Pastor We desire an instance 2. All ordination by practise and precept in the New Testament is by more Pastors then one yea by a Colledge of Pastors which is cleare Acts 1. 13. the eleven Apostles were at the ordination of Matthias and the Apostle Peter presideth in the action And Acts 6. 2. the twelve Apostles did ordaine the seven Deacons ver 6. and prayed and laid their hands on them ver 6. It is vaine that Turreâ—remata and other Papists say that Peter himselfe alone might have chosen the seven Deacons See for this Whitgyft opposing Turrecremata and Whittaker Also see Acts 13. 1 2 3. Prophets and teachers with the Apostles sent Paul and Barnabas to preach to the Gentiles and they fasted and prayed and laid their hands on them So Paul and Barnabas if there were not more Pastors with them Acts 14. 23. appointed Elders in every Church with fasting and prayer Acts 20. 17. ver 28. There was a Colledge of preaching Elders at Ephesus and at Philippi Phil. 1. 2. Bishops and Deacons at Thessalonica 1 Thes. 9. 12. a multitude that is more then one Pastor that were over them in the Lord and laboured amongst them and admonished them ver 13 1 Tim 4. 14. a Colledge or Senate of Presbyters or Pastors who ordained Timothy by the laying on of hands 2. If ordination of Pastors in the word be never given to people or beleevers or to ruling Elders but still to Pastors as is cleare 1 Tim. 5. 22. Tit. 1. ver 5. Acts 6. 6. Acts 13. 3. 2 Tim. 1. 6. 1 Tim. 4. 14. And if ordination in the word of God be never in the power of one single Pastor except we bring in a Prelate into the Church then one Pastor with one single Congregation cannot exercise this point of discipline and so not all points of discipline 3. If the preaching Elders be charged by the Spirit of God to watch against grievous wolves speaking perverse things Acts 20. 29 30 3â— and rebuked because they suffer them to teach false doctrine and commended because they try false teachers and cast them out Rev. 2. ver 14. ver 20. ver 2. if they be commanded to ordaine faithfull men 2 Tim. 2. 2. and taught whom they should ordaine Tit. 1. 5 6 7. 1 Tim. 3. ver 2 3 4 5. 1 Tim. 5. 22. and whom they should reject as unmeet for the worke of the Lord Then one Pastor and a single Congregation have not the power of this point of discipline and so they are not independent within themselves but the former is said by GODS Word Ergo so is the latter 2. Argument That government is not of God nor from the wisdome of Christ the law-giver that deviseth means of discipline for edifying the people by the keyes and omitteth meanes for edifying by the keyes the Elders of every particular congregation but the doctrine of independent Congregations is such Ergo this doctrine is not of God The proposition is cleare Christs perfect government hath wayes and meanes in his Testament to edifie all rankes and degrees of people for the perfecting of the body of his Saints Eph. 3. 11. 1 Cor. 5. 4 5. Mat. 18. 15 16. Iohn 20. 21 22 23. I prove the Assumption If a pastor and six or twelve Elders turne scandalous in their lives and unsound and corrupt in the Faith there is no way of gaining them by the power of the keyes for there be but three wayes imaginable 1. That they should censure and use the rod against themselves which is against nature reason and unwritten in the Word of God 2. They cannot be censured by Presbyteries and Synods for the doctrin of independent Congregations doth abhorre this And thirdly they cannot be censured by the multitude of believers for 1. The Lord hath not given the rod and power of edification such as Paul speaketh of 1 Cor. 4. 20 21. to the flocke over the over-seers 2. This is popular government and worse the flock made over-seers to the Shepheards the sons authorized to correct the fathers 3. We desire a pattern of this government from the word of God Our third argument is from many absurdities That doctrine is not sound from whence flow many absurdities contrary to Gods Word but from the doctrine of independent Congregations without subordination to Synods flow many absurdities contrary to Gods Word Ergò that doctrine is not sound The Major is out of controversie and is cleare for the Scriptures reason from absurdities 1 Cor. 15. 14 15. Iohn 8. 55. I prove the assumption as 1. The Prophets shall not be authoritatively judged by Prophets and Pastours but by the multitude contrary to that 1 Cor 14. 29. Let the Prophets speake two or three and let the other judge 2. Authoritative and judiciall excommunication was in the Pastors and Elders power 1 Co. 5. 4. 1 Tim. 1. 20. 2 Cor. 10. 8. 1 Cor. 4. 21. this doctrin â—uâ—teth authoritative and judiciall excommunication into the hands of all the people 3. All the assemblies of Pastours in the Apostolick Church for the discipline which concerned many Churches upon necessary causes shall be temporary and extraordinary and so not obliging us now as Acts 1. Act. 6. Act. 11. 1. Act. 8. 14. Act. 13. 1 2 3. Act. 15. Act. 21. 18 19. 1 Tim. 4. 14. and yet these same necessary causes of such assemblies as Divisions betwixt Grecians and Hebrewes heresies schismes remaine in the Church to the worlds end 4. Those who authoritatively governe and ediâ—ie the Church are men separated from the world not intangled with the affairs of this life 2 Tim. 2. 2 3 4 5. therefore if all the multitude governe and over-see both themselves and their guides they are not to remaine in their callings as trades-men servants merchantâ— lawyers c. but to give themselves wholly to the over-seeing of the Church contrary to that which the Word of God saith ordaining every man to abide in his calling 1 Cor. 7. 20 21 22. Col. 3. 22. 1 Thess. 4. 11. 5. Believers are over-seers to excommunicate deprive censure and authoritatively rebuke their pastors and so 1. pastors of pastors over-seers and watch-men over their Over-seers and Watch-men 2. The relation of pastor and flock of feeders and a people fed is taken away 3. That which the Scripture ascribeth to pastorâ— only 1 Tim. 5. 19 20. Tit. 1. 13. v. 9. is given to private professours 6. The brotherly consociation of the authority and power of jurisdiction in many sister-Churches united together is taken away there is no Christian-communion of Church officers as Church officers 7. All particular Churches are left in case of errours to the immediate judgement of Christ and obnoxious to no Church censures suppose they consist of six or ten professours only 8. The grounds of the doctrine are these same arguments which Anabaptists and Socinians use against the places of Kings Judges Magistrates to wit that believers are free redeemed
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
being a number of preachers Acts 20. 36. Paul prayed with them all and yet they were set over that flocke by the Holy-Ghost Acts 20. 28. therefore they had each their owne Church and one canot officiate or exercise Pastorall acts amongst the flock of another Pastor as our brethren would prove from this same place Acts 20. 4. What shall we say the Church of Rome was onely an independent single Congregation that met in one place or house seeing the faith and obedience of the Saints there was heard through all the world Rom. 1. 8. Rom. 16. 19. so that Tertullian in his time saith halfe of the City was Christians And Cornelius saith beside himselfe there was forty and five Presbyters Consider how many prime persons families Paul saluteth Rom. 16. Paul stileth them one Church and one body that had jurisdiction common to all Rom. 1â— 3 4 5 6 5. So Galatia is written too as to one Church and had one government and discipline Gal. 5. 9. A little leaven of false doctrine leaveneth the whole lump as 1 Cor. 5. v. 6 7. and Gal. 5. ver 10. He that troubleth you shall beare his judgement whosoever he be ver 12. I would they were even cut off by the rod of discipline as Pareus and Perkins expound it that trouble you So Gal. 6. 1. the spirituall are to restore in meeknesse the weake falling in sinne and yet they were many Congregations in Galatia Gal. 1. 2 1 Cor. 16. 1. 6. We finde a Presbyterie at Antioch of Prophets and teachers Acts 13. 1. who laid hands on Paul and Barnabas 2 3. and ordained them to goe and preach And a Presbytery at Lystra Acts 16. 1 2 3. where Timothy was recommended to Paul and received in his company and laid hands on by him Now that this imposition of hands was not done by the collective body of the Church but by the Elders and Presbytery is cleare from 1 Tim. 4. 14. as Iunius collecteth for that the people laid on hands there is no ground 7. And Acts 21. 18. There is a Presbytery at Ierusalem of Iames and the Elders exercising jurisdiction for before them Paul giveth account of his ministery amongst the Gentiles v 19 20. and they enjoyn Paul for the believing Jewes sake to purifie himselfe v. 23 24. which Paul obeyed v 26 27. and this Presbytery taketh on them the Canons of the Councell of Jerusalem made Acts 15. at least as a part of that famous Councell 8 To ordaine Elders in every city is all one as to ordain Elders in every Church Act 14. 23. so doth Luke expone it as Parker confesseth Act 20. 17. And from Miletus hee sent to Ephesus and called the Elders of the Church he saith not of the Churches Act 16. 4. And when they went thorow the cities they delivered them the decrees c. now what is meaned by cities is exponed in the next ver 5. So were the Churches established So Tit 1. 5. That Thou shouldest appoint Elders in every city as I appointed thee Then that there bee an Eldership and Presbytery of Pastors in every city is an Apostolike Institution and so the commandement of our Lord Iesus for that Paul understandeth there especially preaching Elders in every city is cleare by the words following that sheweth what sort of men preaching Elders should be ver 9. able by sound Doctrine both to exhort and to convince the gain-sayers c. Hence if an Eldership in a city as Ephesus and Ierusalem and Antioch where all cannot meet for multitude bee an Eldership in one Church as our book of Discipline hath it then there was Presbyteries in great cities where there were many Congregations but the former is proved already ergo the Presbytery of many Congregations is the Apostles Presbytery 9. If Gods word warrant a number of officers in Gods house who ordaineth Pastors by laying on of hands and who tryeth these who say they are Apostles and Pastors and are lyars and who hath jurisdiction to punish false teachers as Balaam and Iezabel and who appointeth Elders in cities and Churches then is there a Presbytery and society of Pastors and Elders in moe consociated and neighbour congregations appointed for this effect But there is such a number of officers in Gods House of which number are no single believers not cloathed with any Ministeriall calling Therfore there must be a Presbytery diffâ—rent from private Professours that overseeth many Congregations I prove the proposition First that there is such a number and that they are different from ordinary professors 1 Tim 4. 14. Neglect not the gist that is in thee which was given by the laying on of the hands of the Elders Re 2. 2. Re. 2. 14 20. Tit 1. 5. 1 Tim 5 22. now that ordinary professours who are not Elders doe lay hands on Pastors ordain or appoint Elders and judicially try and choose or refuse false Teachers and censure or deprive them wanteth precept promise or practice in the Word of God except we say the Epistles to Timothy and Titus are not written to Church-men but to all professours that they should lay hands suddenly on no man that they should appoint Elders in every city Now also that this united Presbytery is a Presbytery of one single Congregation is 1 Against that which we have prooved of the great Church of Ephesus Act 20. Act 19. Rev 2. as also against the necessity of Pastors labours who are not to stay in numbers together upon one single Congregation where two or moe cannot be had To the place 1 Tim 4. 14. some answer that that laying on of the hands of the Presbytery was extraordinary and ceased with the Apostles Others say he speaketh of the office not of the persons Answ The latter is a devise of Prelates refuted by our Divines an office neither hath hands nor feet but persons only have hands 2. Castalio calleth this with good warrant The Senate of Elders Chrysost and Hugo Cardinalis a Colledge of Presbyters Iunius saith it is all one with the Church Mat 18. But thirdly we deny not but there was an extraordinary laying on of hands by the Apostles by which the Holy Ghost was given Act 8. 18. But this is the laying on of the hands of the Apostles as Presbyters which is ordinary and is limited and ruled by the Word and must not be done suddenly 1 Tim. 5. 22. now no such rule is laid upon the miraculous laying on of hands there is no feare that the Apostles in working of miracles should partake of other mens sinnes and that the ordinary laying on of hands such as this was did not give the Holy Ghost is cleare Act 14. 3. The Elders layeth hands on Paul and Barnabas who before had received the Holy Ghost Act 9. 17. 3. This answer is against the nature of this Epistle where Paul setteth down a plat-forme of Church government to be keeped unviolably to the second comming
have two contrary fathers God and Sathan but that is not denyed But hence it followeth not but that hypocrites and unbeleevers may be all their life in externall society with the wicked and make up one true visible Church 6. If the godly have a due right to the promises and seales of Gods covenant and his presence and blessings appertaine to them Mat. 28. 18 19. 2 Cor. 6. 17. Levit. 26. 11 12. Isa. 56. 20. Then no prophane persons can be received or retained in the visible Church with the godly for this is 1. To prophane the holy things of God which no beleever should suffer 2. This is contrary to the nature of the covenant that offereth remission of sinnes only to the chosen and faithfull 3. The godly shall become one body with the wicked by having communion with them 1 Cor. 10. 16 17. and so shall be defiled Haggai 2. 12. 1 Corin. 5. 6. Answ. 1. This argument is injurious to Gods providence who hath left no infallible meanes to keepe his owne Name and ordinances from prophanation and his owne Church from being leavened and defiled with the uncleane For Simon Magus Annanias and Saphira Demas to whom the precious promises of the covenant were preached and the seales conferred could not be discerned to be hypocrites by any word of God while the event of their out-breaking wickednesse declared them to be such and so this should prove that God is not tender enough of the honour of his owne Name and ordinances who should permit hypocrites to lurke in the visible Church and heare the promises and receive the seales of the covenant and defile and pollute them and Christs body the Church for the godly by that Text are made one body 1 Cor. 10. if it be rightly expounded with the latent hypocrites that come to the communion with them 2. The promises and seales were not defiled to Christ and his Disciples because Iudas did heare the word and receive the seales of the word with them The Word and Sacraments were not polluted to Paul because Demas did communicate with him 3. If some one private Christian know another to be an adulterer he is to rebuke him privately and not to tell the Church but in case of obstinacie and suppose the Church would not cast out the adulterer yet is he not to private persons an adulterer while he be juridice by two or three witnesses convicted before the Church and all this while it is lawfull to communicate with him for a a testimonie should not be received against any but under two witnesses We are not made one body by eating that same supper with an unbeleever except it be one visible body communicating in one visible bread Christ and the Apostles were not made one body misticall with Iudas by eating the Passeover together but only one visible externall society which is not inconvenient 7. They reason thus The leaper by the Law was not to remaine in the campe but behooved for so many dayes to be removed and not re-admitted to come amongst the people of God while he was cleansed the uncircumcised must not be admitted to eat the Passeover the uncleane and uncircumcised the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heathen the Moabites and Ammorites were not suffered to enter into the Temple And all these signified that no profane person should be mixed with the congregation of beleevers I answer The uncircumcised and the Heathen did sore-signifie the excommunicated who are to be reputed as Heathen and Publicanes Mat. 18. 17. and these are to be cast out of the Church being once sentenced and judged by the Church according to Christs order and Pauls if the sinne be publicke Math. 18. and 1 Tim 5. 20. yet are they not to be debarred wholly from the society of the congregation but they must not be counted as enemies but admonished as Brethren 2 Thes 3. 15. the uncircumcised were not counted as brethren yea excommunication is a meane to save the spirit in the day of the Lord 1 Cor 5. 5. and so he is under the Churches cure as a sick son and must heare the Word and is to be as a Heathen and yet not a Heathen indeed but warned as a brother and in some Church-communion with us 8. They reason thus If the prophane be admitted as members of the true visible Church the true Church should not be distinguished from false Churches contrary to the word of God Psal. 84. 10. Cant 1. 6 7. Hos. 2 â—9 20. 2 Cor 6. 15. Rev. 1. 11 12 20. compared with 17. 1 5. but God hath differenced his true Church from all Synagogues of Satan and humane societies as a separated and sanctified people Answ. Gods courts Psal. 84. 10. are differenced from the tents of wickednesse The flocks of the companions Cant 1. 7. expounded to be the false Church are differenced from the true Church in that in the true Church are the Kidds fed beside the Shepheards tents that is the Word of God is purely preached in the true Church and the members therof professe this Word which is not done in the tents of wickednesse and yet a Judas is often one of the Shepheards and a Demas a follower of Paul and the Gospell a member of this true Church visible 2. Hos. 2. Israel is called not Gods wife and God not her husband not because Israel left off to be a true Church de facto and formally as if upon Gods part he had given her a bill of divorcement the contrary wherof is said v. 6 7. he will give her grace to returne to her first husband and 19. he will marry her and Jer 13. 14. hee was married to backesliding Israel that had plaid the harlot with many lovers Jer. 3. 14. v. 1. but Isreal is called no wife de jure by her evill deservings as a husband saith to his wife that hath plaid the harlot you are not my wife to wit by law and right of deserving for you have broken your Marriage-oath Yet upon his part who hath not rent and cancelled the contract of marriage nor put her out at doores with a written bill of divorcement she is de facto and formally still a wife and so was God still in covenant with Israel and sent his Prophets to them and they had circumcision amongst them and God had there seven thousand that had not bowed their knee to Baal and had not cast off his people whom he fore-knew Rom. 11. 1 2 3 4. 3. God is present and Christ also in the midst of the seven candle-sticks and walketh in his Church and goeth not away because these that digge downe his Altars and slay his Prophets and so extinguish the candles are in the visible Church as is cleare he walked in Ephesus beside his candle-stick howbeit they had fallen from their first-love and in Pergamus howbeit the doctrine of Balâ—am was there and in Thyatira howbeit Jezabel the false Prophetesse was there
seducing his people CHAP. X. Quest. 10. Whither or no it be lawfull to seperate from a true Church visible for the corruption of teachers and the wickednesse of Pastours and professours where Faith is begotten by the preaching of professed truth THat we may the more orderly proceed these distinctions are to be considered as making way to cleare the question 1. There is a separation in the visible Church and a Separation out of and from the visible Church 2. There is a Separation totall and whole from any visible communion with the Church or partiall and in part from a point of Doctrine or practise of the Church in a particular only 3. There is a Separation negative when we deny the practise of an errour with silence or refuse publike communion with the Church but doe not erect a new Church within the Church There is a separation positive when we doe not only refuse practise of errours and protest and pleade against them but also erect a new visible Church 4. As there is a three-fold communion 1. in Baptisme 2. in hearing of the Word 3. in communicating with the Church at the Lords Supper so there is a three-fold separation answerable therunto 5. The influence of a worship corrupt may either be thought to come from the persons with whom we worship or 2. from the matter of the worship if corrupt and that either 1. by practise or 2. by not practising somthing that an affirmative commandement of God impaseth on us 6. A communion in worship either implyeth a consent and approbation of the worship or no consent at all 7. A communion of worship when the worship in the matter is lawfull yet for the profession may be most unlawfull as to heare a Jesuite preach sound Doctrine 8. There is a separation from a friendly familiarity and from a communion in worship 1. Conclusion We are to separate in the true visible Church from all communion wherin need-force we cannot choose but sinne suppose we separate not from the Church Eph. 5. 11. Have no fellowship with the unfruitfull workes of darkenesse but rather reproove them Col. 2. â—1 Touch not taste not handle not 2 Epist. John Bid him not God speed that bringeth another doctrine 2. Conclusion from the first conclusion it will follow that a separation in part I meane in some acts of publike worship when we cannot chuse but fall in sin from a true Church is lawfull as we must separate from an idolatrous communion where the bread is adored for then the Lords Table is made an Idols Table and yet we are not totally and wholly to separate from the Church and hearing of the word and praiers and praises of that Church as we shall heare 3. Conclusion Anent separation from Rome and spirituall Babel We have two parties to satisfie if they would in reason be informed 1. Papists 2. Separatists opposers of government Presbyteriall who thinke we have all as good reason to separate from our selves and Presbyteriall Churches as from Babel But I shall speake a little of the first in some few Theses considerable for our purpose 1. Consideration It is most false that Bellarmine saith Churches all withered as branches separated from trees when they separated from Rome Joseph grew as a fruitfull Branch and blessings was on the top of his head when he was separated from his Brethren Deut. 33. 16. For 1. The contrary is seene in the reformed Churches who never flourished as since our separation from Rome 2. The Churches in Asia and Africa and especially the Greeke Church flourished ever since and they separated from Rome and had famous learned men in them after the separation as Theophylact Damascen Occumenius Zonaras Cedrenus Elias Cretensis Basil Nilus and many others and especially the Aethiopian and Armenian Churches had both their Bishops and Assemblies howbeit generall they could not have seeing they were apart not the whole Church 2. Consideration The faithfull before Luther the Albigenses Waldenses and others yea the Romane Doctors themselves holding the fundamentall points with some hay and stubble builded upon the foundation made a negative Separation from Babylon and did neither hold nor professe their grosse Idolatries and other fundamentall errours howbeit they did not hold them positively by erecting a new Church because the separation was then in the blade and not ripe for the Harvest 3. Consideration We hold that Rome made the Separation from the Reformed Churches and not we from them as the rotten wall maketh the schisme in the house when the house standeth still and the rotten wall falleth 1. Because we left not Christianity in Rome but the leprosie of Popery growing upon Christianity seeing we kept the Apostolike faith and did positively separate from the pookes blybes and ulcers of Christian Rome 2. We did not separate from the Westerne Churches either collective or representatively gathered in a generall Councell 3. We departed not from a Nationall Provinciall or Parishonall Church or Pastors that we had before nor from the materiall Temples and Churches except that some not very considerable hyrelings and idoll-pastours would not goe before us 4. And because the succession of fundamentall truths from generations to generations is as necessary as the perpetuall existence of the true Catholick Church while the covenant with night and day and the ordinances of Heaven shall continue Jer 31. 37. therfore there were a succession of professours and members of the Catholick Church that did ever hold these fundamentals which we to this day hold against Rome suppose Histories cannot cleare the particular persons by name 5. We have not separated from Romes baptisme and ordination of Pastors according to the substance of the act nor from the letter of the twelve Articles of the Creed and contents of the old and new Testament as they stand with relation to the mind and intent of the Holy Ghost howbeit we have left the false interpretations of the Lords of poore peoples Faith and Consciences 4. Consideration We separate not from acts of love to have the reliques of Babel saved howbeit we have separated from communion in faith and worship 5. Consideration The essentiall ingredients and reasons of a lawfull divorce are here 1. we could not lye in one bed with that sometime sister Church of Rome but our skin behoved to rub upon her botch-boyle and therfore we did separate from nothing but corruption 2. There was there persecutions and in that we are patients and ejected rather then departers on foot and horse 3. A professed dominion over our consciences 4. Necessity of receiving the marke of the beast and so the plagues of the beast to worship Images and the worke of mens hands a necessity of professing fundamentall errours that subvert the foundation of faith did all necessitate our seperation 6. Consideration The Church of believers might lawfully use justâ tutelâ aetâ—rnae salutis a necessary defence for salvation and forsake her corrupt guides and choose others
want of spirituall chastity and marriage-love to her Lord and for that contend against her to separate from her as from a harlot and non-Church then is reall holinesse required for the constitution of a visible Church amongst the Jewes as amongst us which Separatists deny 10. They object Abraham behooved to separate from his fathers house for the idolatry thereof before Abrahams family was made the true Church of God therefore there is no remaining in a Church where the worship is corrupted Answ. Separation from a Society professing Idolatry and corrupting altogether the doctrine of the Covenant such as was Abrahams fathers house we grant is lawfull their father was an Hittite and their mother was an Ammorite Ezech. 16. 3 4 5 c. Isa. 51. 1 2. but what is this to separate from a Church where are the true signes of Gods presence the Word and Sacraments in substance professed 2. God in a particular call went before Abraham to make a Church of him of whom the Messiah was to come and to whom he was to give his Covenant whereas his Covenant was not in Abrahams fathers house This call is not made nor this Revelation to these who separate from the Church and true Covenant 11. They object The Ministery of the Gospell should be as the holy flocke as the flocke of Jerusalem in their solemne feasts that the oblation might be sanctified but when the people is a confused prophane multitude they are not the oblation of the Lord and so not the Church that we can remaine in to and offer such lamed sacrifice to God in our prayers Answ. The same will follow in their Churches where Minister and professors beeing whited wals and painted hypocrites though not knowne to others A scabbed sacrifice is offered to God and that hypocrites are in the Church alwayes we and they agree and teach joyntly 2. What though the people be prophane and knowne to be a bad sacrifice seeing they professe the truth shall they be excluded from the prayers of the Church and none offered to God in the prayers of the Church but onely beleevers shall not these be offered in prayer to God who are yet unconverted what meaneth that petition then Thy Kingdome come is it not a prayer of the Churches for the non-converted 12. They object With that Church we cannot ioyne with as members thereof where Images and Pictures of Devils are laid upon Gods Altar for spirituall sacrifices which is as abominable to God as uncleane beasts were under the Law And Christ cannot be a Priest to offer these in publicke Church-service to God but prophane men in the Church are such pictures of Devils Ergo the true Church should not offer them to God nor should we stay in that Church where such are offered as Christ will not offer unto God Answ. 1. That same inconvenience shall ever retort upon the objectors because hypocrites that are still in the visible Church shall be Images and Pictures of Devils offered to God and Christ can be no Priest to offer such to God 2. That a visible Church may be a holy oblation laid upon the Altar of God to be offered to God by our High-priest Christ It is not required for the Essence of a true and acceptable sacrifice of worship that all and every one of the Congregation be holy and spiritually cleane For then the Church of the Lords Disciples and followers in the dayes of his flesh should not be a cleane offering to God for amongst them was Judas The Church of beleevers Acts 2. should not be an holy oblation but an offering to God of Images and Pictures of Devils For in their visible Church was Ananias Saphira and Simon Magus Christ our High-priest beareth the twelve Tribes of Israel in his breast and offereth Israel to God as the typicall Priest did yet all and every Idolater Sorcerer Murtherer in Israel are not written on Christs breast but onely thosâ— that are sealed of every Tribe Rev. 7. It is sufficient to make the oblation holy that there are some few beleevers that are stamped with the Image of God and offered in a holy and cleane oblation to God by out High-priest Christ For amongst Separatists were sound revoltâ—rs that left their Congregation and wrote against the Separation yet these were once offered to God while they were visible Saints and esteemed to be taught of God and sound beleevers 13. They object That it is not lawfull to have communion with a Church where there is any superstition or Idolatry or false worship For David would not take up the names of Idols in his lips nor is it lawfull to touch the garment spotted of the flesh in respect one Achan taking the accursed spoyle brought iudgement on all the rest and therefore they must separate who would be free of the curse Answ. It is not lawfull to communicate with the holiest Church on earth in an act of false worship we grant but every false worship doth neither make a true Church a false Church or no Church neither giveth it a ground and warrant of Separation for there was much false worship in Corinth where many were partakers of the Idols Table 1 Cor. 8. 10. and many denyed the Resurrection and so Thyatira Pergamus Rev. 2. where were Balaams doctrine and Jezabel the false Prophetesse and yet none of these are to be separated from as false Churches and the Separatists would observe this that when Churches in the New Testament are most sharply rebuked if communion with these Churches going on in their sinnes be Idolatry and false worship and offering of Devils Images to God how is it that the Lord and his Apostles rebuketh the faults but never warneth the true and sound beleevers to separate and make a new Church seeing this is the only remedy to them and there is not another way to escape the judgement of the wholâ— Church 2. David would not take up the names of Idols in his lips nor should any touch the garment spotted of the â—lesh nor consent unto or countenance Idols but to communicate with a Church where there is a prophane people and a false worship in some points is not to touch unclean garments for the cleane and the sound worship of God is cleane and as for the example of Achan it is most impertinent Israel knew not Achans sacriledge till the Lord found out the man and if this stand good a lurking hypocrite and an unseene Achan in a visible Congregation bringeth a curse on the Congregation and from such a Congregation we are to separate What madnes is this we are to separate from a society before we know any Achan to be amongst them But Separatists say God would not have punished Israel by making them â—ly before the men of Ai Josh. 7. If Israel did take no part with Achan but because of Achans sacriledge they were punished ver 11. Israel hath sinned and transgressed my covenant which I
power of the keyes the private person rebuketh swearing out of charity with care onely of these with whom hee converseth withall by noe power of the Keyes A Watch-man giveth warning of the approach of the enemy and the common Souldier may doe the same the Schoolemaster teacheth one lesson the schoole-fellow teacheth that same the one by office the other of common Charity 2. The Pastour interpreteth the word the private person doeth but use apply and accommodate the sense and interpretation of the word to his owne act of beleeving and the acts of admonishing rebuking comforting his brother Twelfthly they object against Synods The Pope is the Antichrist because he willeth men to appeale from their owne Churches to him as Whittaker and Chamier prove but the doctrine of the Synods teach men to appeale from particular Churches to Synods and by no word of God have Pastors power over other Congregations nor their owne Answ. Antioch appealed from corrupt teachers Acts 15. 2 3. and that is Apostolike but to appeale from a Church to a man of sin as if he were the whole Church is Antichristian 2. If sixe beleevers in a Congregation of forty beleevers should censure a brother our brethren would say that brother should appeale from these sixe who yet make an independent Congregation to the Church of forty yet should not this be Antichristian 3. To appeale from a Church as an unlawfull judicatory is unlawfull but to appeale from a lesser Church as from a not competent Judge to that same Church in a larger meeting is most lawfull 4. That Pastors of divers Churches have power over many Congregations being convened in a Synod is cleare Acts 1. Acts 6. Acts 15. 13. They object That this wanteth antiquity Answ. This is said for the fashion what meaneth then the tomes of Councels the Councell of Sardis Laodicea Africa Toledo 4. Canon Law Cyprian Augustine Tertullus Irene Chrysostome c. CHAP. XVII Whether or no some doe warrantably teach that a Pactor hath no pastorall power to preach and administrate the Sacraments without the bounds of his owne Congregation and from whence essentially is the calling of a Pastor OVr brethren who teach that the ordination of Pastors is onely from that power of the keyes that they imagine to be in the body of beleevers must needs holding such an humane ministeriall Church fall in divers errors as 1. that he cannot officiate pastorally without that number of beleevers from whence essentially he hath his pastorall calling 2. When the Churches necessity shall call him to remove to another independent flocke He is no Pastor while he be ordained and chosen of new by that flocke So the English Puritanisme and M. Best We hold that a Pastor may officiate as a Pastor without his owne congregation 1. Arg. That which the brotherhood and communion of Sister-Churches requireth to be done that Pastors may lawfully doe but this the brotherhood of Sister-Churches requireth to be done Ergo c. the assumption is proved 1. Because death or necessary absence of Pastors necessity of keeping the flocke 2. Necessity of convincing the gainsayers if the present Pastor be weake in learning yet able to cut the word aright saith M. Paget requireth this M. Best answereth Officers of Churches may be helpfull to other Churches as Christians but not as Ministers Answ. This Argument presupposeth that Pastors not as Pastors but as Christians either may administer the Sacraments lawfully and so any Christian may administer the Sacraments which is both Popish and absurd or that it is not lawfull for Pastors to administer the Sacrament out of their owne congregation or to any other of another congregation then their owne and so yet communion of Sister-Churches in these acts is cleane taken away 2. Our Argument is from Church-communion not in Christian acts as Christian but in ministeriall acts as ministeriall 2. Arg. If Ministers as M. Paget argueth may labour to convert unbeleeving strangers and to adde them to their flocke that they may enlarge Christs kingdome then they may exercise Pastorall acts over and above others then these of their owne charge but the former is true Ergo so is the latter The assumption is cleare because Prov. 93. Wisdome sendeth out her maids to call in these that are without and 1 Cor. 14. 24. the Prophets as Prophets were pastorally to convince and so to convert Inâ—idels who were not of their charge M. Best answereth These acts are not acts of a Minister as a Minister a man and a wife a father and a childe a Pastor and a flocke are relatives as I am a Father I exercise not proper acts as a Father but towards my owne children what good I doe to others cannot be said to be the acts of a Father but rather of a friend a neighbour a Christian c. Answ. He presumeth that a Pastor may preach and exercise pastorall acts as a Christian but so all Christians may pastorally preach though not called of God contrary to the Scripture so women and private persons may invade the Pastors chare 2. It is vaine to presse similitudes while they blood for Christ properly is the bridegroome and husband of his Church Eph. 5 6 27. John 3. 29 Rev. 19. 9. Rev. 21. 9. Isâ— 54 5. Pastors are but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under suitors for the bridegroome John 3. 29. This is Popish doctrine to make such a relation betwixt a mortall man and an independent Church Pope Enaristus and Calixâ—us saith while the Bishop liveth the Church can no more bee given to another without his consent nor the wife can bee given to another then to her owne husband without his consent And so said Innocentius the third therefore at the consecration after imposition of hands saith Vasquez and anointing of the Bishop and delivering to him a staffe a consecrated and blessed ring is put on his ring-finger in token he is married to the Church but what have we to do with such trash as this For in a word the comparison of a marriage in this point is either Popish or unseasonable or both because the mutuall consent betwixt A. B. and his wife being essentially marriage as the Canon Law Divines and sound Casuists acknowledge it maketh A B. a husband and also the husband of such a wife during their life-time but election of the people that A. B. be their Pastor and A. B. his acceptation of the Church as his charge maketh him not both a Pastor and also the Pastor of that Church because the ordination of the Presbytery maketh A. B. formally and essentially a Pastor I meane a called Pastor under Christ but the election of the people and his consent doth not make him a Minister but doth only appropriate him after he is made a Minister to be the Minister of such a Church and so the comparison halteth in the maine point for which it is alleadged therefore A. B.
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-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
non habet The tongue of the condemned hath a noise of words but no power to perswade except this be also true Magna vis veritatis Truth may swim it cannot sinke But I speake to the godly the lover of the Truth the sufferer for Truth against Antichristian Prelacy which is but spilt Popery or half-dyed Papistry who possibly liketh not well of Presbyteriall government And to such I am a debtor for love charity honour and all due respect in Christ Jesus and a seat and lodging in my heart and highest esteeme And to thinke of all such is both as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet And also if it be beside the truth an honest and almost innocent error Yea and to say to every one in whom as reverend Bucer saith there 's aliquid Christi any of Christs new Creation as Ierom said to a friend tibi quod possum debeo quod non possum I owe to thee what I am able to doe and more for thy good And of these I humbly beg equity charity and unpartiall weighing of precious truth I am grieved that this should bee put on mee which a Heathen laid on his friend Amavit patriam quia suam non quia patriam he loved his countrey because his owne not because his countrey Seeing it's weaknesse to overlove a Nationall faith because Nationall and not because it 's faith Truth naked and stripped of all supervenient relations is love worthy And there is as great cause of sorrow that all the Lords people should not mind one thing and sing one Song and joyne in one against the children of Babel Neither should I feare that animo dolenti nihil oportet credere sorrow deserveth no faith Since my witnesse is in heaven and my record on high That I both love and dispute I contradict and I reverence at once in this Treatise and shall hope if any be otherwise minded God shall even reveale this unto them And it is meet so to doe since our Physician Christ can well difference betwixt weaknesse and wickednesse and will not have us cast one straw before any whose face is towards Heaven to cause them to stumble Love hath a bosome and armes to carry the weake Lambes and is a bridge over the River to keep the weake passenger dry footed Dearly beloved let us all in one Spirit one love one affection joyne to build the City that is named The Lord is there O that our Lord would be pleased to suspend the Heaven and glory of some and that our Heaven might for a season be stayed out of Heaven so we might live to see two Sisters the Daughters of one Father and of one Mother Ierusalem who is above Britaines Israel and Iudah England and Scotland comming together weeping and asking the way to Sion and their faces thither ward saying Come let us joyne our selves to the Lord in a perpetuall Covenant that shall not be forgotten And not that only for why should the Glory of our Royall and princely King the plant of Renowne be confined within this narrow Isle o◠Britaine but that he would make us eye-witnesses of his last Marriage-glory on earth when he having cast the cursed milstone Babylon in the Sea and sowne the land of graven Images with brimstone and destroyed Idols out of the earth shall be espoused on our elder Sister the Church of the Jewes and the fulnesse of the Gentiles O that Christ would enlarge his Love bed And O what a honour to the servants of the Lord to beare up the taile of Christ his Marriage-robe-royall in the day of our high and royall Solomons espousals And what a second time-Heaven were it before eternities Heaven to have a bed in his chariot which is bottomed with gold and paved and floured with Love for the daughters of his last married Ierusalem And who knoweth but our Lord hath now entred on that glorious Marriage-suit Let us beleeve wait on love follow truth and peace be zealous for the Lord and pray for the exalting of his Throne And so I am Yours in all respective love and observance S. R. A Table of the Contents of the ensuing Treatise CHAP. 1. QUEST 1. WHether the keyes of the Kingdome of Christ be conferred by Christ Jesus upon the multitude of beleevers as upon the first and proper subject or upon the Church-guides only p. 1. CHAP. 2. QVEST. 2. Whether or no some doe warrantably prove from Scripture that the power of the keyes is given to all the faithfull p. 20. CHAP. 3. QVEST. 3. Whether or no the Church of beleevers in a Congregation be the first Church having the highest power of jurisdiction within it selfe and that independently and a power above and over the Eldership to constitute and ordaine them and to censure depose and excommunicate them in the case of corruption of Doctrine and scandals of life and conversation p. 30. CHAP. 4. QVEST. 4. Whether or no our brethren prove strongly that the Church of beleevers is the first Church having supreame jurisdiction over the Eldership p. 38. CHAP. 5. QVEST. 5. Whether or no some doe warrantably affirme the power of the keyes to be originally and essentially in the Church of beleevers and in the Church-guides only quoad exercitium and from the Church of beleevers as the Mistresse whom the guides are to serve and from whom they have borrowed the use of the keyes p. 52. CHAP. 6. QVEST. 6. Whether Christ hath left the actuall government of his Church to the multitude of beleevers p. 63. CHAP. 7. QVEST. 7. If there be no true visible Church in the New Testament but only one Congregation meeting in one place and no Presbyteriall or representative Church as they call it p. 70. CHAP. 8. QVEST. 8. Whether or no our Saviour doth warrant and allow a Church of Elders and Overseers in these words Mat 18. Tell the Church p. 83 85. CHAP. 9. QVEST. 9. What members are necessarily required for the right and lawfull constitution of a true Politicke visible Church to the which we may joyn in Gods worship p. 92. CHAP. 10. QVEST. 10. Whether or no it be lawfull to separate from a true Church visible for the corruptions of Teachers and wickednesse of Pastors and professors where faith is begotten by the preaching of professed truth p. 120. CHAP. 11. QVEST. 11. Whether or no separation from a true Church because of the sinnes of the Professors and manifest defence of scandalous persons can be proved from Gods word to be lawfull p. 149. CHAP. 12. QVEST. 12. Whether or no some doe warrantably teach that Baptisme should be administrated onely to Infants borne of one at least of the nearest Parents knowne to be beleevers and who are to be admitted to the Lords Supper p. 164. CHAP. 13. QVEST. 13. Whether or no every particular Congregation and Church hath of it selfe independent power from Christ Jesus to exercise the whole power
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
the Elders in things commanded by God and these may well stand together I answer If we speake of divers kindes of obedience it is true people is to obey the Pastours and Elders using the keyes here the sheepe obey the Shepheards and this is the obedience that Christ hath established in his house and the Elders as Archippus are to heare the flock admonishing no commanding as Watchmen Fathers Pastours by the power of the keyes that they would take heed to the ministerie which they have received of the Lord and this is but private admonition that one man one woman may give to their Pastours Now one man is not the Church bearing the keyes but this opinion maketh Archippus and all the faithfull at Colosse to beare the keyes and command by power of the keyes so that all are Fathers Pastours Pastours by one and the same power of the keyes His second answer is All are not rulers An incorporation may make a Major or Sheriffs and yet the incorporation is not a Major and Sheriffe So the Church may make Ministers and yet the Church it selfe is not properly an Elder or a Deacon Answer It is not alike An incorporation hath a priviledge but not any princely or magisteriall authoritie to create a Major but the Saints have the regall power of the keyes from Christ not only to make Elders but also to judge authoritatively with coequall power with the Elders by your doctrine if the whole inhabitants of a citie may make a Major and set themselves down in the Bench as collaterall Judges with the Major then all the inhabitants indeed were Majors as all the Saints in Corinth did judicially excommunicate why are they not then all Elders and Pastours Shew us any authoritie that Pastours have in governing which the meanest of the congregation hath not And this maketh all Ministers and all to be Watchmen Fathers Overseers This I take to have beene the errour of Tertullian who will have Christ to have left all Christians with alike power 8. Argument If there be a peculiar authoritie in Pastors over the flock that is not in the flock Then the keyes are not both in the Pastours and the people but the first is said in Scripture ergo The later must also be said I prove the Minor What will ye that I come to you with a rod or in love or in the Spirit of meeknesse also Therefore I write these things being absent lest being present I should use sharpnesse according to the power that the Lord hath given me to edification and not to destruction Hence it is that the Angels of the seven Churches in Asia are rebuked for not exercâ—sing discipline against Iezabel and the holders of the Doctrine of Balâ—m which proveth the Angels had the keyes els all alike had beene rebuked Now that every one of Corinth hath the power of Pauls Rod and his power given for edification is most ridiculous So Becanus the Jesuite Can every believer say to a Church Shall I come to you with the Rod Yet if all have the keyes as the subject all have the Rod also 9. Arg. That which Christ will have to be a ministeriall power in the members of his Church to the exercise therof Christ giveth competent and answerable gifts to the foresaid effect But God neither giveth nor hath promised nor requireth answerable gifts for using the keyes in all believers Therefore Christ willeth no ministeriall power of the keyes to be in all the members of the Church The proposition I prove 1. God promiseth gifts to the priesthood of the new Testament As 1. Diligence Esay 61. That strangers shall stand and feed their flocks 2. Zeale Esay 62. That they shall never give the Lord rest 3. That they shall be cloathed with salvation 2. When God sendeth Moses Isaiah Ieremiah he giveth them gifts and abilities for the calling So as the Treatist of Discipline observeth it is oft said The Spirit of the Lord came upon him and he judged Israel So also other places for this 3. They are condemned who take on them a calling and say Thus saith the Lord and yet the Lord sent them not neither spake he to them as in Isaiah Jeremiah and Ezekiel 4. Where the Lord giveth a calling or power such as the keyes of his Kingdome the not improving and putting the Lords Talent to the bank is a sinfull digging of the Lords Talent in the earth Hence I desire to know from Gods word these foure things 1. If the power of the keyes be given by Christ to all the faithfull this power is a ministeriall calling Where is there a promise for light prudence for government to goe out and in before the Lords people made to every one of the Lords people 2. Where is the tongue promised to them all in judgement that none shall resist and the consolations promised to them in the discharge of this power of the keyes 3. Where is the Spirit of the Lord comming upon them all and every one that they may judge the people 4. Where are the believers condemned for usurping the keyes and because being ignorant they cannot discharge that calling Where is the carelesse governing of all and every one of the faithfull rebuked in the word of God as a digging of the Lords talent in the earth I adde two things to confirme this 1. Our Divines disputing against the great Pope the Bishop of Rome and against the little Pope the Prelate his god-son and first born come out of the Popes loynes as Calvin Beza Iunius Zanchius Sadeel Pareus Vrsine Whitaker Reynold and Amesius Baines Parker Didoclavius c. They prove if such power of the keyes and plenitude of order and jurisdiction were in these two creatures the Pope and the Prelate the wisedome of Christ in his Word should have set downe the canons for the regulating of the power besides the canons that concerneth all other Bishops or Pastours for the heads or Monarchs dutie in the common wealth is carefully set downe in the word as what a man the King should be but the word hath no canons for the power of the keyes and the regulating of that power in all and every believer man and woman 2. If God set downe a Canon and requires abilities in the Church guides as Elders labouâ—ing in the word and doctrine and governing and in Deacons that he requireth not in all believers then the power of the keyes is not in the Church guides and in all believers also but the former is said 1 Tim. 3. for it is required in a Minister that his power of the keyes may be said to be of God that he should rule his owne house well else how should he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take care to governe the Church of God One may be a believer and yet this is not required of
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
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
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
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
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
such as hath joynt power of the keyes even by the grant of Separatists with the rest of the Congregation there is not faith in Christ required as an essentiall element as I have proved from Mat. 7. 22. so to make these twelve members of a visible Congregation Faith is not essentially required suppose it be morally required so by that same reason to make other twelve members in that visible society in Christ faith were not required as to make Demas Ananias Saphira Magus Alexander Hyâ—â—â—cus and some moe of that kind a visible Church There is no more required but that profession of faith which moved the Apostolike Church to make them members of a true Church visible For what maketh formally a member of a Church visible to wit profession of the faith that same maketh forty also members of a visible Church and quae est ratio constitutiva partium est etiam constâ—tutiva totius That which formally constituteth a part doth formally constitute the whole where the whole is made of parts of the same nature as what is essentiall to make a quart of water that is essentiall to make a whole sea of water and every part of the visible Church is visible and a visible professour as visibility denominateth the whole so doth it every part of the whole And from this I inferre this fourth That a visible Church as visible doth not essentially and necessarily consist of believers but only of professours of beliefe so that a Church and a visible Church may be opposed by way of contradiction as a number of believers and a number of non-believers For a Church essentially is a number of believers and Christs mysticall body els it is not a Church that is a number of persons effectually called for this cause I grant an Eldership of a congregation a Synod Provinciall or Nationall are unproperly called a Church and howbeit we list not to strive about names we may grant our General assembly not to be properly called a National Church but by a figure for the believers of the Nation are properly the Nationall Church I meane a mysticall believing Church 5. Conclusion The preaching of the Word and seals therof ordinarily setled in a visible society is the essentiall note and marke of a true Church It is weak and vaine that Ainsworth Robinson Canne and Master Smith say The preaching of the Word is no essentiall marke of the true Church and why Because forsooth our Masters learned from Barrow to say It is preached to the Reprobate to whom it is the â—avour of death unto death and it was preached to the scoffing Athenians by Paul Act. 17. and yet the Athenians were not a true Church But we distinguish three things here There is 1. The single and occasionall preaching of the Word 2. The setled preaching of the Word the setling of the Candle-sticke and Kingdome to dwell amongst a people 3. The preached Word with the seales especially the Sacrament of the Lords Supper The single and occasionall preaching or by concomitancy as to a people unconverted and unbelievers and so it is not an essentiall note of the true Church but a meane to gather a Church to God and this they proove and no more and so doe the Belgicke Arminians and Socinians proove against our reformed Churches that it is no marke of the Church so Episcopius the Remonstrants the Catechise of Raccovia and Socinus but this is as if one would say the colours and armes of such a King in warre are carried through the enemies fields as well as through the Kingsland therfore they are not the proper colours of such a King 2. The setled preaching of the Word established and remaining in a Church as the standing candlestick the fixed kingdome of God is the essentiall mark of the true Church and preached in Gods blessed decree of Election only for and to the chosen believers and as it were in the bie to the prophane reprobates amongst them and this they cannot be able to improove And it was M. Smiths vanity to say the Reformed Churches have the Word as the thiefe hath the honest mans purse Anabaptists reason just that way See Calvin 3. The preaching of the Word and the seales of the setled covenant is a means of confirming those that are already converted Neither is it much against us that the Word is preached to the reprobate for the preaching of the Word is considered either in it selfe and actu primo and so it is a mark of the visible Church Or. 2. As it is effectuall by the Spirit of Jesus and actu secundo and so it is an essentiall marke of the true Church and lively body of Christ according to that cited by Whittaker Calvin Willet Paraeus Beza Vrsine Bucanus and our Divines John 1â— My Sheepe heare my voyce Hence observe a vile Doctrine of Separatists holden also by Socinians and Arrainians as Episcopius the Belgicke Remonstrants Socinus the Raccovian Catechise and â—heophil Nicolaides That all gifted persons may preach publikely and that there is no necâ—ssity of câ—lling of Pastors by the Presbytery so doe they teach That there can be no lawfull Pastors now after the Apostacy of of Antichrist till tâ—ere be a constitute Church of believers to choose them or a flocke to them to watch over And therefore conversion is ordinarily wrought say they by private Christians that have the gift to pâ—ophecy publikely and yet are not Pastours for private Christians doe gather the Church say they Pastours doe not ordinarily convert they do only confirme the church of Saints already converted Against which we say The new Testament of Christ telleth us of no officers to preach in Christs name for the perfecting of the Saints the worke of the Ministry edifying of the body of Christ but Pastors and Doctors Eph. 4. 11 12. 2. None but such as have power of binding and loosing by the preaching of the Word Joh. 20. 3. Those to whom Christ giveth power of publick teaching to those he giveth power of Baptizing Mat. 28. 18 19. and sendeth them as his Father sent him 4. How shall they preach except they be sent Rom. 10. 14. Sending in the Apostolike Church was by praying and the laying on of the hands of the Presbytery 1 Tim. 4. 14. 5. There is nothing more ordinary then that Pastors as Pastors and by vertue of their pastorall office convert soules 1. Faith is begotten by hearing a sent â—reacher Rom. 10. 14 15. Ministers by whom we beleeve 1 Cor. 3. 9. by them we receive the Spirit by the hearing of Faith Gal 3. 2. 2. People are begotten over aâ—aine by them as by spirituall fathers and mothers 1 Cor. 4. 15. Gal 4. 19. 3. Pastors are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wooers and under-suters to gaine the Brides consent to marry the lovely Bridegroome Christ Jesus Joh. 2. â—9 2 Cor 11. 2 3. 4.
Their Word is the savour of life unto life unto some and the savour of death unto death unto others 2 Cor. 2. 16. They are to preach with all gentlenesse waiting if God peradventure will give repentance to the gain-sayers 2 Tim 2. 24 25 26. 5. They are Embassadours in Christs steed beseeching men to be reconâ—iled unto God a Cor 5. 20. 6. The weapons of their warfare are mighty through God to fling downe strong holds of unbeliefe to cast downe imaginatims and every high thing that exalteth it selfe against the knowledge of God and to bring unto captivity every thought to the obedience of Christ 2 Cor 10. 4 5. and so they are to pull men out of the hands of Satan 7. They are to seeke the Lords Sheep Ezek. 34 4. Hence the object and matter that a Pastor is to worke on as a Pastor is unbelievers unborne men gain-sayers proud disobedient keeping strong holds against Christ So the nature of the Pastors office is to open the eyes of the blinde to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sinnes Act 26. 18. and this evidently evinceth that the visible and rightly constitute Church where God hath erected a Ministery is a number of blinded sinners in Satans power and in the power of darknesse for the most part while God by a Ministery delivers them suppose they professe the Faith It is also a Doctrine unknowne to the Word of God that the Church of Christ is gathered and edified formally as a Church without Christs Ministers that are sent to gaine the consent of the Bride to marry the Bridegroome Christ. It is also unknown to Scripture that Prophets are no Pastors and have no power of the pastorall calling or sâ—ales of the Covenant Should those bee the ordinary officers of Christ that gather sinners in to Christ and convert to the Faith of Jesus men dead in sins and trespasses who yet are neither Pastours nor Doctours sent by Christ and his Church 6. Conclusion Seeing then the Church hath no other marke and rule to looke unto in the receiving in of members into a visible Church but externall profession which is no infallible marke of a true convert the Church is rightly constitute where all borne within the visible Church and professing the Faith are received suppose many wicked persons be there Now seeing time favour of men prosperity accompanying the Gospell bring many into the Church so the Magistrate may compell men to adjoyn themselves to the true Church O saith Master Barrow Ainsworth Mr. Canne The blast of the Kings horne can make no man a member of Christs body that must be done willingly and by the Spirit of Christ not by compulsion The Magistrate say they can worke faith in none he ought indeed to abolish Idolatry set up the true Worship of God suppresse errours cause the truth to be taught yet he cannot constrain men to joyne to the Church I answer This is a senslesse reason for how doth the Magistrate abolish Idolatry set up the true worship of God It is I hope by externall force and power For the Magistrate as the Magistrate doth nothing but by an externall coactive power The Magistrate useth the sword not reasons preaching and counsell Yea this way he cannot abolish idolatry nor erect the pure worship of God for it is a worke of Gods Spirit and a willing worke that a subject forsake Idols and worship God purely at the command of a King as it is the worke of God that he believe in Christ and joyn himselfe to the Church of true believers 2. That a man by externall profession adjoyn himself to the true visible Church is not a work of saving faith as our Masters dreame for Simon Magus and Ananias and Saphira a turned members of the visible Church upon as small motives as the command of a King upon the motive of gaine and honour and were never a whit nearer Christ for all this 3. The Magistrate cannot compell men to believe nor can the Minister by preaching or the power of the keys doe it except Gods Spirit doe it but as Juniusâ—aith â—aith he may compell men to professe beliefe but not to believe he may compell to the externall meanes not to the end 2. The Magistrate as Voetius saith may compell by remooving impediments as idols and false teachers and authoritatively 2. compell to the means Now it shall be easie to answer their Objections who wouâ—d prove that Saints are the onely matter of a rightly and lawfully constitute visible church First Master Barrow reasoneth against us thus The materiall Temple from the very foundation was of choyse costly stones the beames of choyse Cedars and Algummim-trees which typified the church of the new Testament Isa. 54. 11. Behold I will lay thy stones with carbuncle and thy foundations with Saphirs c. Isâ— 6. 17. for brasse I will bring gold Isa. 35. 8. No Lyon nor ravenous beast shall be in the mountaine of the Lord but the redeemed of the Lord Jer. 31. 34. They shall all know me from the least of them to the greatest in this mountaine there shall be no cockatrise aspe lyon leopard untill they have left their poyson Isaiah 11. 6. Answer first These places none except Anabaptists can apply according to the letter to the Church independent of every Parish may not the Separatists who â—each that there is rotten timber in their visible Temple and chalke stones Lyons Wolves Cockatrices for saith Barrow Ainsworth and all their side there are always in the Church glorious Hypocrites now such as Judas Demas Hymeneus and such hypocrites are not precious stones gold taught of God there is not a visible Church of a congregation out of Heaven where there is not a hypocrite and an unbeliever 2. The place Isa. 54. and Jer 31. is understood of the Catholick Church with whom the covenant of grace is made Isa. 54. 10. Jer 31. 31. and this covenant is not everlasting nor an eternall covenant to any one Parish Church yea nor to a Nationall Church nor to Corinth Ephesus Pergamus all which particular Churches are fallen under horrible Idolatry and in those Mountains are Lyons and Leopards and therfore as Musculus Calvin Hierom and the course of the Text cleareth he is speaking of the begunne holinesse of the whole Church of the redeemed under Christ which is finally and fully accomplished in Heaven for what use should there be of excommunication and of the Pastors and Porters care to hold out and cast out by the Church censures Lyons Leopards Cockatrices if all and every one in the Church be taught of God 3. It is beside the Text to make the Temple of Jerusalem a type of a Parish congregation it was a type of Christ Iohn 2. 21. of every beleever 1 Cor. 6. 19. and of the whole Catholike Church 4. Where it is
and so we had the consent of the Church to the separation and a voice from Heaven Come out of her my people 7. Consideration A collaterall and sister-Church such as Rome ever was is not said to separate from another the lesser separateth alway from the greater the member from the body Where there is a schisme sister-Protestant Churches then cannot be said to separate one from another nor can the crime of schisme here be more objected to us then to Rome but rather to Rome separating from Orthodoxe and right beleeving Rome 8. Consideration We separate not from men but errours 2. We separate from Papisme kindly properly and totally from Christian Articles in no sort 3. From points of truth sewed and engraven with Popery only by accident breaking the thread and needle that sowed them together But as concerning the other point We see not how we are to separate from the reformed Churches as Ainsworth saith and how M. Jacob saith Our reformed Divines cannot satisfie the obiection that Calvin and Luther and Zuinglius who had their ordination and calling to be Pastors from the Church of Rome and so from Antichrist and so our Ministers having ordination and calling from Ministers who had their calling from Antichrist cannot be lawfull Ministers nor our Church a true Church seeing it wanteth a true Ministery except we say with them they had their calling essentially from the suffrages and consent of the Church of beleevers who have power to ordaine Ministers and power to depose and excommunicate them if need be But I answer this power is in the backe of the Bible and amongst unwritten traditions not in the holy Oracles of the old or new Testament Hence I will speake a word of the calling of our reformers 2. of the Church of Rome if they could give a calling to our reformers seeing we hold them to be an Antichristian Church Some answer and Walleus approveth them that Luther Zuinglius Farellus were Pastors ordinary of Churches and so had power to convince the gainsayers But the question yet remaineth from whence had these before them their calling Our Divines Tylen Bucan professors Leyd Walleus distinguish here three things 1. Something in the calling of our reformers was from God so authoritatively they were called of God the Ministery being of God 2. The Christian Church lying under Popery called designed and ordained the men to be Pastors so their calling according to the substance of the act was from God and the Romane Church as a Christian Church 3. There was corruption in the way and manner of their vocation as the Antichristian ceremonies and an oath to maintaine the doctrine of the Church of Rome not onely as a Christian Church but also as Romish if any of them did sweare to defend the corruptions of the Church this latter was taken away by Gods illumination of their minds A called Minister sweareth to defend the truth and this truth of this Church but aye under the notion of truth and if he see it to be errour he still holdeth the substance of his oath in as far as it is obligatory and tyeth him in conscience It is objected An Antichristian Church cannot ordaine Christian Ministers Rome was then an Antichristian Church Ergo Answ. That which is wholy as touching its whole essence Antichristian cannot ordaine Christian Ministers True A dead man cannot beget a living barne The Romane Church was not wholly Antichristian but kept some of Christs truth That which is Antichristian in part onely may ordaine Ministers who have the true essence of a Ministeriall calling for Israel no wife but a whore Hos. 2. 2. a whore and no wife merito iure in ill deserving yet a mother and a wife de facto and keeping something of a covenanted bride is called Gods people Hos. 4. 6. and Ezech. 16. 21. Thou hast slaine my children then her barnes were Gods barnes in Covenant and not bastards God was still Samaria's God Hos. 13. 16. a remnant according to election remained Rom. 11. 5. The Orthodox Fathers acknowledged the Africanes as a true Church who defended heresie that barnes baptized by heretickes were to be baptized againe 2. A calling is extraordinary either in habit or in exercise in habit as to be an Apostle and have the gift of miracles Thus our reformers calling was not extraordinary they were not immediately called by God from heaven for they would not have concealed such a calling if they had had any such Or a calling is extraordinary in the exercise and that two wayes Either in the Principle moving them to teach or 2. in the manner of teaching and efficacy a calling extraordinary in the principle moving is twofold Either a meere Propheticall impulsion of Revelation stirring them up to such an act as the Spirit of the Lord came upon Saul and he prophecyed this our reformers had not because we never finde that they alleadge it 2. A more then ordinary motion with illumination by Gods Spirit speaking in the Scriptures in which motions they were not subordinate in the exercise of their Ministery to the Church of Pastors but immediately in that subordinated to God and in this I prove that our reformers were extraordinary Doctors 1. Because Ezech. 34. in a universall apostaâ—ye of the Prophets and shepheards the Lord extraordinarily worketh v. 11. For thus saith the Lord God behold I even I will both search my sheep and seeke them out Now this is by Pastors when the ordinary Pastors are all failed So Rev. 11. in that universall Apostacye under Antichrist when the Gentiles treade upon the utter Court of the Temple and the holy City God stirreth up two witnesses to prophecye in sackâ—loth that is some few Pastors for two is the smallest number and they prophecye and are slaine and yet they rise againe We need not apply this to men in particular as to John Hush and Jerome of Prague but certainly some few spake against Babylon and they were borne downe and oppressed and killed and men of that same spirit rose and spake that same truth as if the very two men who were slaine had risen within three dayes againe 2. Because when the Church is overgone with heresie and Apostacye our reformers in the exercise of their Minestery were not to keepe a certaine flocke as in a constitute Church and suppose they had no calling but eminent gifts they were to spread the Gospell to Nations as Luther did and suppose the people should resist them as in many places they did yet God called them and they were not to expect election from people So Cyprus and Cyrenus preached Act. 11. and 18. and we reade of no vocation that they had from either people or Apostle So Origen preached to a people in a certain Town where there was not one Christian and afterwards he was chosen their Pastor As for the Church of Rome suppose our Reformers have their calling thence yet
have we a true Ministry and there was a Church in Rome before the Lateran Councell which could constitute a true Ministry as I cleare in these distinctions for the Church of Rome it hath these parts 1. Distinction 1. The court of Rome and Clergy 2. The seduced people 2. Distinction There is a teaching court professing and teaching Popery and obtruding it upon the consciences of others 2. There is a people professing and believing this with heat of zeal 3. A people misled ignorant not doubting but following 4. There is a people of God Come out of her my people ergo there is a covenanted people of God there 2 Thess. Antichrist shall sit in the Temple of God ergo GOD hath a Temple in Rome A third Distinction is necessary a true Church is one thing veritate Metaphysicâ with the verity of essence as a sick-man or a man wanting a legg is a true man and hath a reasonable soule in him and a true Church veritate Ethicâ a Church morally true that is a sound whole a pure Church professing the sound faith that is another thing Rome is a sick-sick-Church and a maimed and lamed Church wanting legs and armes and so is not morally a true Church for vile corruption of Doctrine is there as we say a thief is not a true man but a false and a taking man yet he hath a mans nature and a reasonable soule in him the question is if Rome have the soul life and being of a Church A fourth Distinction is That the question is either of a teaching Church and a Ministeriall professing Christ the Word and Baptisme or of a believing Church and Spouse of Christ. The fifth Distinction is If Rome relatively be a wife in comparison of other Churches or if Rome absolutely in her self be a Church The sixth Distinction is If Rome be jure and merito a Spouse or an Harlot or de facto a wife not having received a Bill of Divorcement as the Church of the Iewes The seventh Distinction is If Rome according to some parts be a Spouse and keepeth any list of marriage kindnes to her husband or if she be according to other parts a cast off whore The eighth and last is if Rome be materially a Church having in it the Doctrine of faith or if formally it bee no Church having no professed faith that hath the nature of faith Hence shortly I say The Court of Rome as Popish is the falling-sicknesse of the Church not the Church But the same Court teaching something of Christ baptisme good-works c hath something of the life and being of a Church howbeit she be not a whole Church her skinne being leprous pocky and polluted 1. Because in a Church that is no Church there cannot be a true feale of Gods covenant but in the Court of Rome there is true baptisme for we baptize not againe children once baptized there some of the Separation called it Idoll-baptisme and no baptisme which is Anabaptisme for then all converted Papists must be baptized againe no lesse then converted Turkes and Iewes But 1. The covenant is there Come out of her my people then their baptisme confirmeth this covenant 2. Circumcision even in apostate Israel is true circumcision her barnes the Lords barnes Ezech. 16. 21. hee is Israels God the holy one of Israel in the midst thereof In Hezokiahs reformation the people ate the Passeover and yet all had corrupted their wayes and had beene a long time worshipping Idols and they are not 2 Chro. 30. circumcised againe and yet Exod. 12. none but the circumcised might eate the ` Passeover 2. Because the word of God and so the contract of Marriage is professed amongst them and so there is an externall active calling there and the word of the covenant sounding amongst them and a passive calling also because many secretly believe and obey 3. Many fundamentall truths are taught that may beget faith and so there are true and valid pastorall acts in that Church 2. I say there is an hid and invisible Church and Temple in Rome and these God warneth to come out of Babel and these we by writings cry unto that they would forsake their harlot mother and worship the Lord in truth and they obey howbeit they dare not professe the truth But the teaching Church teaching Popery and fundamentall truths and obtruding them upon the consciences of others is not the believing Church and so not the spouse and body of Christ. 3. Rome now compared with Paules Rome which he did write unto is no Church no spouse as a whorish wife compared with her selfe in her first moneth to her Husband while she was chaste is now when she imbraceth the bosome of a stranger no wife and yet Rome compared with Indians who worship Sathan with Persians who worship the Sunne with the Egyptians who worshipped gods growing in their gardâ—ns as Oneons and Garlick for so Juvenal O sanctas gentes quibus haec nascuntur in hortis Numina I say being compared with these they are the Lords Temple 2 Thes. 24. Rev. 18. 4. and his Wife as one saith well apostate Israel compared with Syrians Philistines is counted Gods people having the true God for their God 2 King 5. 8 15 17. But being compared with Judah which ruled with God and was faithfull with the Saints is called no wife but an harlot Hose 2. 2 5. 4. 15. 5. 3 4. 4. Rome iure and merito in her bad deserving to her Lord is no wife no Church no spouse no people in covenant with God and yet de facto and formally in possession in profession and for matrimoniall tables which she keepeth is a Church and differeth from the Jewes as a Church and no Church 1. Because albeit the Jewes have the old Testament which implicity and by interpretation is the covenant yet they want two things which Rome hath which destroyeth the essence of a true Church 1. The Iewes give not so much as a virtuall consent to the Marriage and the very externall active calling and invitation to come to Christ and all ministeriall publishing of the newes of salvation is removed from them Acts 13. 46. but there is a virtuall consent to the Marriage with Christ in Rome and salvation there in the word and some ministeriall and pastorall publication thereof as in the seed 2. Iewes directly oppugne the Cardinall foundation of salvation 1 Cor. 3. 11. Acts 4. 12. 1 Thes. 2. 15 16. Christ Jesus Papists professe him and have his seales amongst them especially baptisme 5. Rome in concreto according to her best part to wit secret beleevers groaning and sighing in Egypts bondage is a true Church but Rome in abstracto the faction of Papists as Papists are no spouse of Christ but the whore of Babel and mother of fornications 6. Howsoever Rome be materially a true Church having the materiall object of faith the doctrine of the old and new Testament common with us yet formally
God which was a solemne publick worship for there was amongst that company who ought to have bin separated v. 4. those to whom the Lord had not given a heart to perceive nor eyes to see nor ears to heare to this day So Moses in that prophaned the name of God polluted the word of the covenant Many other instances might bee given for this purpose 3. Argument If Paul doe not only not command separation in the Church of Corinth but also command and approove their meeting together in Church-communion 1 Cor. 5. 4. 1 Cor. 11. 18 20 21 22. 1 Cor. 14. 23. 1 Cor. 16. 2. where there was schismes and contentious 1 Cor. 1. 12 13. envying and strife 1 Cor. 3. 3. incest and incest tolerated such as is not named amongst the Gentiles 1 Cor. 5. 1. going to law with their brethren for gain before Infidels 1 Cor. 6. Harlotry v. 15 16. Eating at the Idols-Table 1 Cor. 8. Keeping fellowship with Divels 1 Cor. 10. 20 2 22. comming to the Lords Table drunken 1 Cor. 11. 21. eating and drinking damnation v. 29 30. A denying of a fundamentall point of faith the resurrection of the dead and that with scoffing at it 1 Cor. 15. 35. Murthering of weak soules whom Christ had dyed for 1 Cor. 8. 12 13. Pauls name despitefully traduced 2 Cor. 10. 8 9. c. Then it is unlawfull to separate from the pure worship of God because a Church is not constitute of visible Saints and a people all taught of God To this Master Barrow answereth 1. These were faults of frailty and ignorance Answ. Such sinnes of the flesh against the law of nature as envy strife extortion drunkennesse at the Lords Table are not sinnes of frailty malitious hating and reproaching the knowne and approoved servant of God 1 Corinth 10. 11 12. 1 Corinth 4. 18 19 20. are not frailties but must contaminate the worship no lesse then sins to the which obstinacy is added howbeit possibly not in alike measure and degree 2. We then are to thinke them members of a visible Church and not to separate from them howbeit in the judgement of charity we cannot say they are a royall Priest-hood the holy seed the sheepe of Christ the Spouse and body of Christ and all taught of God as you say for so the constitution of the visible Church is marred and a company that is not such is not the matter of a visible Church as you teach Barrow secondly saith We should not separate till their sinnes be reprooved and censured and they declared incorrigible and such as will not heare admonition such were not the Corinthians Answ. Then we are to esteeme denyers of the resurrection schismatickes extortioners drunkards incestuous persons fornicatours knowne so to us to bee a Royall Priest-hood the Sheepe bodie and Spouse of Christ regenerate plants of righteousnesse precious stones of Zion all taught of God aye and while the Church and Professours rebuke them and censure them 2. If these were not dispisers of Pauls admonitions why should Paul say 1 Cor. 4. 21. shall I come to you with the rodde how were some of them puffed up as though Paul would not come ver 18. and why doth Paul never once command that they separate from the Church if the Church will not use the rodde against them if the servant of God must waite on gainsayers and obstinate persons if at any time God shall give them repentance 2 Tim. 2. 14 15 16. Should not one wait on a whole Church or many in a Church and keep communion with them till God give them repentance It 's true Separatists say there should be no separation from a Church till all meanes be used of rebuking but why did not then Elijah Moses Joshuah Isaiah Ieremiah command separation and why did they command Church-fellowship after all meanes are used and Israel declared stiffe-necked Deut. 9. 6. Sodome Gomorrah Isa. 1. 10. impudent and hard-hearted Ezech. 3. 7. stiffe hearted chap. 2. 4. refusing to hearken pulling away the shoulder stopping their eare making their heart as an Adamant Zach. 7. 11 12. after all which Church communion with them in the word covenant and oath of God Sacraments Passeover circumcision prayer hearing of the word is commanded 4. Argument If the Apostle tearme the Gallatians the Church of Christ brethren Gal. 1. 2. receivers of the Spirit by the hearing of faith chap. 3. 2. the children of God by faith in Christ ver 26. spirituall chap. 6. 1. and so esteemeth them a right constitute Church not to be separated from howbeit they were in part removed from Christ to another Gospell Gal. 1. 8. bewitched foolish joyning circumcision and the workes of the Law with faith and so fallen from Christ Christ profiting them nothing fallen from grace running in vaine under the Law againe and not under Christ Gal. 5. 4 5 6 18. beginning in the Spirit ending in the flesh Gal. 3 3. if so I say then is it not lawfull to separate from a Church for the sinnes of the worshippers But the former is true Ergo so is the latter The proposition is clear because Pauls stiles which he giveth them make them the body and spouse of Christ and so it is not lawfull to separate from them Also Paul writeth to them as to the Church of Christ which is an acknowledged Church-communion 5. Argument If the Church of Ephesus be a true Church holding the candlesticke of Christ and Christs presence walking in it that suâ—fered for Christs name and fainted not Rev. 2. and yet had fallen from her first-love If Pergamus held the doctrine of Balaam and the Nicolaitans and murthered the Saints had Sathans throne amongst them ver 13. 14. If Thyatira suffered the woman Jezabel to seduce the servants of Christ. If Sardis had a name to live and was dead and her workes were not perfect before God If Laodicea turned cold indifferent and lukewarme in the matters of God and was ready to be spewed out at Christs mouth Then may a church remaine a true Church with a lawfull visible Ministry having power of the word seales and Church discipline as all these had and cannot be separated from except we would leave the candlesticke and Christ walking in the midst of the golden candlesticks 6. Argument If we are to beare long in patience and brotherly kindnesse with the most refractarie and stiffe-necked gainsayers and to preach to them and so keepe externall communion with them as Paul saith the servant of God must doe 2 Tim. 2. 24 25. much more owe we this to a whole Church which doth contumaciously suffer or defend a sinne and a sinner But the former is true Ergo so is the latter The proposition is proved If we owe patience and longanimity to one then farre more to a hundred five hundred ten hundred so Iohn Epist 3. ver 10 11. did beare with the Church wherein wickednesse was tollerated This argument is
that Babel also least ye be partakers of her sinnes For they teach were a visible Church never so sound pure holy faire in doctrine and life yet if they refuse to cast out a scandalous person and will spare and defend him they are to be separated from and those that stay in that Church and keepe communion with her are partakers of her sins Howbeit some saving truths remain in the Church of Rome and in that we keepe yet a materiall and reall union with Rome in as farre as they professe one God three persons two natures in Christ c. but we have separated from Rome 1. Because their Doctrine of professed and commanded Idolatry and their other Heresies everteth the foundation of Faith 2. Because they lay another foundation above the foundation Christ the Pope and a multitude of Idol-gods but it followeth in no sort Ergo we are to separate from every true Church of Christ that is incorrigible in one fault or other Where is there a Christian Church that we could live in in the Earth yea except the Anabaptists-Church a Church of white paper as faire as Heaven and the Sunne that there is not a spot on more then on the triumphing Church this on Earth is a city in the Moone 3. They object Come not ye to Gilgall neither goe yee up to Bethaven therfore people were to separate from Idolatrous Israel Answ. I have prooved that the true Prophets commanded Church-fellowship with Israel after their Idolatry and judge if this be good Goe not to Bethaven that is the house of vanity called Bethel the house of God where Jeroboams calves were worshipped ergo separate from all the worship of God in Israel we say Ex negatione speciei malè concluditur negatio generis separate from Ieroboams calves therfore separate from all true worship of God in Israel it is a bad consequence 4. They object In the old Testament the Law consisted of outward ordinances and if they were outwardly performed there was no cause to separate from them But under the new Testament all things are become now and spirituall where Christ hath given power to all the faithfull to censure scandalous sinnes all should separate from a corrupt Church So Barrow But Master Smith helpeth him All things were shadowes in the old Testament David Jehoshaphat c. suffered knowne sinnes in the land yet were they the true matter of the typicall Church being typically and ceremonially cleane for to the constitution of the typicall Church there was not required true holinesse but ceremoniall cleannesse Holinesse was required of them for their acceptation before God but not for the constitution of their Church so there were there typicall Saints typicall Hypocrites that might have no communion together till they were purified and yet being indeed wicked persons they might have Church-communion together But our constitution ministry communion separation are contrary to theirs true holinesse is required under the new Testament Robinson addeth No man could absolutely separate from the Church of the Jews for it was the onely one visible Church upon the face of the Earth tyed to one Temple Altar Sacrifice Priest-hood and place they had not excommunication as we have now the offender was by bodily death cut off from the common-wealth as from the Church Answ. It is most false that externall performances of duties were sufficient to make men members of the visible Church of the old Testament 1. Because man-slayers adulterers c. were to be cut off and excommunicated from the congregation of the Lord and their prayers were not accepted of God even by Moses his law Num 35. 33 34. Es 1. 10 11 14 15. Es. 66. 3 4 5. 2 It is false that all the worship under the new Testament is so spirituall that outward performances of externall profession in the new Testament doth not also make professours Ecclesiastically holy and separated from other people not of the visible Church for Ananias Saphira Simon Magus for a time were externally holy and differenced from Pagans without the Church by their baptisme and externall profession Then Barrow must quit all places in the old Testament for separation from a wicked Ministry as that Prov. 15. The Sacrifice of the wicked is abomination to God was as true in the old as in the new Testament Ergo the Sacrifices offered by the wicked Priest were no ordinances of God and did pollute others who did communicate with him 2. The Sacraments of the Jewish Church in substance were one and the same with our Sacraments Heb. 13. 8. 1 Cor. 10. 1 2 3. Joh. 8. 56. Joh. 6. 50 51. Col. 2. 11 12. 1 Cor 5. 7. all say this except Papists Anabaptists Arminians and Socinians and for notoriously wicked persons to use the Sacraments with prophane and wicked hearts was most unlawfull and made them in that no members of the true Church but as Sodome and Gomorrah â—s 1. 10. as Aethiopians Aegyptians and Philistins Amos 9. 7. and such were forbidden to take Gods covenant in their mouth seeing they hated to be reformed Psal. 50. 16 17. Their prayers were abomination when their hands were bloody Es 1. 15. their Sacrifices like the murthering of a man and the Sacrificing of a dogg which was abomination to God Isa 66. 3. and so are all the means they use but I believe if Christ was the Spouse Priest head of the body to the Church of the Iews as to us to the constitution of this body visibly worshipping him in a Church-state there was required that the people should be not only typically holy but really and that God should be sanctified not only typically but really by reall declaration of all that drew nigh to him and the Song of Solomon saith that the communion was morall spirituall beside that it was typicall in some points And this is direct contrary to their confession where they make Separation from a corrupt Church morall and to that separation of the godly from the wicked was taught of God before the Law under the Law and under the Gospell and they teach That all true Churches from the beginning to the end of the world are one in nature and essentiall constitution And would the Lord have these to receive the seales of his covenant as true members typicall of a typicall Church This they say is 1 To take the name of God in vain 2. That the Lord doth seale unrighteousnesse 3. That he prophaneth his Sons bloud and death then a people laden with iniquâ—ty a Sodome a generation of Idolaters might all by Gods typicall command claime to the promises of the covenant and they only 3. The common beleevers amongst the Iewes had the power of the keyes as well as we if Separatists teach right for they had power to rebuke one another Levit 19. 17. and this to them is a part of the power of the keyes as Smith saith they had power of ordination to
not absolutely but upon condition it agrees to Gods Word They fifthly urge But I am necessitated in a false Church to communicate with those whom I know to be no members of the true Church but limbs of Satan because in Gods court they are excommunicated and no members of the Church but through the corruption of these that have the power of the keyes these are permitted to be members of the Church who in Gods court are no members at all and if I remaine in the Church I must communicate with them yea if I remaine in the Church I must communicate at that table where the holy things of God are prophaned by dogges and swine therefore in that case I must separate Answ. In your holiest independant Church where discipline is mâ—st in vigour you meet with this doubt and must separate also if this reason be good For suppose you know one to be guilty of adultery and murther and had seen it with your eyes the party guilty to you is not guilty to the Church For 1. you are but one none is guilty Ecclesiastically and to be debarâ—ed penally and judicially from the holy things of God except by confession to the Church or by two or three witnesses 2. You know what is holden by all our Divines yea even the Canon Law and Papists teach that the Church cannot judge of hid things and acts of the mind So saith Thom. Aquin. Cajetan Soto Durandus Almain Gerson Navar. Driedo Joan. Maior Paludan Antonin their ground is good The Church cannot judge of that they cannot see And the Churches power of the keyes is all for the externall policy of the Church and therefore such a sinne cannot be the object of Church-censure or cause of Separation Excommunication is ever used against externall scandals Mat. 18. 15. 1 Cor. 5. 1. 1 Tim. 1. 19 20. 2 Thes. 3 14. shew one place where the Church excommunicateth for non-regeneration 6. They object It is not lawfull to call God Father ioyntly with these who are not brethren but sonnes of Satan Ergo we are to separate from such So Smith reasoneth Answ. Except they be all and every one the sonnes of God that are in our visible Church and not one hypocrite or childe of Satan amongst them by this argument we must separate from them and so Separatists are to separate from their owne Congregation wherein they acknowledge there be hypocrites This is Anabaptisticall holinesse Isa. 65. 7. They object It is not lawfull to make Christ a Mediator to all the prophane in the land and to make all the prophane members of his body Ergo we are to separate from a confused Church Answ. So was Corinth Galatin Ephesus confused Churches wherein there were hypocrites We make Christ Mediator and Head to the visible Church according to the best part as Christ speaketh Joh. 17. Thine they were when Judas was never Gods And Paul calleth Corinth Saints Colosse Saints and faithfull brethren and Peter the elected according to the fore-knowledge of God begotten againe to a lively hope where yet there was some at Corinth 2. Cor. 2. 16. To whom the Gospell was the savour of death unto death some to whom it was hidden whom Satan had blinded 2 Cor. 4. 3. And some in Colosse carried away with Angel-worship not holding the head Christ some of those to whom Peter writeth were such who stumbled at the stone laid on Zion and there was amongst them false teachers privily bringing in damnable Heresies 2. and many followed their pernicious wayes spots feasting amongst the Saints having eyes full of Adultery that cannot cease from sinne c. 8 They object These that are mixed with unbeleevers consent to all the sinnes of the unbeleevers and to all their prophanation of the holy things of God seeing God hath given them the power of the keyes to hold out and excommunicate all wicked persons therefore beleevers are to separate from all prophaners of the Covenant except they would forfeit their Covenant Answ. A simple worshipping with hypocrites whom we know not is not a consent to their prophanation of the holy things of God Christs eating the Passeover with Judas the Disciples eating the Passeover when Christ said One of you hath a Devill one of you shall betray me did not import consent nor partaking with Judas his prophaning of the Sacraments 2. Neither hath God given to all beleevers the power of the keyes that way as is alleadged 3. Suppose the Eldership in whose hands onely are the keyes should permit a knowne adulterer who never professed his repentance therefore to the Lords Table yet this were not in the Eldership the sinne against the Holy-Ghost and to forfeit the Covenant though it were a great sinne 9. They object God commandeth the godly to plead with their mother because saith he she is not my wife nor I her husband Ergo if the Church turne a harlot the children are to protest and plead against her as reputing her no mother and so they are to forsake her Answ. If this place prove lawfulnesse of separation from the Jewish Church as from a harlot cast off of God it shall crosse a maine principle of Separatists that the Jewish Church was the onely visible Church from which it was not lawfull to separate seeing the Messiah behooved to be borne there and the Temple sacrifices were onely there Also this pleading was for harlotry and Idolatry But M. Smith and others say that wickednesse and Idolatry did not marre the constitution of the Jewish Church so being they had ceremoniall and typicall holinesse according to the letter of the outward legall service and so from this separation from the true Church is vainly collected 2. Plead with your mother for her harlotries Hence it followeth first 1. They were to esteem her as a mother and of duty as sonnes to plead with her 2. If they were to plead with her and rebuke her they were to keep communion with her because non-rebuking for a time is a signe of separation and suspending communion for a time Ezech. 3. 26. Thou shalt be dumbe and shalt not be to them a reprover for they are a rebellious house Ergo reproving is a signe of communion But they say they were to plead with their mother by power of the keyes and if their mother would not return to the Lord her first husband then they were to goe on to a full separation from her I answer Then two or three faithfull ones in the Church of the Jewes no lesse then in the Christian Church were a true visible Church having the power of the keyes This is contrary to their owne doctrine who make a typicall and ceremoniall cleannesse sufficient to constitute the Jewish Church but require a reall true and spirituall holinesse to the constitution of the Church of the New Testament For if the children may plead with the mother for
commanded them for they have taken the accursed thing I answer This giveth us occasion to speake a little of the communion with other mens sins We partake these wayes of the Churches sins 1. When we worke with them and are helping causes this communion is unlawfull 2. When we counsell or perswade to false worship 3. When we omit what we are obliged to doe or commit that we should not doe from whence others are occasioned to sin for by morall interpretation he promoveth the sin of others who doth not give all due and obliged diligence to hinder the committing of sin 4. Those who consent to sin who approve and praise the fact and the committers of the fact 5. Those that doe not rebuke sinne 6. Those who are not displeased for it and doth not mourne for it Ezech. 9. and are not humbled for it and doth not pitty the sinner and pray that God in his mercy or justice may be glorified Now of all these we are to consider how Israel did properly communicate with Achans sin Some say there is a seventh way different from all when we in heart desire to doe what others doe wickedly in the externall fact As Israel also coveted in their heart what Achan tooke with his hands or when we doe the same sinne by Analogy that others are doing as the Marriners are punished for Jonahs sinne when as they were doing a sinne by Anology like the sinne of Ionah For Ionah fled from Gods presence as if God could not have followed him through the Seas and had been like the Idoll-gods and the Marriners did the same they worshipped an Idol-god and knew not the God that made the Heaven and the Earth Now wherein none of these seven wayes we partake of the sins of a Church how can their worship be defiled to us or have any influence to infect us but the truth is Israel were guilty of Achans sin because they did not carefully observe and waâ—ne one another to take heed that they medled not with the accursed thing but Joshuah never dreamed of Separation from Israel for Achans sin and the Text saith not that for they could not separate from the Church for Achans sacriledge which was not known to them while God discovered the same else by this Text we are to separate from all Churches where there doth live hidden and covered Achans and unseen hypocrites and thus we behoved to remove and separate up to the Church tryumphing in Heaven or then with Anabaptists find a spotlesse Church on Earth 14. They object To be present at a Masse is to countenance an Idol-worship so to be present in a Church-worship where there is any errours in the worship is to countenance the errour for what worship we countenance to that we say Amen and so we must consent to the wrong constitution of a Church where are prophane people Answ. 1. â—o countenance a worship professedly Idolatrous where the name of the worship doth import the worshipping of a false god is unlawfull for others doe interpret our presence a joynt worshipping with them But our presence at every lawfull worship that is acknowledged lawfull doth not give so much as interpretatively signification of our consent to every particular in the worship because hearing discerning choosing or refusing beleeving or not beleeving according as you find the points agreeable to Gods word or dissonant therefrom doth interveene betwixt your presence at the worship and your consent to the worship now the act of consenting approving and receiving the point of worship is formally to partake of the worship else we could not obey the precept 1 Thess. 5. 21. Try all things some things in the Preacher are to be borne with the Preachers of the Separation have not an Apostolick and infallible spirit if any of them preach unsound Doctrine the presence of the hearers doth not involve them in the guilt of the Preachers erronious worship The Pharisees corrupting of the Law was knowne and rebuked by Christ but yet Christ forbad Separation Heare them saith Christ Mat. 23. they sit in Moses his chaire CHAP. XII Quest. 12. Whither or no doe some warrantably teach that baptisme should be administrated onely to Infantâ— borne of one at least of the nearest Parents knowne to be a believer and within the covenant And who are to be admitted to the Lords Supper NOt only these of the Separation but also others whom we doe most unwillingly oppose in this hold that Baptisme is to be denyed to Infants whose nearest Parents one at least are not knowne to be within the covenant That our mind may be knowne in this we propose these distinctions to the learned and godly Reader to be considered 1. There is an inherent holines and there is a federall holines whereby some are holy by covenant that is have right to the meanes of salvation which right Turks and Pagans have not 2. People or persons are two wayes within the covenant 1. Truly and by faith in Christ and according to the election of grace 2. In profession because the word of the covenant is preached to them as members of the visible Church 3. There is a holines of the covenant and a holines of covenanters and there is a holines of the Nation flocke and people and a holines of the single person 4. There is a holines of election in Gods mind and a holines reall and of the persons elected 5. There is a federall or covenant-holines de jure by right such as goeth before Baptisme in the Infants borne in the visible Church and a holines de facto a formall covenant-holines after they are baptized Hence our first Conclusion All the Infants borne within the visible Church what ever be the wickednesse of their nearest Parents are to be received within the Church by Baptisme 1. Argument If the children of wicked parents were circumcised all without exception notwithstanding the wickednesse of their parents then the children of these who are borne in the visible Church of Christians are to receive that same seale in nature and substance of that same covenant of grace which is baptisme But all the children of most wicked parents were circumcised without exception Ergo so are the children of Christians borne in the visible Church The proposition cannot be denyed by our brethren 1. They say circumcision was given only to members of the visible Church to whom the doctrine of the covenant Gen. 17. 7 8. was preached and these were professors only within the visible Church of the Jewes as M. Best saith and if children were to be circumcised because God said I will be your God and the God of your seed then because this promise is made to Christians and to their seed in the new Testament Acts 2. 38. they should be baptized ver 38. be baptized every one of you c. ver 39. for the promise is made to you and to your children Whence it is cleare as these who were
esteemed beleevers and are but hypocrites indeed as is too ordinary There is then a blinde sacrifice offered to God and that by Gods commandement 2. It followeth no way that the Minister is accessary to this sacrifice Suppose it were blinde as none can judge that but God but the Minister doth what his Master commandeth him to preach unto all and baptize all that are borne within the visible Church the sacrifice may be blinde by their doctrine and ours also but that it is a sacrifice blinde to the Minister and he a Priest to offer that blinde sacrifice is not hence concluded Eighthly Best saith Divine wrath is kindled for the prophanation of holy things Answ. That this is the Ministers or Churches prophanation of holy things is not proved It is not wrath procured by the Ministers or those who receive them into the Church but wrath procured by the vnworthy incommers Ninthly Separatists reason thus If all be baptized promiscuously unbeleevers and prophane together with their children shall be counted in that state to be Abrahams seed and heires of the promisâ— and so to be Christs contrary to Gal. 3. 7 29. with Gen. 15. 6. and 17. 7. Answ. 1. A promiscuous baptizing of all we deny It may import a baptizing of the Infants of Turkes or of Papists who avow they will bring up the childe baptized in the Romane faith In which case it would seeme Baptisme should be denied as the learned Walleus thinketh 2. There is a double counting on in Gods seed 1. One according to Election and so onely the elect are counted in the seed as is cleare Rom. 9. Paul expoundeth Gen. 15. This counting in the seed is not well counted to be common to all circumcised Separatists doe ordinarily miscount and abuse Scriptures not caring what they cite so that the Margen swell with citations 2. There is an Ecclesiasticall and conditionall counting whereby all baptized are in the judgement of charity counted Abrahams heires but with the condition that they have Abrahams faith and be internally in Abrahams covenant and so are counted in thâ— seed and all baptized Hence the Separatists other two Arguments doe not conclude For they inferre if all must be baptized that unbeleevers have alike interest with beleevers in the seales and priviledges of the Church and must be counted in that same body and state with beleevers For to the externall priviledges and visible body of the Church all professors for they are not to be reputed unbeleevers have alike interest but to the inward favours and graces sealed in the Sacraments and in the true and mysticall body of Christ they have not all alike interest who are baptized 2. Separatists doe ignorantly and uncharitably in this dispute take the children of the nearest Parents that are prophane and wicked and unbeleeving and uncleane Infants for all one For because their Fathers many generations upward were within the covenant therefore are such children in externall profâ—ssion within the covenant as the Lord did shew favour to his people for Abraham and Davids sake many yeares after they were dead when their nearest Parents were wicked and prophane Psal. 106. 45 46. Psal. 105. 41 42. Ezech. 20. 2â— and chap. 36. 21 22. 2. Conclusion These onely are to be admitted to the Supper of the Lord whom in charity we judge can and doe trye and examine themselves and rightly discerne the Lords body and who in faith can annuntiate the Lords death unto his second comming againe And therefore children and infants ignorants and scandalously flagitious persons and mad persons are to be debarred But that none should be Church-members of Christs visible body but such as we can and dare admit to the Lords Supper is most false For we put a manifest difference betwixt those that are admitted into Christs visible body as ordinary hearers of the word such as are ignorants and many unconverted professors and the excommunicate who are admitted to be ordinary hearers of the word but are not to be admitted to the Supper of the Lord for so we should prophane the holy things of God and be accessary to the prophaning of the Lords body and precious bloud Here a doubt ariseth seeing Christ crucified is the substance and object of faith in the word preached as well as in the Sacrament of the Lords Supper and in no sort are Ministers to be accessary to the prophaning of the holy things of God or of casting pearles before swine Mat. 7. 6. Mat. 15. 26. Heb. 10. 29. Hag. 2. 14 15. Num. 5. 2 3. and Levit. 19. 22. How doe we admit the ignorant and unbeleevers yea the excommunicate Mat. 22. 9. 2 Thess 3. 15. to the holy things of the Gospell preached which we know they shall and doe prophane For to them the word is the savour of death unto death 2 Cor. 2. 16. and Christ is a rocke of offence and a stumbling stone a ginne and a snare Isa. 8. 14. 1 Pet. 2. 8. and yet we are accessary to their prophaning of the Lords Table if we admit such to the Table Answ. There are great odds betwixt a possible and necessary meane of salvation prophaned and a meane of salvation not necessary nor possible to reach its end for the which it is ordained If these of the Separation would distinguish this as Gods word doth they should not so stumble about the constitution of a visible Church For the word preached is the necessary and possible meane of conversion to the most flagitious and wicked hearers And howbeit they prophane the word promises and despise Christ and his covenant in the word preached yet Ministers in receiving such into Church-communion are not accessary to the prophaning of Gods holy things because they are under a necessity of offering Christ preached as the onely ordinary necessary and possible meane of salvation Therefore we admit them to the hearing and beleeving of the word per se and kindly but to the stumbling at the word by accident by their abuse comming from themselves But the Lords Supper being a Seale of our nourishment and spirituall growth in Christ it presupposeth faith and the begun life of God and the new birth and so to those who are openly flagitious and knowne unbeleevers it is neither a necessary meane of salvation nor yet a possible meane Not necessary for meat and drinke and these elements cannot nourish those who have no life of God in them at all As bread and wine are not means at all to a dead man Infestment in the husbands lands and a dowry is no meane necessary at all to an unmarried virgin remaining unmarried Also untill the communicant beleeve in Christ it is not a possible Seale for it can seale nothing to one that is not capable of nouriâ—hment seeing the unbeleever by no possibility can be sealed up in a growing communion with Christ. And this Supper is not a formall meane of conversion but a formall meane of the
bought with a price all things are theirs and therfore all power which consequence is no stronger the one way then the other 9. It layeth a blot upon Christs wisdome who hath appointed congregations to be edified by no power of the keyes in case of aberration aâ—d incorrigible obstinacy 10. It maketh the Word of God imperfect which setteth downe no Canons how the believers of an independent Church should governe and Paul teacheth how Timothy and Titus and all Church-men should governe 11. It excludeth not women from usurping authority over men by judging excommunicating ordaining pastors seeing they are the body and Spouse of Christ as believing men are 12. It maketh the Sacraments no Sacraments the baptized non-baptized and in the place of Turkes if possibly the pastour and the ten professours of the independent Church be unbelievers which is too ordinary 13. By this an assembly of Pastors and Elders from divers congregations have no more the power of the keyes then one single man who may counsell and advise his brother 14. Extreme confusion and inevitable schismes hence arise whilst such a sister-Church saith I am Pauls and her sister-Church saith I am Apollo's and there is no remedy against this fire 15. The patterne of a Church governing and ministeriall consisting of only believers is neither in all the Scriptures antiquity nor in the writings of Divines But of these I shall speake more fully hereafter God willing 4. Argument That Doctrine is not to be holden which tendeth to the removing of a publick Ministry but the doctrine of independent Churches is such Ergo the doctrine of independent Churches is not to be holden The proposition is out of doubt seeing Christ hath ordained a publick Ministry for the gathering of his Church Ephes 3. 11. 1 Cor 11. 1 Cor 14 1 Tim 3. 1 2 3. Heb 13. 17. 1 Thess 5. 12 13. 1 Cor 5. 4. Math 16. 19. Math 28. 18. Joh 20. 21 22 23. I prove the assumption By the doctrine of independency two or three or ten or twelve private Christians in a private Family joyning themselves covenant-waies to worship God is a true visible Church So the English Puritanisme So a Treatise called Light for the ignorant So the Guide to Zion So the Separatists holding Independent Congregations define a visible Church Every company Congregation or Assembly of true believers joyning together according to the order of the Gospell in the true worship is a true visible Church This being the true definition of an independent congregation from the writings of the Patrons thereof I prove that it taketh away the necessity of publick ministery 1. because every twelve in a private Family is this way joyned together and is an independent Church 2 this congregation being independent it hath within it selfe the power of the keyes and is not subject saith the English Puritanisme to any other Superiour ecclesiasticall jurisdiction then to that which is within it self But 1 Katherin against M. Edwards saith p. 7 8. Private Christians have the Spirit Ergo they may pray Answ God forbid we deny but they both may and ought to pray continually but hence it followeth not affirmativè à genere ad speciem therfore they may authoritatively not being called of God as was Aaron and invade the pastors chaire and pray and fast and lay on hands by ministeriall authority as the pastors doe Act 6. 6. Act 13. 3. 2. The Church saith the Feminin Authour p. 8. is not blinde so that none have power of seeing but only the officers Answ. All believers see and discerne true and false teachers 1 Iohn 4. 1. Heb 5. 14. 2 Cor 3. 18. Psal 119. 18. Ephes 1. 17. but it followeth not affirmativè à genere aâ— speciem theâ—fore they doe all see as the eye of the body with an authoritative and pastorall light and eye for then all the body should be an eye where were then the hearing 2 Cor. 12. 17. 3 Within it self there is no jurisdiction ministeriall for in the definition of a Church ministeriall there is deepe silence of Ministers or office-bearers and good reason by their grounds who hold it For it is a society of believers joyned together covenant wayes in the true worship of God which society hath power to ordain and elect their owne pastors and Elders here is the power of the keyes to bind and loose on earth as Christ bindeth and looseth in Heaven Math 18. 18. chap 16. 19 and a ministeriall act of these keyes to wit the ordaining of Pastours Doctors Elders and Deacons before there be any Pastor Doctor or Elder or Deacon A ministery then must only be necessary ad benè esse non ad esse simpliciter to the better or wel-being of the independent Church and not to the simple being of the Church for the thing must have a perfect constituted being and essence before it can have any operation and working proceeding from that being as one must be a living creature indued with a sensitive soule before it can heare or see or touch now this independent Church must have the perfect essence and being of a ministeriall Church seeing it doth by the power of the keyes within it selfe constitute and ordaine her owne Ministers and Pastors and if they were joyned in the worship of God before they had Ministers they did in a visible way being a visible Church in the compleate being of a visible Church worship God before they had Ministers for before they ordaine their Ministers they must keepe the Apostolick order fast and pray and lay on their hands for so did the Apostles Act 1. 24. Acts 6. v. 6. Acts 13. 3. Act 14. 23. 1 Tim 4. 14. 2 Tim 1. 5. So here are publick fasting publick praying publick ordination of a visible and independent Church and as yet they have no Ministers So in case the Eldership of a congregation shall all turne scandalous and hereticall this same independent congregation may excommunicate them Ergo before excommunication they must publickly and by the power of the keyes convince them of Heresie rebuke them pray for them and finally by the spirit of Paul a Pastor 1 Cor 5. 4. judicially cast them out Now let all be Judges if this be farre from pastorall preaching and if here be not ministeriall acts and the highest judiciall and authoritative censure exercised by no Ministers at all and what hindreth by this reason but the independent Church that doth publickly and authoritatively pray fast rebuke convince gainsayers make and unmake by the power of the keyes pastours and Ministers may also without Ministers preach and administer the Sacraments against which the Separatists themselves doe speake and give reasons from Scripture that none may administer the Sacraments untill the pastors and teachers be chosen and ordained in their office But hence we clearly see an independent Church constituted in its compleat essence and exercising ministeriall acts and using the keyes without any ministry
For that which in Scotland wee call following Gods word 1 Tim 4. 14. the presbytery But before we proceed one question would be cleared What ground is there to tye a congregation by an ecclesiasticall tye of obedience to a presbytery and a presbytery to a provinciall Assembly and a provinciall Assembly to a Nationall Assembly for seeing these are not in Gods Word they would seeme devices of men and of noe divine institution one may say whether have they warrant in a positive Law of God or in the law of nature I answer they have warrant of both for it is Gods positive law that the Elders and Over-seers be over the Church in the Lord Heb 13. 17. 1 Thess. 5. 12 13. Math 18. 17 18. I call this Gods positive Law because if it had bin the will of the Law-giver he might have appointed an high-Priest or some arch-Pastor or prime officer in his name to command the whole Church like to the Judge and the high-Priest in the old Testament So Aristocraticall government is not naturall our presbyteries are founded upon the free-will of Christ who appointed this government rather then another Now the question how subordination of congregations to presbyteries and of presbyteries to greater Synods is of natures law is harder but a thing is naturall two wayes 1. simply and in it selfe 2. and by consequent an example of the former is by the law of nature the hand moveth the feet walketh at the direction of the will which is a commanding faculty that ruleth all the motions of moving from place to place This way it is not directly naturall that Archippuâ— be governed by the Eldership and Presbytery at Colosse because he may be removed to another Presbytery he possibly might have beeâ—e a member of the presbytery at Corinth and never beene subjâ—ct to the presbytery at Colosse Example of the latter it is simply supernaturall for Peter to be borne over againe â—ath 16. 17. Iohn 1. 12 13. but upon supposition that God hath given him a new nature it is naturall or as we say connaturall and kindly to this new nature in Peter to love Christ and to love Christs sheep and his lambes because every like loveth a like So the subordination is not naturall for it is not naturall for John and Thomas to be subject to such an Eldership of this congregation for Gods providence might have disposed that John and Thomas should have dwelt in another congregation as members therof and so subject to another Eldership But secondarily and by consequent upon supposition that they are members and inhabitants of this ecclesiasticall incorporation it is kindly and connaturall now that they be subjected ecclesiastically to the Eldership of Christs appointing in this congregation and so the ground of the bond is the part must be in subiection to those who command the whole Iohn and Thomas are parts of this congregation such an Eldership commandeth the whole therefore Iohn and Thomas are in subjection to such an Eldership So all the beleevers of this congregation and all the beleevers of the sister-congregations are parts of this presbytery wheras Gods providence might have disposed that all the beleevers here might have beene parts and members of another presbytery And so by proportion sundry presbyteries are parts of a provinciall Church and sundry beleevers of many provinces are parts and members of a Nationall Church Now the division of a Nation into Provinces and of Provinces into so many territories called presbyteries and the division of presbyteries into so many congregations cannot be called a devise of mans because it is not in the Word of God for by that same reason that Iohn and Thomas and so many threes and foures of beleevers should be members of an independent congregation seeing it is not in the Word it shall be also a devise of man For all our singular acts are mixed there is something morall in them and that must be squared and ruled by the word and something is in them not morall but positive and this is not to be squared by the word but sometimes by natures light which I grant is a part implicite of Gods word sometimes it is enough that the positive part be negatively conforme to the word that is not contrary to it Howbeit I hold that the morality required in every action must be positively conforme to the word for example the Law saith Every male-childe must be circumcised the eighth day Gen. 17. 7. Now the action of Christs circumcision and Christs presenting in the Temple and offering of two turtle Doves and two young pigeons is said to be according to the Law of Moses Luke 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is written yet the bâ—be Iesus by name his mother Mary who brought him into the Temple the Priest by name that offered the Doves for him are not written in the Scripture of Moses his law but the morality of that action was positively conform to Moses his law so that every part be subject to the law of the whole is Gods word but that parts and whole be thus divided it was not required to be defined in the word But what our brethren deny is that as Peter and Iohn are Ecclesiasticall parts of a single Congregation under the jurisdiction of that single Congregation is cleare in the word of God but that three or foure Congregations are parts â—cclesiasticall of a Presbytery and Ecclesiastically subjected to the government of the Presbytery as Iohn and Thomas are parts subjected to the government of a Congregation is utterly denyed But we may reply Iohn and Thomas are to obey their Pastor preaching in the Lord and by that same reason they are to obey their Pastors gathered together with the Elders in a Synod So by that same reason as Iohn and Thomas are to obey their Eldership convented in their owne Congregation to governe them by that same reason Iohn and Thomas of foure Congregations are to heare and obey their owne Elderships convented by that same authority of Christ in another Congregation when a Colledge of other Elderships are joyned with them But I come to the Scriptures of God If when the Churches of Syria Sylicia Antioch and Jerusalem were troubled with a question whether they should keep the Law of Moses and be circumcised and could not determine it amongst themselves in their particular Churches they had their recourse to an assembly of Apostles and Elders at Jerusalem who gave out a Decree and Canon anent that question which the Churches were obliged to keep then when particular Congregations are troubled with the like questions in doctrine and government they are by their example to have recouâ—se to an Assembly of Pastors and Elders that are over many Churches and to receive Decrees also which they are obliged to keep But the former is the practise of the Apostolike Church Ergo to have recourse to a Synod of Pastors and Elders to receive Decrees from them that
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-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.
Church consisting possibly of six or ten beleevers only that the care for many Churches 2 Cor. 11. 28. The pastorall care to gaine Jew and Gentile those that are within and without to be made all things to all men to save some should be now in no pastors on earth but dead with the Apostles as if these places 1 Cor. 10. 32. 1 Cor. 9. 19 20 21 22 23. Rom. 1. 14 15. Rom. 9. 2 3. did not presse to all Ministers of Christ the extending of their pastorall vigilancy to the feeding and governing of all the Churches in their bounds that maketh up one visible politick body communicating one with another in the acts of Church-communion Hence it must follow 1. When the Grecian Church shall be wronged by the Hebrew Church that the pastors may not synodically meet and by joynt authority remove the offences betwixt Church and Church as the Apostles did Act. 6. 2. It followeth that all the meetings and convention of the Apostles and Pastours to take care authoritatively for the Churches as Act. 1. Act. 4 35. Act. 6. 2 3 4. Act. 11. 1. Act. 8. 14. Act. 14. 1 2 3 Act. 15. 6. Act. 21. 18 19 20 c. Act. 20. 18. Act. 14 23. 1 Tim. 4. 14. were all meetings of Apostles extraordinary temporary and Synods of Apostles as Apostles and not meetings of pastors as pastors to joyn their authority in one for the governing of many Churches 3. It followeth that Pastors and Elders and Doctors may now no more lawfully meet and joyne their authority in one for the feeding of the flock then they may take on them to worke miracles speake with tongues and as Apostles goe up and down the earth and preach to all the world the Gospell O that our Lord would be pleased to reveale his minde to our deare Brethren in this point of truth For what be extraordinary and temporary in the conjoyned authority and pastorall care of the Apostles for all the Churches of the world I see not neither is it in reason imaginable which doth not in conscience oblige Pastors Doctors and Elders in the Church of Scotland to conjoyne their authority in one Synodicall power for all the Churches of Scotland O saith our Brethren there should be too many masters commanders and Lords over the free and independent visible Churches of Christ. I answer seeing all these Pastors and Elders in a nationall Synod are no other way over all the Churches of Scotland then the particular Eldership in a particular congregation is over the believers there be no more too many Lords and Masters over the whole Churches collectively united in a general Synod then there be too many Lords over the particular congregations For 1. in both meetings the beleevers choose their owne guides and commanders that are over them 2. Nothing is done in either a Nationall or in a congregationall Synod without the tacite consent of believers 3. In both it is free for beleevers to refuse and not receive what is decreed contrary to Gods Word See Zipperus and so there is no dominion here but what you finde Heb. 13. 17. 1 â—hess 5. 14 15. Math. 18. 17 18. Nay our brethren will have pastors so farre strangers to all congregations save only to their owne that M. Davenport and Mr. Best saith to the Pastours and Churches other Churches are without and Pastors have nothing to doe to judge them and they alleadge for this 1 Cor. 5. 12. but by these that are without Paul meaneth not these who were not of the congregation of Corinth but he meaneth Infidels and Heathen as in other Scriptures for Paul judged and excommunicated Hymenaeus and Alexander 1 Tim. 1. 20. who were without the Church of Corinth and if this exposition stand Pastors can extend no Church censure towards these who are of other congregations neither can they rebuke nor admonish them as Christians for these are Acts of Church-censures as our brethren teach Our eleventh Argument is from the light of sanctified reason for sanctisied reason teacheth that the stronger authority of the greater politicke body of Christ should help the parts of the body that are weaker as 1 Cor. 12. The whole body suffereth when one member suffereth and so the whole body helpeth the weaker and lesse honourable member 1 Cor. 12. v. 23 26. So universall nature contendeth for the safety of particular nature and helpeth it therefore the greater body and Nationall Church is to communicate its authority for the good of a particular Congregation which is a part thereof But the doctrine of independency maketh every Congregation an independent and compleat body within it selfe needing no authority to governe it higher then its owne authority as if it were an independent whole Church and no part of a greater visible Church But suppose the greatest part of Corinth deny the resurrection as often the worst are manyest then I aske whom to doth the Lord speake Take us the little foxes that spoile the vines He speaketh either to greater Synods which we say that the greater body may help a part and save a little daughter of Sion Or to the soundest part of the Congregation but they are weakest and fewest and shall the greater body looke and see a member perish and not help Let them help say our brethren with advise and counsell but not with command and authority I answer Take us the little foxes is an act of authoritative and disciplinary taking enjoyned to the Church 2. Our Argument is drawne from the greater authority in the politicke body to the lesser brotherly advise is not authority Hence authority as authority by this meanes shall not help the weaker parts of the body contrary to that which we have at length commanded 1 Cor. 12. Neither doe some reply well that he speaks 1 Cor. 12. of Christs invisible body because it is said v. 13. For by one spirit we are all baptized into one body whether we be Jewes or Gentiles Jewes and Gentiles saith he make not a visible Church but an invisible Catholike Church I answer 1. What can hinder under the New Testament Paul a Jew to make a visible Church with the Ephesians who are Gentiles 2. That he speaketh of a visible politicke body is cleare while he alleadgeth The eye exerciseth Pastorall acts of seeing for the foot and that the eare heareth for the whole body and when one member suffereth all suffer which is principally true of a politicke visible body For we are not baptized in one body visible with those preachers who are long agoe dead who never preached for the good of us who now beleeve in Christ because we never heard them preach and so they are not eyes seeing for us Our twelfth Argument is from the practises of the Jewish Church in a morall duty If Christ hath left the Churches of a whole Nation in no worse case then the Nationall Church of the Jewes were in for their publike giving of
the Eldership otherwayes he needed not to adde but present in spirit as if I were present have already iudged for whither hee had beene absent or present hee might have given his private minde of the due demerit of so scandalous a sinne 5. The maine thing that our brethren rest much on is that one command of delivering to Satan v. 4. and purging out the old leaven v. 7. and the word of judging that Paul taketh to himselfe v. 4. is given v. 12. to all beleevers and to all that he writeth unto but Paul would not say they command the beleevers to doe that which they had no authority and power from Christ to doe if all beleevers had not power judicially to excommunicate But I answer beside that this is to bring in a popular government in Gods house they consider not that they presuppose as granted what we justly deny that all and every verse of this chapter is spoken joyntly and equally to all both Elders and people which cannot in reason be said as in other parts of the epistle where sometimes he speaketh of all as 1 Cor. 1. 1 4 5. both pastors and people sometimes of the people 1 Cor. 1. 12. 1 Cor. 4. 1. sometimes of teachers only 1 Cor. 3. 12. 1 Cor. 4. 2. 2. One and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge out the leaven v. 7. applied to both Elders and beleevers have divers meanings according as it is applied to divers subjects so that the Elders did excommunicate and purge out one way that is authoritatively and with Pauls spirit and ministeriall power I meane that same power in kinde and speech that was in Paul was in the Elders for Paul was no Prelate above other pastors and the people did purge out the leaven another way by a popular consenting that he should be excommunicate and this is well grounded on Scripture see Acts 4. 27 28. Herod Pilate Gentiles and Iewes crucified Christ now it is certaine they did not cruciâ—ie him one and the same way Pilate judicially the people of the Iewes in a popular way of asking and consenting crucified him so 1 Sam. 12. 18. All the people greatly feared the Lord and Samuell that same verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jara to fear expresseth both the peoples fearing of God which is a religious feare commanded in the first Commandement and due to God only and the peoples fearing of Samuell which civill reverence given to Samuell as to a Prophet is a farre inferiour feare and commanded in the â—ift Commandement so Prov. 24. 21. My sonne feare the Lord and the King 1 Chro. 29. 20. And the people worshipped Jehovah and the King the verbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shachah which signifieth to bow and encline the body religiously but the meaning cannot be that the people gave one and the same religious worship to God and the King for that should be idolatry So howbeit Elders and beleevers were rebuked for not excommunicating and both commanded to excommunicate and purge out the leaven it will never follow that both hath one and the same judiciall power to excommunicate but every one should purge out the leaven according to their place and power and Israel is commanded to put out the leper yet the Priest only put him out judicially and Israel is commanded to put to death the false Prophet and so to put away evill out of the midst of them Deut. 13. 5. and yet the Judge did put away evill judicially and authoritatively and the people as executioners stoning him to death v. 9 10. and what I say of excommunicating that same is said of the authoritative pardoning of the fornicatour 2 Cor. 2. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Vrsine observeth is by authority to confirme their love to him as Gal. 3. 15. the testament is confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth Kemnitius Calvin and Bullinger take the word It is also more then evident that the Church of Corinth was not a congregation of believers onely or a congregation with one pastor only and so not an independent congregation for there was at Corinth a colledge of pastors and so a presbytery of Elders Doctors teachers and Prophets for 1. Paul was but a founder of this Church there were many others that built upon the foundation Christ Jesus and some built gold and silver that is good and sound Doctrine some hay and stubble 1 Cor. 4. 6. And these things Brethren I have in a figure trans-ferred to my selfe and to Apollo for your sakes that ye might learne in us not to thinke of men above that which is written whence I collect howbeit Paul and Apollo and Cephas were not constantly resident teachers at Corinth yet there were other pastors there of whom Paul and Apollo were named as figures that with the lesse envy he might rebuke them and amongst these many teachers some said this is the best preacher others said nay but another preacher liketh my eare better and so there hath beene so many choise pastours there as the Proverbe was true amongst them Wealth maketh wit to waver which Paul sharply rebuketh as a schisme 1 Cor. 1. 12 13. 1 Cor 3. 4 5. So Paul saith Though ye have ten thousand and instructors yet have ye not many â—athers 1 Coâ— 4. 15. Then they had amongst them many teachers And it is 2. cleare from 1 Cor. 12. 14 15 16 17 28 29 30. that there were amongst them Apostles Prophets Doctors Governments or ruling Elders and that this fault was amongst them that the higher contemned the lower which is as if the eye should say I have no need of the hand and that they were not content of that place in Christs body while as they would all be pastors and all eyes and so where then were the hearing v. 17. and to these especially Paul directed his reâ—uke 1 Cor. 5. because of their neglect of discipline against scandalous persons not excluding the multitude of believers who also in their kind deserved to be rebuked 3. We may see 1 Cor. 14. There was amongst them a good number of Prophets who both propheeyed two or three after other by coâ—â—e and who also by the power of the keyes did puâ—lickly judge of true and false doctrine v. 29. which is indeed our presbytery See v. 1 2 3. v. 12 13. v. 24 25 26. so that it is a wonder to me that any learned men should think that the Church of Corinth was one single and independent congregation aâ—d that they met all in one house where â— the Lord had much people 2. where we are not to thinke in such a plentifull harvest of Christ that so many pastors and teachers and so many Apostles and Prophets as there were there as you may gather from 1 Cor. 14. 24 31 32. and so many speaking with divers tongues so many who wrought miracles so many who had the gift of discerning ver 26 27. that all these were
presbytery of Elders in it Act. 20. 17 36. Paul prayed with them all this is not said in the word but of a reasonable good number of persons Brightman under the name of an Angell he writeth to a colledge of Angels or Pastors Bullinger he writeth to many Pastors Didoclav proveth by good arguments against Downam his Angell-Prelate that he writeth to a colledge of Angels in every Church Augustine he speaketh to the Rulers so saith Gregor Magnus Primasius Beda Haymo Fulk Perkins Fox neither hath one single pastor the power of the keyes but at the second hand the beleivers have it as the prime ministeriall fountaine of all Church discipline and so they by our brethrens learning should have bin principally rebuked 2. Also Asia was of the Roman Empire and contained Phrygia Mysia Caria Lydiâ— Troas and Thessalonica and every one of these must be proved to be single congregations and suppose they were they have many pastors in them as Ephesus had they had power of discipline in all points that concerned themselves but in things common to all they had it not but in dependence and what howbeit Synods could not so conveniently be had under the persecuting Domitian no absurdity will follow discipline may be exercised without provinciall Synods 3. It is a weake ground Every candlesticke stood by is selfe and and held forth it 's owne light For the light of the Candlesticke is a preaching Pastor shining in light of holy Doctrine Wee dispute not about independency of preaching Ministers in the act of preaching but about independency of Churches in the acts of Church-discipline And so this is a weake ground I say for independent Churches yea neither is the Pastor in the act of Pastorall shining in sound Doctrine independent for our brethren teach that private persons by the power of the keyes ordaine him call him to office censure and depose and excommunicate him if neeâ— require and this is no small dependency 4. It is no lesse loose and weake to alleadge they are independent Churches because every Church is reproved for it's owne faults reproofe is a sort of censure What because the fornicator 1 Cor 5. is reprâ—ved for a sinne that is scarce named amongst the Gentiles yea and iudged worthy to be excommunicated shall it hence follow that the fornicator is no member dependent and in Ecclesiasticall subjection to the Church of Corinth So some of the Corinthians 1 Cor. 15. 12. are reproved for denying the resurrection for this was the fault of some and not of all But will it follow these some were no independent parts of the Church of Corinth but an independent Church by themselves The faults of remisse discipline may be laid upon a whole Nationall Church in some cases when it commeth to the notice of the Nationall Church that such a particular Church faileth in this and this point of discipline but we teach not that these seven Churches made up one Nationall Church yet this hindereth not but parts of an independent and subordinate Church may be rebuked for their faults and yet remaine dependent parts 5. They object If Christ bid an offending brother tell the particular Church whereof he is a member then that particular Church may excommunicate Mat. 18. 19. and so hath power within it selfe of the highest censures and is independent but the former is true Mat. 18. Ergo Vrsine say they Zuinglius Andrewes Kemnitius Aretius Pelargius Hunnius Vatablus Munster Beza Erasmus Whittaker c. expound this of a particular Congregation Answ. 1. We shall also expound this of a particular Church but not of such an one as hath but one Pastor neither doe these Divines meane any other Church then a Colledge of Pastors and Elders 2. Your owne Parker the learned Voetius and Edmundus Richerius and the Doctors of Paris cite this place to prove the lawfulnesse of Synods yea even hence they prove Peter and so the Pope is answerable to a generall Councell 3. When an Eldership of a particular Congregation is the obstinate brethren to be censured I desire our reverend brethren to shew in that case a ministeriall governing and censuring Church consisting onely of private persons out of office to whom the offending person shall complaine I appeale to the whole old and new Testament to all antiquity to all Divines writings the word Church in this notion See also Gâ—rson 6. They object Every particular Church is the body of Christ his Spouse Wife and Kingdome and every one hath received faith of equall price 2 Pet. 1. 1. and consequently of equall power and right to the tree of Life and Word of God and the holy things the keyes of the Kingdome the promise and use of Christs power and presencâ— Rom. 12. 4 8. Therefore there is not one Church above another So the Separatists Best Answ. 1. If this argument from an equall interest and right to Christ the promise life eternall stand good not only one Church shall not be over another but also Pastors and Elders cannot be over the flocke in the Lord nor have the charge of them nor watch for their soules The contrary whereof you shall reade 1 Cor. 12. 17 28 29. 1 Thes. 5. 12 13 14. Heb. 13. 17. Ephes. 4. 11. and the reason is good but truly better with Anabaptists then with men fearing God because Pastors and people King and Subject Doctor and Scholler being beleevers have all received like precious faith and right to the tree of Life c. for God is no accepter of persons 2. By this Argument three beleevers in an independent Congregation consisting of three hundred shall be no dependent part in Ecclesiasticall subjection to three hundred and every three of independent Churches shall be a Church independent and twenty independent Churches shall be in one independent Church because all the three hundred beleevers have received alike precious faith c 3. The consequence of the Argument is most weake for precious faith and claime and interest in Christ is not the ground why Christ giveth the keyes to some and not to others but the ground is the good pleasure of Gods will Christ gave not the keyes nor any Church-authority to Judas Demas and the like because of their precious faith but because he calleth to labour in his vineyard whom he pleaseth and whom he pleaseth he calleth not 7. They object Provinciall and Nationall Churches are humane formes brought in after the similitude of â—ivill governments amongst the Romanes and there is no Church properly so called but a Parish Church See D. Ammes Answ. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lifting up of the hands in voicing at the election of Elders Act. 14. 23. so taken from a civill forme of peoples giving their suffrages amongst the Lacedemonians as our brethren say Yet it is not for that unlawfull or an humane forme a Parishionall meeting of
the people to heare the word is taken from a civill forme of both Romanes and Grecians convening to heare declamations and Panygerickes yet a Parishionall Church is not for that a humane and unlawfull Church 2. We say not that a Synod is a properly so called mysticall Church yet it s a proper ministeriall and teaching Church such as is Acts 15. 8. They object The Popish superiority of one Church over another should be lawfull if a Church be in bondage under a Church better be under a great Lord Pope and a little Lord Prelate as under many Nationall Lords in a Nationall Church-Assembly Answ. 1. We make no other subjection here then our brethren make for they make ten to be subject to â—â—ve hundred in an independent Congregation As the part is in subjection to the Lawes of the whole so make we many Churches in Cities Townes and Provinces subject in the Lord to all their owne Pastors and Elders convened in a Nationall Assembly Papists make their Synods to lay bonds upon the consciences of men 2. Their Synods cannot erre 3. The Lord Prelate over ruleth them 4. They make things indifferent necessary 5. People may not examine Decrees of their Synods according to Gods Word 6. People may not reason or speake in their Synods We acknowledge no such Synods 2. Papists as Bellarmine Costerus Pierius doe not thinke Synods very necessary they call the Popes determination an easier way for ending controversies then Councels and therefore Pierius saith here frustra sit per plura c. 9. They object If a representative Church consisting onely of Pastors Doctors and Elders be a Church of Christs institution it should have a Pastor over it as all Churches have and if it be a generall Councell the Pastor thereof can be no other then the Pope and there behâ—ved to be also an universall Consistory of Cardinals Answ I deny both these consequences a feeding governing and ministeriall Church doth not necessarily require a Pastor over it Timothy is a Pastor to himselfe and by preaching both saveth himselfe and others 1 Tim. 4. 16. 2. Cardinals are degrees above Pastors and Prelates our Synods are made up as Acts 15 of Pastors Elders and Brethren whereof we acknowledge no Pastor of Pastors but Christ Jesus no Doctor of Doctors no Elder of Elders and so I see not what this consequence meaneth 10. They object That which concerneth all should be handled by all Quod omnes tangit ab omnibus tractari debet but matters of disciâ—line concerne the conscience and practise of all Ergo all and every beleever should handle matters of discipline and not some few of a whole Nation who representeth the rest Answ. That which concerneth all one and the same way and the manner should be handled by all That which concerneth all divers and sundry manner of wayes should be handled by all divers manner of wayes If ten men be owners of a ship nine of them cannot sell the ship without the consent of the tenth owner If all both Elders or Ministers and the whole company of beleevers had one and the same power of the keyes we see not but all Ministers and people should have a like hand in voicing and coucluding nor doe I well see that if the keyes be given to all beleevers upon our brethrens former ground because they are the body and Spouse of Christ how women and beleeving children can be excluded from joynt-governing and use of the keyes except in the act of publike teaching 1 Cor. 14. 34. 35. 1 Tim. 2. 12. with Pastors Doctors and Elders seeing they are the body and Spouse of Christ no lesse then men God accepteth no persons nor sexes male or female in these spirituall priviledges Gal. 3. â—8 2 Cor. 6. 18. 1 Pet. 3. 4 5 6. But seeing discipline concerneth all divers wayes according as God hath seated and placed persons in his Church some in higher and some in lower places of Christs body therefore Ministers are to handle points of doctrine and discipline in Synods authoritatively People also by electing Commissioners to Synods by consenting reasoning proposing and advising and according to their place â—ot authoritatively 11. They object It is a Popish abusing of the people of God to exclude them from all government of Gods house and all meanes of edifying one another and leade on the people in an implicit faith and â—ind obedience Answ. This objection toucheth the question anent the power of private Christians in edifying one another where I must stay a little to cleare doubts for divers run in extremities here Hence our 1. Conclusion We utterly condemne the doctrine of Separatists who teach that private Christians gifted with knowledge suppose they be out of office are to preach the Gospell and to prophesie publikely for the edefying of the Church 1. Because by consent of all sound Divines all antiquity and confession of party and Pauls testimony Eph. 4. 11. there are none given of Christ when he ascended on high for the publike edefying of the Church and gathering of the Saints to Christs second comming save only Pastors and Doctors and Elders But the private gifted men are to edefie by publike prophecying and they be none of Christs officers and they are unlawfull teachers 2. To preach publikely as ordinary messengers I say ordinary because of our expectants of the ministery who preach by the call of the Church for a time as the Sonnes of the Prophets while they be ordained Pastors To preach I say publikely is a formall act of Pastors who are sent Rom. 10. but these Prophets are not sent Ergo they ought not to preach They answer but as Anabaptists and Socinians doe who say to be gifted of God is to be sent but I answer Paul Rom 10. 14 15. thinketh not so because he understandeth such a sending as is required in ordinary Pastors who begetteth faith in their hearers v. 14. and whose feet are beautifull upon the monntaines by bringing glad tidings of peace v. 15. Now these were such as both were gifted and had authority to preach 2. Christ Mat. 10. clearly differenceth gifting of Pastors v. 1. from authoritative sending v. 5. v. 16. And also John 20 21 22 23. 3. Because God challengeth such as run and the Lord sendeth them not Jer. 23. 21. 4. Because no man taketh that honour on him except he be called of God as was Aaron Heb. 5. Suppose he be gifted as our Saviour was 6. Publike Preachers have power authoritative to binde and loose and accordingly God bindeth and looseth in heaven but private beleevers have not this power but only Pastors Mat. 18. 18. Mat. 16. 19. John 20. 23. 7. Such Preachers they dreame to be in the old Testament but the â—ld Testament speaketh of none but men in office as Priests Levites Prophets c. M. Robinson saith 1 Cor. 14. There were gifted ordinary Prophets not in office who preached
the Ministers of the Church but two or three have power to make a Church Ergo two or three faithfull ones have power to make the Ministers of a Church He proveth the major They who can doe the greater can doe the lesse to make a Church is greater for the Church is the Body Spouse and Wife the Ministers are but an ornament of the body and so the lesse The assumption he proveth two or three faithfull ones have Christ the holy things of David the promises Ergo two or three have power to make a Church Answ. These who can make a Church mysticall have power to make a Church ministeriall or Ministers of a Church that I deny As for the probation this proposition These who can doe the greater can doe the lesse must be right taken It is true in these same kind of works and in the same kind of power Christ can forgive sinnes Ergo he can doe lesse he can say to a sicke man take up thy bed and walke So if by prayer Jacob obtaine a blessing from God which is greater then by prayer he will obtaine deliverance out of the hands of Esau which is lesse but in powers of divers kinds it holdeth not true A beleever by prayer may obtaine grace and perseverance which is greater but it followeth not Ergo hee can open the eyes of the blind and worke miracles which is lesse and therefore howbeit three can make a mysticall Church which is greater by a power of saving grace which is gratia gratum faciens It followeth not that therefore they have a ministeriall and pastorall power of the keyes which is gratia gratis data to preach and make Ministers For then because Mary Magdalen hath power to beleeve that Christ buried shall rise againe from the death which is greater therefore she hath power to preach and baptize which is a lesser power He who hath power to make a ship hath not for that power to make a cup. 11. Smith reasoneth thus These who have the true matter and forme have the property which ariseth from the matter and forme that is Christs ministeriall power to assume all the meanes of their edification to salvation but two or three faithfull ones are the true matter of the Church of the New Testament and therefore have the true forme or covenant of the New Testament and so have a ministeriall power arising from these two Answ. These who have the true matter and forme of a mysticall Church of beleevers these have the union and property of a mysticall Church resulting from matter and forme is most true but they have not for that the true property of a ministeriall Church faith and the covenant written in the heart is not the forme of a ministeriall Church but of a mysticall Church of beleevers Sixe borne Scottish men dwelling in Paris make a body of Scottish men but they are not for that a politicke body of Scottish men living according to the Lawes of Scotland Foure beleevers are a mysticall Church borne over againe by the Spirit of Christ but if they be no more but single beleevers they are not for that a ministeriall Church which is necessarily a politicke body governed by Christs Lawes consisting of shepheard and flocke But this man will have three beleevers because they are beleevers to be Ministers and so taketh away all vocation and ordination of Church-officers by the Churches authority which is flat Anabaptisme CHAP. XVIII Certaine Quaeres anent independencie of Congregations Quaere 1. IF the independencie of Congregations stand whether or no is a Democracie and the actuall government of the Church in the peoples hands I answer affirmatively seeing calling ordination censuring depriving and judiciall excommunication of Church-guides are in their hand I see not what they want and wherein Morellius erred 2. Quaere Seeing hence it followeth that single beleevers are to pray publikely and exhort publikely and authoritatively convince gainsayers at the ordination and deprivation of Pastors if they may not also publikely preach and administer the Sacrament I answer If you give to single beleevers one pastorall Act you may with the like weight of reason give to them all 3. Whether or no is a ministery necessary in a visible Church I answer seeing all these eminent acts of the Pastorall charge by an ordinary power may be performed by single beleevers I cannot see any necessity of a Ministery 4. Whether or no then is every mysticall Church of beleevers because it is such a ministeriall Church having the keyes both in use and power I answer The former doctrine standing it is 5. If every one borne of God be not by that birth borne also a Key-bearer to open and shut Heaven I answer he is 6. If hence a Senate of Elders who laid on hands at ordination of Ministers 1 Tim. 4. 14. 1 Tim. 5. 22. Acts 6. 6. be not then quite out of the Church I answer in Churches independent it is quite gone 7. If then all beleevers as well as the Apostles and Paul Timothy and Titus are not to lay hands on Pastors Answer no doubt they are but precept or practise therfore in the Apostolike Church I see none 8. If the doctrine of refusing Baptisme to Infants whose nearest parents are not one of them at least beleevers doth not inferre that such a Church where they are baptized is a false Church in the matter and so in its constitution false Hence I leave it to be answered by authors of independencie if they should not separate from such a Church 9. Seeing we judge Papists cruell in excluding from glory unbaptized Infants when election and reprobation hath place in Infants not borne Rom. 9. v. 11. If we can judge Infants borne of nearest parents unbeleevers as the children of Pagans Turks without the Covenant and if the sins of one unbeleeving Father where many foregoing generations have been lovers of God and keepers of his Commandements doth exclude the Infants from the Covenant made with these beleeving forefathers Answ. We are to judge them in no Covenant with God by the former doctrine Hence we require that places of Scripture where God is said to shew mercy on a wicked race of people Yea whose nearest parents were most wicked rejectors of Gods Covenant and that for the Covenant made with Abraham as Joshuah 5. 3 4 5 6 7 8. Ezech. 20. v. 8 9 10. v. 18 19 20 21 22. Psal. 106. 6 7 8 9. and v. 10 11 12 13 14 c. v. 44 45 46. may be considered 10. If children laden with iniquity and the seed of evill-doers Isa. 1. 4. doth beget in the visible Church a generation which is no more holy with externall and federall holinesse thâ—n Indians and â—artarians who never heard of Christ And seeing such a generation hath by the former grounds no right to the meanes of salvation we aske with what faith we can keep any Church-communion with such yea how the Gospell can be
are not professed beleevers having saving faith can be any thing but a non-Church and such as is a non-Spouse a non-body of Christ and a non-covenanted people and so wanting all power of the keyes Quâ—re If the baptisme of that congregation can be valid baptisme not to be repeated I leave to the consideration of the learned Yea if the Minister be an unbeleever by the former grounds it can be no baptisme But some â—ay it is the baptisme of the Church and so valid suppose the Minister be an unbeliever and so want power I answer the whole congregation may be unbelievers as is the Minister and so yet the baptisme comming from the Church cometh from these who want power and cannot be valid 2. Suppose the congregation be a company of believers yet I see not how by their authority they can make the baptizing of a Pastor wanting all power to be valid for then if the Church should baptize by a Turke or a Woman that baptisme should be valid which no man can say 18. What sort of an Assembly was the meeting Act. 15. if it was a lawfull Synod of sundry particular Churches or an extraordinary meeting the practice whereof doth not oblige us If it was a meere Apostolick meeting obliging as Apostolick and if it oblige us as Apostolick how commeth it that the multitude spake and gave their mind in that which obligeth us as Canonick Scripture For that the multitude spake our brethren collect from v. 12. and how is it that Elders and brethren determine in penning Canonick Scripture Except the first be said there be many doubts here of which the way of independency cannot cleare us Q. 19. How commeth it that the Lords Apostles who were to goe through all the Nations of the world to preach the Gospell doe so often assemble together to consult about the common affairs of the Church and discipline as Act. 1. Act. 2. Act. 4. Act. 6. 4. Act. 8. 14. Act. 11. 1. Act. 13. 1 2 3. Act. 15. Act. 21. 18. Act. 20. Paul and the Elders of Ephesus v. 17 18. 1 Tim. 4. 14. it is questioned seeing these assemblies of many pastors from sundry Churches because the Scriptures saith they were occasioned by the present necessity of ordering things belonging to all the particular Churches if they were only temporary extraordinary and Apostolick meetings which oblige not us to the like practise howbeit there be the like cause of meetings in the Church now as errours and corrupt doctrine in many particular Churches as were Act. 15. the murmurings betwixt Churches as Act. 6. a suspitious practise of a pastor which seemeth to be against Gods law as Peters going in to the uncircumcised Act. 11. 20. Whither or not Paul did not some things as an Apostle as writing of Canonick Scripture working of miracles 2. And some things as a Christian as Phil. 3. 9 10 11 12 13. 3. And some things as an ordinary Elder and Pastor of the Church delivering some persons to Satan 1 Cor. 5. 4. and whither or no is Pauls rod and authority and his power of excommunicating whereof he speaketh 1 Cor. 4. 21. 1 Cor. 5. 4. 2 Cor. 10. 8. common to all believers Our brethren must say it is common to all believers 21. If the power of the keyes be given to all believers a question is 1. If Pastors have no other power of the keyes but that same that believers have seeing the ground of Christs gift is one and the same to wit alike interest in Christ and if alike power of preaching baptizing excommunicating be in Paul and all believers 2. Whither or no the calling of Christ and his Church doth not superadde and confâ—rre to him who is made a pastour some farther power of the keyes then hâ— had before he was cloathed with any such calâ—ing seeing to rebuke exhort and comfort one another are dâ—ties of the law of natâ—â—e and would oblige all suppose Christ had given the 〈◊〉 of the keyes to none at all wee see not but our brethren must deny that the calling of the Church giveth any other power of the keyes then the believer had before he was called 3. If there be not a greater power of preaching baptizing and binding and loosing in the believers then in pastors seeing believers give the power to pastours and may take it away againe 22. If six believers be excommunicated and that justly clave non errante yet remaining believers it is questioned if they keepe not still the power of the keys they must keepe that power and yet are no members of Christs visible body 23. I desire a place may be produced in all the old or new Testament where a ministeriall or governing Church is taken for a company of only believers This our brethren teach 24. If all authoritative Assemblies for renewing a covenant with God restoring of the worship of God be 1. A part of the paedagogy of the law of Moses and removed by Christ 2. If these Assemblies in the Churches of Christ now be a species of Judaisme This we deny 25. If believers exercising the most eminent acts of ordaining pastors publick censuring depriving and excommunicating pastors publick convincing gain-sayers be not formally hence made by our brethren over-seers watch-men for the soules of Pastors and guides and so Pastors of Pastors We answer affirmatively they are by the former grounds 26. Let the godly and learned consider if the Patrons of independent Churches are not to give obedience to Decrees and Canons of Synods for the necessity of the matter as a brotherly counsell from Gods Word obligeth in conscience the brother to whom the counsell and advise is given howbeit the tye be not authoritative by the power of the keyes and if in that they are not to conforme CHAP. XIX Doubts against Presbyteriall government discussed as about ruling Elders Deacons Widowes the Kings power in things ecclesiasticall Quest. 1. HOw doth Calvin and Cartwright deny that the Apostle speaketh of ruling Elders Tit. 1. and yet Junius and Beza that both a preaching and ruling Elder are there comprehended So the authour of the survey of discipline Answ. A great question anent the latitude of an haire how doth many Formalists make the Prelate an humane creature and some jure humano and yet Land of Canterbury and D. Hall maketh him jure divino 2. An office may be described two wayes 1. Directly and expressely as the Pastor 1 Tim. 3. 2. Indirectly as many things agreeing to the Deacon as that he hold the mystery of saith in a good conscience â—e be sober grave faithfull in all things c. all which are required in the Doctor and Pastor also Quest. 2. How are the ruling Elders 1 Tim. 3. omitted where the officers are named Paul passeth from the Bishop to the Deacon omitting the ruling Elder So is hee omitted Ephesian 3. 11 Philip. 1. 1. it is like they are not of Christs making who are not in Christs rowle
Christ or beleeve not in him joyne hands with Papists and make way for Anabaptisticall Anaâ—chy that a persecuting or an unbeleeving King is no King not to be obeyed but to be turned out of his Throne And to this meaning Calvin Viretus and Cartwright teach that the kingly power floweth immediately from God the Creator not from God in the Mediator Christ. But 2. thâ— kingly power is considered in a speciall manner as it is in a Christian whether professing onely the Gospell or truly beleeving in Christ and so in relation to Christs Church and to the soule of a beleeving Prince the kingly power floweth from God in and through the Mediator Jesus Christ as all common favours which in generalâ— flow from God the Creator are sanctified and blessed to the beleevers in the Mediator Christ as meat drinke sleep riches kingly honour And in this meaning Sauls kingly honour in respect of Saul himselfe is but a common favour flowing from the Creator howbeit to Gods Church for whose good he did fight the battels of the Lord it was a speciall favour flowing from God in Christ as our Divines say that creation which in it selfe is a common favour to all is a meane in the execution of the Decree of Elâ—ction to the children of God 3. Conclusion Hence our Divines say that kingly authority is the same ordinance of God essentially considered in the heathen Princes as in Christian Kings as Cartwright and others say Neither doth it follow as our unlawfull Canons teach That the Christian Kings now have that same power in Causes Ecclesiasticall which the godly Kings amongst the Jewes as David and Salomon had â—or David and Salomon were Prophets as well as Kings and had power to pen Canonâ—cke Scripture and to prophesie which power in Ecclesiasticke causes no King now can have Neither doth it follow which Whytgift saith that we give no more authority to the Christian Magistrate in the Church of Christ then to the great Turke Our Divines say and that with good warrant that the kingly power as kingly is one and the same in kind in heathen Nero and in Christian Constantine As a heathen man is as essentially a father to his owne children and a husband to his owne wife and a King to his owne subjects as a Christian man is a father husband and king to his owne children wife and subjects Neither doth Christianity superadde and give of new any kingly power to a King because he is now become by Gods grace of a Heathen King a Christian King Christianity addeth indeed a new obligation to imploy his kingly power which he had full and entire before now in its exercise and use to more regall and kingly acts as to take care that the Gospell be soundly preached the Sacraments and discipline of the Church kept pure and heretickes punished according to that he to whom much is given from him much shall be required But the same King while he was a heathen King had the same kingly power and authority to performe these regall acts but being yet a heathen he wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supernaturalis a supernaturall or reall and physicall power to performe these acts now this power which he wanted before he heard of the Gospell and beleeved in Christ was not a kingly authority for then he should not have been a compleat Heathen King before which is against Gods word commanding obedience to heathen Kings Rom. 13. 1 2. 1 Tim. 2. 1 2. 1 Pet. 2. 17. but this power that he wanted is a Christian power to exercise regall and kingly acts Neither is this an inconvenience that power to exercise the acts of a calling in a Christian manner be Christian and supernaturall and yet the authority kingly and not formally Christian but such as is and may be in a heathen King therefore kingly power and Christian power are here carefully to be distinguished and a Christian Kings power as a Christian is more then the Turks power in Church-matters Hence our Adversaries here dethrone and degrade the King for they give the King a head-ship and dominion over the Church as he is a Christian man and take that headship from him as a King because if the Turke by sword should conquer Britaine and become our King by their grounds he should be Head of the Church no lesse then our Christian Prince who now reâ—gneth over us and certaine it is a poore Headship that they give to the King even such a Head-ship as a Heathen King and the Turke hath over subdued Christian kingdomes and thus by their way Nero and Julian were heads of Christs Church 2. If unbeleeving Kings cease to be Kings then when they commit any fault that maketh them in Gods Court no members of the Church they are to be dethroned which is most seditious doctrine and so Formalists herein joyne with Papists 4. Conclusion There be these distinctions here considerâ—ble 1. The Kings power ordinary and extraordinary 2. His power as a King 2. and as a singularly graced Christian. 3. His power hortatorie as a Christian and coactive as a King 4. His power accumulative not privative in Church-matters 5. His power in actibus imperatis in acts commanding to another and his power in actibus elicitis which he is to performe himselfe If a King were a Prophet as a David he might doe many things in an extraordinary way in Church-matters which he cannot now ordinarily doe 2. As a singularly graced Christian he may write Sermons and Commentaries on holy Scripture for edifying the Church but this should be done by him by no kingly faculty 3. As a Christian he may exhort others to doe their duty but as King he may command that which Paul commanded Timothy and Titus to commit the Gospell to faithfull men who are able to teach others to preach in season and out of season to lay hands suddenly on no man and reforme Religion purge the Church of idolatry and superstition as Joshuah and Hâ—zekiah did all which Church-men and Synods might doe also but Synods doe this in an Ecclesiasticke way upon the paine of Ecclesiasticke censures The King doth it by a regall kingly and coactive power of the sword 4. the Kings power is accumulative in giving to the Church and ayding and helping God hath given to the King the ten Commandements and the Gospâ—ll as a pupill is given to a Tutor The King holds his sword above the Law of God to ward off the stroakes of wicked men who doe hurt the Law but the Kings power is not privative to take any priviledge from the Law and the Church so his power is as a tutor to keep not as a father who may both give and take away from his son the inheritance his power is defensive not offensive 5. He hath power in actibus imperatis to command that all preach sound Doctrine decree just Canons exercise discipline aright but in
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.
Master of the art of painting or pourtract-making the art onely is subject to the precepts and principles of art but the person of the painter is subject to the kingly power for the King as Bellarmin saith may forbid the Image-maker to draw obscene and filthy Images or to waste too much gold or silver upon his Images or to sell his images at too deare a price Hence saith he the kingly dignity is not subject to the ecclesiasticall power or to any other power on earth but only to Jesus Christ. I answer the Prelate doth well difference in the art of paintry these two 1. That which is artificiall and is only ruled by art that the King cannot command another thing which is morall as that he sell not his Images too deare and hurt not the common wealth by spending vainly too much gold and silver on his Images and in this the King may make lawes to limit the Painters morall carriage but then he and his fellowes honour not the King who call him judge over all persons and of all causes or in all causes and that without any distinction for when two Shoomakers contend about a point of tanning leather the King is not Judge in that cause because it is a point of art which belongeth to the art not the King Also the right translation of the Bible out of the Hebrew and the Greeke in the vulgar language is a cause meerly ecclesiasticall belonging to the Church Assembly it were hard to make the King being ignorant of these mother languages the Judge of that version as he is made by them Judge in all causes ecclesiasticall howbeit de jure he is a politick Judge even in this judging by a coactive and kingly power howbeit de facto and through ignorance he cannot exercise the kingly power that God hath given him in this act 2. By this comparison the Prelate putteth upon the King â—ut a course peece of country honour O faith he as King I make him above all and subject to no power in Heaven or Earth but immediately to God forsooth so make you the Painter the Shoomaker the Fashioner subject to no power in Heaven and Earth no not to the King but only immediately to God only their persons are subject to the King and so is the person of the King as a Christian man not as a King subject to Pastors who may exhort him and rebuke him when he judgeth unjustly But 3. saith the Prelate The wounded Emperour is subject to his servant the Physitian who cureth him not as Emperour but as a wounded man and that of his owne free-will and not by coaction What meaneth this not by coaction but that a King neither as King neither as a Christian man is subject to Church-discipline to the admonition of Pastors by any ecclesiasticall coaction or any law of God but of the Kings owne free-will Consider how Court-parasites doe dishonour the Lord for if Nathan by Gods commandement was obliged to rebuke David for his adultery and murther and the man of God obliged to cry against Jeroboams Altar and the Seer obliged to reprove King Asa and Jeremiah commanded to speake against the Kings and Princes of the land and if the Kings of Israel and Judah were plagued of God because they would not heare and submit to the Prophets speaking to them in the name of the Lord then the King as a Christian man is subject to the Ecclesiasticall power not of his owne free-will as this flatterer saith but by such Ecclesiasticall coaction as God layeth upon all men whose spirits are subject to Christs kingly power 4. This comparison halteth fowlely In the art of paintry ye may abstract that which is morall from that which is artificiall but in a King as a King there is nothing artificiall or which is to be abstracted from justice and piety for all the acts of kingly authority as kingly are morall acts of justice and of piety in preserving both the Tables of the Law if a King command a stratagem of war that which is meerly artificiall is not from the King as King but from a principle of military art in him as an expert souldier if then the King as King be a morall agent and a preserver of both Tables then as King he is subject to the Ecclesiasticall power 5. Spalato faileth farre in making the end of kingly government a naturall end not life eternall as the end of sayling is the desired harbour and not the kingdome of Heaven which is lâ—fe eternall nay but if we speake either of the end of the worke or the end of the worker the end of kingly power is a morall end for the end of the worke called finis operis is by Paul said to be that we may lead a quiet and a peaceable life in all godlinesse and honesty and this is de iure also finis operantis the end which the Ring is to intend and so the dignity office acts and end of the King as the King is subordinated to Christs kingly power in Church-discipline and yet he is the most supreme politicke power on earth and in eo genere solo Deo minor and above the Pastors in that kind But doe we joyne with Papists in this 1. Papists say Kings hold their Crownes of the Pope the Church universall virtually We thinke Nero had not his kingdome from Peter nor Domitian and Traian their kingdome from Clemens and Anacletus nor Hadrian from Enaristus and Alexander 2. Innocentius 3d. forbad obedience to Emperours Bonifacius 8â— for hatred of King Philip of France forbad to pay tribute to the Emperors the Devill might blush to lay that upon us 3. Was there ever amongst us the like of their 8 generall Councell A Prelate shall not light off his horse nor bow to a King nor shall a King seeke that of a Bishop under the paine of two yeares excommunication 4. Did any of us thinke or write what Bellarmine hath spoken against the Lords anointed If Princes cannot be moved by Church-censures and if the necessity of the Church require the Pope shall free their subiects from obeying them ipsisque principatus abrogabit and shall pull their Princedome from them I say no more of this CHAP. XX. Q. 20. Whether or no the government of the Church of Scotland can be proved by Gods Word to be lawfull 1. ARTICLE Of the Doctrine and worship of the Church of Scotland WE acknowledge the Scriptures of God contained in the Old and New Testament to containe the whole doctrine of faith and good manners our Covenant rejecteth all traditions contrary without and beside the word of God and so it rejecteth all religious observances all humane Ceremonies all religious symbolicall signes all new meanes of worshipping God all Images positive Rites which have any influence in Gods worship as will-worship and impious additions to Gods word Jer. 7. 7. 2 Sam. 7. 7. Deut. 12.