beza Ep. 68. p. 290.
• Non-com∣municatiō is a defen∣sive Excom∣munication with such as formerly enjoyed communi∣on.