profession else we are not to labour to gain by this text unbelieving brethren and to complaine to the Church of their obstinacie or to forgive them private offences done against us to seventie times seven times which is against the course of the Text. 3. By this glosse little Bairnes which are not to be offended are brethren which have power to binde and loose and preach and baptize which is absurd 4. It is cleare by the Church here is meant a Societie different from the faithfull and brethren that hee speaketh of for he will have the offended brother to rebuke before two or three brethren in private and if the offender heare not tell the Church Now three believers to whom the matter is already told is a Church to Master Smith for so he saith in that same place Then Christ biddeth tell the matter to the Church before the Church heare of it 5. Neither doth the hearing of prayers prove a ministeriall Church seeing God heareth the prayers of one believer in the Prison or the Whales belly but it is the doctrine of these with whom we now reason that six professing Christ being visible Saints who may be unseene Divels in heart and so neither Brethren Disciples nor little ones are an independent visible Church having power to binde and loose and therefore suppose Christ spake here to his Disciples and believers of the Churches power in excommunication it is a weake collection that therefore all Disciples have power to binde and loose And these words verse 18. Whatsoever ye bind on earth c. must be meant only of the Apostles and of the Church verse 18. yea and it must exclude Peter and his offending brother suppose they were both believers because parties by the Law of nature and Nations cannot be Judges But some say that these words What ye shall binde on earth shall be bound in heaven have reference to a private forgiving anâ— gaining of a convinced brother before witnesses vers 15. And a brother in private should forgive another to seventie times seven times 21. 22. Therefore private brethren may binde and loose Answer No private brother can binde on earth for then one brother might excommunicate for these words Whatsoever ye bind on earth c is a ratifying in heaven of the sentence of excommunication verse 17. 2. Binding in private must be a not forgiving of private wrongs which is a sinfull binding and forbidden verse 22. and Matthew 6. 14 And rather cannot be ratified in heaven as Ecclesiastick binding and loosing is verse 18. expresly made good and valid in heaven 11. Smith reasoneth thus The Covenant is made with the Church and so the promises of the covenant but cursing them that curse the Church and blessing them that blesse the Church Gen. 12. 3. and remission of sinnes which is a part of the blessing are given to believers as a part of the covenant Rom. 4. 7. 8. Therefore a power of binding and loosing from sin must be given to the Church as the covenant is given to her Answer The covenant is given to one believing woman ergo by this reason also power to baptize for Smith saith page 51. By one and the same power doth the Church preach pray baptize excommunicate absolve But this is absurd 2. Cursing and blessing Genes 12. and remission of sins Rom. 4. is not the private believers cursing and remission but Gods or the ministers publikely and authoritatively as sent of God And so it is a vaine collection 12. Smith reasoneth To whom Christ is given directly and immediately as King Priest and Prophet Vnto them all other things with Christ are given Rom. 8. 32. And so the Saints are made Kings Priests and Prophets to God to forgive bind and loose But Christ is given to all believers and so the power of binding and loosing to all believers Answer To whom Christ is given subjectively and formally as their gifted Redeemer to dwell into them by faith To them all things are given either subjectively as the personall blessings of the covenant a new heart remission of sinnes perseverance in grace or objectively and finaliter for their good other wayes if one manner of giving be understood in both it should follow that all the believers were temporall Kings and Princes which is most false for temporall princedomes are given for their good but not personally to themselves So the power of the keyes is given for their salvation but not to all believers personally It is in vaine to reason from the priviledges of believers as believers to inferre that all Ecclesiastick priviledges are personally given also to believers for then should all be Apostles all Teachers all the whole body should be an eye and where then should bee the hearing And this man taketh away all necessitie of a calling by the Church to the ministerie as doe the Arminians and Socinians Neither can hee maintaine that there is a twofold power of the keyes one remote belonging to men as Christians another nearer that is ecclesiasticall and given orderly by the Church for he and his followers will have all believers because they are believers in a visible Church actually to censure bind loose absolve excommunicate 13. Thus reasoneth Smith and so Parker The Spouse hath power immediately from the husband the body from the head without any intermediating power Ergo The believers have power of binding without the mediation of Elders Answer All comparisons halt either in one legge or other Every like halteth and the argument presupposeth a falshood that the power of binding and loosing is in the Church of believers mediately or immediately which we deny it is only in the ministeriall Church and conveyed from Christ to the Spouse as to the object and end in the fruits and effects 14 They lastly alledge Fathers Chrysostome saith The power of baptizing is given to the Church So Hierome The whole Church hath judiciarie power over the guides So Gratian Hugo a Sancto Victo Aquinas Gerson Councell of Constance Almaine for this coteth Augustine Answer Wee are not subject to Almaine or Gerson in this question they be otherwise expounded What is given for the Church is said to be given to the Church in the stile of Fathers So doe Ambrose Origen Beda Chrysostome say What was given to Peter was given to all faithfull Pastors And wee know that Chrysostome denyeth the power of baptizing to any but to Pastours 15. They also adde this He that may promise eternall life to a private believer and denounce wrath on an unbeliever hath power to open and shut heaven But a private believer who should exhort his brother Heb. 3. 13. teach and admonish Col. 3 16. Comfort him 1 Thes. 5. 11. may promise life to a believer denounce wrath to an unbeliever Ergo He may open and shut heaven for the word is the Key Answer One private Christian may use the
and Pauls Epistles to Collosse Ephâ—sus Galatia laid an Ecclesiasticall tye upon these Churches that consented not to the writing of these Epistles not onely because the matter is the Canonicke word of God but also the tye was Ecclesiasticall in so farre as the flocke is obliged to heare the Pastor according to that He that heareth you heareth me and he that despiseth you despiseth me Any absent through sicknesse or other distractions from the election of Matthias Acts 1. the seven Deacons Acts 6. and the Elders chosen in every City Acts 14. 23. were tyed to stand to the election of Matthias the seven Deacons and the Elders in every City else no act of the Church were valid where one or two dis-assenteth or where two or three are absent by sicknesse and other distractions insuperable And so here our brethren I beleeve cannot in reason deny but there is a representative Church whose deed tyeth the absents And the reason is cleare that to make a Church-constitution oblige in conscience and ecclesiastically there is not required as an essentiall ingredient of obligation that all and every one who are tyed and obliged be personally present to voyce and consent to the constitution for constitutions tye Ecclesiastically as made by the Church but not as made by all and every one of the Church And the lawfulnesse of Commissioners to represent the case of the Church is cleare in Gods Word as Antioch sent Commissioners to Jerusalem Acts 15. Jerusalem sent Barnabas their Messenger to Antioch 11. 22. But Titus Timotheus Epaphroditus and others were sent by the Churches and to the Churches as Commissioners and Embassadours of the Church of Christ. CHAP. VIII Quest. 8. If our Saviour doth warrant a Church of Elders and Overseers in these words Mat. 18. Tell the Church WE have an argument of weight for a Presbyteriall Church in our Saviours words Mat. 18. 17. If thy brother offending neglect to heare them the Christian witnesses before whom he is convinced of his â—ault tell the Church but if he neglect to heare the Church Let him be to thee as a heathen and a Publicane v. 18. Verily I say to you whatsoever ye bind on earth shall be bound in heaven and whatsoever ye lose on earth shall be loosed in heaven The Septuagint agreeth with Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Arias Montanus Tremell Beza Pareus Muscâ—lus Lyra Hug. Cardinalis Caietaâ— Aquinas It is not much matter that Castalio turneth Tell the Assembly of the Commons Augustine Cyprian Hyeronim and all are against him The scope of these words is not as many beleeve that our Saviour setteth downe a way how to remove private offences done betwixt brother and brother onely 1. Because the words then should not prove the lawfulnesse of excommunicating for publike and scandalous sinnes 2. The scope is as large as binding and loosing on earth and proportionally in heaven But our Saviours ayme is to establish a Church consistory for removing all scandals and offences out of the Church private and publike betwixt brother and brother and betwixt Church and Church Neither is there ground for the foresaid scope because he saith If thy brother offend in the singular number for what if three sixe tenne brethren offend is not this course of our Saviours to be taken if sixe offend sixe Hence it followeth that the Church here signifieth not onely the Eldership of a particular Congregation but it signifieth respectively all Presbyteries and Synods Provinciall Nationall and Oecomenicke for seeing Excommunication and Ecclesiasticall binding and loosing is Christs remedy against all scandals private or publike in Christs kingdome then by a brother by a Synechdoche is meant all that offendeth then if a sister-Church offend a sister-Church or a Provinciall or Nationall Church offend a neighbour sister-Church Christs remedies being Catholike and universall as farre as our diseases goe the course must be to Tell the Church I purpose then first to shew this interpretation to be agreeable to the mind of all Doctors acknowledging one Church of Elders here and next to prove our interpretation Chrysostome Tell the Overseers Augustine Tell the Watchmen Hieron We must tell many So Cyprian so the Councell of Ancyra So Ambrose Ball saith The Aethiopicke Interpreter saith Tell the house of Christians Boderian Tell the house of Judgements All our Divines say this Calvin Beza Pureus Chemnitius Aretius Erasmus Polunus Hemmigius Hyperius Musculus Iunius Piscator Bucanus Rivetus Cartwright Marlorat Dan. Tossun Buâ—er The harmony of confess Helvet French English Vrsine Whittaker So Papists Emanuel Sâ— Victor Parisian Doctors Fathers of Basill and Constance Joan Gerson Iac. Almain Simon Vigorius Aquinas Occam What Bilson Downam Sutluvius saith against this is answered by Parker Ant. Waleus and other worthy divines That the Church of Elders is here understood I prove Christ here alludeth to the Synedry and Consistory of the Jewes with which his hearers were well acquainted for he was now speaking to the Jewes who knew his language well and knew these termes Brother witnesses Sunedry Assembly Congregation Heathen Publicane and knew what Church had power to cast out and repute men for Publicanes and sinners For as Beza observeth who would understand Christ here to speake of a Christian Presbytery that has power to excommunicate except we consider that Christ has a respect in this forme of speech to the Iewes Church-policy And Christ in like manner Mat. 5. 22. accomodateth his speech to the forme of the Jewes judicatories For many learned note out of the Talmud that the Jewes had three judicatories noted there 1. The Triumviri judged small matters 2. Their Synedry consisting of twenty three judges more weighty matters and inflicted more weighty punishments and 3. the great Councell of 71. Judges did handle questions about false prophets the High-priest and of other weightiest causes and therefore he sheweth the punishment of an offending brother amongst the Iewes too darkly but these judicatories were well knowne to them And here excommunication is expressed in Jewish tearmes in use at that time Let him be to thee as a heathen that is a stranger from the common wealth of Israel not one of the true Chuâ—ch but such a one as they called Goijm So Drusius and Beza on this place Now Tell the Church Kahal to those that know the Iewes forme of speech must be Tell the Elders of the Congregation amongst them the multitude no more judged causes then we would thinke him excommunicated who is esteemed one not 〈◊〉 borne of Abraham and so all the whole Church of the Gentiles should be excommunicated So Franc. Iohnson 2. The Church of beleevers convened together is still a Church met together for hearing the Word receiving the Sacraments 1 Cor. 11. 18 19. 1 Cor. 14 19 20 21. In which none are to speake but Pastors and as the Separatists say Prophets and not all private persons but this
is a Church not assembled to prophecying and praying but to rebuking to judiciall censuring by binding and loosing where all private persons as their witnesses the offended brother be they publike or be they private persons yea suppose a woman otherwise forbidden to speake in the Church met for worship 1 Cor. 14. may speake in this Church for a woman may offend and be excommunicate or be offended for scandals betwixt woman and woman is to be removed 3. The Church spoken of here is such a superiour and judiciall seat as ought to be obeyed in the Lord under the paine of excommunication and to whose voice and sentence coactive the contumacious is said to be disobedient as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to disobey in the holy tongues doth signifie But a multitude of beleevers are no such superiour and judiciall seat as may be obeyed or disobeyed by inferiours under the paine of excommunication for it is without the warrant of Gods Word that all Christians Pastors Elders and Doctors are under the judiciall and coactive sentence of beleevers 4. What ever Church may excommunicate every member thereof convened with the Church may inflict all inferiour censures also for whosoever may inflict judicially the greater punishment may inflict the lesse but all the members of the Church of beleevers may not in this assembled Church inflict lesser punishments For example a woman a sonne a servant who are all equally the true members of the true Church of beleevers being beleeving professors may not in an assembled Congregation rebuke publikely her husband and Pastor his Father and Master For publike rebuking being a degree of teaching and especially in the assembled Church the Apostle will not have the woman to teach publikely and usurpe authority over the man nor any to exhort and rebuke in the Church but Pastors 5. These to whom the essence and definition of a Ministeriall Church having power to excommunicate as this Church hath that power Mat. 18. 17. doth necessarily and essentially belong these and these only are here understood under the name of the Church But so it is that the essence and definition of a Ministeriall Church having power to excommunicate agreeth not necessarily and essentially to a company of true beleevers assembled Church-wayes ergo by the name of a Church here is no wayes understood the Church of true beleevers assembled Church-wayes The proposition is undenyable for out of the words may be gathered a definition of a Ministeriall Church to wit an Assembly that has power of preaching and binding and loosing and so of all Church-censures I prove the assumption To have power to preach convene before them and judicially cognosce and sentence and excommunicate a contumacious member doth agree to these that by no necessity are beleevers because to have power to preach and excommunicate essentially require no more but that persons be 1. professors of the truth 2. that they be gifted to preach and governe 3. that they be duely called thereunto by the Church as Judas and others are but all these three are and may be in a company in whom is no saving faith as the word and experience cleare For howbeit to be a called Pastor the like I say of Elders Doctors Deacons and visible professors require faith in Christ as a gracious element and necessary ingredient to make him a saved man Yet it is not required to the essence of a Pastor Yea Parker Answorth and authors of Presbyter govern ex acknowledge professors to be members of a visible Church and so to have power of the keyes who are but rotten hypocrites and what wonder seeing God onely seeth the heart and men cannot see farre in a milstone 6. All the arguments proving that the power of the keyes is not given to all beleevers but onely to the overseers of the Church and proving that the government of Christs house is not popular but in the hands of the Elders proveth the same for this is a ruling and authoritative and judging Church 7. Pareus saith The Church here meaned is the Church to be complained unto but none can complaine to a multitude 8. The practise of the Apostolike Church 1 Cor. 1. The house of Eloe being grieved with the schisme of Corinth telleth not the whole beleevers but telleth it to Paul and in him to the Pastors who had the rod of discipline in their hands and the Spirit of God giveth rules about receiving complaints to the Eldership Tit. 1. 13. and never to all beleevers therefore the rebuking and excommunicating Church spoken of here must be the Church of Elders 9. The Church here is those to whom the keyes are given Mat. 16. 19. I will give to thee the keyes whatsoever thou shalt bind on earth shall be bound in heaven but here the keyes are given to Peter and in him to the Apostles and those to whom he said Joh. 20. Whose sinnes ye forgive they are forgiven and whose sinnes ye retaine they are retained for that is to binde and loose in heaven as they should bind and loose on earth and to whom he said As my Father sent me so send I you but this Christ said to the Church of the Apostles and Elders for he hath not sent every beleever as his Father sent him for that is a Pastorall sending as is cleare from Mat. â—8 18. All power is given to me in heaven and in earth Hence he draweth a conclusion v. 19. Goe therefore and teach c. Which clearly includeth the keyes and power of preaching baptizing and governing which agreeth not to all beleevers in any tollerable sense As Theophilact Chrysostome Cyrill August Hieron Cyprian teach and that this place Ioh. 20. As my Father sent me so send I you cannot be common to all beleevers the Fathers teach Theophilact in loc He saith to them Enter ye in my ministeriall charge Cyrill in loc Chrysost. ibid. Creati sunt totius orbis Doctores Aug. in Psa. 44. Hieron Epist. and Evagrin Cyprian Epist. 41. in locum Pauli omnes successisse 10. The onely apparent Argument against this interpretation is weake and so our interpretation must stand For they say that the word Church is never taken but for a company of beleevers and the redeemed Eph. 2. 20. builded on the rocke Christ. I deny not but the word Church is very sparingly taken for the overseers onely yet it is taken in that sense and there is reason why it cannot bee otherwise taken in this place for Revelation 2. The Angell of the Church of Ephesus Smyrna c. standeth for the whole Church and the whole Church is written unto under the name of the Angell of such a Church Which may be demonstrated thus 1. because not only the Ministers but the people that have eares to heare are all
and every one of them commanded to heare 2 The promise of eating the tree of life v. 7. of giving the hidden Manna and the white stone and the new name and they shall be cloathed in white and their names not blotted out of the booke of life who overcommeth agreeth not to Ministers onely 3. The command of being faithfull to the death of holding fast what they have that none take away their crowne of strengthening what remaineth of being zealous and of repenting are not given to Ministers only 4. The rebukes of falling from the first Love of not watching of lukewarmnesse are not laid upon Ministers onely therfore to the Angell of the Church of Ephesus of the Church of Smyrna must need force have this meaning Vnto the Church of Ephesus of Smyrna and what is said to the Angels is said to the Churches as is cleare comparing chap. 1. v. 20. and chap. 2. v. 1. with v. 9. 11 17. So Acts 18 v 21 22. Paul is said to salute the Church that must be the chiefe men and Elders of the Church for the Church being so numerous at Jerusalem as is proved he could not salute the Church of beleevers 1. his manner in writing his Epistles is to salute the prime persons onely and the rest in generall and this being a reall salutation or by all appearance verball he could not salute them all man by man seeing he saw them in the bye and the Kirke of Jerusalem for he landed at Cesarea was more numerous then that he could salute them all man by man And also the Church is named from the Pastors Isa. 40. 9. Sion that bringeth good tydings and it is the Preachers that ordinarily preach the good tydings and the woman that has many sonnes Isa. 54. 1 2. Gal. 4. 26 27. Isa. 49. 21. the woman that bringeth forth the manchilde Rev. 12. the bride who is made the keeper of the vineyard Cant. 1. 6. Now it is the Pastors properly that travell in birth to beget children to God Gal. 4. 19. to the policye of which Church respect is had in this forme of speaking the word Kahal Gnedah Ecclesia a Church an Assembly doth onely signifie the Princes and Rulers when the spirit is speaking of matters of government discipline commanding complaints or controversie as he speaketh here Psal. 62. 1. God standeth in the Church Gnedah or Congregation of the mighty Num. 35. 24. And the Congregation Gnedah shall Judge betwixt the slayer and the avenger of bloud but it is expounded Jos. 20. 4. and the slayer shall declare his cause before the Elders of that City So Deut. 11 12 16 17. thâ—se that are called the men of Israel Josh. 9. 6. are called the Princes of the Church or Congregation v. 15. So compare 2 Sam. 7. 7. spake I one word with one of the tribes of Israel with 1 Chron. 17. 6. spake I one word to any of the Judges of Israel So compare Exodus â—0 18 19. All the people saw the thunder v. 19. And they said to Moses speake thou to us with Deutronom 5. 23. And it came to passe when yee heard the voyce out of the middes of darknesse that ye came neare to me even all the heads of your Tribes and Elders and said compare Exod 4. 29. with 30. 31. also compare 1 Chr. 28. And David assembled all the Princes of Israel the Princes of the Tribes and the captaines of the companies that ministred to the King with chap. 29. 1. Furthermore David the King said to all the congregation Ainsworth acknowledgeth that the word Congregation is thus taken for the Elders only so the Separatists in their confession cite this Psal 122. 3. Lev 20. 4 5 c. with Mat 18. 17. Adde to these that 1. Judges and Priests in Israel might give sentence of death and judge of Leprosie without the peoples consent Deut 1. 16. 2 Chron 26. 16. Deut 17. 8. and yet Israel as well as we were Kings and Priests to God Exod 19. 5 6. Psal 149. 1 2. And why may not we say Tell the Church of Elders as Judges and in telling them ye tell the believers in respect that Elders are not to pronounce sentence of Excommunication while they make declaration to the Church of believers 11 Argument That Church which the plaintiffe must tell that is publickly to admonish the offender but that is the Church of Elders 1 Thes 5. 12 13 14. 1 Tim 5. 20. Luk 10. 16. for they only are to receive publick delations and to rebuke publickly as is Titus 1. 13. 1 Timothy 5. 1. and ver 19. 2 Timothy 4. 2. 12 It shall follow if Christ understand heere by the Church the Church of believers that in the case of an Elderships scandalous life or if otherwise all the officers be taken away by death that then a company of believing women and children being the Spouse of Christ and so having claime and title to Christ his covenant and all his ordinances may censure deprive and excommunicate the â—lders and ordain Elders and pastors with publick fasting and praying and laying on of hands But this latter is unwritten in the Word of God For 1. Private believers farre lesse believing women and children cannot judge the watchmen and those who were over them in the Lord. 2. In the Old Testament the heads of Families only excommunicated Gen 21. 10 11 12 13. and the Priests judged the Leper Levit 13. 3 4 5. Deut 24. 8 9. Numb 5. 1. not the people and in the New Testament the Apostles and Elders only ordained pastors and officers with praying and laying on of hands Act 6. 6. Act 13. 3. Act 14. 23. 1 Tim 4. 14. 2 Tim 1. 6. 1 Tim 5. 22. Tit 1. 5. and never the people also if three be believers happen to be an independent Church and then the plantiff rebuking the offender according to Christs rule Mat 16. 16. before the Brethren who are witnesses he shall tell the Church before he tell the Church because three are an independent Church by the Doctrine of our Brethren and moreover if these three being a Church shall excommunicate the offending brother before the Church of which Christ speaketh when he saith tell the Church shall heare of the matter Then shall 1. Christs order be violated 2. The offending brother shall be excommunicated by a true ministeriall Church â—lave non errante and that duly because he is contumacious to them and yet he is not excommunicated because Christs order is violated and the matter is never come before the Church who hath power to binde and loose on Earth 3. And certainly they must say three or foure believers doe not make a Church and they must give some other thing to make up essentially one true visible Church then a company of believers visibly professing one Covenant with God 13. And we have here for us the testimony of learned Parker who is otherwise against us in this plea
preached to them 11. Whether or no we are to keep some Church-communion with an excommunicate person who is to be rebuked as a brother 2 Thes. 3. 15. and so is to be a hearer of the word and for whose good we use the medicine of excommunication that his spirit may be saved in the day of the Lord 1 Cor. 5. 4. We aske if the doctrine of Independencie standing we are not also totally to separate from an excommunicate person in the very externall Church-communion of hearing the word seeing ten excommunicated persons joyned in Covenant for hearing of the word are no Church no Body no Spouse of Christ. We see not how we are not by the former grounds totally to separate from them 12. If we may rebuke a particular Church and if she remaine obstinate and will not heare why may we not proceed acording to Christs order Mat. 18 tell the Church Answ. By the former grounds we are to stand at single rebuking and proceed no farther 13. Suppose the independent Congregation consist of ten Elders and an hundred beleevers If the ten Elders abide sound in the faith and the hundred beleevers erre in fundamentall points of faith In that case we aske 1. If Christ have appointed no pastorall or ministeriall act of discipline to reclaime these hundred who erre from the faith I answer none at all which may authoritatively reclaime them for they are the supreame independent Church 2. Because it cannot be denyed but Pastors and Doctors of the sâ—id Eldership may preach against their errours and shoot Heaven upon the pertinacious defendors of these pâ—rnicioâ—s errors and that by the power of the keyes Mat. 16. 19. Joâ— 20. 23. yet have they no power of discipline to shut Heaven upon them who thus erre from the faith nor to bind their sins on earth because the Eldership is not the Church neither hath power of jâ—â—isdiction over the hundred erring beleevers How can a power of binding and loosing by way of preaching and that both in Gods Court and the Churches be in these who have no power of discipline to bind and loose 14. Seeing the sister-Sister-Churches of Colosse and Laodicâ—a Col. 4. 16. and of Corinth Macedonia Achaia Galathia 2 Cor. 8. 1 2 3 18 19 23 24. chap. 9. 1 2 3 4 5. are consociated together in a visible body in externall acts of Gods worship as to heare one and the same word of God Col. 4. 16. and to doc Church-businesse and works of mercy toward the poore by their delegates and commissioners We aske if consociated Churches tyed together in a visible Church-communion of acts of divine worship be not with as good reason a visible politick body of Christ as many beleevers consociated in a Church-communion if acts of divine worship doth make a particular Congre-gation 2. If the former Church hath not the power of the keyes upon the grounds of a visible Church-communion among themselves as a Congregation hath the power of the keyes upon these same grounds 3. If these consociated Churches be not a visible Body Spouse and covenanted people with God in Christ as well as a little Congregation of sixe or ten beleevers 4. If such a greater body may not meet in their overseers and exercise discipline and governe the particular Congregations as a Congregation doth meet in their principall members and governe themselves and all the members of the particular Congregation 5. We aske a reason why in a Congregation of three hundred beleevers partaking one Word and Sacrament a hundred of the three separated from the other two hundred cannot meet and exercise the power of the keyes by themselves alone because one worship and one government doth equally concerne them all and by that same reason it should not be affirmed of ten Congregations all partaking one Word and Sacraments upon occasions which neighbourly consociation doth furnish that one cannot meet to exercise discipline in matters which in reason equally concerneth all the ten Congregations without subordination to the joynt authority of all the ten For if a hundred of three hundred cannot exercise discipline there alone without the other two reason would inforce one or two congregations of ten consociated congregations cannot meet without subordination to the whole ten wherof one or two congregations are part if ten be owners of one ship six cannot meet and dispose or sell the ship or repaire her cordadge or any decayed part without the power of the other foure whom it concerneth so if ten congregations be visible owners and copartners of one Gospell one worship one externall profession and one communion with a brother or separation from a scandalous person we aske a reason how one congregation can meet and dispose of that common worship government and haunting familiarly with or separating from a member of the Church without subordination to all the ten congregations whom it doth concerne 15. If the Eldership of one congregation make one visible representative Church ruling and governing the absents we aske why the Eldership of six congregations may not judicially meet and rule six congregations also 16. If the power of the keyes be given to beleevers as beleevers because Christ is their King Priest and Prophet and all things are theirs Paul Apollo Cephas the world 1. It is asked if none have the power of the keyes but beleevers and if all acts pastorall of preaching binding and loosing excommunicating performed by unbeleeving Ministers and Professours be not hence made null as performed à non habâ—ntibus potestatem as if Turkes and Pagans had performed these We thinke they must be null 2. We thinke children baptized by unbeleeving Ministers not baptized 3. An unbeleeving pastor not essentially a pastor 4. If because Christ is given to the elect and all things are theirs and so all ministeriall power of the keyes it is questioned if amongst these all things given to the beleevers we may not include the Magistrates sword the Kings power the masters power over the servant the Captains power over the souldier so that by that same reason there be no Kings no Judges no Masters no Captains save only beleevers we see not how this followes not as well as that the power of the keyes and all things are given to beleevers because Christ is given to them 5. We aske if the power of the keyes in binding and retaining sinnes be not given to unbeleevers or rather for them as Gods intended end to declare the glory of his Justice in the vessels of wrath as Rom. 9. 17. Esa. 8. 14. 2 Cor. 2. 16. 2 Cor. 10. 6 7 8. 17. Quere If the distinction of a true Church 2. A false Church and 3. no Church can stand And if the distinction of true baptisme 2. false baptisme but valid and such as is not to be repeated 3. and no baptisme can stand I answer the doctrine of independency standing we see not how a Church wanting the right matter and consisting of members who
actibus elicitis in acts performed by an intrinsecall power in the agent he hath no power for the King as King cannot preach himselfe nor baptize c. as the will may command the eye to see the feet to walke but the will doth not see nor walk Here two errours are to be rebuked 1. Whitgift saith the King is not the head of the Church as it is a society of elect and believers for so the government is spirituall but he is the head of the Church as it is a visible society in externall government comprehending good and evill For 1. The government visible and externall is meerly ecclesiasticall by Christs spirituall lawes and censures of rebuking binding loosing and excommunicating but the King is not an ecclesiasticall person and so not the head who hath any intrinsecall influence as King in these acts 2. He is the head of the persons who make the Church and so is a politick head but he is not the head of the Church visible as it is such The head visible and memberâ— are of one nature the King as King is a politicke and civill head the visible Church is not a politick and civill but an ecclesiastick body so Camero erreth who will have all Church-men synodically constituting and decreeing Canons and in all acts of externall government subordinate to the King as King as the instruments and servants are subordinate to the principall cause and first commander 1. Because then the King should be the principall ecclesiastick matter and prime Canon maker the King the first excommunicater when the Church excommunicateth but the members of a Church-Synod are immediately subordinate to Christ whose servants and instruments they are and not the servants of the King Nathan as a man was Davids servant but as a Prophet he was Gods servant and not Davids servant Hence a third errour of court sycophantes must be rejected that the King hath a negative voice in discipline and in Church-Assemblies which is most false 1. Because Christ hath promised to lead his Church in all truth to be with her to the end to be in the midst of his owne assemâ—led in his name and this promise Christ maketh and keepeth under Heathen Kings who have no voice at all in Church-Assemblies 1 Cor. 4 5. Math. 18. 23. Act. 15. 28. 2. If the acts of Church-Assemblies have no ecclesiasticall power without the consent of a Christian â—rince by that same reason the acts of publick preaching baptizing and administring the Lords Supper should lay no ecclesiasticall bond upon mens consciences except the King should consent unto these acts but the latter is against the Word of God Jer. 1. 10. Jer. 1. 18 19. 2 Cor. 10. 4 5. and most absurd Ergo so is the former I prove the connexion because that same power of Christ which is given to the Church conveened for acts of discipline is given for preaching and the conferring of the seales of the covenant for the Church hath the keyes to bind and loose from Christ equally independent upon any mortall man in discipline as in doctrine so in discipline the Kings power cannot be to impede all acts of discipline or to make them null except he consent to them 3. Because these words are absolutely made good without the interveening of any other authority Whatsoever ye binde on earth shall be bound in Heaven and whatsoever ye loose on earth shall be loosed in Heaven els Christ would have said whatsoever the King or civill Magistrate shall binde on earth shall be bound in Heaven otherwise nothing is ratified on earth or Heaven either which the Church bindeth or looseth because the King saith not Amen to it 4. If a contumacious brother shall refuse to heare the Church hee is not for that to bee excommunicated and to be reputed an Heathen and a Publican because the civill Magistrate doth not repute him such an one 5. Of that free grace wherby God heareth the prayers of two or three agreeing to pray for one thing on earth the Lord bindeth and looseth in heaven that which his Church bindeth and looseth on Earth Mat. 18. 19. but the Lord heareth the prayers of two or three agreeing to pray for one thing on Earth though the civill Magistrate doe not give his consent that these prayers be heard and granted of God because the Magistrate is no intercessour without whose consent God heareth not prayers The proposition is cleare from Matthew 18. ver 18 19. 6. If the Magistrate have such a joynt power of binding and loosing and of forgiving and reteining sins with the Church then also with the Apostles and their successours but Christ gave this power to his Apostles without any such condition Matth. 28. 18 19. John â—0 22 23. and they practised this power without consent of the Magistrate and preached and excommunicated against his will 1 Tim. 1. 19 20. 1 Cor. 5. 4. yea as the Father sent Christ so should the Father have sent the civill Magistrate for so are they sent who have power to forgive and retaine sinnes John 20. 21 22 23. 7. That power which upon just reasons we deny to the Pope that we cannot give to the King but upon just reasons we deny to the Pope a negative voyce in Councels to anull lawfull Councels conveened in the name of Christ except he who is the virtuall Church say Amen thereunto neither is the King the virtuall Church 8. If a woe be due to a Pastor if he preach not suppose the Magistrate should forbid him to preach then also is a woe due to the Church which useth not the keyes though the Magistrate forbid then hath the Magistrate no such voyce and if the Church of Pergamos be rebuked for not using the power of the keyes against these who held the Doctrine of Balaam and the Nicolaitanes even when the Magistrate was a killer of the witnesses of Jesus then the Magistratâ— hath no such negative voyce for it should not be possible to censure the followers of such Doctrine seeing hee was against both Doctrine and Discipline but the Lord reproveth Pâ—rgamos in this case Revelation 2. ver 13 14 15. 9. There is no Word of God to prove that the Lord hath given the power of thâ— keyes to the King as the King and therfore we are not to believe that he hath any such power Also if the fore-said power of the keyes be given to the Church without any such power of the King the Church by all the former arguments may conveene to exercise that power in preaching binding loosing excommunicating suppose the civill Magistrate should discharge and inhibit these meetings for if the power of the keyes be given immediately by Christ to the Church then the power of meeting for the exercise of that power must also be given though the Magistrate say not Amen as is cleare Mat. 18. 18 19 20 21. 1 Cor. 5. 4 5. 1 Cor. 11.
is to prove the power of the keyes to be in the multitude But we are now disputeing about the power of the keyes in a Church ministeriall which is totum heterageneum where the whole giveth not a denomination to the part as every part of a man is not a man a Church made up of only believers is not Christs organicall body where there are eyes eares and hands and feet as is meaned Rom. 12. and 1 Cor. 12. for all are here an eye of believers and all of collaterall and equall authoritie neither is there here an eye or an hand in a ministeriall function above a foote But wee now dispute about the keyes of a ministeriall Church as Iunius saith made up of integrall parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Shepheards and Sheepe V. Conclusion The office bearers of the Church have the power of the Keyes and their office immediately from Christ by the immediation of free gift they have their offices from the Church by the mediation of orderly designation seeing it is the Church which designeth such a man to such an office therefore it is said Eph. 4. 11. Hee gave some to be Apostles for the Church he saith not to the Church as if the faithfull by an innate and received power from Christ did ordaine by authoritie Ministers as their servants and Deputies for all the authoritie is Christs not the believers I grant what is given for the Church in some sense is said to be given to the Church as Chrysostome said The gift of baptisme is given to the whole Church but the power of baptising is not given to all the believers as to the subject This Conclusion I prove 1. That is not to be holden which is not written as our brethren hold So Best Travers Parker Ames M. Iacob so also Theodoret Cyrill Augustine Ambrose but it is neither expresly nor by good consequence in Scriptures no precept no promise where all the faithfull lay hands on men for the Ministerie as Titus Paul and the Presbyterie doe 1 Timothy 4. 14. or where all the faithfull doe binde and loose and receive witnesses judicially against Elders as Peter and Timothy have authority to doe 2. Argument If the word say that the power of the keyes is given to certaine select persons and not to all believers then is not this power given to all believers but the word saith the former er The Assumption is thus proved If these Offices that essentially include both the power and the exercise of the Keyes be given to some select persons and not to all the faithfull then are not the Keyes given to all the faithfull but the Lord gave the office of Apostles Prophets c. to some only And God hath set some in the Church then not all first Apostles secondarily Prophets thirdly Teachers c. And hee gave some to be Apostles not all and some Prophets c. Are all Apostles The major is proved because to be an Apostle a Pastor c. is to have a power given by Christ to use the keyes by preaching binding and loosing by censures as an Apostle Pastor c. This cannot be answered seeing there must be another power to binde and loose in Pastours and Elders than is in all believers women believing children and many believers unapt to governe 3 Argument To whomsoever Christ giveth the power of the Keyes to them he gave a ministeriall spirit by way of speciall ambassage to remit and to retaine sins as the Ambassadors of God in Christs stead and them he sent as the fatheâ— sent him as is cleare in the Scripture As the Father sent me so send I you c. He breatâ—ed on them and said receive the Holy Ghost whosoever sinnes ye remit they are remitted In which words our Divines Calvin Bullinger Musculus Beza yea and Papists Cajetan Toletus teach that Christ here did inaugurate his Disciples to preach and exercise the censures of the Church so also Cyrill Chrysostome Cyprian But this ministeriall spirit Christ gave not to all the faithfull but only to the Apostles for he sent not Mary Magdalene and Cleophas in this place as M. Smith saith and why because it is gathered from Luk. 24. 33 34 36. That Magdalene and Cleophas were there saith he when Christ said As my Father sent me so send I you Therefore Mary also and Cleophaâ— received a ministeriall power of the keyes all as well as 〈◊〉 Apostles I answer but this place is all one with Mat. 28. 18 19. where they are commanded to preach and baptize which is not lawfull to women 1 Cor. 14. 1 Tim. 2. And it is all one with the Commission Mark 16 14. which is restruted to the eleven Another weake ground he hath that the eleven were not made Apostles untill Christs Ascension Act. 2. when the spirit was sent and untill he led captivitie captive Ephes. 4. 11. but this power was given to all the Disciples before his ascension Answer a higher mâ—asure of the Spirit was powred on the Apostles at Christs Ascension and by vertue of his Ascension he ordained Apostles Eph. 4. 11. but will it follow none were made Apostles untill he ascended if this were good by vertue of his death wee obtaine forgivenesse of sinnes by his ascending to heaven we also ascend But hence it followeth not that there is no forgivenesse of sinnes while Christ die and that there is no ascending to heaven of the spirits of the Patriarchs and Fathers while Christ ascended 2. That the Apostles were called and received Apostleship from Christ in the dayes of his slesh before his death is cleare Matth. 10. 2 3. and that they went out and preached and cast out divels A second exception there is of some who say a concionall or preaching power of forgivnesse of sinnes is not given to all to whom a loosing from sins by Church censures is given as is cleare in our Ruling Elders who have not power to forgive sinnes by preaching yet have power to forgive binde and loose by Church-censures Answer We may distinguish where the law distinguisheth for howbeit the power of preaching be not given formally to ruleing Elders yet it is effectually in the fruit given to them in the judiciall and authoritative applicatioâ— in the externall court of Christs Church but believers as believers only have neither power to preach formally nor yet effectively to apply judicially the threatnings of the word in discipline to the judiciall correction of delinquents now the keyes in the word and the keyes in the discipline are the same keyes of Christs kingdome as Amesius observeth and the keyes of the word are the keyes of the kingdome committed to all either formally or effectively to whom the keyes of discipline are given but they are never given to
single believers who cannot lawfully preach Therefore single believers are not the subject of the keyes 4. Argument Such power of the keyes without the which the Church of Christ is perfect and complete for government is superfluous and so not of Divine but of humane Ordination But the Church is complete and perfect in its government in that there are in it believers Pastours Doctors Elders and Deacons suppose no power of the keyes be in the communitie of believers The proposition is Parkers so reason the Fathers Cyrill Chrysostome Basil Augustine Beda so William Best M. Iacob M Robinson I prove the Assumption The Eldership have no oversight in the Lord and there is no necessitie or exercise of the keyes as Elders if all believers have a ministeriall power to bind and loose as M. Smith and others teach and if all edifie by the keyes as Parker saith and judicially censure excommunicate and ordaine or depose their rulers as the English Puritanisme and authors of the presbytery examined doe prove from 1 Cor. 5. and Guide to Zion For ten believers being nothing but believers by Divine right or al 's well the governing Church without the Eldership as having them suppose all the Elders were believers Where also there be twentie times three believers they have all in their owne families the power of the keyes and so there are twenty Churches complete and independent within themselves joyned in twentie neighbour families all under one covenant with God and flying all knowne sins Now when Christ saith If thy brother offend thee and obstinately refuse to heare tell the Church Which of the twenty three shall the Brother wronged have recourse unto tell the Church as reason would say must bee some visible Church Senat or judicatorie but all these twenty threes met within their houses are independent Churches if they be believers as we suppose and all visible Churches Shall wee thinke that Christ hath left a grieved brother to a blind Tell the Church and yet who can know this Church for all have alike interest in Christ which of the twenty threes bee the Church that Christ meaned in these words Tell the Church by this doctrine none can dreame 5 Argument The multitude of believers hath either this power of the keyes from Christ and from heaven or from the earth and from men for I thinke our brethren will not dreame of any ecclesiastick positive law not warranted in Gods word for a third for this Papists teach This is Christs argument for John Baptists ministerie If from Christ and Heaven it is either from the law of nature or from some divine positive law from nature it is not For 1. the power is not naturall but supernaturall reaching a supernaturall end the gathering of the Saints Eph 4. 11 12. neither is this power such as can have nature for its Author as Almain saith seeing it is above natures reach And so also saith And Duvallius If happily they say it is from good consequence naturall for because of the claime and interest that the faithfull have in Christ Christs keyes are given to them as God giving Christ he giveth all other things with Christ. I Answer This maketh no man but a believer yea no gifted pastour capable of the keyes except hee have faith in Christ which we shall hereafter refute as contrary to Scripture Neither can it bee from any positive law or grant or promise in the new Testament that all the members of the Church shall be Princes Rulers Commanders that Christ hath left none to be over other in the Lord. If this be from men it is a humane ordinance and cannot stand See what Bellarmine saith to this purpose 6. Argument The power of the Keyes is either given to the believers as believers or as they are such whome God gifteth for government selected from amongst others if the later be said we have our intent and the keyes must be given immediately to some selected guides If the keyes be given to believers as they are such and under this reduplication Then 1. All believing women and children have authoritie in the Lord over the congregation which as Duvallius saith is not to be admitted for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea 2. saith Paul Baynes If the power of the keyes and teaching had beene given to all believers all should have beene made Pastours and Doctours though not to continue so in exercising the power And so all must have the power of seeing as the Church eyes and Watchmen and all the power of hearing as the Church eares and certainely the second act must proceed from the essence and first act as moving must proceed from a living soule to laugh from a reasonable soule so to excommunicate judicially to judge correct cast out bind and loose all which Parker and others prove to agree to believers from Matthew 18. and 1 Corinth 5. must flow from a ministeriall principle and so all must bee eyes and eares which is against the varietie of the gifts of the spirit If the whole body were an eye where were the hearing if the whole were hearing where were the smelling v. 14. for the whole body is not one member but many yea a collection of many members Hence 7. Argument That is not to be admitted which overturneth the order established by Christ of commanding and obeying and which everteth the integrall members and parts of a visible politike ministeriall body of Christ but to give the power of the keyes to all and every one overturneth this order of Christs Ergo This doctrine is not to be admitted The Major is undenyable I prove the Minor The ministeriall Church is divided as Junius saith in Sheepeheards and flock some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Overseers and Watchmen others such as are to submit and obey some are Watchmen then they have some that they watch over Some Shepheards ergo they must have Sheep Some Ambassadors in Christs stead Ergo They have some to whom they carry the Embassage Heralds Witnesses Stewards Fathers Saviours Sowers Reapers builders then they must have a People House Sonnes Ground c. upon whom they exercise their native operations But if all have power of the keyes and power to edifie by binding and loosing all should be Overseers Watchmen Sheepheards Ambassadors and if all were Fathers where were the Sons What a worke would this be that all Christians must leave their trading husbandry arts sayling and oversee the Church and judge and determine Church matters betwixt brother and brother So Francis Iohnson reasoneth Master Smith answereth two things to this 1. The Elders saith he shall obey the voice of the Church in things commanded by God and all the Saints are to obey
of the keyes for if admonition private per modum communis charitatis and not per modum specialis delegationis were an act of the keyes then because an Elder woman is to instruct the younger one woman should have both the power and actuall exercise of the kyes towards an other woman this is absurd Their seventh Argument is from the Parisian Schoole All things are yours whether Paul or Apollo or Cephas c. So they cite Revel 2. 27. So Robinson and so Smith so Parker To whom Christ is given for a King to them the power of Christ the King is given Also to whome the covenant and Christ is given to them all the promises 2 Corinth 1. 10. Psalm 133. 3. Act. 2. 39. And so the power of binding and loosing is given Answer 1. All are yours finaliter that is all are for you avd tend to your salvation 2. All are yours in fructu in the fruit that God bringeth out of all Paul or Apollo their ministerie out of life and death that is faith comfort salvation are yours this is true But all are yours subjective inhaesive formaliter All are yours formally and in possession it is false for then yee should be all earthly Kings all Pastours to preach and administer the Sacraments 2. Christ and the promises are made to one single believer and that a woman a childe but a single woman is not the Church having power to bind and loose in heaven 3. The promise of binding and loosing is made to the faithfull that is for their good and edifying but not to them as the subject for in that place it is said The world life and death are yours how can the world be in the faithfull as in the subject They doe not possesse all the world how is death in them as the subject except they be dead 8. They reason thus Christ hath given in gift Pastors to the Church Ergo He hath given them the authoritie of Pastors for God mocketh not his Church to give them gifts whereof they are not capable Hence Parker inferreth that the power of the keyes is in the believers immediately and in the Rulers at the second hand and borrowed from them Answer First I retort the Argument Christ hath given the actuall exercise of the keyes the preaching of the Word and the administration of the Sacraments to the Church of believers will it hence follow that believers because they are believers are capable of the exercise of the keyes This is against Parker himselfe 2. Christ hath given Pastours to the Church in gift that is to the Church as the Subject and first disposer of these offices it is most false for the Rulers of the Church or Presbyterie is the first subject and these who authoritatively under Christ doe ordaine pastours the Church of believers doth only elect and choose them by a popular consent Christ hath given Pastours in gift to the Church that is for the Churches good and edification hence it followeth not that believers are uncapable of Pastours in the way and manner that they are given to them God mocketh not Israel when he giveth to them David as their King but it followeth not the people are the first subject of the Kingly power 9 Parker reasoneth thus ibid. The power spoken of Mat. 16. and 18. should be applyed to all the Church and to Christs friends not to his enemies there is no ecclesiastick power in heretikes and Schismatikes What is the cause seeing both heretikes and also believers doe exercise the power of the keyes that the keyes are given to the one that is to believers as to the end and not to heretikes Surely as Gyprian saith because the authoritie is given principally to believers as to the end and to them principally and to others secondarily as they are esteemed parts of the Church of believers and have their authoritie derived from believers Answer The power spoken of Mat. 16. 18. is given to the visible governing Church whether they be believers or hypocrites providing they be Pastours and Elders called lawfully by the presbyterie and chosen by the people and the power of the keyes is given to the eldership that hath the oversight of the flocke in the Lord 1 Thessal 5. as to the subject but yet this power is given to the Church of believers to gather them in to Christ and for the reprobate to cleare Gods justice and to make them inexcusable and there is no reason to aske a cause Why both believers and heretikes exercise the power of the Keyes seeing Christ gave this power to believers and not to heretikes for I say Christ hath given the power of the keyes to both when he gifteth both with abilitie to discharge the places and giveth them authoritie in his Church And it is a false ground and not farre from Anabaptisme that there is not Ecclesiasticall power in heretikes and Schismatikes Iudas and all called Pastors and Elders suppose they be before God but plaistered hypocrites and covered Wolves have no lesse the power of the keyes as is cleare Matthew 7. 22 23. Philippians 1. 16. then Paul or Peter And also it is false that Rulers have their authoritie from believers they have their offices by way of ordination from Christ and the Presbyterie and by way of popular election and designation from professors of the Church bee partly believers partly unbelievers 10. M. Smith reasoneth thus Christ gave the power of binding aâ—d loosing Mat. 18. not to the Presbytery but to Disciples and Bretâ—ren because vers 15. 17. the Disciples move a question concerning the Kingdome of Heaven and Christ teacheth that little ones that is Brethren and Disciples are not to be offended but to be sough when they are lost v. 15. he teaches the duties of admonition in the degrees thereof for the winning of brethren He speaketh of Brethren and Disciples attributing to them power of binding and loosing v. 19. promising the hearing of their prayers if they be but two or three v. 21. 22. teaching them remission of offences private unto seventy times seven times Answer All this dependeth upon this Argument If the whole scope and intent aime at Disciples and Brethren then power of binding and loosing is given to brethren which connexion is most false and loose Christ speaketh to believers of the power of the ministeriall Church or Preaching Baptizing Ergo Hee giveth to these hee speaketh unto and to all brethren power to binde and loose and preach and baptize This doth not follow for so a power to preach and baptize is given to believing women Christ speaketh to his Disciples as Disciples of the dominion of the Kings and Princes of the Gentiles of false Prophets Wolves in Sheep-skins ergo he giveth to his Disciples a power to be Kings and a warrant to be false Teachers it followeth no wayes 2. By a brother v. 15. is not meant a true believer but a brother in
to God therefore Heb. 13. 17. 18. Then have the Elders by divine right a jurisdiction over the Lords people in the Lord and so the Elders in authoritie and jurisdiction are above the people And so by no reason can the people be over their overseers in the Lord and command watch take care for their soules They say divers wayes one may bee both a Sheepheard and a Sheep the King as King is above the Pastour and the Pastour being a man owes subjection and obedience to the King Againe as the King is a member of the Church he is to heare and obey the pastor as the messenger of Lord of losts according to that he that heareth you heareth me and so may it be here But I answer The case is no way like for our brethren make the pastours and the flock to bee over one another and subject one to another with one and the same kinde of subjection I grant Archippus is over the Colossians to command them in the Lord but the Colossians are not in the same power of jurisdiction over Archippus they may only admonish him to fulfill his Ministerie but they have no authoritative power of jurisdiction to command to deprive to excommunicate but by this learning ten Elders with the consent of ten believers may excommunicate ten believers and these same ten believers may excommunicate these ten Elders and his ten believers for there is an independent Church of believers on both sides hence sonnes and servants may excommunicate those that are over them in the Lord and watch for their soules 5. That ever in a constitute Church except where God calleth extraordinarily pastours were ordained pastours by a multitude that are not pastors nor Elders but only believers and private Christians is not to be read in the word of God for every where in the word where pastours and elders are created there are they ordained by pastours neither find we ever Apostles or pastours to be tried and found true or false and not suffered to teach by the sole believers but by the Angels of the Churches If believers being only believers may ordaine pastors and may againe depose and excommunicate which are the highest acts of jurisdiction then may they preach and baptize not being called Ministers then may the Sacraments be administrate where there are no pastours which is absurd to the Separatists themselves 6 If the whole eldership in a congregation erre and commit scandalous sins to whom shall we complaine not to themselves for they are parties to be judged nor to a Synod for independent congregations acknowledge no authoritie of Classes and Synods then to the Church What is that To the believers Then Christ Mat. 18. intended to erect no ministeriall Church at all yea the ministerie by no place in Scripture have power of jurisdiction If not by this place Mat. 18. for Mat. 16. the keyes were given and the binding and lâ—osing saith our brethren to the Church builded upon the rock but this was the Church of believers not the Church of Ministers Hence have we cause to doubt whether our brethren acknowledge a ministerie which hath received the keyes from Christ if these two prime places faile them whereas Fathers Doctors Councels our Divines Protestants and Lutherans popish Writers Schoolemen Canonists casuists acknowledge the keyes to bee given to the Apostles in these places This doctrine will finde too great favour with the Anabaptists denying the power and authoritie and necessitie of the Churches calling to the Ministers of the new Testament 7 What if the women and believing children be the greater part shall they be the Church Mat. 18. which hath the power of the keyes suppose the whole Eldership and gravest Christians be on the contrary side But the Elders with them being but three or foure believers gathered together in Christs name have also the power of the keyes and are essentially a true visible Church and yet are overswayed by the manifest and most ignorant 8 When a question cannot be determined by three believers viz. a complainer and three believing brethren who are witnesses Mat. 18. v. 16. 17. which to oâ—r brethren is a Church having power of the keyes then Christ commandeth to tell the Church which hath power to bind and loose that is the Elders When the Disciples and two Apostles cannot determine the question about circumcision and the Church of Antioch cannot determine it the practice of the Apostles was to refer the decision to Apostles and Elders Act. 15. 2. 6. 22. Act. 16. 4. This doctrine saith the contrary when matters cannot be determined by Elders and Minister the matter is to be referred to the company of private believers as to the Principal and sole supreme Church builded on the rock which only properly and principally and essentially hath the keyes And this is contrary to Apostolick order CHAP. IV. Whether or no our brethren prove strongly that the Church of believers is the first Church having supreme jurisdiction above the Eldership MAster Parker of good memorie to prove that the Church of believers is above and superiour to the ministerial Church of Bishops or Eldership 1. Reasoneth thus The member and the part is inferiour in authoritie to the body and the whole But guides are members of the Church of believers Therefore guides are inferiour to the Church of believers So saith the law The part is contained in the whole So Gerson and the fathers of Basill as Aeneas Silvius cited by Morton prove the Pope to be inferiour to a Generall Councell and that he must be judged by them Answ. We deny not but the guides as guides are inferiour to believers inferiour in Christian dignitie and eminency and this in as far as the guides are believers for one believer is inferiour to ten believers because a part of a Church of believers is inferiour to the whole but hence is not proved that the guides every way that are in authoritie and jurisdiction are inferiour to believers The eye as a part is inferiour to the whole body but as indued with the excellent facultie of seeing is not inferiour to the whole body 2. Rulers as Rulers are not parts nor members of a Congregation consisting only of believers for in so far as they are Rulers they are members of a Presbyteriall Church and so they are inferiour in dignitie and authoritie to the whole The Pope is a part and a base part of the ministeriall Church but it followeth not hence that the body or communitie of believers may censure him neither may every whole or every body exercise jurisdiction over the members for then every familie of believers might excommunicate the master of the family ten believers might excommunicate five Every body that hath authoritie and is a free incorporation within it selfe may censure every member but as a company of believers cannot ordaine so neither can they depose or excommunicate
said There shall be no ravenous beast in the Mountaine of the Lord the Mountaine of the Lord is not taken litterally for Mount Sion as if in every little Mountaine of a visible congregation made up of so many Saints there were not a Iudas amongst them But by the Mountaine of the Lord is meaned the Catholike Church alluding to the visible Mount Sion a type of the Church of Christ through all the earth 2. They dispute thus God in all ages hath appointed and made a separation of his people from the world before the Law under the Law and now in the time of the Gospell Gen. 4. 6. Exod. 6. 3. Levit. 20. 24. Ezech. 6. 11. Psal. 84. 10. Answ. God hath made a separation of the Church from the wicked but not such a separation as there remaineth no mixture of hypocrites and unbeleevers in the Church The Church was separated from Caines seede yet was there Idolatry defection and wickednesse in the Church till God charged Abraham to leave his country and his fathers house God separated his Israel from Egypt but so that there was much Idolatry and wickednesse in Israel thus separated God may and doth separate his owne from Egypt 〈◊〉 in Marriage and mixture with the Canaanites 〈…〉 that are born in the visible Church and professe 〈…〉 us should not be received in the Church 〈…〉 be all taught of God all precious stones all plants of righteousnesse it followeth no way but the contrary therefore because they are unbeleevers under the power and chaines of Sathan and ignorance they are to be received in a communion with the Church to be hearers of the word that they may be all taught of God and all made righteous plants 3. They reason thus The wicked have not Christ for their head So the guide to Zion A true visible Church say the Separatists is the Temple of the Lord the body of Christ a kingdome of Priests a Church of Saints the houshold and Kingdome of God Yea saith Barrow a people chosen redeemed Saints by calling partakers of the most precious faith and glorious hope the humble obedient loving Sheepe of Christ a sheepe-fold watched by discipline a garden well inclosed here entreth no Cananite every vessell is holy Answ. 1. The body of Christ a Kingdome of Priests and Saints and these that are partakers of the holy faith are the chosen of God ordained for glory in his decree of election and effectually called and justified but the adversaries say that the visible Church is a company of Saints by calling where saith Ainsworth there be many called but few chosen hence this argument will prove that none no hypocrites can be in the visible Church as a Church is indeed Christs body Now the Church visible as a Church is indeed Christs body a reyall Priest-hood a chosen generation but as visible it is sufficient that the Church be a royall Priest-hood only in profession and so possibly for a while no royall Priesthood no chosen generation as I have observed before But say they hypocrites are not indeed and really members of the true visible Church but only in reputation as an eye of glasse is not indeed a true part of the body I answer then our adversaries give us no right description of the true naturall and lively members of the true visible Church he that would give such a definition of a man as agreeth both to a living man and to a pictured or painted man were but a painted Logician For they acknowledge the true parts of a visible Church to be a chosen people a royall generation partakers of the holy faith either they are really and in Gods esteem a chosen people c. And so we are at a point there be none members of a visible Church none ought to heare the word as members of the Church none ought to preach baptize bind and loose with the rest of the Congregation but these that are really chosen and effectually called which cannot be said Ainsworth then and M. Canne and Smith doe but mocke us when they say The true matter of a true visible Church are Saints in profession and in the judgement of charity for that is not enough they must be according to the Texts of Scripture alledged by Barrow not onely in the judgement of charity but in Gods estimation and in the judgement of verity a chosen people a royall generation If the true matter of the true visible Church be a chosen generation and a royall Priest-hood only in profession the places cited will not help them for Peter 1 Pet. 2. writeth not to an independent Congregation who are in profession only a chosen people But he writeth to the Catholick Church even to all the dispersed and sanctified and regenerated in Pontus Galatia Cappadocia Asia and Bythinia who were not only a chosen generation in profession but also really and in Gods decree of election Neither Peter nor Isaiah are of purpose to teach that in the independent Congregation of the New Testament there are none but all righteous men no stones to speake with Isaiah but Saphires and Carbuncles no thornes and briers but only the firre and the myrtle trees no iron and brasse but all gold and silver no Cananite no Lyon no uncleane vessell this they shall not find in the independent Congregations of Separatists nor can it be in the visible Church on earth except they seeke the Anabaptists Church a man in the Moone 4. They reason thus The wicked are expresly forbidden in the word of God for medling with his Covenant and ordinances Psal. 50. So the guide to Zion Answ. The wicked are forbidden to speake of Gods Law and his Covenant in some case so long as they hate to be reformed but they are not simply forbidden but hence it followeth not that they should not be ordinary hearers of the word but rather they are to be hearers and so members of the visible Church seing faith commeth by hearing 2. From this argument is nothing concluded against us for such adulterers theeves and slanderers as are forbidden to take Gods Law in their mouth Psal. 50. are to be cast out of the Church and the question is if they be not cast out if the Church for that be no true Church that we should remaine in they say it leaveth off to be a true visible Church we deny 5. There is saith Ainsworth proclaimed by God himselfe enmity and warre betwixt the seede of the woman and the seede of the Serpent and there is no communion nor fellowship betwixt Christ and Beliall light and darknesse Therefore the prophane and the godly cannot be mixed together in one visible society as two contraries are not capeable of one and the same forme Answ. This will prove that which is not denyed that the godly and ungodly cannot agree well together suppose the ungodly be latent hypocrites for they have two contrary natures as fire and water and
16. in Peters person who representeth all believers giving in their names this confession Thou are Jesus the son of the living God Answer 1. The proposition is not sure but a begging of the question for sometime Peter speaketh as a believer in name of the rest Iohn 6. 68. Mat. 19. 27. sometimes as a weake and sinfull man Matth. 26. 35. and as a Satan and adversarie to Christ Mat. 16. 23. Iohn 13. 8. sometime a command is given to him as an Apostle Iohn 21. 16 17. 2 I deny the Assumption He answereth in the name only of these to whom Christ propounded the question but Christ propounded the question as Chrysostome Augustine Theophylact Calvin Beza and Marlorat say only to the believing Disciples and Apostles then present and not to all the believers Parker his second and third reason is The promise of the Keyes agreeth with the confession but the confession is of all the faithfull 2. The nearer occasion wherefore the Keyes were promised to Peter was his second answer but the question was not concerning any thing proper to Churchmen but of that faith That Christ is the Sonne of God which is proper to all the faithfull So Hilarie Ambrose Augustine Theophylact so Whitaker Answer We may oppose Fathers to Fathers Origen Hieronymus Ambrose Cyprian teach that the keyes were given to Peter as the first in gifts and age and in his person Omnibus Apostolis successoribus Petri to all the Apostles and successors of Peter and so Augustine also Cyprian Optatus and Hierome for unities sake Peter only receiveth the Keyes but in him all the rest See more of this in Almaine and Petrus de Alliaco and Ioan. Major 2. I acknowledge the Fathers teach that Peter received the Keyes as Basil saith propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the excellency of his faith that he received the keyes for and to all the faithfull as to the proper subject of the keyes God did promise an established kingdome to Ieroboam if he should walke in Gods statutes it followeth not therefore in the person of Ieroboam that an established kingdome is promised to all that walke in Gods statutes God might have rewarded the faith of Peter as he did the faith of Mary Magdalen and not have made him an Apostle for his confession God is free in his rewards and therefore I deny that the confession of Peter and his Apostolike dignitie is of alike length and bredth for to Peter here is promised not only the power but the exercise of the keyes by preaching the Gospell as is cleare vers 19. But I hope to all that believeth that Jesus is the sonne of God as to many private Christians women and children that believe the exercise of the keyes by preaching the Gospell is not given Are all Apostles are all Teachers 3. Suppose the Keyes were given to Peter because he believed and therefore as a believer which is a sickly consequence it followeth not Therefore the keyes are given to Peter and in him to all believers as to the subject but only that the keyes are given to all believers as the object and for their behoofe To say nothing that by this tenet all must bee believers to whom the keyes are given else the keyes are not given to them which is most absurd Parker 3. Reasoneth thus To be a Peter that is a constant rock and stable believer agreeth to all believers Ergo So doth the keyes to all believers Answer This reason if it hath the strength of a rock against the truth should prove that one constant believer and that a woman should have the power of the keyes but one believer is not the Church as Answorth granteth 2. I deny the consequence for so Iudas should have had no power of the Keyes because he was never a stable believer nor yet builded upon the Rock Parker yet fourthly reasoneth The keyes are promised to that Church which is builded upon a Rock and against which the gates of hell shall not prevaile but this is not the Church of Ministers but the Church of believers in Christ that is builded upon the rock Ergo Answer I deny that it hence followeth that therefore the keyes are given to the Church of believers as to the first subject so as the Church hath in her selfe this ministeriall power Only it followeth Therefore the keyes are promised to the Church builded upon Christ as to the object and end for which Christ intendeth the keyes for what is promised for the good and behoofe of the Church is promised to be given to the Church as God promiseth to his Church in the Prophets David that is Christ Davids sonne as their king that is a King for their salvation but it is not a good consequence Ergo Christs Kingly power is first promised to the Church as to the subject that she may derive that kingly power from her to Christ as our brethren say The Church of believers doth communicate a Ministeriall power and authoritie from her selfe to all her Officers See for this also Vasquez in 3. Tho. to 3. Disp. 144. cap. 5. Non quaecunque c. Whatever is given to Kings and Rulers as heads of the people are not given to the people Sixthly Parker thus reasoneth To whom the meanes of building on the Rock to wit the opening of heaven belongeth to these the keyes doe belong But the meanes of edifying one another which is only by the word in mutuall exhorting and rebuking and comforting belongetth to all the faithfull So Barrow So M. Smith If admonition saith he appertaine to every brother why not excommunication for there is power to binde and loose in two or three witnesses toward a brother and why not in the body of the whole Church Answer 1. The Major is false for the opening of heaven actively by preaching of the Word publikely in a constitute Church is only by the pastours as the edifying by the sealâ—s is onely by them but the opening of heaven passively that is opened heaven agreeth onely to believers Now the meanes actively that is a pastorall opening of heaven agreeth onely to officers not to all 2. Every edifying by the word is not an act of the keyes for there are two acts of the keyes one preparatorie Gradus ad rem vel mitium materiale this is one rebuking one and is not the action of the Church seeing one is not a Church this is onely a preparation to the Churches use of the Keyes as is cleare Matthew 18. 15 If he heare thee thou hast gained thy Brother the man is edifyed here and the matter is not dilated to the Churchs as it is verse 17. 18. The keyes are not yet used There is an other edifying by publike rebuking this is Gradus in re initium formale a formall act
key toward another this way but these are not the keyes ecclesiastically and formally that are given to the Church seeing one man is not the Church But only the keyes materially used in a private way as a common servant at command of the Lord of the house may use the keyes and give broad to the barnes but it followeth not hence that the keyes are given to him authoritatively as to the Steward by speciall office because this servant of charitie useth the keyes or rather that which is in place of the keyes which is the word in a private way CHAPTER III. Whether or no the Church of believers in a Congregation be the first Church having the highest power of jurisdiction within it selfe and that independently and power above and over their Eldership to constitute and ordaine them by an intrinsecall power received from Jesus Christ and by that same power to censure and depose them when they become scandalous in life or corrupt in doctrine THe determination of this question so neare of blood and kindred to the former two is of much force to cleare many doubts in this subject Hence I propound these following distinctions as very considerable 1. A Church independent is twofold either a Church of believers in a congregation having originally the power of the keyes within themselves to make or unmake their officers 2. Or an Eldership of one congregation including the congregation that may from an intrinsecall power without subordination to Synods provinciall or nationall exercise all jurisdiction This question is of the former independent Church 2. A Church is considered two wayes 1. As totum essentiale this is a mysticall Church consisting of only bâ—lievers or of persons as professing faith a Church of faithfull of Saints 2. The Church is considered as totum integrale made up of officers and a flock this Ames cals an instituted Church others a Ministeriall Church as we consider John as a believer or John as an Elder or minister of a Church 3. There is a twofold Primacie answerable to this One whereby a number of believers is the first mysticall body of Christ immediately united to Christ as a mysticall body to the head This is a mysticall or Christian primacy or to speak so firstnesse or principality 2. There is an other primacy or principalitie ministeriall wherby such a number of men are the first subject of the keyes having power of binding and loosing first and immediately from Christ as is proved Ch. 1. 4. 3. Christ hath a twofold influence as head upon these two bodies one influence of speciall and saving grace upon the Church of believers An other common influence communicating to the ministeriall body the power of the keyes and gifts which hee gave to men to be Pastours and Teachers and Elders when he ascended on high and leâ— captivitie captive Neither do they looke right on this question who will have the power of the keyes an essentiall propertie of the Church of believers for there is no reciprocation here betwixt the propertie and the subject seeing the power of the keyes is in many that are unbelievers and not of Christs mysticall body Many warrantably preach Christ to others and seale the covenant to others who are unsaved men remember the builders of the Arke and many are Christs mysticall body that have not the power of the keyes All believers are not Eldâ—rs having power of order Hence our 1. Conclusion If wee speake of a Christian primacie and eminency of grace the Church of believers sincerely professing the faith and believing is the only first true visible Church 1. The essence and definition of a called and effectually translated company agreeth to them and they are the called of God 2. Because the promises made to the redeemed saved and washen Church belongeth to them they are properly the Church builded on the rock the loved and redeemed spouse of Christ. 2. This Church is the true body of Christ which shall infallibly bee glorified with the head Christ. The ministeriall Church is his body also on which hee hath an influence bestowing upon them common gifts but not a body which shall infallibly be glorified but in so far as they are true members of the Church of believers And here observe our brethren have no cause to object to us that there is not a place in all the old or new Testament where the word Church signifieth only the presbyterie or Eldership the contrary whereof God willing I shall shew but I desire that they will produce a place in either the old or new Testament where the word Church signifieth a governing multitude or a ministeriall company of onely believers having power and use of the keyes yet this must be shewed in this dispute if their principles stand good 11. Conclusion A multitude of believers sincerely professing the faith is the first visible mysticall Church because the definition of a visible mysticall Church agreeth to them being redeemed professors of the Gospell So the saints at Colosse Corinth Philippi as not including their guides is a true uisible Church Before I come to the third conclusion I must shew what our brethren hold anent this present question The English puritanisme holdeth every Congregation or Assemblie of true believers joyning together according to the order of the Gospell in the true worship of God to be a true visible Church And that this name is unproperly given to Synods or Assemblies of office-bearers so also the Guide to Zion Parker maketh the Church of believers in any particular congregation to be the highest and most supreme Church in majoritie and power of jurisdiction above tâ—eir owne Eldership or Presbyterie having power to ordaine or depose them above all Synods of Pastours and Elders William Best citeth and approveth the mind of the English Church as he calleth it at Frankeford the Ministers and Seniors severally and joyntly shall have no authority to make any manner of decrees or ordinances to bind the congregation or any member thereof but shâ—ll â—â—ecute such ordinances as shall be made by the congregation and to them delivered Hooker against Paget They whicâ— had compleat and perfect Ministers before any Classes had power to call those Ministers they have authoritie above the Ministers But a particulâ—r congregation had perfect and compleat Ministers perfectly and compleatly called before any Classes To this agreeth the confession of faith of the unjustly called Brownists that every Christian congregation yea two or three sequestred from the whole hath â—ower from Christ of election ordination deposition excommunication of the Elders or Office-bearers set over them And expresly M. Parker a man otherwayes of an excellent spirit for holinesse and learning saith That the supremacie of Ecclesiasticall power is in the Church of believers contradistinguished from their guides Paul and Apollo Here we see
grant have authoritie of grace to be Kings and Priests to God for grace hath with it heavenly Majestie and authoritie but they have not authoritie officiall or power ecclesiastick they want both power of order and jurisdiction except they be called Pastours and Elders but then they are believers and somewhat more But if they want power of jurisdiction their power as members of the congregation is christian popular private not authoritative not a power of the keyes Grace true and saving addeth a faire lustre to the power of the keyes and doth graciously qualifie and adorn that power but where there is no power of the keyes in simple believers it cannot adorne it to please and embrouder a wicked man is not Christ. What is the power of believers shall be declared hereafter if God permit 4. Parker disputeth thus The Church-guides must be subject to the censures of the Church of believers whereof they are members The Colossians must say to Archippus take heed to the ministerie that thou hast received of the Lord. So Ambrose thinketh it the rulers even the Emperours honour to bee subject to the Church Nazian calleth the Emperour himselfe a sheepe of the flocke and subject to the tribunall as Bellarmine granteth and that tell the Church bindeth Peter and the highest ruler So Barrow Every member is bound to the edification service and utilitie of the whole body commanded to reprove his brother to bind their sins by the word of God even their Princes with chaines to admonish Archippus yea though an Apostle or Angell preached an other Gospell to pronounce him accursed Answ. That the Prelate should be above the Church and exempted from the lawes and censures of the Church whereof he is a Prelate is most unjust and this worthy Parker proveth unanswerably Emperours being pastours are under the lawes of Jesus Christ the highest lawgiver and so Ambrose and Nazianzen say well But hence is not proved because the Collossians are as private Christians to admonish or rubuke their pastour Archippus Therefore the body of believers have the power of the keyes to depose and excommunicate and consequently to ordaine and lay hands on pastours which is commanded and commended only to such as to Timothy and Titus and in them to the Elders and Presbyterie and that tell the Church doeth bind Peter and oblige all Pastors and Rulers to be lyable to the lawes and censures of the Church but by the word Church is not meaned the Church of believers but the Eldership of all incorporations ecclesiastick respective of congregations presbyteries and Synods as God willing I shall make good 3. Barrowes Scriptures are most corruptly wrested for Ioseph a prince did bind in fetters the Senators of Egypt therfore a private believer hath the keyes of the Kingdome of heaven to shut and open What reason is there here An Apostle or Angell preaching another Gospell is accursed it followeth not Therefore a private believer suppone a woman who is no lesse than a man bound to the edification service and utilitie of the whole body is to excommunicate an Apostle or an Angell who shall preach an other Gospell The keyes shall be too common if all private Christians may put to their hand and use them because they are to teach admonish rebuke comfort and edifie one another in a private and popular way any may see it is one thing for one member of the body to help one another by exhorting and rebuking which is a worke of common charitie and for pastors publikely as the ambassadors of Christ Jesus to use the keyes by publike preaching of the Gospell which is a worke of his pastorall charge yea these two differ as an act of obedience to the law of nature and common charitie and an act of obedience to a divine positive law 5. Parker reasoneth thus Coactive jurisdiction as excommunication is a meane of edification that the spirit may be saved in the day of the Lord 1 Corinthians 5. 4. Now the soules of guides Parker saith the soules of Prelates shall bee in a worsâ— case than the soules of the flocke if they bee not subject to a particular Church as Corinth for they want that meane of edification which others have Some say Synods are to take order with pastoâ—rs and not the Church of Believers But Papists answer The Bishop is to be judged by the Archbishop or Patriarch if they shall scandalously sinne then they are to be left to the Pope and the Generall Councell which cannot be had Answer I deny not but every pastour is subject in some things to the Eldership of the congregation where he is and if he were not lyable to lawes or censure hee were a pope but in the matter that deserveth deprivation he is only to be censured by the Presbyterie and Synods for a number of believers nay a number of Ruling Elders cannot deprive him because they cannot ordaine a pastour for the law saith well It is one power of the keyes to ordaine and to exauthorate and deprive But no word of God will warrant a number of believers to censure ecclesiastically their pastor not because hee is their pastor and they his flocke for so the Eldership of his owne congregation might not ecclesiastically censure him which I judge to be false but because the Church of sole believers hath not the power of the keyes and they have not power to censure any other believer except in a private way as fellow members of that same body but in a constitute Church a Colledge of pastors and Elders only hath power to deprive or excommunicate a pastour and there remaineth CHRISTS way of edification that hee bee in this case censured by Synods But yee will say this is the Papists answer I answer it is not for they will have the pastour censured by the Prelate the Prelate by the Arch-Prelate which we deny as Antichristian for all are to be by the Church But Synods mâ—y erre Then appeâ—le to a greater Synod for united force is stronger But they also you will say may errrâ— I answer and the Congregation of sole beleevers is not free from error but this doctrine of our brethren shall resolve all government in the hands of thâ— people as in the highest and most soveraigne juâ—icature which is to make all Pastors all overseeâ—â— all Judges 6. Parker reasoneth from the necessary defence of the Church Every particular Church is an Armie a Ship a body 1 Cor. 12. Therefore when they are neare danger they have power to take order with a drunken Pilot and put him from the rudâ—er and to take order with a tyrannâ—uâ— Captâ—ine and to purge out the filth and excrements of the body So politicians as Keckerman Hottomanus say a wicked Magistrate is to be deposed if no other remedy can be found So Gerson Answ. It is one thing what a multitude may doe in a desperate case of necessity
Numbers 16. 9. 1. â—hro 19. 11. Ezec. 44. 11. John 3. 29. before the multitude of believers then he acknowledged their authority above his But Peter did the former Acts 2. Answ. This argument concludeth not the power of the Keyes to bee in the multitude There is Authority of grace in a multitude professing the Truth but not power of the Keyes and certainely we denie not simply but beleevers are farre above all overseers But the question now is of superioritie and honour of jurisdiction 11. If nothing must be done in a Church without the common consent of believers then beleevers have jurisdiction above their over-seers but the former is true Act 15. Act. 1. I may adde what these of the Separation say The faithfull had knowledge and consent in elections Act. 1. 15 23 26. Act. 6. 2 3 5. and 14 23. and 15. 23 25. For hearing and deciding Ecclesiasticall controversies Act. 11. 2 18. and 15. 2 22. and 21. 18. 22. for writing generall letters Act. 15. 25. for sending some to build other Churches Act. 11. 22. for sending the benevolence of Brethren to other Churches 1 Cor. 16. 3. and 2 Cor. 8. 19. for excommunication 1 Cor. 5. Mat. 18. Ans. If this be a good Argument All publike Church businesse is to be done by knowledge and consent of beleevers and cannot be done by their over-seers done Therfore the faithfull have jurisdiction over the over-seers Answ. We will borrow the Argument and give it back againe for us no publike businesse is to be done without the knowledge and consent of Eldership Ergo The Eldership hath the jurisdiction 2. That all be done by their consent I grant but with these distinctions 1. Their quiet and tacite consent for there is not required an expresse consent by word of mouth of all the multitude as of women speaking in the Church for they should give reasons of their consent if an expresse consent be required 2 Consent of manyest not all els the Churches deed should bind none absent 3. A consent popular not judiciall els they are all made Judges 4. Their privity is thought a consent how could six thousand that our Bretheren make an independent Church in the Apostles time all speake 2. All judge in Excommunication 3 All reason dispute propone answer as Judges must doe heere grave Beza our Divines Calvine Bucer Bullinger Melancton Beza Bucan Pareus Rivetus Sibrandus Junius Treleatius the fathers Cyprian Jerome Augustine Nazianzen Chrysostome Ambrose Theodoret Theophylact require all to be done consentiente plebe But my Bretheren what if there be a discord and beleevers deny consent In a matter of Excommunication Zepperus Zanchius Beza Bucanus Pareus thinke the Eldership should not excommunicate 2. But what if the contagion of the not excommunicated leaven the whole lump I see not how believers have a negative consent 3. If the matter be a point of necessary truth to be determined and the Pastours and Elders in the Lord and from his Word command it as a necessary truth to be obeyed but the Beleevers consent not I aske whither or not that which Watchmen command from Gods Word and authoritatively and judicially in his name ought not to stand as an obliging Mandat and Canon even when the Beleevers gain-say Our Bretheren say the Mandat tyeth and obligeth materially and in it selfe but not ecclesiastically because beleevers doe not consent it hath not the force of a Canon seeing they have the keyes Ans. But this Canon Arrianisme is Heresie we suppose is all one both materially and Ecclesiastically according to that Hee that heareth you heareth me and so it tyeth being determined by Pastours with others Synodically conveened Shall it oblige the one way Ecclesiastically being preached and not the other way being Synodically determined because the people consenteth not Certainly if power of preaching be a power of the keyes all that are silent to that which is preached give a consent to what is preached for silence at the hearing of a vow when it is lawfull to speake is a consent Numb 30. ver 14. Now it is lawfull to any member of the Congregation to speake against what is unfound in Doctrine publickly delivered so it be spoken timously Hence it must follow that what tyeth and obligeth as an act of the keyes in preaching tyeth also when determined by the Eldership suppose all the Congregation doe not judge and determine judicially I may say that by our Bretherens grounds preaching is a publick Ecclesiastick act of the keyes and of the whole Church for the Church preacheth by her Pastour as by her mouth and servant receiving authority and the keyes to preach from the Church Therfore all must give their consent to what is preached els it is not the Word of God or to be judged and reputed to tye us to faith and obedience no lesse then publick acts of the Church and this were strange to say the word preaching is not the word obliging ecclesiastically except all believers women and children confirme it by their consent and suffrages judicial 12. Parker reasoneth thus If Peter render an account to the particular Church of believers at Jerusalem of his eating with the uncircumcised and of what may be judged scandalous then the judiciall power of censuring Church-guides is in the hands of the people But this Peter the Apostle did Act. 11. not as Gratian saith ut doctor mansuetudinis but as â—erus saith ex officio And as Gerson saith non ex humili condescensione sed ex debito obligatione not of Humility but of duty So reasoneth Best also So Almain saith Pope Nicolas said to Lotharins except he would abstaine from the coâ—pany of his excommunicated whore he would complaine to the Church he said not he would take order with him himselfe as being above a Councell When Symmachus the Pope contended with some he gathered a Councell and they iudged the matter If two Popes contend for a Popedome saith Almaine a generall Councell is to determine Answ. The Major is not true Peter is to purge himselfe before any one brother offended of a scandall and farre more before the Church Yea the necessity of his salvation and so the law of nature forbidding to offend the weake willeth him to purge himselfe if he were a Pope saith Occam now one offended brother is not a church and so the Superiority of jurisdiction in believers is not hence concluded 2. He purged himselfe before the Apostles and Bretheren ver 1 and not before the Brethren onely 3. If he had done wrong he was obliged to confesse his scandall before one offended believer and also before all the Church but that prooveth not jurisdiction in the believers 13. Paul rebuketh Peter before the Church of Antioch ergo That Church of Antioch might iudge Peter Ans. The same answer sufficeth 2. It is not proved that in the presence of Believers only Paul did
rebuke him from this Text. 14. Christ immediately and without the mediation of the Church saith Parker communicateth himselfe to beleevers ergo he communicateth his power also immediately to his Church Ans. It followeth not because he communicateth not his power of the keyes to the Church of believers either mediately or immediately because he giveth it not to them at all CHAP. V. Q. Whether or no some doe warrantably teach that the power of the Keyes is essentially and originally in the Church of Beleevers and in the Church-guides only at the second hand and in the by quoad exerâ—itium so as the Church of Believers should be the mistresse delegating the keyes by an imbred and kindly authority and the Church-guides as her proper servants and delegats do borrow the use and exercise of the keyes from the foresaid Church of Believers THe tenent of these with whom we now dispute is that all the power of the keyes is given by Christ to the multitude of Believers as to the first fountaine and that this power is derived and gested by the mulmultitude of believers to such and such persons to be used and exercised by them as the servants both of Christ and the Church For the clearing of the question and trying if this distinction be law-biding These distinctions are to be observed 1. The power of the keyes may be thought to come to the Ministers of the Church three waies as shall be cleared 1. By mediate derivation the Church receiving this power from Christ and deriving it over to the friends of the Bridegroome 2. By immediate donation God immediately giveth the honour of the keyes to these whom he maketh his Courtyers in this kinde 3. By application the Church only naming the men to the office 2. The power of the keyes and all sacred offices in Gods House are from the immediate wisdome of Christ The designation of such men to such offices is by the ministery of the Church 3. The power of the keyes is one thing the lawfull exercise of the keyes is another thing 4. The Ministers may be thought the servants either of the Church or servants of Christ for the Church 5. Designation of men by the Church to sacred offices may be thought either in the Churches free-will or tyed to the lawes designed by Christ. 6. The Church of believers may be thought either the virtuall or the formall subiect of the keyes 7. The power of the keyes may be thought to be given to the community or multitude of Believers or professours of faith in Christ in the generall not designing one man rather then another but leaving that to the disposition of meanes and disposition of second causes who shalâ— be the man as to be a Musitian to be an Astronomer is given to mankinde as some way proper to man as Porphyre saith howbeit all and every one of mankinde be not alwayes Musitians and Astronomers It is thought by our Brethren that the Church of believers is the first seat the prime subject and head fountaine under Jesus Christ to whom the keyes are given and that howbeit all offices and officers be only of Christs institution yet the Church of believers doe as the Spouse and Mistresse and bride of Christ communicate the lawfull exercise of some acts of the keyes as to preach administer the Sacraments oversee the conversation of the flock care for the poore to some certain men as her deputies and servants with borrowed authority from her selfe as the Well-head and prime fountain under Christ of all the authority and use of the keyes that is in the officers of the House as Pastors Doctors and Elders the Church still keeping in her own hands authority and power of the keyes in most materiall acts of the power of the keyes as by these keyes to ordain and elect all the officers and in case of aberration or failing to censure depose excommunicate them and all members of the visible Church and that independently and without any subordination to Presbyteries Classes and Synods even as the kingly power of actuall government is in the Kings hand and he appointeth deputies and servants under himself and in his name and authority to do and execute his will according to the Laws of the Kingdom so doth the Church of believers under Christ by an imbred authority and power received from Christ send out Pastors Doctors and Elders in her name and authority to exercise certain ministeriall acts yet so as the Church of believers in all the acts performed by the officers remaineth the principall and prime agent cause and actor under Christ and the officers only her servants deputies and instruments performing all by authority borrowed from her the bride Queen and Spouse of Christ This they believe to be contained in the Scriptures and taught by Fathers and Doctors of the Church I deny not but by the faculty of Paris this question was agitated in the Councell of Basil and Constance to bring the Pope as a sonne and servant under the power of a Generall Councell The Sorbonists and Doctors of Paris that are not near the smoake of the Popes glory for this contend with the Jesuites men that are sworne bellies to the world and the Pope The Parisians cite the Councell of Carthage where Augustine was present And Augustine and Tertullian and Chrysostome seeme to favour this So Maldonate Ferus Jansenius Sutluvius Whittaker Morton Spalato Gerson Almain Petr. de Alliac Also Edmundus Richerius and Sim. Vegorius set out a booke of Church policy depressing the Pope and extolling the Church power as full and compleat without a ministeriall head as their owne Parisian Doctors acknowledging the command of having a Pope to be affirmative and not to bind alwayes and that the Churches power remaineth full when the Pope is dead as the Parisians say p. 8. The booke came out without the name of an Authour and was condemned by Cardinall Peronius Archbishop of Senona and Primate of France and Germany and is refuted by Andreas Duvallius a Sorbonist What our Divines say in this I have exponed to be far otherwise then is the mind of Parker M. Jacob M. Best and the Authours of presbyteriall government examined Ann. 1641. Hence our first conclusion is All offices and office-bearers in Gods house have their warrant immediately from Christ Jesus as we all agree against the bastard prelacy 1. because of the perfection and plenitude of Scripture 2 because of our Law-giver Christs wisedome and his seven Spirits that are before the Throne seeing he seeth better then men 3. because of the Scriptures Eph. 4. 11. Rom. 12. 7 8 9. w 1 Cor. 12. 26 27 28 29. 1 Tim. 3. Act. 20. â—8 And therefore Presbyters and Deacons have their offices immediately from Christ and not from the Prelates 11. Conclusion The first subject of the keyes is either made quate or narrower as one Pastor and some ruling Elders of
in an orderly way as may be collected from Act. 15. 12 13. letters are sent in the Churches name charity sent to the distressed Saints in their name officers chosen by their consent but all this maketh no popular government if we speak properly seeing the multitude doth not judge define judicially nor sentence nor command and give out Canons and Constitutions But these of whom we now speake doe constitute a popular government in the Church which I proove 1. Parker the fore-said Authours Best M. Jacob Smith and these that are for independency of Congregations ascribe to the whole multitude and from 1 Cor. 5. 4 5 12. a judiciall exercise of the rod and a judging of these that are within Mat. 2. 18. The Church to be heard and obeyed that doth judicially excommunicate is not the Church of over-seers say they but the Church of all believers 3. Binding and loosing and the keyes of the Kingdome and that is both power and exercise is given to the Church builded on the rocke against which the gates of Hell shall not prevaile Mat. 16. 18 19. so they teach also 4. All the power and jurisdiction that Presbyteries and Synods have saith Parker is from the Church of believers 5. The Congregation of believers hath power of jurisdiction over the officers and rulers of the Church to make and unmake ordaine censure depose and excommunicate their over-seers say they Now all who have written Politiks as Aristotle Bodin Tholosanus and our Divines disputing against the Popes Monarchy Junius Daneus Keckerman Chamier Musculus Sadeel say these are properly Judges who cognosce and authoritatively try sentence decree and punish delinquents and all this the whole faithfull doe by the power of the keyes as is prooved ergo there is a democraticall or popular government brought into Christs house this way and all necessity of overseers and officers taken close away Smith saith it is Antichristian to place Rulers and Elders over the whole body of the Church Yea he seeth not why all believers may not preach and administer the Sacraments And if the Keyes be given to them and actuall government to over-see and rule their over-seers I see not how this will not follow from the fore-said grounds See what Arnisaeus and Spalato saith both acknowledge that is popular government when the people ruleth themselves Neither is it enough to say the Elders rule because they propone and order all things and reproove convince and exhort for no man will have the Apostle James whom many of our Divines think President and Moderator of the Councell of Hierusalem Act. 15. The Ruler and one that is over the Councell in the Lord and such an one as the Councell must obey and submit unto for his place of Moderation For the Duke of Venetia because he moderateth their Senate and proponeth and ordereth suffrages is not thought by Bodine Tolosanus Arnisaeus Keckerman or any Politician to be the King and Prince of the Venetians and Lord Judge over the Senate The Lacedemonian government was popular howbeit the people did order their matters by their Ephori that were a sort of Rulers to the people The Moderatour of our Assembly is not Judge or over the Assembly in the Lord Nay he hath not a suffâ—age and decisme voice in our Assembly because he is Moderator but because he is a chosen Commissioner and member of the Assembly So Field saith well If the Pope be only a President in the Councell he is not a Prince Turrâ—cremata distinguisheth betwixt a President of Honour and a President of Authority The Canon of the Councell of Paris maketh the Pope above this or this Church or Bishop but when he is in a generall Councell he is there as a President of Honour only not as a Prince but as the first member by order of the Councell and subject to the Councell Now the Scripture giveth to the over-seers an authority a presidency of authority We must obey them and submit to them and heare them as we would heare Christ. 2. Seeing this is ordinary to our Brethren to reason thus All the faithfull are the Spouse and Body of Christ Kings and Priests unto God and have a like title and interest in him therfore the Keyes are immediately communicated to them without the mediation of Rulers interveening Hence I inferre if all have alike right to the keys for their alike title by Faith and right of free redemption in Christ ergo all are alike Rulers over all in the Lord then because believers as believers have a title and interest in Christ as their redeemer and office-bearers because office bearers have no title in Christ as Redeemer for no office giveth a man a claime to Christ as a redeemer but only some generall title to him as Lord of the house Hence it shall follow that the believers are Over-seers and Rulers and Pastors and that they should order and moderate all publick actions So I see no authority or preheminency given to the Church-guides but that which is due and more due to the believers then to them As for reprooving convincing exhorting these are common to all the faithfull as our Brethren say and so due to them by virtue of the keys and more due then to office-bearers who do but borrow the keyes at the second hand as they teach and receive them not immediately from Christ. Now we all know that Anabaptists take away all Magistracy under the New Testament all dominion conquered by warre all relation of captain and souldier master and servant upon this ground that we are all Christs free-men all Christians equally redeemed in Christ And if the sonne make you free then are you free indeed And the New Testament maketh us all Christs ransomed ones and so there should be no servant And we are called in Christ to liberty be not servants of men See what our Divines Calvin Pareus Bucan Tilenus Professours of Leyden answer Anabaptists Libertines Socinians Arminians thus abusing Gods Word And certainly if the keyes and government of the Church be given to all believers because they are all made Kings Priests and Prophets and we are made free and redeemed in Christ and all things are made ours Therfore I may well inferre upon the same grounds the keys of civill power to be Kings temporall and freemen civilly are made ours if all things be ours and so no Magistrate no Captain no souldier peace and liberty are ours no master or servant I am far from thinking that our worthy Brethren do allow of this conclusion but the principles are too sibb and near of blood What Fathers say for the Church government by Elders and not by the people may be seen in Ignatius who will have us to have recourse to the Apostles as to the Colledge of Presbyters And
of Christ as is cleare 1 Tim. 6. 14. and so he saith himself 1 Tim. 3. 15. These things I write that thou mayest know how to behave thy selfe in the Church Gerson Bucer These were written for ages to come so the Refutator of Tilen and our own Rollock and so the Fathers Oecumenus say he setteth downe the summe of Ecclesiasticke Discipline So Chrysostome Augustine Enthim Cyrillus 10. Suppose we should grant a Presbyteriall Church be not expresly in the Word as we thinke it is Mat. 18. as we shall prove yet the thing it self cannot be denied hence take away a Presbytery whose it is to ordaine and censure Pastours of necessity the government and power of the keyes must be in the hands of the people against the arguments in the former Chapter that cannot be answered for the multitude of believers cannot ordaine a Pastor suppose we grant they are to chuse and elect their owne Pastor yet it is not warranted by the Word that ruling Elders with one pastor should ordain pastors seeing ordinations is given still to preaching Elders Act 14. 3. Tit 1. 5. 1 Tim 5. 22. 2 Tim. 2. 2. Rev 2. 2. Act 20. 29 30. and to moe pastours then to one only But by the way let us heare what is said against this 1. The word Church signifieth alwaies a gathered together Church or such as may gather together Act 11. 26. a whole yeare they assembled with the Church Act 20. 7. The Disciples came together to breake bread so Act 1. 10. Act 2. 44 46. Act 5. 12. Act 15. 25. An. Our brother M. Gillespi saith many Interpreters expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were together that is of one accord in love and amity and also Churches not being builded and they meeting in private houses as in Maries house Act 12. schoole of Tyrrannus Act 19. 9. in an upper chamber Act 20. 8. Pauls lodging at Rome Act 28. 13. What private houses could ordinarily contain so many thousands 2. The Scripture speaketh so to give us an example of the publick meeting for publick worship where it is not needefull that all met in one place collectively it is enough they meet all distributively 3. Neither doth the word Church alwayes signifie a meeting of one single Congregation as Act 12. Prayers was made by the Church that is by all professours Herod vexed the Church Act 8. Saul made havocke of the Church I persecuted the Church There is no necessity to expound these of people meeting ordinarily to worship God for Herod and Saul persecuted all whither Apostles or professours in houses not respecting their meeting in one place also it shall follow that prayers were not made in private but only in the Church that is in the conveened Congregation for Peter which is absurd And that they were a visible Church is cleare els Herod and Saul could not persecute them Parker answereth The whole Nation of the Iewes did meet at one meeting and are called by Luke the Church and there came innumerable multitudes to heare Christ. Answ. That is for us the Church of the Iews contained six hundreth thousand fighting men beside women children and aged persons and the Levites that attended the Tabernacle and Arke it were a wonder to make out of this an independent Congregation all judging and governing both themselves and their governours Therfore there may be a visible Church under one government that cannot ordinarily meet to heare the Word of God and howbeit there met innumerable multitudes Luke 12 to heare Christ and that with great confusion that is forbidden in Church meetings 1 Cor 14. So that they trod on one another that multitude could not be a Church 1. Ordinarily meeting 2. To heare one pastor 3. To judge all the people and over-see their manners 4. And to communicate ordinarily at one Table in the Lords Supper this is against the nature and true use of a Congregation met in one place for the publick worship Thirdly they reason the Church visible in the New Testament are called the Churches in the plurall number the Churches of Judea Galatia Asia Macedonia Hence it followeth there is no visible Church larger then a Church meeting in one house Answ We reade of the Church of Hierusalem Act 15. where certainly there were moe particular Churches 2 It followeth not for moe Churches were visible and audible Act 15. at that famous councell and are called so united the whole Church and yet separated they were sundry churches they are so named in opposition only to the Nationall and typicall Church of Iudea not in opposition to provinciall and Nationall Churches and Synods 5 Conclusion A Church may be called representative three waies 1 Properly as if the Rulers stood in the persons of believers judging for them as if the believers were there themselves as a deputy representeth the King So Israel did sweare a covenant Deut 9. 14 15. for their posterity not borne this way the Eldership doe not judge for the Congregations as if the Congregations did judge by them as by their instruments as Robinson saith because the multitude of believers should not judge at all therfore Elders doe not in governing represent their persons So Bannes said the Pope this way hath no Legate for he cannot give an Apostolike spirit to his Embassadour for then he miâ—ht leave saith he an apostolike spirit in legacy to some successour We acknowledge no representative church in this sence as the authour of presbyteriall government examined unjustly imputeth to us 2 A representative Church may be thought a number sent by a community and elected to give laws absolutely tying as if believers should say We resigne our faith and conscience to you to held good whatever you determine without repeale or tryall that is blinde faith that we disclaime all our Rulers acts in our Assemblies do bind 1 conditionally if they be lawfull and convenient 2 matters to be enacted are first to be referred to the congregations and Elderships of particular congregations before they be enacted 3 A representative Church is a number having election and designation from the Church of believers but ordination from the Eldership to voice determine and command as those who are over them in the Lord to make constitutions and decrees according to Gods word and this way we hold a representative Church Mat 18. and 1 Cor 5. which made acts according to Gods word tying the whole congregation even the absents for the presents representeth the absent If the incestuous person had bin judicially excommunicated the Apostle Paul and all the absents that neither had bin actours nor witnesses had bin tied to abstain from bortherly conversing with him and this way the decrees of the Councell of Jerusalem tyed the absent Churches Act 16. 4. and Chrâ—sts power of the keyes Iohn 20. were given to Thomas howbeit absent
who confesseth our Thesis that in these words tell the Church Christ doth understand the Presbytery or Eldership Hence the word Church in the New Testament doth not alwayes signifie the Church of Believers Disciples Brethren who pray in Christs name and are heard in Heaven and are builded on the Rocke and are the body and spouse of Christ for a number may be and often is an Eldership judicially excommunicating and a Presbytery yea and also including some externally professing Christ who are not a company of redeemed ones built by saving faith upon the Rocke Jesus Christ. Also it is insolent that the word Church here should signifie both precisely the Eldership and also in that same vers the whole Congregation of believers because the same Church to the which the offended brother should put in his bill of complaint is that very Church which must be heard and obeyed under the pain of excommunication 2. It is hard that the offender should be excommunicated for not hearing and obeying the Congregation of believers who are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over him in the Lord. 3. By grant of M. Parker the Church of believers hath not power from this place Mat 18. to ordaine pastors to themselves when they want pastors or to excommunicate their own Eldership in case of scandalous sins which is against his grounds and our Brethrens principles who ascribe this authority to the Congregation of believers because a number of believers is not an Aristocraticall part and a select Presbytery and Eldership as he saith is meaned in this word tell the Church 14. The Church here cannot well mean a visible Congregation of believers and Elders conveened to heare the Word preached so as he who contemneth two private admonitions should be accused and censured in the face of the Congregation conveened to hear Gods Word Because the Church meeteth in Christs name for Gods worship if they meet in faith and humble sense of sinne with purpose of heart to worship God in spirit and truth but there is some other thing required that the excommunicating Church meet for the actuall exercise of discipline for beside meeting in Christs name there is required that the Church meet with Pauls spirit and the rod of discipline 1 Cor 5. 4. That yee meet in the name of our Lord Iesus Christ and my spirit with power of our Lord Iesus Christ. Then Pauls spirit as an Elder who hath power of the rod a spirit and power of excommunication is required to this meeting But I doubt not but the Church of believers did meet at Corinth 1 Cor 11. for hearing the Word and receiving the Lords Supper and for ordinary worâ—hip and praying and praysing when it was not needfull that Paul should write That yee meet together in the name of our Lord Iesus and my spirit to heare the Word and to receive the Lords Supper There was no need of Pauls spirit for that therfore I conclude that this meeting of the excommunicating Church requireth another spirit and authoritative power to deliver to Satan such as was in Paul then is required in ten believers meeting in faith without Pauls authoritative power to heare Gods Word For Paul saith of his authoritative meeting I verily absent in body but present in spirit have judged c. but Paul knew that they might meet as a number of believers to heare the Word whither Paul be absent or present in spirit and this I observe for their mistake who teach that two or three agreeing together upon Earth and praying for one thing are heard of God as it is said Mat 18. 19 20. is an independent Church having the power of the Keyes for first Christ then hath not provided a sure way for removing scandals And when he saith tell the Church this tell the Church must be a definite visible conspicuously known Church now in one congregation one province one nation there be three hundreth six or ten hundreth threes or fours of professed believers if every three and every foure be an independent Church to which of all these many threes and fours shall the plantiffe addresse himselfe for they be all equally independent Churches the plantiffe is left in the midst and knoweth not his ordinary judge there be so many tribunals in one Congregation yea in one Family 2. How many key-bearing Churches shall be within one independent Congregation who may all meet in publike in one house for the joynt worshiping of God together 3. Christ in these words where he is said to heare two who shall agree together upon earth as touching one thing hath no purpose to erect visible Churches with the full power of the keyes consisting only of three or foure believers but he doth argue here from the lesse to the more as Bucer saith and as Musculus God will not only ratifie excommunication but he will heare the prayers of his children universally and this promise ver 20. of Christs presence amongst two or three is more large and generall then his promise to ratifie the sentence of excommunication even that Christ will be with his owne howbeit they be not Church-waies conveened or rather as Paraeus saith it is a generall promise of the presence of Christs grace in his Church sive magnâ sive parvâ either great or small and I grant it will prove the power of our Church sessions in Scotland very well where there is often but one Pastor and some few ruling Elders but Christ cannot promise a Church-presence of his Spirit and grace or such a presence wherby he ratifieth the censures of the Church but where there is a Church consisting of Elders and people but if the words be pressed according to the letter and definite number then it shall follow that every two believers yea suppose two women agreeing on earth to pray for one thing shall be a Ministeriall Church having the power of the keys which is most absurd For a number of believers make not a Church having the power of the keys for 1. They want the power of binding and loosing by preaching 2. They are not a golden candlestick in the which Christ walketh as a visible Church is Rev. 1. Christs meaning theâ— must be I promise my presence to the smallest Church suppose it were possible that a Ministeriall Church could consist of the least number that is even of two only but Christs purpose is not to make every two believers a visible Ministeriall Church and every believing Family a congregation having the power of the keys Vasquez the Jesuite hath arguments and ancients to speak from the Text this which we say which can hardly be answered See that Enchiridion of the Province of Cullen under Charles the V. See also Jansenius Maldonat and others on this Text. CHAP. IX Q. 9. What members are necessarily required for the right and lawfull constitution of a true politicke visible Church to the which we
wit that haereticks adulterers forcerers blasphemers be no parts of Christs visible Church as it is a Church Yea we say that as the tree leg and the eye of glasse and the teeth of silver by art put in the body are no members of the living body so neither are these members of the true Church and so much doe all our Divines as Calvin Beza Junius Whittaker Tilen Piscator Pareus Vrsine Trâ—lâ—atius Sibrandus Amesius prove against Papists 2. Preaching of the Gospell is called a note of the Church and profession of faith a note of the Church both the former is a noâ—e of the teaching Church or minsteriall Church called Ecclesia docens The latter is a note of the professing Church who professeth the faith which we may call Ecclesia utens or Ecclesia practicè consideram 3. Profession of the faith is thought to be true either Subjectively 2. Objectively Or 3. Both Subjectively and Objectively Profession subjectively is true when the professor doeth indeed professe and avow the truth and doth not only seem to avow professe the truth and this is no note of a true Church because it may be in hypocrites who really goe to Church really heare the word and partake of the Sacraments but not sincerely Profession true objectively is when the professor doth professe that faith which is indeed sound and orthodox And this is a marke of the true teaching or ministeriall Church and may be in a visible company of professors who for the time are not sincere beleevers But a profession of the faith both objectively true and subjectively is when the object is orthodox and sound truth and the professor sincerely and gratiously and with an honest heart beleeveth and professeth the truth and this way profession of the truth is a true and essentiall note of a visible Church as it is a true Church and body of Christ and so are our Divines to be expounded in this doctrine about the notes of the visible Church But withall the visible Church is to be considered in abstracto under the notion of visibility and as visible and as performing all the externall acts of professing governing hearing preaching praising administrating the seales of the covenant binding and loosing in the externall and visible court of Christ and under this reduplication as obvious to mens eyes and therefore in this notion all externall professors who are not manifestly and openly scandalous are to be reputed members of the true visible Church and therefore this tearme would be considered a true visible Church For the adjective true may either be referred to the subject Church and so signifieth the true misticall body of Christ visibly and with all sincerely professing the sound faith Or it may be referred to the other adjective visible and so it is no other but a company of professors visible to our senses and so truely visible whose members may be unsound and false professours Then the question is whither visible Saints 1. forsaking all knowne sinnes 2. Doing all the knowne will of God 3. Growing in grace as saith Smith and the discov of N. Light be the only true matter of a right and lawfully consistent visible Church and congregation so as we are to joyne with no company of worshippers of God but such visible Saints as these and to acknowledge no other society a true Church whereto we are obliged to adjoyne our selves as members save only such a sâ—ciety Or is this sufficient for the nature and right constitution of a true visible Church that the company that we are to joyne our selves unto as visible members have in it these true markes of a visible Church The pure word of God purely preached and the Sacraments duely administred with discipline according to Gods word and withall a people externally professing the fore-said faith suppose they cannot give to us manifest tokens and evidences that they are effectually called and partakers of the divine nature and translated from death to life and are elected called and justified This latter we hold as the truth of God these of the Separation hold the former Now we must carefully distinguish here what are to be distinguished for there are many questions infolded here of divers natures For 1. The question is if the society have the word seales and right discipline and they professe the truth suppose their lives be wicked whether they should not be answerable to that which they professe I Answer No doubt they ought to be answerable to their light and obey the holy calling 2. What if many of them leade a life contrary to that which they professe and yet the governours use not the rod of discipline to censure them then whether should the members separate from that Church They ought to separate say the Separatists They ought not to separate from the Church and worship say we they are to stay with their Mother but to plead with her and modestly and seasonably say that Archippus and others doe not fulfill their Ministry which they have received of the Lord. 3. What if there be purity of doctrine but extreame wickednesse contrary to their doctrine whether is that company a true Church or not I answer it is a true visible and a teaching or right ministeriall Church but for as farre as can be seene not a holy not a sanctified Church and therefore must not be deserted and left 4. What if the guides receive in as members of the Church those who are knowne to be most scandalous and wicked and not such Saints as Paul writeth unto at Rome Corinth Ephesus Colosse Answ. The faults of the guides are not your faults who are private members you are to keepe publike communion in the publike ordinances of Christ but not to take part with their unfruitfull workes but rather to reprove them 5. What if the members of the Church can give no reall proofes that they are inwardly called sanctified and justified and yet you see no scandalous out-breakings in them to testifie the contrary I answer for as much as grace may be under many ashes as a peece of gold amongst mountaines of earth If they professe the sound faith they are a true visible Church and we are to acknowledge them as such and to joyne our selves as members to such a society or being already members we are to remaine in that society and not to separate from it in any sort The Separation doth complaine that in our Church are as Ainsworth saith swarmes of Atheists Idolaters Papists erronious and hereticall sectaries witches charmers sorcerers theeves adulterers lyars c. The Gentiles enter unto the temple of God the holy things of God the Sacraments indifferently communicated with cleane and uncleane circumcised and uncircumcised And amongst you are thousands who cannot tell how they shall be saved So say others as M. Barrow and Smith Hence inferre they our Church is a false Church not right constitute no Spouse of Christ no royall generation not
a people who hath Christ for King Priest and Prophet We on the contrary hold this as our fourth conclusion That howbeit openly and grossely prophane wicked persons as knowne atheists and mockers of Religion Idolaters papists heretickes sorcerers witches theeves adulterers c. are not to be keeped in the Church but to be excommunicated nor yet to be received into the Church as members thereof untill they give evidences of their repentance Yet we say that there is nothing required more as touching the essentiall properties and nature of being members of a Church as visible but that they professe before men the faith and desire the seales of the Covenant and crave fellowship with the visible Church which I prove 1. From the manner of receiving members in the Apostolike Church where nothing is required but a professed willingnesse to receive the Gospell howbeit they receive it not from their heart Act. 2. 41. then they that gladly received his word Peters word were baptized and the same day were added to the Church about three thousand soules v. 45. And they sold their possessions and parted them to all men Now amongst these glad receivers of the Gospell were Ananias and Saphira ch 4. v. 34 35 36 37. chap. 6. v. 1 2 3. It is true they are all charged by Peter to repent ere they be baptized and added to the Church but the Apostles require no more to make members of the visible Church â—ut 1. professed willing receiving of the word and this receiving expressed by an outward act of selling their goods which was but hypocâ—isie in Ananias and Saphira as the event declared yet were Ananias and Saphira for that time members of the Churches as truly visible and their acts of electing and chusing a Pastor and consenting to excommunicate scandalous persons in that time valid in Christs cout Yea suppose Ananias had been a preacher his preaching and baptizing should have been valid by grant of Separatists Also there is no more required by the Church of Simon Magus Act 8. v. 13. but beleeving historically at the sight of miracles and he was baptized and received into the Church presently Now this beleeving was not seene to be saving faith to Peter and the Apostles we know no wayes they had to know it seeing they know not the heart but what is said v. 13. he continued with Philip and wondred which an hypocrite might doe and he had been not long since an abhominable sorcerer and usurped the honour of God like a sacrilegious robber of the Almighty of his glory ver 9 10 11. And the like we may see of Demas who forsooke Paul 2 Tim. 4. 10 and followed the present world There was nothing to make him a member of the visible Church then but that for a while he followed Paul in his journeyes and professed the faith And the like must be said of Hymeneus and Alexander who for a time were members of the true Church as it is visible and a professing Church and this was knowne onely by their profession yet that they had but a bare profession is cleare seeing afterward they made shipwracke of faith 1 Tim. 1. 19 20. Now our brethren cannot deny but all these might and did exercise Ecclesiasticall Acts that were valid and ratified of God yea of binding and loosing and so nothing is required to make men members of a visible Church but such an outward profession of faith as may befall and hath been found in the fairest broidered and paâ—mented hypocrites who have been in the Apostolike Church Also what more was in Judas even after Christ had said Have not I chosen you twelve and one of you is a Devill yet the eleven say not Lord discover him to us that we may separate from him 2. Argument If the visible Church planted and constituted lawfuâ—ly be a draw-net wherein are fishes of all sorts and a house wherein are vessels of silver and gold and also base vessels of brasse and wood and a barne-floore wherein are wheat and a chaffe then a Church is rightly constitute howbeit there be in it beleevers and unbeleevers and hypocrites as members thereof And there is no more required to make members of the Church visible as visible but that they be within the net hearers of the word within the house as vessels of brasse within the barne-wals as chaffe in likenesse and appearance like wheat But the former is true and granted by Barrow Mat 13. 47. 2 Tim. 2. 20 21. Mat. 3. 12. Barrow saith Hypocrites are ever in the Church but it followeth not that the prophane multitude for that should be admitted members without proofe of their faith Answ. As the likenesse between the vessell of brasse and the vessell of gold and their being in one and the same Noblemans cuâ—table together is sufficient to make the brazen vessell a part of the plenishing of the house so the hypocrites externall profession and receiving the word and remaining in the Church as Ananias and Saphira and Simon Magus his beleeving his adhering to Philip his desire of Baptisme maketh him a member of the visible Church and the Church that these are in is a truly and right constitute visible Church 3. Argument If that Church be rightly constitute and a true Church where the man without the wedding garment commeth to the Marriage of the Kings sonne that is where multitudes were called and doe heare the Word and so come to the banquet of the Gospell that are not chosen and are destitute of the wedding garment of faith and Christs righteousnesse and all these that are professed hearers of the word and yet not sound beleevers Then a professed and externall use of the meanes if no outward out-breakings of scandals be in them maketh men members of the visible Church and the Church is rightly constitute where these are but the former is true Mat. 22. v. â— 3. c. v. 11 12 13. and this is a point most ordinary in every visible Assembly where the word is preached where some beleeve and some are hardened as in the parable of the sower where the seed falleth upon good ground and bringeth forth fruit and also upon the way side upon the rockie and thorny ground and in the parable of the ten Virgins to make them all the visible kingdome of heaven there is no more required but that all have lâ—mps that is a profession that they are the Bridegroomes men attending the wedding and yet five of them wanteth oyle And so when Christ preacheth and worketh miracles some beleeve and some beleeve not Joh. 7. 31 32 33. Acts 2. 48 49 50. compared with Acts 5. 1 2. 2 Cor. 15. 16. 4. Argument Israel was a right constituted Church The covenanted people of God an holy people to the Lord chosen to be a peculiar people to himselfe Deut. 14. 1 2. Deut. 29 10 11 12. a people on whom God set his love Deut. 7. 7. So happy as none was
like unto them saved by the Lord the shield of their help Deut. 33. 26 27 28 29. a people with whom God would not â—reake his oath and Covenant made with Abraham Judg. 2. 1. and their God 1 King 18. 36. 2 King 9. 6. and he calleth them his people Hos 6 Jer. 2. 13. married unto the Lord Ier. 3. 14. and married for ever Ier. 31. 36 37. Ier. 32 40 41. Hos 2. 19 20. Isa. 50. 30. Psal. 80. 30 31 32 33 c. A people who had avowed the Lord to be their God a people whom the Lord had avowed to be his peculiar people Deut. 26. 18 19. A people with goodly tents as the gardens by the rivers side as the trees of Libanus that the Lord hath planted Num. 24. 5 6. A people on whom the Lord looked upon and behold their time was the time of love over whom the Lord spread his skirts of love to whom God sware a Covenant and made them his Ezech. 16 6 7 8 9. the Lords heritage Ier. 12. 8. his pleasant sonne and deare childe Ier. 31. 20. his wel-beloved Isa. 5. 1. And yet because of transgressions and the backsliders and revolters that wre amongst them a perverse and crooked generation Deut. 32. 5. at that same time had waxed fat and thicke and lightly esteemed the rocke of their salvation v. 15. A people that had no eyes to see nor eares to heare nor a heart to perceive to that day Deut. 29. 4. spotted but not as his children Deut. 32. 5. a whorish people v. 16 17. Sodome and Gomorrah Deut 32. 32. Isa. 1. 10. an harlot city full of murtherers drosse not silver wine and water v. 21 22. uncircumcised in heart Ier. 9. 26. to God no better then uncircumcised Aethyopians Egyptians Philistines and Syrians Amos 9 7. these that played the harlot with many lovers in all the high-wayes Ier. 3. 1 2 3. The Prophets prophesying falsly the Priests bearing rule by their meanes and the people loving to have it so Ierem. 5. 31. The Princes wolves evening wolves Ezekiel 22. 27. What Apostasie was in Israel yea in all except Calâ—b and Joshuah What harlotrie with the Daughters of Moab and that vile Idoll Baal-peor both immediately before and immediately after the Spirit had called them a blessed people goodly plants trees of the Lords planting Numb 24. as may be seen in the Chapters of that story especially cap. 25. Hence unanswerably it must follow A Church visible is a rightly and lawfully constitute Church to the which we may joyne our selves as members and yet it is a mixed multitude of godly and prophane circumcised and cleane uncircumcised and uncleane And Moses and the Prophets knew Israel to be thus mixed and rebuked them and yet tearmeth them a married people to the Lord Jer. 3. 14. 5. Argument If the Church of the Jewes was a truly constitute visible Church a Church that did worship a God they knew and of whom was salvation Joh. 4. 22. in Christs dayes and had Moses chaire among them and teachers on that chaire whom Christ commanded to heare and obey Mat. 23 1 2 3. and was the Lords vineyard Mat. 21. 33. and the Lords building ver 42. and had the Kingdome of God amongst them ver 43. and the Lords Priests whom Christ commanded to acknowledge and obey Mat. 8. 4. and if the Lord countenanced their feasts preached in the Temple and their Synagogues John 5. 1. John 7. 37. John 8. 2. Luke 4. 16 17. and that daily and yet there was in their Church Scribes and Pharisees who perverted the Law of God Mat. 5. 21. who made the Law of God of none effect with their traditions Mat. 15. 6. and polluted all with will worship Mark 7. 6 7 8 c. Master builders who rejected Christ the corner stone of the building and slew the heire Christ to make the vineyard their owne Mat. 21. v. 42. v. 38 killers of the Prophets Mat. 23. 37. blinde guides who led the blind people in the â—â—tch Christs own who would not receive him Joh. 1. 12. if they slew the Lord of glory Acts 5. 30. Acts 2. 36. Gods house made a house of merchandise a den of theeves John 2. 16. the Priesthood was bought and sold Caiaphas was High-priest that yeare By Gods Law the High-Priest should have continued so all his life All this being true then a Church is a right constitute Church where the cleane and uncleane are mixed 6. The like I might prove of the Church of Coriath Galatia and Ephesus Thyatira Sardis Laodicea And the Separatists grant that hypocrites are often in the true visible Church then the presence of wicked men in a visible Church marrâ—th not the constitution of a Church onely Separatists would have a more accurate tryall taken before persons were received in the Church lest the uncircumcised enter into the temple of the Lord. But all the markes that we are to take before we receive members in the Church or they also is but an externall profession And the Apostles tooke no markes in receiving Ananias and Saphira Simon Magus Demas Alexander and Hymyneus but onely an hypocriticall profession as Calvin hath well observed and after him Cameron We have no certainty of faith to know that this or this man is a beleever that another man beleeveth and is saved is not the object of my faith 2. Hence it followeth that of a Congregation of forty professors foure and twenty may be and often are but hypocrites yet these foure aâ—d twenty suppose twelve of them be the Pastor Elders and Deacons are truly parts of the Church as visible Howbeit not parts of the Church as the Church and as the true and mystciall body of Jesus Christ and by this same reason all the fourty may be hypocrites for a time because they are but men who seeth not the heart who did congregate this Church and what is true of foure and twenty may befall fourty I say for a time they may be all hypocrites or at the first constitution of the Church but that all shall remaine so I thinke is against the wisedome and gracious intention of God who doth not set up a candle and candlesticke but to seeke his owne lost money And where he sendeth shepheards he hath there some lost sheep because the preaching of the word is an essentiall note of a visible Church Hence that Congregation of forty not yet converted is a true visible Church I meane a true teaching and Ministeriall Church in which are acts Pastorall of preaching baptizing binding and loosing that are valid and right Ecclesiastically For Baptisme there administrated was not to be repeated and such a Church by the Ministery therein is and may be converted to the saving faith of Christ yea and Separatists would call such an independent Congregation Hence 3. this must follow that as to make one a Pastor and to make twelve men Deacons and Elders and so
tye many particular Churches is lawfull to us I prove the assumption A question troubled these Churches some false teachers said Cyrinthus as Epiphanius thinketh You must be circumcised after the manner of Moses Acts 15. ver 1. and there was no small dissention and disputation about this ver 2. and this question troubled the Church of Jerusalem as ver 4. and 5. doe declare And it troubled the Churches of Antioch Syria and Cylicia ver 23. 2. That the question could not well be determined in their particular Churches is cleare from ver 34 from three circumstances 1. The maintainers of the question troubled them 2. They almost subverted their soules with words 3. They alleadge a necessity of keeping Moses Law and that it was the commandement and doctrine of the Apostles and Elders 3. That in this question that troubled them so much they have their recourse to a Synod is cleare ver 6. And the Apostles and Elders came to consider of this matter and ver 2. They determined that Paul and Barnabas and certaine others of them should goe up to Jerusalem unto the Apostles and Elders about this question And that the Apostles who were led by an infallible spirit and could not erre might have determined the question is cleare by their speeches in the counsell if the Apostles had not had a mind to set down a Samplar and a Copy of an Assembly in such cases 4. That there are here the members of a Synod is cleare Apostles Elders Brethren ver 23. and Commissioners from Antioch ver 2. certaine others and the Elders of the Church at Jerusalem James Paul and the Elders of Jerusalem chap. 21. v. 17 18 compared with ver 25. So here are Elders from sundry Congregations 5. That these Decrees did tye and Ecclesiastically oblige the Churches howbeit all the members were not present to consent is cleare chap. 16. ver 4. And as they went through the Cities they delivered them the Decrees for to keep Acts 21. ver 25. We have written and concluded that they observe no such things but that they keep themselves c. So chap. 15. 28. It seemed good to lay on you no greater burden then these necessary things c. Now let us heare the exceptions which our brethren propound on the contraâ—y to prove that this was no generall Assembly They object 1. This cannot be proved to be an oâ—cumenicke Councell that is an Assembly of the whole Churches of the world Answ. Howbeit Augustine Chrysostome Cyrillus Theophylact Theodoret Cyprian Ambrose and most of the learned Fathers agree that it was an oâ—cumenicke Assembly yet we will not contend many Churches of Jewes and Gentiles were here by their Commâ—ssioners which is sufficient for our point 2. The Apostles who were universall Pastors of the whole world were here 2. They object There is no word of a Synod or Assembly in the Text. Answ. The thing it selfe is here if not the name saith that learned Voetius 2. Neither is the name of an independent Church in Scripture nor the word Trinity or Sacrament what then the the things are in Scripture 3. verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they assembled and ver 25. they were together is plainly a Synod They object 3. Though there were a generall assembly here yet it proveth nothing for the power of the keyes to be in such an assembly but onely it saith something for a power of deciding of controversies in matter of â—aith which implyeth no act of iurisdiction Answ. 1. The deciding of controversies in matters of doctrine tying the Churches and laying a burthen on them as it is ver 28. and tying them to keep the Decrees chap. 21. 25. chap. 16. 4. is an aâ—t of jurisdiction and an opening and shutting heaven by the power of the keyes when it is done Synodically as this is here 2. This presupposeth that the power of the keyes is onely in censuring matters of fact and not in a ministeriall jâ—dging and condemning of false doctrine which is against Scripture For Ephesus is commended for using the keyes in condemning the doctrine of those who called themselves Apostles and were not and Pergamus rebuked for suffering the doctrine of Balaam and Thyatira is rebuked for suffering Jezabel to teach the lawfulnesse of fornication and of eating things sacrificed unto Idols Rev. 2. v. 2. v. 14. v. 20. They object fourthly The true cause why Paul and Barnabas were sent to Jerusalem was not to get authoritative resolution of the question in hand but to know whether these teachers had warrant from the Apostles to teach the necessity of circumcision as they pretended they had as may be gathered from ver 24. To whom we gave no such command Answ. The contrary is seen in the Text For if the Apostles had commanded any such thing it was a dispute of fact in this Synod and they might soone have answered that but the thing questioned was questis iuris a question if circumcision must be v. 5. and that they must be circumcised ver 24. Also Paul and Barnabas were sent to Jerusalem ver 2. about this question Now the question was not whether the Apostles had taught the lawfulnesse of circumcision or not But the question is ver 1. Certaine men taught except ye be circumcised after the manner of Moses you cannot be saved 2. It were a vaine thing to say that v. 6. the Apostles and Elders met about this matter to see what the Apostles had taught and what not 3. The Apostles bring reasons from the Scriptures and from the calling of the Gentiles which were vaine reasons if nothing were in question but whether the Apostles had taught this point or not taught it 4. That Paul and Barnabas were sent to be resolved of more then whether the Apostles had taught this or not is cleare by their answer in the Decree It seemed good c. to lay no greater burden on you and that you abstaine from meats offered to Idols c. They object fifthly There was no combination of many Pastors of divers Churches but onely a few messengers sene from Antioch to the Congregation at Jerusalem Hence many say it was an assembly of a particular Church and it bindeth only as a particular and speciall meeting So M. Best Answ 1. We stand not upon an exact meeting of all Churches when as the nature and essence of a Synodicall and Assembly-meeting is saved Here were Apostles and Elders whose charge was the wide world And the Elders of Ierusalem and Commissioners sent from Antioch and they send Canons and Decrees to other Churches 2. A decree of one particular independent Congregation cannot bind another as our brethren teach But the Decrees made here did tye the Churches of Syria Cylicia Antioch and Ierusalem v. 22 23. chap. 16. v. 4. Yea and all the Churches of the Gentiles Acts 21. 25. remember that enemies to our Synods as Bridgesius
and Hugo Grotius object this also This is the answer of Bridgesius and Hugo Grotius who deny the necessity of reformed Synods Parker who is for our brethren in many points refuteth this and proveth it was a Synod They object sixthly They were not neighbouring Churches that sent for Jerusalem did lye two hundred â—iles from Antioch How could they that lay so far distant ordinarily meet as your Classes did Answ. To the essence of a Synod and the necessity thereof is not required such meetings of Churches so farre distant but when the Churches necessity requireth it the lawfulnesse thereof may hence well be concluded and that when they lye so neâ—r-hand they may more conveniently meet 2. Neither is this much to give M. Best his Geography at his owne measure when the Churches were now in their infancy and the question of such importance that the Churches travell many miles for their resolutâ—on in this They object seventhly How prove you that these that were sent from Antioch had authority in the Church of Jerusalem Answ. Because Paul and Barnabas sent from Antioch had voyces in these Decrees They object eighthly It cannot be proved from henâ—e that Antioch was a Church depending on Jerusalem Answ. Neither doe we intend to prove such a matter But hence it followeth that both Antioch and Jerusalem and Syria and Cilicia depend upon the Decrees of these Pastors of divers Congregations assembled in this Synod They object ninthly That Papists and Prelates alleadge this place to prove their Diocâ—san Synods Answ. So doth Satan alleadge a Scripture Psalme 91. which must not be rejected because it was once in his foule mouth Prelates alleadge this place to make Jerusalem a Cathedrall and Mother-church having Supremacy and Jurisdiction over Antioâ—h and other Churches that there may be erected there a silken chaire for my Lord Prelate and that Lawes may bee given by him to bind all mens consciences under him in things which they call indifferent we alleadge this place for an Apostolike assembly to make Jerusalem a collaterall and sister-Sister-church with Antioch and the Churches of Syria and Cilicia depending on a generall Councell We deny all Primacie to Jerusalem it was only judged the most convenient seat for the Councell We allow no Chaire for Prelate or Pastors but that they determine in the Councell according to Gods Word laying bands on no mans conscience farther then the Word of God and the dictates of sound reason and Christian prudency doe require They tenthly object That the matter carried from Antioch to Jerusalem was agreed upon by the whole Church and not carried thither by one man as is done in your Classes So M. Best Answ. It were good that things that concerne many Churches were referred by common consent to higher assemblies but if one man be wronged and see truth suffer by partiality the Law of nature will warrant him to appeale to an assembly where there is more light and greater authority as the weaker may â—ly to the stronger And the Churches whose soules were subverted with words Acts 15. v. 24. did â—ly to the authority of a greater assembly when therâ— is no small dissention about the question in hand Acts 15. 2. They object eleventhly The thing concluded in this assembly was divine Scripture imposed upon all the Churches of the Gentiles v. 22. 28. and the conclusion obliged because it was Apostolike and Canonicke Scripture not because it was Synodicall and the Decree of a Church-assembly and so the tye was Divine not Ecclesiasticke It seemed good to the Holy-Ghost Answ. 1. So the excommunication of the incestuous man 1 Cor. 5. if he was excommunicated and his re-receiving againe in the bosome of the Church 1 Cor. 2. and the laying on of the hands of the Elders on Timothy 1 Tim. 4. 14. and the appointing Elders at Lystra Iconium Antioch and fasting and praying at the said ordination Acts 14. v. 21 22 23. was Scripture and set downe in the Canonicke History by the Holy-Ghost but no man can deny that the conclusion or Decree of excommunication given out by the Church of Corinth and the ordination of Timothy to be a Pastor and the appointing of the Elders at Lystra did oblige the Churches of Corinth Ephesus and Lystra with an Ecclesiasticall tye as Ecclesiasticall Synods doe oblige 2. That this conclusion doth oblige as a Decree of a Synod and not as Apostolike and Canonicke Scripture I prove 1. Because the Apostles and Prophets being immediately inspired by the Holy-Ghost in the penning of Scripture doe never consult and give decisive voices to Elders Brethren and the whole community of beleevers in the penning holy Scripture For then as it is said Ephes. 2. 20. That our faith is built upon the Apostles and Prophets that is upon their doctrine so shall our faith in this point concerning the taking in of the Church of the Gentilâ—s in one body with the Jewes as is proved from Scripture v. 14 15 16 17. be built upon the doctrine of Elders Brethren and whole Church of Jerusalem for all had joynt voyces in this Councell as our brethren say which is a great absurdity The commandements of the Apostles are the commandements of the Lord 1 Cor. 14. 37. But the commandements of the whole Church of Jerusalem such as they say this Decree was are not the commandements of the Lord For we condemne Papists such as Suareâ— Vasquez Bellarmine Caiâ—tan Sotus and with them Formalists such as Hooker and Sutluvius who make a difference betwixt divine commaâ—dements and Apostolike commandements and humane ordinances for our Divines as Junius Beza Pareus Tylen Sibrandus Whittaker Willet Reynolds Jewell make all Apostolike mandates to be divinâ— and humane commandements or â—cclesiasticall mandates to oblige onely secondarily and as they agree with divine and Apostolike commandements But here our brethren make mandates of ordinary beleevers that were neither Apostles nor Prophets to be divine and Canonicke Scripture 3. That which is proper to the Church to Christ his second comming againe doth not oblige as Canonicke Scripture â—or Canonicke Scripture shall not be still written till Christ come againe because the Canon is already closed with a curse upon all adders Rev. 22. but what is decreed according to Gods word by Church-guides with the consent tacit or expresse of all the community of beleevers as this was v. 22. as we and our brethren doe joyntly confesse is proper to the Church to Christs second comming Ergo this Decree obligeth not as Scripture 4. The Apostles if they had not purpose that this Decree should oblige as an Ecclesiasticall mandate but as Canonicke Scripture they would not 1. have advised with all the beleevers as with collaterall and joynt pen-men with them of holy Scripture 2. They would not have disputed and reasoned together every one helping another as they doe here v. 6 7 8 9 10 c. 3.
They would not depresse and submit the immediately inspiring Apostelike spirit to mens consent so as men must give consent and say Amen to what God the authour of Scripture shall dite as Scripture This was a villifying and lessening of the authority of Scripture therfore necessarily hence it followeth this was an Ecclesiasticall degrace of an Assembly They object twelfthly That Paul and Barnabas went up to Jerusalem not to submit their iudgement to the Apostles for then they had not been infallible neither for the necessity of an assembly or because Congregations depend dâ—th on assemblies but they did it 1. to conciliate authority to the Decrees 2. To stop the mouthes of false Apostles who alleadged that the Lords Apostles stood for circumcision otherwise Paul himselfe might have determined the point Answ. 1. Paul as an ordinary Pastor howbeit not as an Apostle was to submit to a Synod in this case as an Apostle he might have excommunicated the incestuous Corinthian without the Church but it shall not follow that Paul did write to the Corinthians to excommunicate him for no necessity of a Church-court and Synod but onely to conciliate authority to excommunication and to stop the mouthes of enemies 2. I aske what authority doe they meane 1. authority of brotherly advise But these Decrees bind as the Decrees of the Church v. 28. chap. 16. 4. chap. 21. v. 25. 2 If they meane authority Ecclesiasticall the cause is ours 3. If they meane authority of divine Scripture then this Decree must have more authority thâ—n other Scriptures which were not penned by common consent of all beleevers 4. This is a bad consequence Paul could have determined the point his alone Ergo there was no need of a Councell for the Scriptures and many holy Pastors determine that Christ is equall with God the Father It followeth not that therefore there is no need of one Councell to condemne â—rrius They object 13. There were no Commissioners at this assembly from the Churches of Syria and Cilicia therefore it was not an assembly obliging Ecclesiastically all the Churches of the Gentiles Answ. 1. Suppose Syria and Cilicia had no Commissioners here which yet we cannot grant but give only yet Ierusalem and Antioch had their Commissioners which maketh the meeting formally and essâ—ntially a Synod of many particular Churches met synodically in one for there were many single Pariâ—hionall congregations both at Ierusalem and at Antioch 2. We doubt not but the Apostles who wrote to them the Decrees of the assembly advertised them also of that Apostolike remedy for determining the question seeing they writ to them ver 24. We have heard that some have troubled you with words subâ—erting your soules saying ye must be circumcised Ergo the Apostles tendred their sâ—lvation therefore we are to thinke that Syria and Cilicia had their Commissioners here What if they neglected to send á facto ad ius non valet consequentia they should have sent Commissioners This assemblies Decrees did lay a tye and bond upon the Churches of Syria and Cilicia then it did either tye them as a counsell and advise or or as a part of Scripture or thirdly as a Decree of an Ecclesiasticall Synod If the first be said this Canon doth not lay a command upon them the contrary whereof we find v. â—8 it layeth a burthen on them chap. 16. 4. chap. 21. 28. and Decrees that they must keep The second is unanswerably confuted in answering the tenth objection If the third be said we obtaine what we seeke and so they should have sent Commissioners otherwise the Decrees of Synods shall oblige Ecclesiastically Churches who are not obliged to be present in their Commissioners which neither we nor they can affirme 14. They object That this is not one of our Synods for the multitude of beleevers had voices here And the whole multitude spake for it is said v. 12. Then all the multitude keept silence and gave audience And Whittaker saith they had decisive voices but in your Synods none have voyces but only the Eldership Answ. 1. That the faithfull speake propose and reason our booke of discipline saith So saith Zuinglius Beza yea the Fathers as Cyprian and others Who will not have Acts made against the peoples coâ—sent it is like the multitude speake but orderly seeing the Holy Ghost was here v 28. Whittaker saith only it is like that some of the multitude spake And what marvell then many should speake seeing it was untruth that any of Moses Law which was also Gods Law should be abrogated 2. The Church may send in some cases learned and holy men to Synods who are neither Pastors Elders nor Doctors So was here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren that is choise and able men otherwise beleeving women and the whole Church of beleevers comâ— under the name of brethren in Scripture Parker saith well The materiall ground of commissioners at assemblies is their gifts and holinesse the formall ground is the Church calling and sending them 3. That the whole multitude had definitive voices is first against what we have said expounding these words Mat. 18. Tell the Church 2. It is a meere popular government refuted before 3. I reason from the end of the Synod These onely had definitive votes who met together synodically for to consider of this question but these were only Apostles and Elders v. 6. including brethren who only had place to judge as Bullinger and Calvin saith and not the multitude 4. The Canons are denominâ—ted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decrees ordained by the Apostles and Elders Acts 16. 4. Acts 21. 25. 5. By what warrant could the brethren at Ierusalem give Lawes to brethren of other independent congregations of Syria and Cilicia and these also who were absent So this â—hall be no Synâ—d 6. I grant the Epistle is sent in the name of all For 1. to send greeting in an Epistle is not an act of jurisdiction but a sort of Christian kindnessâ— 2. It was done by common consent of all 3. It added some more authority 4. It is possible the sending of the Decrees required charges and expences 15. The Female replyer to M. Edwards the reason saith she why the Church of Antioch sent the matter to be dâ—cided at Jerusalem was because the parties were members of the Church of Jerusalem Acts 15. 1. certaine men which came from Judaea taught the brethren c. v. 24. They went out from us and this proveth independency of Churches for the Church of Antioch judged it an unequall thing to iudge members of the Church of Ierusalem Answ. 1. Let it be that contenders for ceremonies were of the sect of the Pharisees yet the soules of these of Antioch were subverted v. 24. If Antioch had been independent they could have determined the truth to prevent subversion of soules who ever were the authors of that wicked doctrine but their sending their commissioners to
1. Because an offended brother cannot have a Synod of Elders and a Nationall Assembly alwayes to complaine unto and so Christ shall not set downe an expedite way to remove scandals betwixt brother and brother 2 Christ say they is setting downe a way how an obstinate offendor shall be cast out of the Church where he was an ordinary hearer of the word and a compartner with other professors of the holy things of God in a particular visible Church Now these of divers Congregations partake not in a Church-communion of these same holy things of God Word Sacraments and Discipline Answ. 1. Christ here setteth down a way how all offences of brethren may be taken away for Christs salve must be as broad and large as the soare and excommunication must reach as farre as offences but offences are betwixt Church and Church betwixt the Grecians and the Hebrewes Acts 6. 1. no lesse then betwixt a single brother and a brother 2. I borrow the Argument and pay it home againe Christ setteth downe a way how all scandals in his visible Church may be removed So teach our brethren as an offended brother cannot alwayes have recourse to a Nationall Assembly and so Christs remedy shall be insufficient If by a Church Mat. 18. we understand a Synod say they but when the Grecian Church offendeth the Hebrew Church the Hebrew Church cannot complaine to the Grecian Church for the Law forbiddeth the party to be the Judge therefore if they understand Mat. 18. onely a Congregation excluding all Synods Christs remedy of removing scandals betwixt Sister and Sister-church shall be unsufficient therefore the Grecian and Hebrewes must have recourse as Act. 6. to a Colledge of Apostles and Pastors and that is a Synod 3. I borrow the other Argument also and shall pay it againe These who are consociated and neighboured together in the Acts and Dentees of visible Church-communion by rebuking one another Leviticus 19. 17. Admonishing Collosians 3. 16. Exhorting Hebrewes 3. 13. comforting one another 1 Thess. 5. 11. and pleading one against another Hosea 2. 2. and occasionally communicating one with another in that same Word and Sacrament and in eschewing the fellowship of one and the same excommunicate person These make up one visible politick Church that is under a common Church-government according to Christs discipline which regulateth these acts of Church-communion of one with another But so it is that Grecians and Hebrewes and sundry particular sister-Churches are consociated and neighboured together in the fore-said acts and dentees of visible Church-communion c. Ergo divers sister-Churches so make up one visible politick Church under one common Church government according to Christs discipline c. The proposition is our brethrens wherby they proove and that strongly that single professours consociated in these acts and dentees of visible Church communion make up one visible Church under one common governement and so say the Fathers Basil Chrysostome Augustine and Athanasius howbeit in habitation we be separated yâ—t are we one body and Cyprian will have nothing done in the cause of many Churches except wee all meete in one place The assumption for the communion of sundry Churches Parker granteth and the Scripture is cleare Laodicea and Colosse have a sister-communion in that same word of God Col 4. 16. so Corinth Macedonia and Galatia in these same acts of charity to the Saints at Jerusalem 1 Cor 16. 1 2 3 4. see also 2 Cor 8. 1. Rom 16. 27. Also if any person be excommunicate in one congregation also in all the neighbour congregations 1. Because his sinnes are bound in Heaven 2 He is delivered to Satan 1 Cor. 5. 4. to all 3. Christ saith he should be as an Heathen to all and so is excluded from Church communion to all Hence these visible acts of Church communion require a common law and discipline of Christ to regulate them seeing they may offend in the excesse and defect one to another but one common discipline they cannot have except they may by authority conveene in one Synod in their principall members Also Field Bilson Whittaker alleadge this place for Synods all say if Pastors have authority every one within themselves and farre more when they are met in a Synod for vis unita fortior united force is stronger Our eighth Argument is from the constant practise of the Apostles if all weighty affaires that concerne equally many particular congregations were managed not by one single congregation but by the joynt voyces and suffrages of Apostles Pastors and selected Brethren of many congregations in the Apostolick Church Then were Synods the practice of the Apostles and nâ—t independent congregations but the former is true Ergo so is the latter The proposition our brethren grant I prove the assumption by an induction 1. The select Pastors of the Christian world and select brethren Act 1. did elect and ordaine Matthias to be one of the twelve because that concerned many particular Churches the publick treasury of Apostolick Churches was committed to the Apostles because that concerned them all Act. 4. 33 34. When the Churches of the Grecians and the Churches of the Hebrewes murmured the one against the other one common Synod of the twelve Apostles authoritatively conveened and ordained with praying and laying on of hands the seven Deacons Act. 6. 2 3 4 5. and Walleus saith the argument for ordaining Deacons that the Pastors might attend the word and prayer proveth also that there were then ruling Elders Also Act. 20. 28. there is a Synod of Pastors at Ephesus whom Paul warned to take heed to the flocke and Act 11. 2. Peter giveth a reckning and count of his going in to the Gentiles before a Synod of Apostles and Brethren for it was unpossible that the multitude of believers now growne so numerous could all meete in one house and Act. 21. 18. an Assembly of Apostles and Elders ordaâ—neth Paul to purifie himselfe a Synod of Elders 1 Tim 4. 14. ordained Timothy 9. Argument is from the care of Christ Iesus the head of the Church in the end of excommunication Hence if Christ Jesus take care that one particular congregation be not leavened and sowred with the wicked conversation of one then farre more will he take care that many Churches be not leavened and hath ordained excommunication for many as for one but our brethren grant he hath taken care that one lump leaven not one single congregation 1 Cor. 5. 4. c. I prove the proposition For Christs remedy for remooving of scandals is hence argued to be unperfect if excommunication doe not remove all offences and prevent the leavening of many lumpes for he that careth for the part must far more care for a whole Church and ordaine excommunication of a Church for the edifying therof 1 Cor. 4. 20 21. 2 Cor. 10. 8. That their spirit may be saved in the day of the Lord 1 Cor.
5. 4. 5. and since he tooke this care for a Nationall Church Numb 5. 2 3 4 5. Who can doubt but he hath care of edifying and saving in the day of the Lord Churches of Nations and Provinces under the New Testament yea and a greater care then for saving one single man seeing the influence of his love is bounded first upon the body bride and spouse by order of nature before it be bounded upon one finger or toe or any particular member of the body I meane one single person They answer God hath provided other meanes for whole Churches then to excommunicate them for it wanteth precept promise and practice to excommunicate a whole Church thâ—y are to be rebuked and we must pleade with obstinate Churches Hos. 2. 2. and if they remaine obstinate we are to with-draw our fellowship anâ— communion from them and not to acknowledge them as sister-Churches that is we are to separate from them but there is no warrant to excommunicate them Answ. 1. I say this is a begging of the question for we desire a warrant of Gods Word why sister-Churches may use some power of the keyes against sister-Churches such as is to rebuke them plead with them Hos. 2. 2. and yet we may not use all power of the keyes even excommunication now to rebuke and pleade against a Church to Parker and our brethren is a power of jurisdiction and a sort of closing and shutting of Heaven 2. The Iewes did justly excommunicate the Church of the Samaritans and Christ alloweth therof Iohn 4. 22. ye worship ye know not what salvation is of the Jewes in which words Christ pronounceth the Iewes to be the true Church and the Samaritans not to be the true Church 3. I desire to know what excommunication is if it be not to deny all Church-communion with those who were once in our Church now if this be done by one Sister-church to another sister-church it is no excommunication at all seeing Christ hath not given the power of the keyes to one Sister-church over another for one particular Church is not set over another in the Lord but when the Eldership of many consociated Sister-churches denieth Church communion to one of these consociated Churches having turned obstinate in scandalous sins I see not what this is els but excommunication and authoritative unchurching and ejection of such a Church Also our brethren pleade for the peoples power in excommunicating because all and â—very one of the beleevers are to eschew the company of the person excommunicated therfore all and every one should have hand in excommunicating him as all Israel and not the Judges onely were actors in putting away the leaven so reasoneth Parker M. Best so also the Separatistes yea if it bee right taken so also saith Beza P. Martyr Calvin Marlorat So Chrysostome Augustine for all are to consent to the excommunication of one who is a member of that visible Church with themselves but so it is that all consociated Churches are to eschew the company of an excommunicated by a single congregation supposed by our brethren to be independent Because 1. if they admit him to the Lords Supper with them they prophane the holy things of God 2. They annull excommunication supposed by our brethren duely clave non errante inflicted and so they loose on earth kim whom God hath bound in Heaven they hold him for a member of Christ and a brother whom Christ hath delivered to Satan and will have to be reputed as a Heathen and a Publican Ergo by this reason all should have hand in excommunicating such a person but many sister-Sister-churches consociated together in neighbourly and sisterly Church-fellowship as we heard before cannot excommunicate in their owne persons being possibly twenty severall congregations Therefore they must excommunicate in their Elderships synodically conveened which is our purpose we intend It is but a womanly evasion of the Femall authour who differenceth betwixt rejection of an offending Church and excommunication We may reject saith she an offending Church but not excommunicate Saul rejected God did he therefore excommunicate God â—or this is but a suting of the question it is not simple rejection of an obstinate Church that we plead for but an authoritative unchurching and not acknowledging of an obstinate Church to be any more a Church with whom we can communicate in the holy things of God and this is more then simple rejection or refusing to obey as Saul is said to reject God I grant we seldome find the practice of excommunicating Churches in the New Testament because so long as a number of beleevers are in a Church God leaveth them not all to be involved in one scandalous grosse sinne therfore the presbytery is to censure particular persons and not the whole Church therfore when we separated from Rome which was an authoritative declaration that Rome is now no longer a Spouse of Christ but a strumpet we did not separate from the faithfull lurking amongst them 10. Argument That government is not from Christ that is deficient in the meanes of propagation of the Gospell to Nations and congregations that want the Gospell But the government by independent congregations is such The proposition is cleare 1. Because Christs keyes are perfect and opens all lockes 2. Our Divines hence prove Christ a perfect Mediatour King Priest and Prophet because he perfectly cureth our threefold misery I prove the assumption by the doctrine of independency Pastors and Doctours may not preach the Gospell without the bounds of their owne congregation neither can they exercise any pastorall acts else where saith the English Puritanisme and M. Best and so Pastors and Doctors have now since Apostles are out of the world and the Churches are planted no authority pastorall to preach the Gospell to those who sit in the region and shaddow of death and if they preach the Gospell to those who are not of their congregation 1. They doe it as private men not as Pastours 2. They have no pastourall authority or calling from Jesus Christ and his Church so to doe But certainely Papists as Bellarmine Suarez Becanus Vasquez Gregor de Valentia seeme to say better who will have the authoritative power of sending Pastors to Nations who want the Gospell to be in the Pope whom they conceive to be an universall Pastor to care for the whole Churches so Christ hath left no pastorall authority on Earth in Pastors and Doctors to make those the Churches of Christ and to translate them to the kingdom of grace who are yet carried away with dumbe Idols and howbeit the Apostles and their universall commission ordinary to preach the Gospell to all their immediate calling their extraordinary gifts be now out of the world yet it is unbeseeming the care of Christ that pastorall authority should be so confined at home and imprisoned within the lists of every particular
visions of God Rev. 1. 10 11 12. and the whole ordinary worship publike It is then too narrow to restrict all our Sabbath-worship to one single act of festivall rejoycing 8. ARTICLE Marriage MArriage is no Sacrament but because it is not a contract meerly humane and God is said to joyne the parties together Mat 19. 6. and God first married Adam and Eve We thinke it fit that the Pastor who is the Embassador of Christ 2 Cor. 5. 20. should joyne them together and instruct them in the doctrine of Marriage as it is Gen. 2. 18 19. Mat. 19. 3 4. Heb. 13. 4. 1 Cor. 7. expressed by God For eschewing of scandals harlotry forbidden Marriages for obtaining consent of Parents and vice-parents and hearing of parties contracted to the parties to be married proclamation of purposed marriage is needfull that we give no offence 1 Cor. 10. 32 33. 1 Cor. 7. 29. 9. ARTICLE Buriall AS comming in the world so neither interring and buriall is performed in the Word of God with preaching reading service over the dead singing Scriptures as Papists which tend to superstition therfore we use only with a company of Christians in decent manner to convey the corps to the Earth with moderate mourning conference of our mortality as Sarah Gen. 23. 2 19. Abraham Gen. 49. 31. and Joshua Josh. 24. 30. and Samuell 1 Sam. 25. 1 2 3. Josiah were buried The place of buriall with us is not under the Altar or the place of assembling the Church for the word or Sacraments as Papists doe but in some publick place either neare the Church or some inclosed field because the Jewes buried sometimes in a cave Genes 25. 9. sometimes in a valley Deut. 34. 6. sometimes in a garden 2 Kin. 21. 18. Joh. 19. 41. ART 10. Schooles and Doctors THere are with us Doctors of Divinity who teach in Schooles and Vniversities men tryed to be holy and learned and then put in office as 1 Tim. 3. 10. under whose instruction are students ayming at the holy mynistery called exspectantes as in the Jewish Church in their Colledges were young Prophets or sonnes of the Prophets as 1 Sam. 10. 5. 2 Kin. 2. 7. 2 Kin. 4. 1. 1 Kin. 20. 35. These Doctors and also the teachers of humane literature who traine up children in the nurture and admonition of the Lord Pro. 22. 6. Ephes. 6. 4. if they ayme at the Ministery prophecie in our presbyteriall meetings 1 Cor. 14. 29. ART 11. Elders and Deacons ELders helpe the Pastors in governing but labour not in the Word and Doctrine 1 Tim 5. 17. and yet visit the sick over-see the wayes and manners of the people and so rule with diligenâ—e Rom 12. 8. 1 Cor. 12. 28. and judge with Pastors and Doctors Matth. 18. 18 19 20. Deacons are officer who judge not authoritatively neither preach the Word nor administer the Sacraments but attend Tables or taketh care of the Churches rents and sheweth mercy with chearfullnesse Act. 6. 3 4. Rom. 12. 8. being tryed to be grave sober faithfull are put in office 1 Tim. 3 10. Vpon the first day of the weeke every one layeth by in store as God prospereth him giving it in to abroad at the Church-doore for the reliefe of the poore as 1 Cor. 16. 2. It is provided that Ministers have competent stipends as 1 Cor 9. 13. and that Hospitals be upholden Mat. 25. 35 36. Eccl. 11. 1 2. and that the fabrick of the Church be upholden by the Patron and free-holders as Mal. 1. 10. Hag. 1. 4. Hag. 2. 16. ART 12. Church-Assemblies and the power of censures THere are Assemblies in our Church as were in the Apostolick Church Act. 1. 15 16. Act 6. 2 3 4. Act. 11. 1 2 3. Act. 15. 6 7 8. c. They handle only matters meerly ecclesiasticall what is scandalous and what may edifie Mat. 18. 18 19 20. 1 Cor. 5. 5 6. but no things civill which belong to the civill Magistrate Luk. 22. 25 26 27. Luk. 12 13 14 15. Rom. 13. 4 5 6. compared with Rom. 12. 6 7 8. Assemblies in our Church are of foure sorts 1. Sessions of every particular Congregation who hath power of discipline in things belonging to themselves such as is to rebuke publickly these who sinne publickly as 1 Tim. 5. 20. to admit or not admit to the Sacrament to order decently the publick worship 1 Cor. 11. 20 21. 1 Cor. 14. 33 40. Tit. 1. 5. Hence there was an Eldership ordained in every Church Act. 4. 23. Also seeing every particular Congregation is a visible ministeriall Church having power of the Keyes in preaching the Word though they be but a small number as two or three assembled in Christs name Mat. 18. yet have they a promise of Christ of his presence for binding and loosing Mat. 18. 18 19 20. in things which belong to themselves The second Assembly is a Classis of many Pastors and Elders from sundry congregations who have power of excommunication in respect that the person excommunicated doth keep company with many consociated Churches and so as a leaven may infect many 1 Cor. 5. 4. Mat. 26 59. Joh. 11. 47. Act. 20. 17 18. and for this cause one Pastor of a single Congregation not being able to ordaine a Pastor because it wanteth example in the Word of God therefore a Colledge of Presbyters or a Presbytery of Pastors and Elders who have power larger then a Session even to excommunicate and ordaine Pastors is necessary in the Church which ordaineth Timothy to be a Pastor and so may deprive and excommunicate him 1 Tim. 4. 14. Act. 20. 17 18 28 29. These are to assemble together and to prophecy two or three by course and others sitting by are to judge that every mans gifts may be tryed by the Presbytery and the Church edified 1 Cor. 14. 27 28 29 30 31 32. and howbeit these Prophets were extraordinarily gifted yet their preaching by courses and the authoritative trying and judging of the gifts of the Prophets and Pastors cannot be extraordinary for if that were extraordinary and temporary there should be now in the Church no Colledge of Pastors who are to try the Pastors that they lay not hands on them suddenly 1 Tim 5. 22. and are to take care to commit the Gospell to faithfull men who are able to teach others 2 Tim. 2. â— Tit. 1. 5 â— therfore is this Presbytery in our Church 1 Tim. 4. 14. The third Assembly is the meeting of many Pastors of a Province or a greater number of Congregations who handle matters of discipline which concerne the whole Province and many moe Congregations which differeth not from the Presbytery but that it is a greater Presbytery containing moe Pastors and Elders so we thinke because there were many Pastors and Elders at Jerusalem then at Corinth therfore the meeting of Pastors and Elders of Jerusalem and the Churches about Act. 21. 18 19. was a Provinciall Assembly so the meeting of