so are the blessings of the promises as to bee builded on a Rock victory over hell and such given principally and immediately to the Catholick and invisible Church as to the first and principall subject and no wayes to a visible Congregation consisting of 30 or 40. professing the Faith of Christ but onely to them not as Professors but to them as they are parts and living members of the true Catholick Church For sound professors though united in a Church-covenant are indeed the mysticall Church but not as professors but as sound believers and therefore these of whom Christ speaketh Mat. 16. Are builded on a Rock as true believers but the keys are given not to them but for them and for their good as professors making Peters confession and in Gods purpose to gather them into Christ. But the Text evinceth that these keys are given to Peter as representing the Church-guides especially though not excluding believers giving to them popular consent and not to Believers as united in a company of persons in Church-covenant excluding the Elders 1. To that Church are the keys given which is builded on the rock as a house the house of wisdome Prov. 9. 1. The house of God 1 Tim. 3. 15. Heb. 3. 4. By the Doctrine of the Prophets and Apostles by Doctors and Teachers whom Christ hath given for the building of his house Eph. 4. 11. But this house is not a company of professing believers united by a Church-covenant and destitute of Pastors and Teachers but a Church edified by the Word Seales and Discipline Ergo such a Church is not heere understood The propofition is granted by the Author I prove the assumption The Church of believers combined in Church-covenant but wanting their Pastors and Teachers is not wisdomes house nor builded by pastors and Doctors given to edifie and gather the body but they are only the materialls of the house yea wanting the pastors they want Ministeriall power for pastorall preaching and administrating the Seales and for that they want the power of edifying the body of Christ which is required in a visible Church Eph. 4. 11. Though the building of this Church on the Rock Christ may well be thought to be the inward building of the Catholick and invisible Church in the Faith of Christ yet as it is promised to the Church to the which Christ promiseth the keys of the Kingdome of Heaven it can be no other beside external and Ministeriall building by a publick Ministery 2. Arg. To these are the keys here promised who are stewards of the mysteries of God 1 Cor. 4. 1. And servants of the house by office 2 Cor. 4. 5. And are by office to open the doores and behave themselves aright in Gods house 1 Tim. 3. 16. and to divide to these of the house their portion in due season Mat. 24. 45. and to cut the word 2 Tim. 2. 15. But a company of professing believers joyned together in a Church-covenant and destitute of officers are not stewards by office nor servants over the house c. Ergo to such a company the keyes are not here given The proposition especially is to be proved for the assumption is granted by our brethren and evidently true but it is sure by the phrase of Scripture Esai 22. 22. And I will lay upon his shouldier the key of the house of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clavis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apperuit proveth this Shindlerus in Lexico metonymicè significatur Authoritas Facultas potestas omnis gubernationis iubendo ac vetando expediendo ac coercendo power of government Musculus so Calvin these who are made masters of housholds receive keys whereby they open and shut it is a token of power given to Kings Iunius it noteth a full government by this borrowed speech sayth Beza is signified the power of Ministers Isai. 22. Mat. 16. Pareus I shall make the steward of my house Hierom the key is a power of excellency and Chrysostom Augustine Beda sayth the same Fulgentius calleth this the power of binding and loosing given to the Apostles so other Scriptures expound the keyes to be a power of office as Esa. 9. 6. And the government shall be upon his shoulder Interpreters say Davids keys are given here Rev. 3. 7. These things saith he that hath the key of David who openâ—h and no man shutteth and shutteth and no man openeth Rev. 1. 18. I have the keys of hell and death Rev. 9. 1. And to him was given the key of the bottomlesse pit so Stephanus on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clavis Whittaker it signifieth a power of office given to some and not to all as Calvin here saith he Christ speaketh of Peters publick office that is of his Apostleship so Bullinger Erasm. Zwinglius Marlorat Pareus on the same place I think while of late never interpreter dreamed that in the Text Mat. 16. the keys of the Kingdome of Heaven are given to all believers but only to the stewards of the house builded upon the Rock 3. Arg. To these in this Text doth Christ give the keys to whom he giveth warrant for the actuall exercise of the keys to wit to bind and loose on Earth and so open and shut the doores of the Kingdome But this warrant and officiall authority of binding and loosing Christ giveth to Peter onely as representing Apostles Teachers and Elders and not to the Church of believers convened Covenant-wayes and destitute of Officers Ergo the proportion is cleare in the Text to the same person to whom the promiseth the power or keys to the same he promiseth Officiall warrant to exercise the speciall acts of the keys but to Peter is the promise of both made 19. and if Christ allude to the place Is. 22. 22. Then I say these to whom Christ gave the keys doe by Office represent him who hath the keys of Davids house and the Government on his shoulder And I will give to thee the Keys of the Kingdome of Heaven there is the power and authority granted And whatsoever thou shall bind on Earth shall be bound in Heaven there is a warrant for the exercise of the acts of the power given also to Peter Now if the keys be not given to Peter as to a Pastor Peter and pastors by this place as pastors neither have the keys nor officiall warrant to preach and to remit or retaine sinnes and if by this place they have it not we desire to see a warrant from Christ before he went to heaven for pastorall preaching Beza in his marginall notes in this Text sayth here is the Heavenly authority of the Church Ministery also binding and loosing is all one with opening and shutting Heaven Gates and with remitting and retaining sinnes Ioh. 20. Papists I know deny that the Apostles were made priests judicially to remit
officiall power of preaching and binding and loosing should be made as stable and firme from defection as the Church of elect believers against whom the gates of hell cannot prevaile now besides that this is most untrue since visible Churches doe fall away as these seven Churches in Asia the Church of Corinth Ephesus Galatia Thessalonica may prove when as it is impossible that the elect Believers in Christ can fall away it shall also give good warrant to Papists to make such use of this place as they doe that the Church may erre in points of conversation and life but cannot fall from the rock nor be overcome by the powers of Hell in the definition of Articles of Faith So Gretser Bellarmine Suarez Gregor de Valent. Cardi. Hosius Turrecremata reason from this place and the connexion must be good if the Ministeriall power not only be given to the Church as to the Object that is for the good and salvation of the Church but also to the Church as to the Subject who hath all the power of the Keys and may use it also because they are believers and builded upon the rock Christ nothing hindereth but Ministeriall power should be as stable and free from being overcome with the ports of Hell as the Christian state of perseverance in grace Now we see these who have Ministeriall power abuse it and fall from the rock and perish eternally which we cannot say of these who by Faith are builded upon the Rock Christ Iesus 3. These to whom Christ giveth the Keys doe represent the person of Christ and who despiseth them despiseth Christ and he that honoureth them honoureth Christ which is evidently spoken of the Ministers of Christ Matthew 10. 40. And is said here Matthew 16. 19. Whatsoever then yee shall bind on Earth shall be bound in Heaven c. Thus Christ bindeth and looseth in Heaven when these to whom the Keys are given binde and loose and so they are to be looked unto as co-workers with God Now Scripture never maketh all believers Ambassadours in Christs roome Where doe we reade that the despising of all believers commanding in Christs Name is a despising of Christ and that in obeying them we obey Christ Nor are all Ambassadors Pastores c. 5. These to whom the Keys are given doe authoritatively forgive and retaine sins and their acts of forgiveing and retaining are valid in Heaven according as the party repenteth and believeth or according as they remain impenitent as our Divines teach against the Papists in their Doctrine of Sacramentall absolution But the Church or company of believers wanting their Officers by no Scripture can authoritatively forgive and retaine siâ—s Robinson Smith and others answer that believers out of Office may forgive as Mat. 18. 21. Peter said How oft shall my brother offend me and I forgive him Lu. 17. 3. 4. 2 Cor. 2. 10. But I answer the place 2 Cor. 2. 10. is controverted and we doubt not but of that same nature with the power of Excommunicating 1 Cor. 5. 4. But for private forgiving it is not the Church-forgiving here meant because 1. The private forgiving is a duty of charity commanded in the Law of Nature to all even out of Church-state and obligeth the Excommunicate who though they be cast out of the Church are not exempted from the Law that bindeth all Mat. 6. 12. 14 15. Mat. 5. 44. 45. but the Church-forgiving is an Act of obedience to a positive Church-Law of Christ 2. private Christians are to forgive their Enemies whether they repent or not even as Christ forgave those who crucified him Col 3. 13. Luk. 23. 34. and when the party repenteth not this forgivenesse is not ratified in Heaven yet are we obliged to forgive and to commit vengeance to God but the authoritative forgiveing is a thing that the Church is not obliged unto absoiutely nor may they or can they forgive except the Offender repent and if they see that he repenteth not they cannot lawfully forgive but being in Gods roome must take vengeance on all disobedience and their retaining of sin and forgiveing is valid in Heaven because they are in Gods place Now any forgiving or retaining of sin but these two together with Gods forgiving and retaining we know not But Peters forgiving his offending brother seventy times seven times is common to all private Christians even out of Church-state and so the instance given is not to the purpose 6. To these only are the Keys given who having Pauls pastorall spirit may convene and deliver to Sathan but the Church of believers without Officers not having Pauls pastorall spirit which is a spirit officiall and authoritative to preach excommunicate and administrate the seales of the Covenant may not convene and doe this Ergo c. indeed Francis Johnson sayth it is holden now by some of the Separation that people out of Office may execute all the workes and duties of the ministery in Baptisme the Lords Supper censures c. which I thinke followeth from the grounds of our brethren to wit that believers without Office are a compleat Church having the whole power of the Keys if administration of the Sacraments be not a speciall part of the Keys and the opening of Heaven and forgiving of sins we know not what belongeth to the power of binding and loosing yea this is not only contrary to Scripture but also to their own confession and is the Doctrine of Arminians and Socinians Cartwright sayth the Sanedrin Mat. 18. to these who have skill in the Rabbines especially in the Iewes Talmâ—d was a selected Judicatory and that to this Christ alludeth Mat. 18. learned Beza sayth much from Scripture for this that the Church here signifieth not the multitude Parcus also is most cleare on this place Calvin hath reason to say he alludeth to Iewish Synedrie see also VVeems Iâ— it needlesse to cite Iunius Zanchius Peter Martyr VVillet Whittaker Tilen Becan and all our Divines of the reformed Churches for when he hath spoken of the Church representative Mat. 18. 16 17. and speaketh to these to whom the Sermon was made v. 1. at the same time came the Disciples to Jesus they were then Apostles in Office and called to preach and Baptize though not yet sent to the whole world saying who is the greatest in the Kingdom of God Now to these Christ sayth 18. to the Apostles Verily I say to you whatsoever you shall bind on Earth and this place is to be expounded by Mat. 16. 19. Where the Keys are given in a more restricted manner to Peter only though as representing the whole Apostles and Church-rulers and we have better reason to expound this place Mat. 18. by the place foregoing Mat. 16. then they have to expound the place Mat. 16. by this place Mat. 18. because these â—amâ— Keys that binde and loose in the one place remit and retaine finnes in
ad me pertinet scias quiae crudelis est And Nazianz. Charitatem potius hic quam potestatem ostendendam To rebuke is a worke of charity rather then of power Calvin saith Good Ministers stand in need to be admonished Davenant thinketh that Archippus in the absence of Epaphras his collegue was to supply his absence and it is like was somewhat cold and therefore needed to be admonished But because the Collossians were to exercise an act of mercy towards their Pastor which the Law of nature enjoyned them it is a wide inference therefore they had Church authority and power over him to censure deprive excommunicate him so the faithfull receiveth a charge Hos. 2. 1. Say ye to your brethren Ammi and to your sisters Ruhammah 2. Plead with your mother plead pleading for wheredomes is more then a simple exhorting of Archippus yet none can well collect from these words that those faithfull who kept themselves cleane from the common defection had power of jurisdiction over their breth en sisters and mother to censure them judicially and by authority to un-Church them And certainely the Apostle if he had commanded here the judiciall act of Church-jurisaiction to all the Saints of Colosle men and women who may admonish Archippus we we would looke he had said command and charge with all authority Archippus to take heed to his ministery Also it is much to be doubted if the duties of rebuking exhorting and comforting one another be positive acts of Church-membership which the fellow-members of a visible Congregation owe one to another by vertue of a Church-covenant or that the people owe to the Pastor in a Church way for these ex hort teach comfort one another are duties mutuall not restricted to fellow-members of a visible Church or Parish but such as we owe to all the members of the Catholique Church as we are occasionally in company with them Yea and duties as our brethren say that sister Churches owe to sister Churches and acts of the Law of nature that we owe to all as brethren not as brethren in Church-membership Levit. 19. 17. onely I will here answer What Robinson saith By the Keyes is meant the Gospell opening a way by Christ and his merits as the doore into the Kingdome the power of binding and loosing opening and shutting Heaven is not tied to any Office or Order in the Church it dependeth onely upon Christ who alone properly forgiveth sinnes and hath the Key of David and this Key externally is the Gospell which with himselfe he giveth to the Church Isa. 6. 9. Rom. 3. 2. Ergo the Keyes are given to all though not to be used by all and every one alike which were grosse confusior The Keyes were not given to Peter as Prince of the Apostles as Papists say nor to Peter as chiefe Officer of the Church and so to Prelates nor to Peter as a Minister of the Word and Sacraments but we say to the confâ—ssion of faith which Peter made by way of answer to Christs demand and therefore to every faithfull man and woman who have received the like precious faith with Peter 2 Pet. 1. 1. Ans. 1. If the Keyes be given to as many as the Gospell is given unto all have the Keyes who are beleevers children women whether within or without the Church for all have obtained alike precious faith So it is vaine to speake there of a Church builded on the Rockâ— or of any ministeriall Churcâ— 2. The Keyes are not given to the naked Office or Order distinct from the spirits working and proving the acts of preaching and discipline to be mighty through God 2 Cor. 10 5. to open hearts Act. 16. 14. for what or who is Paul and who is Apollo but Ministers by whom ye beleeved 1 Cor. 3. 4 5. and Christ alone worketh with the Sacraments and without him great Iohn Baptist can but baptize with water Joh. 1. 26. yet all say administration of Sacraments externally is so tied to the Office as none can administer them without warrant but Pastors 1 John 5. 25 Math. 26 19. 1 Cor. 1. 17. and therefore this is weake to prove that because Christ onely hath the Keyes of the Word yea and of the Sacraments also that therefore he hath not committed the Keyes to certaine Officers under him who are Stewards and Key-bearers 3. The places alledged prove not Is. 6. 9. Christ is given to us that is to the Church as to the subject O say it not but to us the Church as the object and end for our salvation Ergo the Keyes and the Gospell are given to the Church yea and to every faithfull that they may by preaching open and shut Heaven You cannot say so Also Rom. 3. 2. to the Jewes were committed the Oracles and Scriptures that every one might be a Priest and Prophet to teach and sacrifice it is a shame to say so but to the Jewes as to the object and end that by the Scriptures and faith in these Oracles they might be saved 4. The Keyes that is the Gospell is given to all though not to be used alike by all and every one which were grosse confusion that is the same we say the Gospell in use is not given alike to all but to the believers as to the object and end to the Officers as to the subject and proper instrument And so you fall into grosse confusion while you eschew it Robinson The Keyes be one and the same in efficacy and nature and depend not upon the number and excellencie of any persons but upon Christ alone though the order and manner of using them be different Ans. The Sacraments remaine one and the same in nature and efficacy who ever be the persons many or few excellent or not excellent in whose hands soever they be it followeth not therefore the power of administration of Sacraments is given to all 2. We see no difference in the order and manner of using the keyes if all even a faithfull man or woman either may also truly and effectually loose and binde both in heaven and in earth as all the Ministers of the world for those be your words Robinson These keyes in doctrine may be turned also as well upon them which are without the Church as upon them which are within and their sinnes either loosed or bound Matth. 28 19. in discipline not so but onely on them that are within 1 Cor. 5 13. Answ. If this distinction were in Gods Word we would receive it but seeing by preaching there is receiving in and casting out and binding and loosing I aske how these who were never within can bee judged and cast out by preaching more then by discipline may Pastors judge these who are without by preaching and not judge those who are without by discipline and that in a setled Church Robinson There is an use of the keyes publike ministeriall by men in office by the whole Church joyntly
either the power of good counseling in these two Churches or their good counsels but do much confirme and strengthen them Object 7. It is absurd that there should be a Church in a Church and two distinct kind of Churches or a power above a power a Jurisdiction above a Jurisdiction a State above a State as Master and Servant and Father and Sonne so there is here a governing and a commanding Classicall Presbytery and a governed and commanded Classicall Church and in a politicall consideration formally different now where there bee two different States there be two different names Titles and Adiuncts as 1 Cor. 12. 28. GOD hath set some in the Church first Apostles secondarily Prophets So it is said Genesis 1. GOD made two distinct Lights a greater Light to serve the Day and a lesser Light to rule the Night But the Scripture maketh no mention of greater or lesser Presbyteries wee have the name of Presbytery but twice in the New Testament and in matter they differ not for these same Elders are the matter of both in form they differ not for the same combination and union is in all they differ not in operations for the superior hath no operations but such as the inferior can exercise for because a Pastor exhortâ—th a Pastor comsorteth we doe not make two kindes of Pastors if wee cannot finde a distinction betwixt presbyter and Presbyter how can wâ—e 〈◊〉 a distinction betwixt Presbytery and Presbytery Hath the Wisdome of Christ left these Thrones in such a confusion as by Scripture they cannot be knowen by Name Title Nature Operations And if there be a power above a power wee have to aâ—end to a Nation and so to subdite a whole Nation and their consciences to this Government and we are to put a Kingdome within a Kingdom Answ. A Church-Congregationall within a Church-Classicall is no more inconventent then a part in the whole an Hand in the Body and that is a lesser body in a greater and our Brethren call the people a Church and the Elders the Elders of the Church and what is this but a Church in a Church 2. A power above a power is not absurd exâ—ept it be a Church-power so above a Church-power as the Superior power be privative and destructive to the inferior as the Popes power distroyeth the power of the Chuâ—ch Universall and the prelates power destroyeth the power of the 〈◊〉 where of he is pretended Pastor But the power of the presbytery is Aâ—xiliarte and cumulative to helpe the Congregation not privative and destructive to destroy the power of congregations Secondly a power above a power in the Church cannot be denied by our Brethren for 1. In the Eldership of a â—â—â—gle Congregation the Eldership in the Court hath a power of Jurisdiction above a power of order which one single Minister hath to preach the Word and administrate the Sacraments for they may regulate the Pastor and censure him if he preach hereticall Doctrine is not this a power above a power yea two Elders in the Court have a power of Jurisdiction to governe with the whole prebsytery but the power of the whole presbytery is above the power of a part But to comâ— neerer The Apostles and Elders at Ierusalem met in a Synod have a power in dogmaticall poynts over the Church at Antioch and others and our Brethren say that the Church at Antioch might have in their inferiour Synod determined these same poynts which the Synod determined at Ierusalem her 's power above power Thirdly we doe not see how they be two or divers indicatures formally and specisically different in nature and operations for they differ onely in more or lesse extension of power as the reasons doe prove as the power of government in one City or Borough doth not differ formally from the power of the whole Cities and Boroughs incorporated and combined in one common Judicature and the power of two or three or foure Colledges doth not differ from the power of the whole combination of Colledges combined in the comm on Judicature of the Universities so here the powers of the inferior Judicatures do differ from the Superior onely in degree and in number of members of the Judicatures the policy divine is one and the same though the Superior can exercise acts of Jurisdiction different from the Acts of the inferior in an ordinary way such as are ordination of Pastors and excommunication where many Churches are consociated though where this consociation is not Ordination and Excommunication may be done by one single Congregation also to argue from the not distinction of Names Titles and Adjuncts of the Iudicatures is but a weake Argument because Congregationall and presbyterian provinciall and a nationall Church-Body make all one body and the inferior is but a part and member of the Superior and thefore it was not needfull that as Apostles and Prophets and the Sun the greater light by name and Office is distinguished from the Moone Gen. 1. the lesser light that Congregation and Presbyter should be distinguished by Names and Office and Titles in the Scripture for a Prophet is not formally a part of an Apostle but an Officer formally different from him and the Moone is not a part of the Sun as a Congregation is a part of the Classicall Church so Mat. 18. the Scripture distinguisheth not the people and Elders in the word Ecclesia Church as our Brethren will have then both meant in that place Mat. 18. Teil the Church Now we say as they doe to us in the like we are not to distinguish where the Law doth not distinguish But the Scripture sayth Mat. 18. The Church that the offended hath recourse unto is that Church which must be obeyed as a Judicature and spirituall Court but the people is neither a Judicature nor any part thereof And 2. Of that Church Christ doth speake that doth actually bind on Earth and loose on Earth and that by the power of the Keyes but the people neither as a part of the Court doth actually bind and loose on Earth by power of the Keyes 3. Christ speaketh of that Court and of that Church which doth exercise Church-power on Earth under the title of binding and loosing but we find not a Church in the face and presence of the people binding and loosing under the name of the Church in the Word of God Shall we use such an insolent signification of the word Church as the Word of God doth not use and Lastly I say of these of Corinth gathered together convened together in the Name of the Lord Jesus with the Ministeriall spirit of Paul and with the power of the Lord Iesus these cannot be the Church excommunicating before the people The Text destinguisheth not the Court of Elders who hath the power of Jurisdiction from the people and all these to whom he writeth and who were puffed up and mourned not for the scandall have no such power of Jurisdiction nor can the
is to be seene in these bookes of the Chronicles written after the Captivitie as 2 Chron. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might praise Jehovah and Chap. 32. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he writ letters also to raile on the Lord and so the parallell place 2 King 19. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the place as the Doctor citeth is well exponed by R. Salomon Iarcâ—i in his Commentary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is it was proper to the Priests and Levites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach instruct as it is written Deut. 24. 28. according to al that the Priests and Levites shal teach you do yee but the Princes went with them lest they should have rebelled against their words that they might compell them to obey c. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in pihel signifieth this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in kall didicit in pihel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he caused him to learne Dan. 1. 3 4. Nebuchadnezzar commanded also Penaz 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach them learning and the language of Chaldea that honorable Courtier was not a Schoolemaster to teach the children of the captivitie himselfe but he did it by others The King of Syria saith to the King of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shall cure Naaman of his leprosie the Maide exponed it thou shalt cure him by another Elisha shall cure him Pilat scourged Jesus but Livius saith the Judge said to a burrio i. Lictor colliga manus so Deut. 31. 22. Moses therefore writ this song the same day and taught it v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach them this song and put it in their mouth It was impossible that Moses in his owne person could teach the people and put this song in their mouth therefore he behooved to teach them by the Priests and Levites as 24. 25. 2. The Hebrewes may read so but he sent to his princes for the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of the accusative case of the dative of the genitive or of the accusative case with a certaine motion as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to David or of David Valet Haebraeis inquit Schindlerus ad in vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super and it noteth a motion to a thing Gen. 2. 22. aedificavit he made the rib in a woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 8. 27. and Gideon made it in an Ephod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 4. They annointed David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee King Then it must bee read hee sent to the Princes Benchail c. to teach in the Cities of Iudah v. 8. and with them he sent Levites v. 9. and they taught in Iudah there is not the least signification in the Text that the Princes taught Robinson Princes and Iudges are to open and expone the Law by which they governe else they governe with tyranny Answ. Judges are to convince the theefe and the murtherer 1. In a coactive way not in an ecclesiastick way 2. As these sinnes are troublesonie and hurtful to the State and Common-wealth 3 That others may feare to hurt the State by the like sinnes not that the malefactors may be converted to God and their soules may be saved but your lay-Prophets simpliciter not in ordine ad paenam are the onely ordinary converters of soules Robinson There is an excellent Sermon saith he of Iel oshaphats to the Iudges 2 Chron. 19. 6. and to the Levites 9. 10. and a divine prayer 8. 20. and Hezekiah hath an excellent Sermon to the Priests and Levites in the very Temple 2 Chron. 29. 4 5. And Nehemiah taught the people the Law of the Lord Kings are Shepheards and feeders not onely by government but also by instruction Answ. 1. These Sermons of Iehoshaphat and Hezekiah were first in time of extraordinary defections when the Priests whose it were to teach the people were corrupted and turned dumbe dogs 2. They were Sermons of Propheticall instinct and divine impulsions as the very stile of them cleareth and therefore cannot warrant Christian Princes to bee ordinary Prophets except you make the King a nationall Pastor over Pastors and two thousand Congregations for if as Prince hee bee their Pastor he is equally Pastor and teacher to all these Congregations and he must be as Prince obliged to bee a Prophet to convert all How exclude they a Pastor of Pastors and a diocesian prelate who introduce a nationall Pastor Yea how deny we a Pope if the King carry both the swords both of the spirit as a Prophet and that ordinarily by his calling to feed soules and the civill sword to take vengeance upon evill doers for whosoever preacheth the word of God as a Prophet hath the keyes of the Kingdome of heaven committed unto him to bind and loose to remit and retaine sinnes on earth and in heaven for the preached Gospell is the keyes of the kingdome as is the power of Church censures Then must the Kings have both keyes of Church and State and what hindereth but they admit the King as King and a nationall Pastor to be the head of the Church under Christ. 3. Consider the King as a Christian and gifted with learning hee is parens patriae and publick nurse father of the Church and may occasionally upon some extraordinary exigent at the meeting of the States or when his armies are going out to battell make use of the Word of God to exhort them to generall duties of Religion and Justice and to be prepared for meeting with eternitie and judgement and this he doth as a Christian father his subjects being his children but what is this to inferre that the King as King is a Prophet and an ordinary feeder of soules ex officio by office and that by knowledge and instruction as Robinson saith and an ordinary converter of soules and such a Prophet as doth preach in the Church ordinarily to the edifying of the Church and conviction and conversion of Infidels and gathering of a people to God as they say of their Prophets out of office 1 Cor. 14. 4 5. 12. 23 24 25. 31. And upon the same ground a King who hath the spirit of adoption may publikely pray as Jeboshaphat did for the Lord of hosts his presence to goe out with his Armies against the enemies of the Gospel but à speciei positione ad generis positionem male sequitur hee may be the peoples mouth to God in such an exigence and hee may give a word of exhortation anent duties generall of good subjects Ergo hee is an ordinary Prophet for the ordinary preaching of the Gospel to all his Subjects it is a loose and vaine collection Lastly Nehemiah a Prince taught the people saith he I answer Nehemiah was a Prophet and Author of Canonick Scripture as was Salomon and therefore his teaching proveth not the point Nehem. 1. v. 1. Nor can I finde where Nebemiah preached or prophecied to the people at all but
Rom. 15. 16. 1 Cor. 1. 10. Act. 1. 14. I answer 1. that is because they are in Church-government all one and a conspiracy in error is but seeming unity But 2. I say good men as Paul and Barnabas will differ But 3. what if all be wrong of three parts as 1 Cor. 1. 12. Some said I am of Paul some I am of Apollo some I am of Christ all the three were wrong in that case doth not a Synod by the word of God determine the matter best certainly though Synods may erre yet are they of themselves Christs lawfull way to preserve veritie and charity and unity But our brethren answer us divisions ought not to be and they will not but all agree in the truth if the Church will lay aside corrupt judgement and depend on Christ considering the promises made to the Church Jer. 32. Ephes. 3. 9. Matth. 18 20. Let me answer there is much more charity in this answer then verity 1. They ought not to disassent from truth true but what then the remedy is not given except you returne to a Synod the division Act. 15. ought not to be the house should not be fired true but the question is how shall water be had to quench it for many things are which ought not to be 2. Neither will divisions be that is false 1 Cor. 1. 12. 3. As heresies must be so scandals must be our author saith they will not be they will not be say the brethren if the Church lay aside corrupt judgement and affection and attend upon the rule and depend on Christ. I answer There is but vanity and no solidity I crave pardon in this answer it is the vaine answer of Arminius in the case of the Saints perseverance The regenerate say they cannot fall away if they be not inlaking to Gods grace and if they in holy feare take heed to their wayes so saith Arminius in his Declaration and in his answer to Perkins so also say the Arminians in their confession and Episcopius But what is this but regenerate persons shall persevere upon condition that they shall persevere for not to be inlaking to the grace of God is to cooperate to the grace of God or with the grace of God and to cooperate with the grace of God is very perseverance it selfe for saith the the wicked Socinus and Smalcius and so say our brethren all shall agree in the truth if they lay aside corrupt judgement And what is that if they lay aside corrupt judgement that is if they agree with the truth and assent to the Word of God But so it is that the best regenerate even Barnabas a man full of the holy Ghost Act. 11. doth not lay aside corrupt judgement But our brethren proveth they will law aside corrupt judgement but how you alleadge the Papists abused Scriptures Ier. 32. God promiseth to put his Spirit and feare in his Church that they shall not depart from the Lord. True say I they shall not depart from God providing they lay aside corrupt judgement as you teach us But doe you not teach us by your answer to elude these pregnant places which unanswerably prove the necessity of the perseverance of the regenerated But 2. what though God promise to put his feare in the heart of the regenerate this promise is not made to the visible Church conveened in a Synod as it is such nor will it prove that a Synod shall all agree in the truth that the whole Church shall lay aside corrupt judgement except you serve your selves with these and the like places as Papists and by name as Bellarmine Gâ—etserus Snarez Bucanus Stapleton Gregorius de Valentia doe serve themselves with them and the like to prove that Councels are in fallible What is said in the fourth Section anent the power of the people in Church-governâ—â—â—â— is already examined onely in the closure thereof they seeme to give something peculiar to the Elders which the people have not which I discusse in the insuing question Quest. VIII What peculiar auhority is in the Eldership for the which they are over the people in the Lord according to the doctrine of our brethren We hold that Christ hath given a superiority to Pastors and Overseers in his House whereby they are by office government and power of the keyes above the people But 1. this authority is limited and conditionall not absolute as if they may doe what they please 2. It is a power ministeriall not a Dominion for as meere Servants and Ambassadours of Christ they doe but declare the will and commandement of the King of Kings 3. When this authority is not exercised by the precise rule and prescript of the Law of God it is not valid but null and of no force 4. They are so above the people as 1. they are their Servants for Christs sake 2 Cor. 4. 5. yea we are their servants servants not as if the people had a dominion over the Pastors or as if they had their authority from the people they have it immediately from Christ but because all their service is for the good and the salvation of the people 5. They have so superiority as they are subject to the Prophets to be judged and censured by the Church representative of Pastors Doctors and Elders It will be found that our brethren give no authority or superiority to the Eldership above the people In their answers to the 32. questions We acknowledge say they a Presbytery whose worke it is to teach and rule and whom the people ought to obey and condemne a meere popular government such as our writers condemne in Morellius Answ. So say our brethren in their Doctrine we acknowledge that the people and gifted men not in office should teach and all the faithfull is the governing Church to which Christ hath committed the keyes and power of ordination and highest Church censures even excmmunication and that the Elders should obey the Church of beleevers Ergo in teaching and â—uling you acknowledge no Presbytery 2. Seeing you ordaine the Elders to be ordained by the imposition of the peoples hands to be elected called censured excommunicated exauthorited shew us why the people are not the Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Elders ruled 3. The key of knowledge is a chiefe part of the keyes and these keyes by which sinnes are remitted and retained and men bound or loosed on earth and heaven and seeing Morellius Anabaptists and your selves teach that these keyes were given to the whole Church of beleevers how doe you thinke that people are not in teaching Overseers as properly as the Elders and that your government is meerely popular as Morellius taught to say nothing that when you deny your government to be meerely popular you doe not deny but it is popular for a government meerely popular admitteth of publike men to rule for the people and we never read of a government in Athens Lacedemonia
congregation of which the ' Delinquent is a member or after that you have complained to that congregation if the former be said then you cannot tell the presbytery or superior Courts but in case of obstinacy for if you can gaine a Brother or a Church in a private way you are not to bring him to a more publickeshame that is contrary to Christs order v. 15. If he heare thee thou hast gained thy brother And if you tell it the Presbytery and the superior Courts after you have told it to the Church whereof he is a member then you make foure steps in your reclaiming your brother where Christ hath made but three Ans. Christs order according to the number of steps are three when the fault is private scandalls of many Congregations cannot be private and in publick scandalls we cannot go but to that church which the offence doth immediatly concerne and if you make foure steps or five according to your grounds I see no transgression if 1. You admonish the offender 2. Before two 3. Before the half of the Elders 4. Before all the Elders and. 5. If you be willing that the Elders bring it to the hearing of the Congregation the number of three precisely are not of positive Divine institution they are only set downe by Christ to shew we are to labour to gaine our brother in private before we publish his shame to the Church and if he commit the offence before two I think you need not tell him your selfe alone but before two and yet the offence is private if three only be privy to it seeing it is not yet come to the Church 3. I much doubt if no faults be punishable by excommunication but only obstinacy I thinke the 〈◊〉 of incest parricide and the like deserveth excommunication though no contumacy be supervenient to such crimes Ob. 7. The Church spoken of Mat. 18. is all one with the House of God and the House of Prayer where two or three agree to pray for onething v. 19. and the place where worshiping is and word and Saâ—raments that society in which stewards give a portion of the treaâ—â— of life to every child of the House Mat. 24. 45 1 Cor. 4. 1. 2. 〈◊〉 publick Rebukes are tendered to these who sin publickly before all that others may feare 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this must be in the Churches hearing and before the Congregation meet for the Word and Sacraments for these ordinances of God worke for the edifying both of the party reproved and before all the Congregation which shall heare and feare and they worke upon the Heart as the Word of God doth now a presbyteriall Church convened in some Elders of divers Congregations for Church censures and exercise of jurisdiction is not such a House of God where are the Word Sacraments and publick rebukes in the hearing of the Congregation for the Congregations of all the presbytery being 20. or 30. cannot meet in one Church Answ. That onely a Congregation and not the catholick Church is the House of God I judge the Word of God cannot teach as Esai 56. 5. To them will I give a name within my House What a name to be a member of a single Congregation No but of a whole visible Church opposed to the condition of Euâ—uches and strangers v. 4. that were not of the people of God Cant. 1. 17 The beames of our House are cedars this is the catholick Church and Spouse of Christ Cant. 3 4. I would not let Him goe till I brought Him to my Mothers House not a Congregation but Ierusalem saith Ainsworth the Mother of us all Cotton the Catholick Church Alstedius Ierusalem Heb. 3. 2. as Moses was faithfull in all his House Not a single congregation 2. This Church here is formally a Ministeriall Church meeting to bind and loose and excommunicate Nor is there need to expound it of an House of praying congregationally but rather 2. 19. of ligatory and authoritative prayers of the Presbytery 3. Nor is rebuking in a Congregation for the edifying of the hearers any thing but the execution of the judiciall sentence of a Presbyteriall Church which we grant may be done in the congregation whereof the Delinquent is a member and yet the Church here shall not signifie a congregation convened for the Word and Sâ—crameâ—ts except you say all the people must necessarily be present yea and authoritative actors to bind and loose as this Church is expresly called v. 18. for if the place speake 1 Tim. 5. 20. of concionall rebuking then it proveth nothing that is done by Timothy as a Pastor virtute potest at is ordinis and not by the Presbytery as an act of jurisdiction which is done by the Church not by one man if it be meant of juridicall rebuking that is done in a Court where all the congregation are not present or if it be done before the congregation in Name of the Presbytery what is done before the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before many is not done by those many as if they were the Church which our Saviour biddeth us tell and sure nothing iâ— here against us Ob. 8. The Word Church is never used in the New Testament for the Presbytery and if it signifie a Representative Church the meaning of this the Angell of the Church of Pergamus might be the Angell of the Church of Pergamus for the Representative Church is the Eldership of that Church Answ. This being the first time that Christ spake of the Church which the Hebrewes or Iewes who knew his language behoved to understand hee could not meane any thing but a representative Church not the common multitude and though it were taken other wayes in all Scriptures beside here it must have this meaning because he speakth of a court If he heart not the Church c 2 Of a company who bindeth and looseth on Earth 3. Whose sentence is â—atified in Heaven 4. Binding and loosing are words of highest royall judiciall authority in Scripture Psal. 105. 20. The King sent and loosed him 21. He made him Lord over his House v. 22. to bind his Princes at his pleasure Psal. 148. 8. To bind their Kings with chaines and their Nobles with fetters of Iron v. 9. To execute upon them the judgement written Mat. 22. 13. Take him and bind him Pauls being in bands is to be under the Judges power Acts 12 6. Peter was bound with two chaines So the Captaine of the Guard Jâ—r 40. 4. and now be hold I loose thee this day from thy chaines 2. The representative Church is not called the Elders of the representative Church nor the Angell of the representative Church but of the collective Church and therefore there is no Angell of a Church of a Church here Ob. 9. From the Church here spoken of their is no appeale because the sentence is ratified in Heaven 2. It inflicteth the highest punishment the censure of excommunication and a
matter concerne them but we aske if the whole people of Israel were obliged by vertue of Divine Institution to be present in the gates of the City when the Judges did sit there and judge as our brethren therein say by a Divine Institution the people are to be present and to consent yea and have an honour above consenting say they so as if the people be not there to have their share of excommunication in their way then is Christs order violated because the Church cannot be said to excommunicate and bind and loose on Earth whereas the Elders onely without the people do only bind and loose and excommunicate and the Elders say they without the people are not the Church nor can be called the Church and so the acts of the Elders judging and separated from the people are null because not acts of the Church seeing the alone Elders are not the Church by this reason the Judges could not judge in Israel except all Israel had been present to consent for all Israel are bidden to execute judgement in the morning both the Rulers and people 2. All the thousands in Ierusalem which made up many Congregations were not nor could they and the whole Congreations of Aâ—tioch Syria and Silicia who were all concerned in conscience no lesse then Ierusalem be present and that by obligation of a Divine Institution and therefore that Church and that whole Church Act. 15. 22. can be no other then the whole representative Church And so we say both here and Act. 15. the Church representative exerciseth jurisdiction without the people if people were present it was by vertue of no Divine Institution so as if they had not beene present the decrees could not have been called the decrees of the Church and certainely the comparison of the eye which seeth not but as united to the body if it be strictly urged may well prove that the Elders if the people be not present even all and every one whom it concerneth câ—â— no more exercise jurisdiction or decerne that a scandalous person can be excommunicated then an eye can see when it is plucked out of the head Object 15. Divines bring an argument from Math. 18. by â—â—â—logy and proportion from particular congregations to prove Naâ—iâ—nall and generall Synods of the whole Christian world Ergo they suppose that a particular Church is the measure and patterne and first Church which hath power of excommunication Answ. Parker and some few enclining to our brethrens mind doe so but Divines understand by a Church a Presbyteriall Church which they make the measure and patterne of Assemblies Object 16 Here is a particular Church because here is an offended brother who is a member thereof This particular Church hath Elders this particular Church is a whole Church 1 Cor. 14. if the whole Church come together Jam. 5. Send for the Elders of the Church It cannot be that the sickâ— person is to send for the Elders of a Presbyteriall Church that are so farre removed from the sicke man Answ. An hand with five fingers is a whole hand but not a whole body a Congregation is a whole Church in its owne kind whole for those things that concerne it selfe but not whole and compleat for all jurisdiction If Iames should bid send for all the Elders this consequence should have some colour Object 17. A Presbyteriall Church can be an offending Church but this Math. 18. is for an offending brother if thy brother sinne against thee c. Answ. Christ giveth an instance onely in an offending brother but the doctrine is for the curing of an offending Church also for all persons to be gained Thou hast gained thy brother We are to gaine Churches even as we are not to offend Churches 1 Cor. 10. 32. Object 18 There are no Church-censures meant here Christs scope is to resolve a case of conscience how farre we are to goe on with an offending brother before we behave our selves to him as to an heather â— It is said if thy brother sinne against thee Ergo it is a private offence not a publique Church-scandall that deserveth excommunication Answ. Christs purpose is to shew how we may gaine to repentance an offending brother Thou hast gained thy brother And he will have us use both publique and private meanes to gaine him 2. It is such a sinne as must be told to the Church when obstinacy to the Church is added and therefore at length it is a publique scandall and so deserveth excommunication Ob. 2. Reprove him that is convince him but is it not reproving to be brought before the Church must I reprove every one who offendeth me even the King it is a mans glory to passe by an offence and Salomon for biddeth us to over-heare our servant cursing us Answ. God hath made every man his brothers keeper and we are not to suffer sin in our brother but in any case to rebuke him Lev. 19 17. the King is not every mans brother whom he is to use familiarly as the brother meant of here though Kings should be rebuked by their Nobles and by Pastors 2. We are to passe over offences that is to forgive those that sin against us and not to be too curious to know who reproacheth us as Salomons meaning is to be taken and to be willing to forgive and yet to labour to gaine our brother by rebukes one act of love fighteth not with another Ob. 3. Tell the Church is not meant of a Christian Church but he speaketh of a thing present but there was no Christian Church as yet Answ. It followeth not it is a rule especially for time to come though Christ speake after this manner as if it were a thing present Ob. 4. It is not much that the word Church signifieth onely in this place a company of godly men witnesses of the mans offence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely once Joh. 3. the wind 2. Christ spake in the Syriak and Gnedah Psal. 22. Gnedah a company or many Buls have compâ—ssâ—d mâ— 1 San. 19. a company of Prophets Gnedah The meaning is if he be not convinced by the testimony of two rebuke him before many Answ. It is not like that seeing in the Chapter preceding he sâ—ake of the Church as of a company to whom the Keys of the Kingdome of Heaven were given and that here he speaking of a Church which hath authoritative power to bind and loose that Christ hath any such â—nsolent meaning of the word Church as onely to note many Christians 2. The Syriak is not the Originall but the Greeke Ob. 5. The witnesses spâ—ken of here are not witnesses of the offences but of the reproofe and therefore there is nothing here of a judiciall procâ—s Answ. Yea but these witnesses are witnesses both of the reproote and of that obstinacy for the which the mans sinnes are bound in Heaven Ob. 6. Let him be to thee as an Heathen He saith not let him be to
colledge of Apostles and Elders conveened and yet materially it is the same prohibition Object 4. The Acts of this Synod are finaliter acts of government because they are rules conducing for the governing of the Church but formaliter they are acts of dogmaticall power and not formally acts of jurisdiction for there is no rebuking of subverters of soules inordine to excommunication no penall power is exercised here sub poona under the paine of excommunication and therefore there an here no formall acts of government Answ. 1. The acts of Church-government finaliter that is government because to prescribe rules and directive Lawes for they are not properly Lawes which the Church prescribeth Christ is the onely Law-giver are formall acts of governing and one power doth not make Lawes for governing the Church and another power different in nature punish the contraveners And what power disposeth and ordereth the meanes doe also dispose and order the end Canons of the Church tending to the edification of the Church are meanes tending to the government of the Church and I appeale to the judgement of our reverend brethren if wee suppose that one single Congregation should doe all that this Synod doth if they would not call it a formall governing of that particular Congregation for example in the Church of Pergamus one ariseth and teacheth the doctrine of the Nicolaitans suppose that fornication is indifferent is the eating of blood and is no sinne the Angels of the Church of Pergamus preach against this doctrine in private they deale by force of arguments from Scripture that it is a wicked doctrine and destructive to holinesse as Paul and Barnab as disputeth Act. 15. 1. 2. with the obtruders of a necessitie of Circumcision yet they prevaile not now suppose this independent Church following the Apostle Pauls way thinke good to convene a Synod or a parishionall assembly to determine Synodically that this is a wicked doctrine and shall in their decree call the holders of this doctrine subverters of soules and forbid fornication in their Synod now supposing Pergamus to be a single Church in a remote Iland consociated with no neighbouring Churches who could in reason deny that this Synodicall power so inacting were a power formally governing the Church of Pergamus it is true some of our brethren say that it is even to us a received tenent that the power that disposeth of the meanes of governing doth not for that governe in respect that we teach that the classicall presbytery doth decree and in act and the Congregation doth execute these Decreed but I pray you doth this prove that the power ordering the meanes of governing is no formall act of governing yea the contrary is true because the Congregation executing the acts of the classicall presbytery as subordinat in that act to the classicall presbytery by their authority therfore while they give out these acts or Canons doe formally governe that Congregation executing their acts in this particular Mr. Mather and Mr. Thomson against Mr. Herle c. 1. p. 9. teach that there is a power of clearing truth dogmatically and that 〈◊〉 ‑ 〈◊〉 ultimately where the controversie is ended but they will have this ultimate power not in a Synod onely but also in a Congregation But 1. they seeme to make this dogmaticall power a Church-power and the exercise thereof formally an act of Church-government and so it must bee Church-power and Church-government in the Synod as well as in the Congregation 2. The last period and conclusion of the controversie cannot bee both in the Congregation de jure by right onely and in the Synod by right onely for two last powers cannot bee properly in two subordinate judicatures for if Antioch appeale to a Synod as they doc Act. 15. 2. then Antioch is not the sole last and ultimate and finall judge and 3. If the controversie concerne many Churches as this doth Act. 15. 2. 23. 24. I see not how a Congregation except they transgresse their line can finally determine it And here while as our brethren doe all edge that a Synod hath a power to decree and make lawes but hath no power at all to execute these Lawes or to punish the contraveners but power of punishing is all in the single Congregation â— They tie all governing power to a punishing power as if there were no other wayes to governe but upon supposall of scandalls whereas all Scripture and polliticians make a power of giving Lawes formally a governing power 2. When one societie and Synod maketh the Lawes and another must execute them and punish the contraveners the single Congregation that punisheth is more subjected by a truely prelaticall bondage then if the Law-makers had onely the power of punishing the contraveners at they onely have the power of making the Lawes I take not here Lawes for Lawes properly so called but for ministeriall directories having ecclesiasticall authoritie and here in effect our brethren lay truely a prelaticall bondage on the Churches of Christ for they teach that a Synod may make a Law by a pastorall power and that this Synod is an ordinance of Christ by Act. 15. and that as Prelates did they send those Synodicâ—ll decrees to bee obeyed and put in execution by the Churches and ordaine the contraveners to bee punished by the Churches and here is a power above a power and mandates for government sent by the Synod to the Churches to bee obeyed and a Synod governing by Churches this they call prelaticall in us But 3. there is no penall power here say they and nothing decerved to bee obeyed sub paena under the paine of excommunication therefore no power of jurisdiction But this consequence is justly denyed for no politician no reason in the world can say that all power of jurisdiction is included in the power of excommunication What hath the Church a Church-power to threaten and no Church-power to pardon the penltent I think if the Church as the Church Matth. 18. receive a power from Christ to bind in heaven and earth doth not Christ in that same patent give to her also a power to loose in earth and heaven and when hee saith if bee refuse to beare the Church let him be to thee â— aubeâ—hen and publican doth hee not give to the Church a power to command if hee command to heare and obey the Church hee must give a power of jurisdiction to the Church to command and a power to command not penall onely but promissorie also to loose and absolve upon condition of prosessed repentance Now suppose the Church make a Law that theresurrection of the dead is a truth of God to bee beleeved and professed upon occasion that in the Congregation Hymeneus Alexander den yeth that Article in that very Commandement doctrinall the Church doth governe the whole Congregation and exerciseth a power of formall governing though in their act they say nothing of the censure of excommunication to those who shall deny that Article
Ministeriall Church actions can be performed by it 4. Dist. It is one thing for a company to performe the actions of a Church mysticall and redeemed of Christ and another thing to performe actions ministeriall of a Church instituted and ministeriall 1. Concl. A company of believers professing the truth is the matter of the Church though they be saints by calling and builded on the rock yet are they but to the Church instituted as stones to the house 2. Because they cannot performe the actions of a constituted Church till they be a constituted Church 3. Our Divines call men externally called the matter of the visible Church so Trelcatius Tilenuâ— professors of Leyden Piscator Bucanus so say our brethern 2. Concil Ordination of Pastors and election of Officers administration of the seales of grace and acts of Church censures are holden by Gods Word and by all our Divines actions of a ministeriall and an instituted visible Church and if so according to our third distinction It is a wonder how a company of Believers united in Church-Covenant cannot performe all these for they are united and so a perfect Church and yet cannot administrate the Sacraments for though they be so united they may want Pastors who onely can performe these actions as this Treatise sayth and Robinson and the Confession And it is no lesse wonder that Officers and Rulers who are to feed and governe the Flock are but only accidents and not parts not integrall members of a constituted Church no perfect Corporation maketh its owne integrall parts or members a perfect living man doth not make his owne Hands Feete or Eyes the man is not a perfect one in all his members if all the members be not made with him but Officers by preaching make Church-members 3. Concl. The visible Church which Christ instituted in the Gospel is not formally a company of believers meeting for publick edification by common and joynt consent as this Author sayth 1. The instituted Church of the New Testament is an organicall body of diverse members of eyes eares feete hands of Elders governing and a people governed 1 Cor. 12. 14 15. Rom. 12. 4 5 6. Act. 20. 28. But a company of believers meeting for publick edification by common consent are not formally such a body for they are a body not Organicall but all of one and the same nature all believers and saints by calling and are not a body of Officers governing and people governed for they are as they are a visible Church a single uncompounded body wanting Officers and are as yet to choose their Officers and all thus combined are not Officers Rom. 10. 14. How shall they preach except they be sent 1 Cor. 12. 29. Are all Apostles are all Prophets we justly censure the Papists and amongst them Bellarmine who will scarce admit an essentiall Church of believers but acknowledgeth other three Churches beside to wit a representative Church of their Clergy onely excluding the Laickes as they call them 2 A consistoriall Church of Cardinalls 3. A virtuall Church the Pope who hath plenitude of all power in himselfe against which our writers Calvin Beza Tilenus Iunius Bucanus professors of Leyden Whittaker willet doe dispute so the other extremity can hardly be maintained that there is an instituted visible ministeriall Church to which Christ hath given the keyes of the Kingdome of Heaven exercising Church actions as to ordaine and make and un-make Officers and Rulers without any officer at all The major of our proposition is grantted by our brethren who cite 1 Cor. 12. Rom. 12. Acts 20. 28. To prove a single Congregation to be the onely visible Church instituted in the New Testament Nothing can be said against this but a Church of Governours and People governed is an instituted visible Church but there is an instituted visible Church before there be Governours but such an instituted Church we cannot read of in Gods Word which doth and may exercise Church acts of government without any Officers at all 2. That company cannot be the Church ministeriall instituted by Christ in the New Testament which cannot meete all of them every Lords day as the Church of Corinth did for administration of the holy Ordinances of God and all his Ordinances to publick edification for so this Author describeth a visible instituted Church 1 Cor. 14. 23. But a company of believers meeting for publick edification by joynt and common consent cannot meete for the publick administration of all the Ordinances of God 1. They cannot administer the seales of the Covenant being destitute of the Officers as the Scripture and their confession saith 2. They cannot have the power of publick edification being destitute of Pastors because the end cannot be attained without the meanes appointed of Christ. But Christ for publick edification and Church edification hath given Pastors Teacherâ— and other Officers to his Church Eph. 4. 11. 1 Tim. 5. 17. Iâ— is not enough to say that such a company meeting hath power of Pastorall preaching and administration of the Seales of grace because they may ordaine and elect Officers for such publick edification but 1. we prove that that which our brethren call the onely instituted visible Church of the New Testament hath not power to administrate all the Ordinances of Christ and how then are they a Church can we call him a perfect living man who cannot exercise all the vitall actions which flow from the nature and essence of a living man 2. If this be a good reason that such a company should be the only instituted Church in the New Testament having power of all the Ordinances because they may appoint Officers who have such a power then any ten believers who have never sworne the Church-Covenant meeting in private to exhort one another is also the only instituted Church ministeriall in the New Testament for they have power to make such Officers and may invest themselves in right to all the Ordinances of Christ by our brothers Doctrine 3. All the places cited by the Author speake of a Church visible made up of Officers governing and people governed as Mat. 16. Mat 18. cannot exclude Pastors who binde on Earth and in heaven or Pastors who are stewards and beare the keyes as hereafter I shall prove Also the Church of Corinth did meete for the administration of the Lords Supper 1 Cor. 11. 20. and so were a Church of Officers and governed people they met with Pauls spirit and the authority of Pastors 1 Cor. 5. 4. another Church that exercised Discipline as Collosse Col. 2. 8. was a Church of Officers and people Col. 4. 17. Philippi consisted of Saints Bishops and Deacons Phil. 1. 1. 2. Ephesus of a flocke and an eldership Acts 20. 28. so the visible ministeriall Church that the word of God speaketh of as all the seven Churches of Asia and their Angels had in them Officers to governe and people governed and therefore they were not
sinnes before Christs Resurrection Ioh 2. so the Cardinall Tolet and Maldonat Cajetanus but the Truth is what is given here Mat. 16. Is but repeated and enlarged Joh 20. And they are now sent to the whole World whereas before they were to preach to Iudea only but this Ioh 20. sayth Rollocus is but a reiterated power it was given before his Resurrection and Beza sayth the same and Bullinger sayth the promise is made here and fulfilled Ioh. 2 c. and Pareus expoundeth what thou shalt loose here by these words Ioh. 20. So Calvin VVhittaker Zwinglius Musculus Now this same Author acknowledgeth that Ioh. 20. Christ gave pastorall power to all the Apostles to forgive sins 2. To bind and to loose are act s of officiall power and of Princes Rulers and Feeders Ergo they are not given to the Church destitute of Feeders and Governors I prove the antecedent 1. To bind and loose by all Interpreters Augustine Cyrill Chrysost. Câ—prian Euthymius Hyeromi Basilus Ambrose Sedulius Primasius and by our owne Calvin Musculus Gualther Pareus Beza Zwinglius Rolloc VVhittaker and the evidence of Scripture iâ— by publick and pastorall preaching to reâ—nit and retaine sins to believers or unbelievers and Bullinger saith it is taken from the Scripture Isa. 52. 49 v. 9. where Christ is said to loose the prisoners and so Musculus Beza and Calvin will have them to be words signifying the â—fficiall authority of Princes Ambassadours to set at liberty prisoners or to cast malefactors in bands and prison as Magistrates and Rulers doe so binding in Scripture is an authoritative act of Princes Superiors Governors and Rulers And so is loâ—sing a judiciall and authoritative act of Rulers and Overseers as Scripture teacheth us But the Church of believers wanting their Officers watchmen and Overseers though combined in a Church Covenant is not a company of Overseers and Rulers or judiciall and authoritative binders and loosers exercising power over themselves 4. Arg. If Christ doe not say in this place nor in Mat. 18. that the keys and the actes of the keys to wit binding and loosing are given to the Church of believers without their Officers then neither places prove that the keyes are given to such a Church But Christ doth not say it Ergo the Text cannot beare it the assumption I prove Christ Mat. 16. 18. speaking of the Church builded on a Rock sayth not I will give to the Church so builded the keys but he turneth the speech to Peter when he promiseth the keys V. 19. And I will give to thee Peter not to the Church the keys of the Kingdome of Heaven surely none needeth to teach our Lord to speak This change of the persons to whom the keys are promised wanteth not a reason Our brethren say the promise is made to Peter because he gave a confession of Christ in the name of all believers and because the keys are given to believers as the Spouse of Christ and as his body united to him but this author granteth every company of believers because they are believers are not an instituted visible Church but they must be a company of believers professing Covenant-wayes Faith in Christ and Church-communion But 1. then the keys are not given to believers because they are believers and the Spouse of Christ but because they are such professors so and so combined in a Church-covenant But yet I aske whether true or false profession be the neerest intervening cause of these to whom the keyes are given If a true profession then 1. Unbelieving Pastors are not Pastors for their profession is not true And children baptized by them are as not-baptized or as baptized by Women 2. If one shall be excommunicated by seven for such a number this Author requireth to make a visible Church even clave non errante and most deservedly he is not bound in Heaven and excommunicated in foro Dei before God for the profession of these seven may be false and so the Church actes performed by them are a non habentibus potestatem and null if they be no Church 3. We can prove by Scripture that Iudas though the child of perdition was a called Apostle But if a false profession be sufficient to make persons a true visible Church theâ— 1. The keys are not given to believers because they are believers and united to Christ as his body and Spouse but. 2. This Author sayth amisse That the Church instituted by Christ is a company of believers and faithfull and godly men whereof Peter was one for a company of hypocrites are not such 2. Our brethren prove the keys to be a part of the liberty of the redeemed ones but counterfeit professors are not redeemed ones nor have they that liberty purchased to them in Christ. 4 It shall follow that our brethren widely mistake a supposed difference which they devise betwixt the Iewish and Christian Church to wit that to make men members of the Iewish Church externall holinesse as to be borne Jewes was sufficient and to be circumcised and not a bastard not descended within three or foure Generations of a Moabite or Ammonite but that the visible Church of the Gentiles after Christ must be the bride of Christ and by true Faith united to him Whereas the members of a Christian visible Church are and may be hypocrites though not known to be such as were the members of the Iewish Church Also Mat. 18 18 19. Christ changeth the persons v. 17. after he hath spoken of the Church v. 17. he sheweth v. 18. of what Church he speaketh and directeth his speech to these to whom he spake v. 1. to the Disciples who were Pastors verily I say unto you What soever yee shall bind on Earth shall be hond in Heaven and therefore none can make an argument from Mat. 16. to wit thus to as many are the keys promised as are builded on the Rock but all the faithfull are builded on the Rock Ergo to all the faithfull are the keys promised 1. The proposition is not in the Text either expressely or by consequent 2. The proposition is false for the Catholick invisible Church is builded on the rock but by our Brethrens confession the keys are not given to the Catholick invisible Church but only to such a company of professing believers as make a Parishionall Congregation 4. That Christ speaketh to Peter as to one representing the Apostles and not as to one representing all believers is cleare 1. Because by the confession of our Brethren binding and loosing are denyed to many that make Peters confession thou art Jesus the Son of the living God as to believing Women and children and many out of Church state 2. If believers as giving Peters confession and as builded upon the rock Christ by this place made a ministeriall Church by Christ and gifted with the power of the keys then the Ministery
and Ostorodius Theoph. Nicolaides reason against Gods ordinance of a sent Ministerie Robins God hath indeed set in the body some to be eyes and mouth and hath not said to all the Church Goe and preach but first they have not their gifts from the Church Secondly you would have the body to starve if such hands as Deacons will not feed and all the body blinde if the eyes of the watchmen be blinde Answ. Yet thus much is granted that gifts give not the keyes nor authority to use gifts and so that all beleevers though gifted and graced also have not power of the keyes 2. It 's certaine that in a constituted Church there be no hands nor mouthes to doe and speake by authority and ex officio by vertue of an office save onely Elders and Pastors and that if they doe or speake they doe it extraordinarily when Churches hands are lame and her eyes blinde or if they doe and speake ordinarily it is from the law of charity in a private way not by power of the keyes and as Judges and Officers Manuscript 5 ch 4 sect The Churches not the Angels of the Churches are blamed for not executing censures against Balaam Jezabel the Nicolaitans g Robinson saith more 1. These whose workes Christ commendeth for that dwelling where Sathans throne was they kept his name and denyed not his faith these he reproveth for suffering the doctrine of Balaam and the Nicolaitans 13 14 15 16. 2. They which were commended by Christ for their workes love service faith patience increase of workes are reproved for suffering Jezabel but these were not the Angels onely 3. These conjunctions but never the lesse say though they were zâ—alous in many things yet they failed in not being zealous enough against false teachers Ans. 1. These connexions prove guiltinesse in Angels or Pastors and one common fault may be laid upon them all but hence it followeth not that they all abused one and the same power of the Keyes as being all collaterall Judges no doubt the Angels preached not against Balaam Jâ—zabel and the Nicolaitans doctrine and yet women dwelt where Sathans throne is and there faith and patience was commended and yet our brethren will not say women are rebuked and all the beleevers because they did not pastorally preach against Balaam and Iezabel so this argument hurteth them as much as our cause The Pastors were guilty because they did not in their place use the Keyes and the people because they did not say to Archippus and their Officers Take heed how you governe as Israel was involved in Achans trespasse because they warned not one another 2. Seeing the Spirit of God maketh mention of Churches in the plurall number and every one of the seven Churches of Ephesus Rev. 2. 7. of Sâ—yrna v. 11. of Pergamus 17. of Thyatira 29 of Sardis 3. 6. Philadelphia 13. Laodicea 22. It is cleare there were more Churches then a single Congregation and an independent incorporation in every one of them and so a Presbytery of Angels in every one of them behoved to be guilty of this neglect of discipline yet not all one and the same way It is not cleare enough though that the whole Church in Ephesus was to be rebuked or that all and every one of the Elders whereof there were a good number Act. 20. 26. He prayed with them all they all wept sore were guilty of these abuses of the power of the Keyes for in Sardis there were a few names which had not defiled their garments yet the whole body is rebuked Manuscript Ch. 5. Sect. 4. When the word Congregation is put for the Elders or Judges only it is never understood of them sitting in consistery and judgement there alone by themselves and apart from the people but in the presence of the publick assembly who also had liberty in such cases to rescue an innocent from unjust judgment 1 Sam. 14. 45. I answer we urge not a Church assembly of Elders only to exclude the people from hearing yea and in an orderly way from speaking reasoning and disputing even in our Generall assembly but for judiciall concluding we find not that given to any but to the Church-guides Act. 15. 6. Act. 16. 4. 2 It is not a good argument the people sate with the Rulers and rescued innocent Jonathan 1 Sam. 14. Therefore all the people may fit and give judiciall sentence or impede the Elders to sentence any This I grant is alledged by Ainsnorth for to give popular government to the people as also 1 King 21. 13. and Ier. 26. 11 12. but 1. a fact of the people is not a Law 2. It was one fact and that in an extraordinary case of extreame iniquity in killing innocent Ionathan a Prince and Leader of the people 3. in a civill businesse and the people were to be executioners of the sentence of death and they saw it manifestly unjust 4. they were not the common people only but in thar company were the Princes of the Tribes and heads and the King and his family only on the other side what will this infer but that there were no Kings in Israel who had power of life and death nor any judges as Ainsworth contrary to Scripture sayth but that the people were joynt Judges with the King and that the people in the New Testament are co-equall Judges with the Elders from so poore an example and so the Separatists proving from the peoples power of judging in civill causes which yet is a wide mistake and a punishment bodily to be inflicted upon strangers as Paget doth learnedly observe doe conclude the peoples power of judging in Ecclesiastick causes which concerneth only the members of the visible Church Manuscript We grant it is orderly to tell the Elders the offence that the whole Church be not frivolously troubled but it followeth not that the Officers may judge there alone without consent of the people he who told his complaint to the Levite told it orderly enough to the whole Congregation assembled at Mizpeh Jud. 20. Ans. These to whom we are to complaine these and these only are to be heard and obeyed as Judges binding and loosing in Earth and validly in Heaven Mat. 18. but these are not the multitude nor one Elder only but the Church of Elders 2. if the Church of Believers be the only subject as you teach of the Keys and not the Elders but in so far as they are parts of the believing Church then it is more orderly to complaine to the multitude who only are proper Judges then to Elders who are not properly Judges Manuscript A second reason why we allow such power to the people in Church censures is from the Church of Corinth 1. He directeth the whole Church of Corinth to whom he writeth to excomunicate the incestuous man Ans. He writeth to all the faithfull and so to women the woman is not to usurpe authority over
the man 1 Cor. 14. 34. 1 Tim. 2. 11 12. but to voyce judicially in Excommunication is an act of Apostolick authority Manuscript Ib. The whole Church is to be gathered together and to Excommunicate Ergo not the Bishop and Elders alone 3. Pauls spirit was to be with them and Christs authority 4. the whole Church 2 Cor. 2. did forgive him 5. nothing is in the Text that attributeth any power to the presbytery apart or singularly above the rest but as the reproofe is directed to all for not mourning so is the Commandement of casting out directed to all Ans. 1. It is cleare that if some were gathered together in the power of Christ and the spirit of Paul that is in the authority that he received over the Corinthians for edification 2. Cor. 10. 8. and Pauls Rod 1 Cor. 4. 21. then as many as were convened Church-ways and mourned not for the same did not cast out and authoritatively forgive seeing women and believing children did convene with the whole Church and were not humbled for the sinne and yet women and believing children cannot be capable of pastorall authority over the Church which was given for edification 2. The power of the Lord Jesus that is the keys of the Kingdom of God were committed to Peter as to a Pastor Mat. 16. and power to bind and retaine to loose and pardon sinnes Joh. 20. 20 21 22. Which power is given to these who are sent as Ambassadors as the Father sent Christ v. 21. which power cannot be given to puffed up women 3. Except this be said the Text must beare that there was not a Presbytery of Prophets Governors and Teachers there of all who had a more eminent act in excommunicating and Church pardoning then the women who mourned not for by what reason our brethren would have the act of excommunicating an act of the whole Church convened including all to whom Paul writeth women and children by that same reason we may appropriate it to these only who are capable of Pauls pastorall spirit and authority according as attributes are appropriated by good logick to their own subjects else that cannot be expounded 1 Cor. 14. 31. For ye may all prophecy one by one What may all that the Apostle writeth unto 1 Cor. 1. 2. prophecy one by one even the whole Church even all sanctified in Christ Jesus called to be Saints and all that in every place call upon the Lord Iesus I thinke our brethren will not say so so when Paul sayth 1 Thess. 5. 12. Esteem highly of these that are over you if that command be directed to the whole Church of the Thessalonians which is in God our Father as the Epistle is directed to them all 1 Thess. 1. 1. then doth Paul command the Elders in Thessalonica to esteem highly of themselves for their own workes sake if exhortations be not restricted according to the nature of the subject in hand we shall mock the Word of God and make it ridiculous to all Ainsworth sayth The putting away of leaven was commanded to all Israel Ergo the putting away of the incestuous person is commanded to them all in Corinth without exception and the putting away of the Leper was commanded to all Israel I answer 1. Proportions are weake probations 1. every single woman 2. privately in her own house 3. without Churches consent and authority was to put away Leaven but it is a poore inference therefore every woman in Corinth heâ—e alone might excommunicate without the Churches authority and in their private houses 2. The Priest only judicially putteth away the Leper Deut. 17. 13. and the Priests without the peoples consent put out Uzzah their Prince from the Sanctuary when he was a Leper 2. Châ—on 26. 20. Manuscript Lest this judgement should be restrained to Presbyteries only he magnifieth the judging of the Saints taking occasion from thence to stretch their judicature in some cases even to the deciding of civill causes rather then that they should fly suddenly to Law one against another before Infidels Ans. That upon this Church judging he taketh occasion to magnifiy the judging of the Saints I see not for he passeth to a new subject in reprehending their pleadng before heathen Judges 2. Though that cohesion of the Chapters were granted yet doth he not magnifie the Judging of all the multitude the Saints of men and women shall judge the world by assenting to Gods Judging but all the Saints even women are not Church-Iudges Also he extendeth Judging of civill causes to the most eminent Seniors amongst them v. 5. Is there not a wise-man amongst you no not one who shal be able to judge betwixt his brethren and therefore he layeth a ground that far lesse can all the rest of men and women be Judges Ecclesiastick to binde and loose validly in Earth and Heaven but onely the wiser and selected Elders I may adde what Master Robinson sayth that our argument from confession may be objected to the Apostles no lesse then to Separatists Acts 1. 23. They presented two that is the multitude which were about an hundred and twenty men and women and Act 6. 5. And the while multitude presented seven Deacons to the twelue Apostles and the twelve Apostles called the multitude and so spake to them and v. 6. prayed and laid hands on the Deacons Now when the multitude Acts 1. presented Joseph and Matthias it behoved them to speak spake they joyntly or all at once this were confusion contrary to 1 Cor. 14. 14. did the women speak they must not meddle in Church-maters v. 34. did children speak It is impossible so Acts 6. did all the twelve Apostles speak at once and pray vocally at once did the whole multitude speak when they presented the seven Deacons that is confusion by these and the like women and children are utterly excluded from the Church as no parts of it Acts 15. 22. The whole Church sent Messengers to Antioch 1 Coâ— 14. 23. the whole Church commeth together in one to exercise themselves in praying and prophecying but children could not send messengers nor pray nor prophecy and women might not speak in the Church and therefore women and children must be excluded from being parts of the Church if one be excluded why not another and so till we come to the chiefe of the Congreation Ans. This is much for us every way therefore the 120 Acts 1. and the multitude Acts 6. did present the two elect Apostles and the seven Deacons by some select persons and when these select persons spake the Church spake and when one Apostle prayed the whole twelve prayed Ergo there is a representative Church which performeth Church actions in the name of the Church and you will have a representative Church in the New Testament to be a point as you say of Judaisme yet here you are forced to acknowledge it 2. By all good reason when Christ Mat. 18. sayth if he refuse to heare the Church
that is the speaking and commanding Church let him be as a heathen he must speak of a representative Church for a collective body of all believers even women and children cannot command nor soeak in the Church and it were confusion that women and children should bind and loose on Earth as Christ doth in Heaven and when Paul sayth that the convened Church 2 Cor. 5. should cast out the incestuous person he meaneth not that they should all Judge him by the power and authority of Christ and the pastorall spirit of Paul therefore your doctrine is false that as many are Judges in the Judiciall acts of excommunication as did not mourn for the sin as were Saints by calling and to whom Paul writeth 1 Cor. 2. and as met together for the publick worship for it is as great confusion for women and children who are true parts of the Church to be Iudges cloathed with Christs authority and Pauls Ministeriall spirit as for women to speak or for twelve Apostles to pray all at once vocally in the Church and the whole Church is said Acts 15. 22. to send messengers and Canons to Antioch to be observed and yet that whole Church are but in the act of governing and decerning and judiciall passing of these acts only Apostles and Elders Acts 15. 2. v. 6. Act 16. 4 Act. 21. 5. Ergo it followeth not that we exclude women and children from being parts of the Church or that all are excluded except Elders all are parts of the mysticall and redeemed Church officers are only the ministeriall Church and Mat. 18. Christ speaketh only of a ministeriall Church in the judiciall act of excommunication though if you speak of excommunication in all the acts of it we doe not exclude the whole multitude Mat. 8. nor 1 Cor. 5. from a popular consenting to the sentence and a popular execution of the sentence of excommunication and therefore though the whole Church convene yet the whole Church conveneth not with Pauls ministeriall spirit to excommunicate judicially either must our brethren here acknowledge a Synocdoche as well as we yea and a representative and select Church in the judiciall act of excommunication else they must say that women and children Ex officio by a ministeriall spirit doe Judge and so speake in the Church for he who Judgeth Ex officio in the Church may and must speake and excommunicate in the Church Ex officio but more of this hereafter CHAP. 3. SECT 3. QUEST 4. WHether or no is there a necessity of the personall presence of the whole Church in all the acts of Church-censures The Author giveth us ground for this question whiles as he holdeth the company of believers cloathed with the whole power of the keys and these meeting all of them even the whole Church to be the only visible instituted Church And Ainsworth sayth with what comfort of heart can the people now excommunicate him if they have not heard the proceedings against him Let wise men Iudge if this be not spirituall tyranny that Elders would bring upon the conscience of men Also it would seemâ— if the people be to execute the sentence of excommunication that they cannot in faith repute the excommunicated man as a Heathen and a Publican and eschew his company except they be assured in conscience that he is lawfully cast out now how shall they have this assurance the Elders say he is lawfully cast out and the cast out man sayth no but he is wronged therefore it would seem that all the people must be personally present to heare that the processe be lawfully deduced against him else they punish upon a blind faith now the like question is if Souldiers can make war if they be not present at the counsell of war to know the just reasons of war which the Prince and States doe keepe up to themselves upon grave considerations And the same is the question if the Lictor and executioner of the Judges sentence be obliged in conscience to know if the Judge have proceeded orderly and justly or if he upon the testimony of the Judge may execute the sentence of death 1. Distinction There be oddes betwixt a free willing people executing the sentence of the Church and meere Executioners and Lictors 2. Dist. There is a doubting of conscience speculative through ignorance of some circumstance of the fact and a doubt of conscience practicall through ignorance of something which one is obliged to know and so there is also a speculative and a practicall certainty of a thing 3. Dist. There is one certaeinty required in questione Juris in a question of Law and another in questione facti in question of fact 4. Dist. There is and may be an ignorance invincible which a man cannot help in a question of fact but Papists and Schoole-men erre who maintaine an invincible ignorance in questione Juris in a question of Law and in this they lay imperfection on Gods Word 5. Dist. There is a morall diligence given for knowledge of a thing which sufficeth to make the ignorance excusable and there is a morall diligence not sufficient 6. Dist. There is a sentence manifestly unjust as the condemning of Christ by witnesses belying one another and a sentence doubtsomely false 1. Conclu The members of the visible Church are not meere Lictors and Executioners of the sentences of the Elder-ship 1. Because they are to observe warne watch over the manners of their fellow members and to teach exhort and admonish one another and are guilty if they be deficient in that 2. Because by the Law of charity as they are brethren under one head Christ they are to warne and admonish their Rulers And by the same reasons the people of the Jewes were not meere executioners though they were to stone the condemned Malefactors yet were they not Judges as Ainsworth sayth It is true Levit. 20. 2. they were to kill him who offered his seed to Moloch but the precept is given first to Moses the supreme Magistrate the accused for innocent blood stood before the children of Israel Num. 35. 22. but their Gnedah signifieth the Princes Iâ—s 20. 4. The slayer shall declare his cause before the Elders of that City 2 Sam. 7. 7. there be Tribes who are feeding or governing Tribes or 1 Chron. 17. 6. Judges there is no reason to understand by the children of Israel or the Congregation only the common people when the word doth include a Congregation of Princes so Num. 8. 11. the Levites are the children of Israels shake-offering Ainsworth saith the people are put for the Princes the sins of unjust Judges are peoples sinnes not because they judicially exercise unjust acts for they should not judge at all but because they mourne not for the publick sins of Judges Eze. 9 9. and because the people love to have it so Jer. 5. 31. 2. Concl. When the sentence of the Judge is manifestly unjust the executioners and Lictors are not to
the Lords resurrection 3. It is good you grant that ordination and election are different we will make use of it hereafter The Authour addeth We willingly also acknowledge where God hath furnished a Church with a Presbytery to them it appertaineth by imposition of hands to ordaine Elders and Deacons chosen by the Church but if the Church want a Presbytery they want a Warrant to repaire to other Churches to receive imposition of hands to their Elders 1. Because ordination is a worke of Church power now as Church hath power over another so no Presbytery hath power over another Church then their owne All the Apostles received alike power Ioh. 20. 23. 2 The power of the keyes is a liberty purchased by Christs blood Math. 28. 8. Phil. 2. 8 9 10. Therefore it is unlawfull for any Church to put over that power into the hands of another Answ. We desire a warrant from Gods Word where Elders where they are present are to ordaine Elders by imposition of hands and not believers for ordination is a worke of the Church Officers are not the Church nor are they parts or members of the Church but onely accidents the Church hath its full being the power and use of the Keyes given to them by Math. 18. though there be not a Pastor or Officer among them and if Christ before his resurrection gave the Keyes to beleevers as to his Spouse living body and such as have Peters faith Math. 16. Resolve us we beseech you brethren in this how Christ can give the Keyes after his resurrection Ioh. 20. 23. to the Apostles as Pastors and as no believers not his Spouse not his body for Officers as Officers are not the redeemed of God nor Christs Spouse If you say that Christ Ioh. 20. gave the Keyes to his Disciples as beleevers then he gave the power of baptizing after his resurrection also by the parallel place Math. 28. 19. to the Apostles as to beleevers Hence 1. Christ hath never given the Keyes to Officers as Officers 2. The place Ioh. 20. is but a renewing of the Keyes given to the Church Math. 16. and Math. 18. and all believers are sent and called to be Pastors as the Father sent Christ and as Christ sent his Apostles as our Lord speaketh John 20. 21. This I thinke all good men will abhorre though M. Smith saith these words and that power Iohn 20. 21. was given to Cleoâ—has and Mary Magdalen And by your way Paul as I thinke without warrant interdicted women of the use of that power that Christ purchased by his blood 3. There is no warrant of the Word to make good that Christ gave the Keyes to Officers as Officers by your way but onely to Officers as to beleevers and therefore believers ought rather to ordaine Pastors then the Officers though there be Officers to ordaine 3. That Pastors of other Congregations may not ordaine Pastors to Congregations who have no Pastors of their owne as they may baptize infants to them also we see no reason Yea and Church power is not a thing that cannot be communicated to another Church by your Doctrine for ye grant members of one Congregation may receive the Lords Supper in another Congregation except you deny all communion of sister Churches for it is a worke of Church power to give the Lords Supper to any then if you give that Sacrament to members of another Congregation consider if the liberty purchased by Christs Blood be not communicable to other Churches Thirdly saith he if one Church repaire to another Church for ordination they may submit to another Church for censuring of offenders now how can Churches censure these that are not members Is not this a transgression of the Royall Law of governement Mat. 18. 15 16 17 18. Answ. The offence being great and the offender deserving to be cast out of all the visible congregations round about yea and to be bound in Earth and Heaven the congregation is to have recourse to all the congregations consociated when they are convened in one presbytery that they being convened in their principall members may all cast him out because it concerneth them all as if onely one congregation doe it they transgesse that royall Law Quod omnes tangit ab omnibus tractari debet 2. The Author granteth that the Church presented their officers chosen by them to receive ordination from the Apostles Ergo The Church did give a way their liberty of ordination bought by Christs bloud to the Apostles not as to Apostles but as to pastors which is against our Brethrens Doctrine for except the Apostles bee said to ordaine Officers as Pastors and not as Apostles our Brethren shall find none to be the successors of Apostles in the power of ordination but onely Believers so Pastors have no power at all to ordaine Pastors the contrary whereof our Brethren teach Now I come to the Brethrens minde in their Questions It was objected How can it be lawfull for meere lay and private men to ordaine Elders they answer the persons ordaining are the publick assembly and so cannot in any congruity of speech be called meere Lay-men I answ Seeing they have no Church office they can be nothing but meere private men For the unwarrantable action of ordination maketh them not publick Officers As if a Midwife baptize in the name of the Church shee is not a meere private person 2. They say The Church hath power from Christ for the greater to wit for Election Ergo she hath power to doe the lesse which is ordination or ordination dependeth upon Election and it is nothing but the putting of a person in actuall possession of that office wherunto he had right by Election Answ. Ordination by your owne grant is more then Election for the Apostles ordained Acts 6. and must have done the most and the multitude elected the seaven DeacÌ„ons Acts 6 2. Ordination is more then the installing of a person chosen it is a supernaturall act of the Presbytery separating a man to an holy calling election is posterior to it and is but an appropriation of a called person his Ministery to such a particular flock 3. Say they Ordination may be performed by the Elders where there be Elders 1 Tim. 4. 14. yet it is an act of the whole Church as the whole man seeth but by the Eye Answ. Though you say Pastors in the Churches name baptize yet doth it not follow Ergo where Pastors are not the Church of believers may baptize 4. They object when the Church hath no Officers the prime grave mâ—n performe ordination as Nuâ— 8 The Israelites layd on Hands on the Levites that is some prime Man layd on hands Answ. Israel wanted not Officers 2. These prime Men are called the Congregation Ergo there is a representative Church 5. They object If B lievers may not ordaine it shall follow either that Officers may minister without ordination against the Sripture 1 Tim. 4. 14. Heb.
God that persons notoriously wicked should be admitted into the Church then should God directly crosse himselfe and his owne ends and should receive into the visible covenant of grace such as were out of the visible estate of grace and should plant such in his Church for the glory of his Name as served for no other use then to cause his Name to be blasphemed Answ. This argument proveth that the visible Church is not a visible Church except it consist of onely holy and gratious persons without any mixture and so not only holinesse in profession but holinesse reall and before God is required essentially to a visible Church Then Pastors Doctors and Professors binding and loosing clave non errante are not a visible Church Yea this is downe right Anabaptisme that no visible Churches are on Earth but such as consist of reall Saints only 2. It is most ignorantly reasoned that God in creating Man and Angells good did not intend that they should fall by his permission but that they should continue holy and then God was frustrated of his end as Arminians and Socinians Teach So sayth Arminius Antiperk Corvinus The Remonstrants at Dort and Socinus that God intendeth and purposeth many things which never come to passe 2. His Decrees faile and are changed 3. Men may make Gods Decrees of election fast and sure or loose and unsure as they please 3. Here is much ignorance that God intendeth nothing that may be against the glory of obedience due to him as Law-giver as if sinners and hypocrites being in the Church because they are dishonorable to God should crosse Gods end and purpose so Tertullian bringeth in some whom he calleth dogges thus reasoning against providence which suffereth sinne to be in the World so contrary to his Will and goodnesse And who denieth but Christ commanded Judas to preach and that the Apostles according to Gods Will and Cammandement received Ananias Saphira Simon Magus in the visible Church by baptizing them for I hope the Apostles sinned not against Gods revealed Will in admitting them to the visible Church And shall we say that God directly in that crosseth himselfe and his own ends because God gathered hypocrites into his Churcch and yet they dishonour and blaspheme the Name of God Whiles Robinson saith Gods maine end in gathering a visible Church is that they being separated from the World may glorifie his Name he speaketh grosse Arminianisme that God faileth in his ends Lastly he saith that God cannot will that persons notoriously wicked should be in his visible Church for then he should crosse himselfe and his owne ends advert notoriously is vainely added seeing we teach that notoriously wicked ought to be cast out of the visible Church as also if he shall will wicked persons let alone notoriously wicked or latent hypocrites to be in the Church yea or in this visible World he should by this Arminian argument crosse himselfe and his owne ends Do you believe with Arminians that Gods end is that Angells and men should have stood in obedience and that a Redeemer should never come to save sinners And that blasphemy and sinne is against Gods purpose and intended end and that sinne crosseth him but when all is done it is his intention and revealed will that hypocrites be invited to the visible and preached covenant and yet he knoweth that they are out of the visible yea and invisible state of grace Robinson In planting the first Church in the seed of the woman there were only Saints without any mixture now all Churches are of one nature and essentiall constitution and the first is the rule of the rest Answ. Though God planted Adam and Eve two restored persons to be the first repenting Church from Gods fact you cannot conclude a visible Church gathered by men should be voyd of all mixture so as it is no visible Church if it be a mixed company of good and bad this is contrary to his owne commandement Mat. 22 9. Go and call as many as you finde 2. Gods acts are not rules of morall duties his Word and Commandement doth regulate us not his Works God hardeneth Pharaos heart should Pharao harden for that his owne heart God forbid Robinson Cajan that evill on was broken off and cast out of the Church and by Moses it is imputed for sin that the sonnes of God married with the daughters of men Ergo it is far more unlawful to contract with the wicked in a religious covenant of the communion of Saints Answ. Wee grant such as Cain are to be excommunicated but what then Ergo none can be members of a visible Congregation but such as Abel we love not such consequences a Though God forbade his people to marry with the Canaanites yet he forbade not that the Godly and ungodly should come to the Temple together and that Noah and cursed Cham should be in one Arke together 3. Though it be a sinne that the wicked should mix themselves with the godly and come unto the Kings supper without the wedding garment yet that is not the question but if the pastors inviting all to come to the supper do sin and 2. If the Church be not a true visible Church though it consist of good and bad Robinson Circumcision is a seale of the righteousnesse of Faith Gen. 17. 10. Rom. 4. 11. Now to affirme that the Lord will seale up with the visible seale of Faith any visibly unrighteous and faithlesse person were that God should prophane his own Ordinance Answ. God doth by this argument profane his owne seale when a visibly wicked person is sealed with the seale as when one visibly unrighteous is sealed for the latent hypocrite profaneth the seale of Righteousnesse as the open and visibly unrighteous and faithlesse person doth Yet it is Gods command that the latent hypocrite have the seales of Righteousnesse since the Church conceiveth him to be a sound professor Ergo by your Doctrine God commandeth to prophane his owne seales but this is the wicked reasoning of Arminians and Socinians So Arminians against Perkins Corvinus against Molinâ—us the Arminians at the synod of Dort would prove an universall grace accompanying the Word and Sacraments and they say that Sacraments doe not seale remission of sins redemption in Christ and that they be empty and toome ordinances yea and mocking signes except all who receive the seales both elect and reproâ—ate be redeemed in Christ and have grace to believe But the truth is God doth not prophane his owne seales because he commandeth that they be received with Faith and let us see where any male child reprobate or elect borne amongst the Iewes but he is by Gods Commandement to be circumcised yet that seale was an empty ordinance to thousands in Israel 3. Nor is the seale a seale of righteousnesse actu secundo sed actu primo it is a seale of righteousnesse as the Word of God is the power of
transact within their owne Congregations but doe ex aequo belong to them all As 1. That they doe not give offence one to another that one Church doe not hold the Doctrine of Balaam to the effence and scandall of other Churches 2. That one Congregation make not Acts and Canons against the Word of God and against the Acts of another Congregation agreeable to the Word of God 3. That one Church admonish rebuke comfort provoke another to love and to good works in such and such poynts now though a Congregation make acts and constitutions for governing this or that member of the community yet they doe not nor cannot make acts that oblige the community and the Church as the Church the Church as the Church being a part is to be regulated by the whole and if there be things that ex aequo concerne all and doe not concerne one particular Church more then another one particular Congregation cannot governe in these And by the like reason particular Churches and classicall Presbyteries and Provinciall and Nationall Churches are parts of the whole Catholick visible Church 6. Because Christ hath not given the power of Ministery and Ordinances and Jurisdiction to the single Congregation as to the first subject upon the ground that our Brethren speake to wit because the single Congregation is that Spouse to which Christ is referred as an Husband and that body to which hee carrieth the relation of an head communicating life to all the members Eph. 1. 22. Col. 1. 18. nor is it that adequat number of ransomed persons of sheepe of lost ones of fellow-citizens of spirituall stones c. To the which Christ doth carry that adequat and compleat relation of a Saviour of a good Shepheard of a Seeker of lost ones of a King and Governour of the chiefe câ—â—ner-stone Therefore that visible Church for whose salvation Christ hath given the Ministeriall power must be the larger visible Church just as the God of Nature hath given to the whole race of sheep a power to seeke their own food and because of their simplicity a power to be ordered and led by the shepheard and secondarily this power is given to this or this flock feeding on Mount Caermel or elsewhere so hath the God of Grace given a power to the whole visible Catholick flock to submit themselves in the Lord to other guides and he hath given to the whole company of Shepheards as to the first subject the power of the Keys and secondarily the power is given to this or this visible Church and company of Pastors 7. When any scandalous person is delivered to Satan he is cast out of the whole Catholick Church Ergo he was before his ejection a member of the whole catholick Church for hecannot be cast out who was never within And when he is excommunicated his sins bound as in Heaven so on Earth that is not only in that Tract of ground where a handfull of a little Congregation independent as they say of 10 or 20 or an 100 doth ordinarily feed but in all the visible World where God hath a Church and all both within the little Congregation where hee is and without are to repute him as an Heathen and a Publican It is true some of our Brethren say he is excommunicated onely out of that Congregation whereof hee is a member antecedentèr because Christ hath given the power of excommunication onely 1 Cor. 5. 4. To the congregated Church when they are met together to deliver to Satan and they must do it in collegio in consessu coram tota Ecclesia before and in presence of the Church congregationall which is to give their consent and hath a certaine power of interest in the busines but he is cast out and excommunicated to all other Churches onely consequentèr by consequent and by vertue of the communion of Churches I answer the plaine contrary hee is antecedentèr and formally delivered to Satan by the power of the catholick visible Church which is put forth in exercises and in act before that Church whereof he is a neerest member Even as the left hand doth cut off a finger of the right hand which otherwayes should infect the whole body Now it is not the left hand onely that cutteth off the contagious and infectious finger but the whole man deliberate reason and the will consenteth it should be done for the preservation of the whole man the left hand is a meere instrument and the losse of the finger is the losse of the whole body and the finger is cut off the right hand not antedentèr and onely off the right hand by that power intrinsecall onely in the right hand but intrinsecall in the whole body it is true the contagion should creepe through and infect the right hand and right arme first and therefore incision is made upon the right hand So if the Eldership of a Congregation deliver to Satan it is not done by that power that is intrinseally onely in that Congregation but by the power intrinsecall in the whole universall Church who shall keepe communion with him that Eldership cuts him off as the instrument or hand of the Church catholick and the incision as it were is performed there in that meeting I will not say of the whole Congregation that is to be proved because the contagion shall come first upon these with whom the delinquent is to keepe the nearest fellowship and that Excommunication be performed in a meeting I grant and the place 1 Cor. 5. 4. saith so much and a meeting of the Church But that that is a meeting of the congregation with favour of the learned cannot be proved cogently though I thinke excommunication when it is actually performed it should be done before the Congregation but that is for the edification and nearest and most immediate practice of that Congregation for the contagion is nearest to them but the reason why the presence of the Congregation whereof the Delinquent is a member is requisit is not because this Congregation hath the sole intrinsecall power in her selfe and because shee onely doth formally and antecedentèr Excommunicate and the rest of the Churches consequenter and by vertue of a communion for the sister Churches are to debarre this excomunicate person from their communion with Christ in the Seales of the Covenant and that by an intrinsecall authoritative and Church power where as if he were not excommunicated they should have received him to a Communion with them in the Seales and that by an intrinsecall authoritative and Church power for one man cannot receive another to the Seales of the Covenant with him because no one man hath a Church authority If therefore the Church as the Church is consociated by an intrinsecall Church-power should have admitted him if he had not been excommunicated it is evident that hee was a member not onely of the Congregation out of which he is excommunicated but also of the whole consociated congregations 2 The man
sins are bound on Earth antecedentèr to all the consociated Churches He is now equally uncapable of Church-fellowship in all the consociated Churches as in that Congregation whereof he is a member All without and within that Congregation are to hold him for no visible Saint not to eate or drinke with him he is now to all the visible Churches in regard of visible communion no member of that body whereof Jesus Christ is head no part of that City of that building whereof Christ is the Lord and chief corner-stone And he is to the sister Churches in their authoritative Church-estimation to speake so and in relation to their power of Jurisdiction in the very same case a member of Satan that hee is in relation to the authoritative power of Jurisdiction of that Congregation whereof he was a neerest member just as the finger cut off is alike separated from the body yea the whole body as from the hand and it is a wonder to me that Christ giveth an intrinsecall power to a Congregation of twenty believers to cut off a member for the preservation of that little company of the Lords Flock and that he hath denied that intrinserall power to the whole which is no lesse in danger to be infected seeing Christ principally intendeth in the giving of a Ministery to the whole Church especially the gathering of the whole body To the full and perfit stature of the age of Christ in the unity of Faith Eph. 4. 11. yet he intendeth the salvation preservation of the whole from infection more then the salvation of a part of this whole Body That is as it you would say the God of Nature hath given an intrinsecall power to five hundred in a City to set guides over themselves and to rule themselves by wholesome Lawes but hee hath denied that power to the whole City consisting of ten thousand and he hath given to the right hand an intrinsecall power to consent that a finger in the right hand infected with a Gangrene be cut off but he hath denied this intrinsecall power to the whole man I beseech you doth the God of Nature in conferring this power to the right Arme intend the preservation of the right Arme onely and its wellbeing and not rather the preservation of the whole body so doth not Christ intend that the whole consociated Churches shall be preserved from infection and not that particular Congregation onely Then if Christs meanes be congruously fitted for his owne end he must have given an intrinsecall power to many consociated Churches to cast out a contagious lumpe other wayes the consociated Churches are to exercise the punishment of avoyding the Excommunicated person as an Heathen which floweth from a power which is no wayes in them what conscience is here 2. What if the Congregation cast the man out clave errante and undeservedly shall they consequentèr as sister Churches in a brutish fraternity execute a sentence of a power intrinserall in another Church and not any of them or their guides have any power to discerne whether the censure be justly or unjustly infflicted This our Brethren condemne in their owne Congregation for because the reputing the ejected man an Heathen is a matter of practise that concerneth the conscience of every one of the Congregation therefore must all the Congregation give their powers and consent yea do more then consent say some even exercise jurisdiction or a power not different from it Some things are objected against this way Ob. 1. The power of the Keys cannot be given to the catholick representative Church or catholick Presbytery as to the first subject to be an ordinary and constant meane of edification The exercise whereof in an ordinary and constant way is unpossible But the exercise of this Ministeriall power given to the catholick visible Presbytery as to the first subject in an ordinary and constant way is unpossible Ergo such a power is not given to the Catholick representative Church as to the first subject to be an ordinary and constant meane of edification The proposition is cleare it is uncongruous to the Wisdome of Jesus Christ that hee should give that to bee a meane which possibly cannot attaine the end The Assumption is as evident for the Catholick visible Presbytery cannot meete in an ordinary and constant way Answ. 1. By distinguishing the Major proposition That power of the Keyes remote cannot be given to the catholick presbytery as to the first subject the exercise whereof in an ordinary and constant way is impossile physically and ex natura rei True but now the Assumption is false That neerer power cannot be given as a meane of edification the exercise whereof is morally and through the corruption of mens nature physically impossible That is false and denyed and in either sense the conclusion cannot be true 2. I grant the whole and yet nothing is concluded against us For the power of the Keyes is not given to the catholick Presbytery as to the first subject to be a meane of edification in an ordinary and constant way but onely in an extraordinay and occasionall way in those things which concerne the power of jurisdiction belonging to the whole Catholick Church By extraordinary here I meane not that which is against a particular Law of God and cannot bee done without a Divine dispensation of providence but by extraordinary I meane that which is rarò contingens and doth not oft fall out as almost it never falleth out that the universall Church hath neede to excommunicate a nationall Church for all and every one of a nationall Church doe never fall away from the Faith Yet a remote power for Excommunication is in the Catholique visible Church 2. It is objected if the visible catholick Church be the first and principall subject of all Church-power then a Presbyteriall Church cannot Excommunicate but by a power derived from the catholick visible presbytery and so the presbytery should â—â— excommunicate but by consulting with the Catholique visible Church but this latter were impossible and absurd Ergo so must the antecedent be The counexion is proved thus for as â—â— things have beate in so farre as they partake of the Fire because heate is originally in the Fire as in the first subject so all Churches exercising Excommunication must partake of the power of censures that is first and principally in the originall subject to wit in the catholick visible Church And it would seeme that none can use or put forthin acts the power of the catholique Church visible without the conscience of the catholique Church visible Answ. This occasioneth me to speake somwhat of the power of the presbyteriall and catholick Church Hence I say 1. With submission to the learned First It is an hard way of arguing to reason from the power to the severall exercises and diverse acts of the power Our Brethren hold that all power of the Keys and all power Ministeriall of preaching administrating the Seales is
the Câ—urt as an Heathen and therefore here is no shadow of any Court Ans. It is an ordinary hebraisme when the second person is put for the third especially in Laws as Thou shalt not send him away empty Also Thine eye shall not spare him Also Then shalt out away evill out of Israel And therefore here is a reall Court it the context be considered Christ speaketh so Let him be to thee as an Heathen in opposition to that which he was called to be for his obstinacy to wit a brother if thy brother offend And how weake is this Let him be to thee as an Heathen Ergo He should not be to the Church as an Heathen The contrary consequence is most necessary if he be to thee as an Heathen because he is now convinced of obstinacy before two brethren and before all the Church Ergo these two brethren and the whole Church are to count him as an Heathen for the offended brother hath gone along all the way in the unanimous judgement and a consort of mind with both the witnesses and the Church Ergo this obstinate man is the same to the Church that he is to the offended brother that is he is to both as an Heathen and a Publican and both are to abstaine from eating or brotherly conve siâ—g with him as the Jewes would not familiarly converse with the heathen and as Paul commandeth 1 Cor. 5. 10 11. that with an excommunicated man we are not to eate Ob. 7. Whatsoever you bind on earth is in good sence that he who offendeth any little one that believeth his sinne is bound in Heaven as the friends of Job c. 42. were not accepted of God till they made their peace first with Iob yet Iob had no power of the Keyes over his friends and an offering is not accepted while first the offerer be reconciled to his brothâ—r and so his sinnes are bound in Heaven and yet one brother hath not a jurisdiction over another Answ. Binding and loosing in this Chap. 18. must be the same with binding and loosing Chap. 16. 19. but expresly their binding and loosing is by the Church power of the Keyes and is all one with that authoritative power of remitting and retaining sins 〈◊〉 20. 21 22 23. and in Scripture the keyes and binding and loosing are never ascribed but to Stewards Officers Princes and Judges who have power of jurisdiction as I have proved already and therefore that which is spoken of Jobs friends and of the offerer not reconciled to his brother Come not up to the point for Iobs friends doe not binde on earth and the offended brother is a more private man destitute of the keyes and of all power of jâ—risdiction It is first objected by our reverend brethren The extent of the power of jurisdiction in the Elders of a classicall Presbytery must be proved by Gods Word which cannot be For if many classicall Elders have power over many Congregations possibly twenty or thirty Churches then they beare the relation of Elders to these thirty Congregations and they must all be Elders of these Churches as the Scripture saith the Elders of Ephesus the Angel of the Church of Pergamus the Angel of the Church of Thyatira now this cannot be for then First Deacons must be Deacons of many Congregations and Deacons might meet in one Colledge to dispose of the Treasury of these thirty and yet these thirty Churches should not be consulted with nor could they all convene in one to give their consent and judgement concerning their Treasury Now though Deacons be inferiour to Pastors yet are they no lâ—sse Officers in their owne sphere having power then the Pastors and Paul writing to the Church of Philippi writeth to the Deacons as to the Bishops insiâ—uating that Deacons are Deacons in relation to that Church no lesse then Pastors Answ. I deny the Proposition to wit If many Elders be one Presbytery ruling many Congregations then doe they beare the relation of Elders to these many Congregations as proper Pastors to every Congregation of or within that Presbyteriall Church nor doe they beare that relation of watchmen and proper Pastors to every one of these Congregations that a Pastor of a particular Congregation beareth to his particular flock that is to be â—oved It is true they are called the Elders of the presbyteriall Church of Ephesus the Colledge of the Angells of the Church of Pergamus but this is a generall and different relation from that which each Pastor doth carry to his owne flock in those respects 1. The Presbytery are Elders to the classicall Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â— not in things proper to each Congregation but in things common to all or in that which is the proper object of government to wit those things which rather concerne the consociation and combination of those thirty Churches then the thirty consociated and combined Churches in particular 2. The Presbytery doth rather take care of the regâ—lation of the acts of governing in all these Churches then the governed Churches for they are to heed to the Pastors ordained and to lay hâ—nds suddenly on no man to commit the Word to faithfull mâ—n to see that Pastors preach sound Doctrine and exercise Discipline according to the rule but they doe not feede as speciall Pastors the particular flocks but every one is to feede his owne flock over the which the Holy Ghost hath set him Acts 20 28. 3 The Elders of the classicall presbytery are Elders to all these Churches as the Elders themselves are in Collegio Presbyteriali in the Colledge of Presbyters and properly as they are in the Court but not separatim and oct of Court so this and this Archippus is not an Elder or Pastor to all these Congregations so as he hath to answer to God and to watch for the Soules of them all but hee hath a charge of them onely in Collegio and if he doe any thing as a classicall Elder as if hee lay hands on a Pastor ordained to bee the Pastor of such a Congregation hee doth it as the hand and instrument and deligate of the Presbytery or if hee pronounce the sentence of excommunication in a Congregation hee is virtualitèr in Collegio when he doth that act in respect he doth it as the deligate of the Presbytery And this our Brethren may see in their owne particular Eldership of their independent flock if an Elder occasionally rebuke any of the flock never convened before the Church he doth not in that exercise an act of Church Jurisdiction because he is not now in a Court and when hee is not in the Court hee cannot excommunâ—cate Yet â—iting in Court hee doth in Collegio with the rest of the Eldership exercise Church Jurisdiction And separatim and not joyned in the Court they cannot exercise Church Jurisdiction 2. The presbytery hath a Church-Relation to all these 30. Churches not taken distributively but collectively as all those are united in one Church
There be many things in this argument to be corrected as 1. That the Church of Corinth conveâ—ed in the whole multitude whom it concerned for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not prove it for the same Word is spoken of the meeting of the Apostles and Elders who met in a Synod with authority Acts 15. 6. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is attributed to the multitude Acts 21. v. 22. and to the Church of Believers 1 Cor. 11. 20. and 1 Cor. 14. 23. therefore the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seemeth to bee no cogent Argument 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not here in all this Chapter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the New Testament and by the seventy Interpreters whose translation Christ and his Apostles doe frequently follow in the New Testament use the words for any meeting of good or ill of civill or Ecclesiasticall persons As I might instance is a great many places of the Old and New Testament then what is it I pray you which restricteth the signification of these words to signifie a civill rather then an Ecclesiasticall meeting certainly the actions which the company doth when they are met and the end for which they meete I give an instance in Acts 19. 41. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like I say of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the Church of Christ and why it is a reason that cannot bee controlled They were assembled for to raise a tumult against Paul which was no Church-action and so no Church end is here So v. 39. But if you enquire any thing in other matters it shall be determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a lawfull assembly surely the end of such an assembly in Ephesus where this man was Town-Clark in the meeting could be no Church-businesse Hence wee are led to know what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Assembly or Church signifieth here not the Church of Christ so Psal. 22. 16. the Assembly of the wicked hath inclosed mee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merighem the seventy Interpreters turne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tâ—rtullian followeth them the persons congregated the actions and end for which they convenc lead us to this that the Word signifieth not a Church of Christ. So wee may see Psal. 26. 5. the Congregation of Elders cannot bee a true Church 2. 1 Cor. 11. 18. for first when you come together to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I heare there are divisions amongst you The place must signifie the Church of Believers because the end of their meeting was the Supper of the Lord or their communion v. 20. as the Text cleareth and 1 Cor. 14. 23. when the whole Church commeth together that was for prophecying and hearing of the Word as the Text is evident v. 16 17 18 23 24 25 26 27. and therefore here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must signifie the Church of Pastors preaching and people hearing the Word praying and praising God So in the third place when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church is convened to bind and loose and to excommunicate as Mat. 18. 17. 18. 19. there is no necessity that the Word Church should include those who have no power of the keyes and cannot by power of the Keyes bind and loose And therefore from the naked and meere Grammar of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no argument can bee drawen to prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 18. 17. must signifie that same which it doth signifie 1 Corin. 1. 1. 1 Corin. 11. 18. 1 Corin. 14. 23. for the word actu primo and originally signifieth any meeting but the persons who are Congregated and the end for which they meete leadeth us to the meaning and Grammaticall sense of the word in that place Now Matth. 18. the Ecclesia a Church Congregated there is such as bindeth and looseth in Heaven and Earth and congregated for that use therefore I see not how the circumstances of the place helping us to the Grammaticall sense of the word here as in all other places doth not inforce us to say in this place Mat. 18. the word Ecclesia Church must signifie onely those who have power to bind and loose that is only the Elders and not the people So to come to the place 1 Cor. 5. Those who come under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated together must bee expounded by the persons Office and the end of their meeting now the persons Office is Ministeriall hee will have them congregated by Pauls Ministeriall spirit and in the name and with the power of the Lord Jesus this is the power of the Keyes which hee who hath Davids Keyes Esai 22. 22. on his Shoulders Revel 3. 7. giveth to his owne Officers Matth. 16. 19. and these persons cannot be all that hee writeth unto v. 1. all that were pâ—ffed up and mourned not at the offence given by the incestuous 〈◊〉 to Iesus Christs holy Namâ— and Church all who are to forbeare eating and drinking with excommunicated persons vers 11. all who were in danger to be leavened vers 6. all who were to keepe the Feast in sincerity not with the old Leaven of wickednesse and malice for these directly were the whole multitude of Believers Men Women and Children who I am sure were not capable of the Keyes and the Ministeriall power of Paul 2. The end wherefore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were convened did meete and convene was vers 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver the man to Satan they were not convened to celebrate the Lords Supper as the Church is convened 1 Cor. 11. 18. nor for hearing the Word of Prophecy or Preaching as 1 Cor. 14. 23 24. And whether you construe the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Power of the Lord Iesus with the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver to Satan or with the Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregated in the Name and Power of CHRIST all is one the multitude of common Believers of Men Women and Children are neither capable of the power nor of the exercise of that power to deliver to Satan And therefore this meeting together by no Grammar doth leade us to say that the sentence was to be pronounced in face and presence of the multitude convened vers 21. Giving but not granting that the Church of Corinth in all its members must bee convened Though I hold it not necessary by this place yet it followeth not that all other acts of Jurisdiction must bee exercised in face of the whole Congregation for there is a speciall reason of the pronouncing of the sentence which is not in other acts the pronouncing of the sentence concerneth more the neerest Congregation of which the Delinquent is a member in relation of nearest and dayly Communion it concerneth also other Congregations of the Classicall Church of which also the Delinquent is a member but not so immediately and
of the evill of their doings and to prevent the Babylonish captivity or a worse judgement except the KING will and all Religion and. 2. Church-worship must bee resolved ultimately on the KINGS will and pleasure for if it be not the KINGS pleasure to reforme the people must continue still where they were and Scotland who contrary to the will and heart of authority at our first Reformation put away the Masse and Popery and established Religion in sincerity is greatly to bee condemned Luther had authority against him and the powers of the World it was one point of Reformation that John Baptist tooke up against the Law of the Land to preach against Herods sinne for if Popery be in a Land to leave Popery is a great degree of Reformation and if the people without the Prince may goe on in the greatest step of Reformation why not also in the lesser except you say the people without the King are not to abstaine from the grossest Idolatry under the Sunne which is to worship and adore the worke of the Bakers hands Mr. Mather Mr. Thomson The name Church 1 Cor. 14. 4 5. 35. 26 27. 28. is plainly given to that company that did assemble and come together for performance of spirituall duties and for the exercise of spirituall gifts as Acts 14. 27. Acts 11. 26. 15. 4. 22. 30. 1 Cor. 11. 18. 20 22. 23. 3. Ioh. 6. which places doe abundantly shew that a company gathered together to one place is called by the name Church as Cencâ—rea Rom. 16. 1. which could not containe many Congregations being but the prot of Corinth Answ. We seeke no more if it be called a Church which conveneth for performance of spirituall duties as some of your places doe well prove Ergo no assembly should have the name of Church but such as assemble for Word and Sacraments this now you cannot affirme and it followeth not the Church spoken of Matthew 18. is not assembled to Word and Sacraments But to bind and loose on Earth The meeting 1 Cor. 5. 4. is not for Word and Sacraments but to deliver to Satan for ought wee can read the word Church Acts 14. 27. is not an Assembly for Word and Sacraments but to heare how God had opened the doors of Faith to the Gentiles and whether this was preaching of the Word and receiving the Sacraments or rather a matter that concerned the Apostles and Elders that they might not thinke hard to preach the Gospell to the Gentiles I leave to the judicious Reader and if to be received of the Church Acts 15. 4. be a matter of word and Sacraments let all judge And if to lend a decree of a Synod Acts 15. 22. be the act of a Church assembled for word and Sacraments let the World judge and therefore all these places doe strongly confirme a Presbytery assembled for acts of Iurisdiction and matters that belong to many Churches as is most cleare Acts 14. 27. Acts 15. 4. Acts 15. 22. and seeing wee finde the name Church given to a meeting assembled onely for discipline or things that concerne many Churches for any thing wee can read or observe from the word as Acts 14. 27. Acts 15. 4 22. 30. Matthew 18. 17. and also the word Church given to a meeting assembled for the word 1 Cor. 14. 1 Cor. 11. 18. 20 22 23. Rom. 16. 1. and not for acts of Jurisdiction for ought that wee can collect from the word I beseech you Brethren why doe we contend if the word Church be a meeting of persons assembled to one place for spirituall duties sometimes for word and Sacraments onely sometimes for acts of Jurisdiction onely then is the word Church by our brethrens argument taken both for the Congregation and for the Elders of one or of diverse Churches and so wee have our intent And we desire our brethren to prove which they must prove if they oppose our principles that the word Church is never taken for the Eldership onely in all the Word of God but these places prove the contrary as I have shewen 2. Whereas our brethren say a company gathered into one place which is nothing else but a Congregation are called by the name of a Church I answer 1. Such a company is onely called by the name of a Church as I have proved for a company meeting for discipline onely Matthew 18. 17 1 Cor. 5. 4. is a Church also 2. It is false that a company gathered in one place are nothing else but a Congregation As you take the word Congregation for to you Congregation is an assembly of men and Women meeting for word and Sacrament with the Elders of the Church I appeale to the judgement of our reverend brethren If the Church Mat. 18. 17. assembled to bind and loose if the Church 1 Cor. 5. 4. though the Text speake nothing of the word Church assembled to deliver to Satan If the Church assembled Acts 14. 27. Acts 15. 2. to heare things which concerned the Apostles and many Churches rather then one If the multitude convened Acts 15. 30. to heare the decree of the Synod read and if the Church of Apostles and Elders from Antiosh and Ierusalem Acts 15. 22. be a Congregation or a Congregationall Church assembled for word and Sacraments as the word Church is taken Acts 11. 26. 1 Cor. 11 20 22 33. Mr. Mather and Mr. Thomson Num. 8. 10. The children of Israel which were not the Church of Officers layd on hands on the Levites therefore when a Church hath no Elders the people may conferre ordination and it is not to be tyed to the Presbytery onely Hence other of our Brethren say ordination is but accidentall to a Ministers calling and may be wanting if the people shall chuse in the defect of Elders Answ. Here two poynts are to be discussed shortly 1. If Ordination belong to the People 2. If Ordination to a certaine stick be necessary for certainly the people doe not call but to a certaine flock To the first I say There is not a place in all the Word of God where the people conferre ordination to the Pastors of the New Testament Therefore our brethren flee to the Old Testament to prove it from the Levites who received imposition of hands from the children of Israel but our brethren hold that the calling of the Levites and of the Pastors of the New Testament are different as the Officers and Churches of the Jewish and Christian Church are different 2. Our brethren grant pag. 49. That it wanteth all example in the New Testament that the people lay on hands 3. These who layd on hands on the Levite Num. 8. were Elders and our brethren say It is like they were but. 1. They did it not as Elders 2. But as representing the people not as Elders civill for that belonged to Aaron and his sonnes Levit. 8. else it will follow that where the Church hath no Magistrate to lay on hands the
Minister cannot administer the Lords Supper to any but his owne flocke see you to this 6. If the sister Church lie under any offence you will not admit any of their members to the Lords Supper though these members be of approven piety and why What a separation is this What if these members do not consent to that offence as some of the godly in Corinth might be humbled and mourne that the Church did not cast out the incestuous person shal they be debarred by you from the seales because they separate not from that infected lump the Apostle alloweth communicating so that every one examine himselfe 1 Cor. 11. 21. 30. with drunken persons and where many were stricken of God with death and diverse diseases as eating and drinking their owne damnation 7. You looke at the Lords Supper as a seale of communion with all the Churches of the Saints What communion meane you invisible no. You deny that the seales are given to the invisible Church and the members thereof but to the visible Church as you say If you meane a visible communion of all the visible Churches of the Saints why then brother doe you call the universall visible Church a Chimera or a dreame as you say and if all the visible Churches have a visible communion it is to deny Christs wisdome and care of his Church to deny the lawfulnesse of a Oecumenick and generall councell of all the Churches of the Saints We recommend saith the Author Brethren for a time to other Churches as Paul recommended Phoebe to the Church of Rome Rom. 16. 1. 2. or we give letters dismissorie to such as are for ever to reside in another congregation but members are not to remove from their congregation but upon just and weighty reasons made knowne and allowed by the whole Church for wee looke at our Church Covenant as an everlasting Covenant Jerem. 50. v. 5. And therefore though it may be resigned and translated from one Church to another as Gods hand shall direct yet it is not to be violated and rejected by us if members cut off themselves by excommunication it is their owne fault if any upon light reasons be importunately desirous to remove the Church is to use indulgence as not willing to make the Church of God a prison but often the hand of God in poverty and scandall followeth such and driveth them to returne when a person recommended by letters commeth to another congregation the Church by lifting up their hands or by silence receive him if he â—e altogether unknowne and doubted of because the Church may erre be is not received till due triall be taken of him Answ. We see not how letters of recommendation most lawfull as we judge and necessary can resigne ministeriall power a liberty bought with Christs bloud as you say to any other Church for we think all the visible Churches are one Catholike visible Church and should have a visible communion and so that there is no resignation of ministeriall power in these letters but they are declaratory of the Christian behaviour of the dismissed Christian. We aske if dimissory letters be authoritative and done by the Church as the Church and how can a Church usurp authority by your way over a sister Church to recommend a sojourner to a Church state and Church liberties and seales of the Covenant one Church hath no authority over another If these letters be meerely private and meerely declaratory to manifest and declare the sojourners Christian behaviour only then he had power and right without these letters or any act of resignation or giving away ministeriall power to be a Church-member of the visible Church to the which he goeth Ergo he was a member of the visible Church to which he goeth before the dimissory letters were written and the letters doe resigne no right but onely notifie and declare the sojourners preexistent right and so there is a visible Church and a visible communion of all congregations on earth and most be an externall power and authority in all for Synods Let our brethren see to this 3. The person to remove must be dismissed and loosed by the consent of the whole congregation it conveniency permit else he is not exonered of his Church-oath made to that congregation What if conveniency doe not permit then is he loosed from an oath without consent of the Church which did by oath receive him I thinke ejuâ—dem pâ—testatis est as the Law saith ligare solvere that Church power which bindeth must loose 4. If the Church-Covenant be an everlasting Covenant as Jer. 50. 5. tying the man to the membership of that particular congregation for ever I see not how the Church can use indulgenees and Pope-like dispensations against the oath of God to breake it upon light and frivolous reasons for if God punish Covenant breaking so also should the Church and can by no indulgence be accessory to the breach of Gods oath there is too great a smell of Popery Arminianisme and Socinianisine in this way in my weake judgement But if the man be not sworne a member of that particular Church by his oath he is sworne a member of the visible Church universall which our brethren cannot well say Neither is any Covenant called an everlasting Covenant in the Scripture but the Covenant of grace Jer. 31. 33. c. 32. 40. Isa. 54. 9 10. and that is made with the invisible Catholike Church of beleevers as is the Covenant Jer. 50. 5. and not a Covenant with one visible congregation and what warrant hath the Church to dispense with the breach of such an everlasting Covenant 5. The testimony of other Churches if it be a warrant to you in faith to receive into the Church such a one as a Saint and a Temple of the holy Spirit how should it not also be a warrant to you to cast out and excommunicate also 6. The person comming from another Church if of approven piety is received by lifting up of the hands or silence of the Church as you say 1. Have we a warrant from Gods word for such a new inchurching 2. Why is he not received by a Church oath as a Minister transplanted to another Church must have ordination and election of new for to you there is alike reason 3. If there be no need of a new Church oath to make him a member of that visible Congregation seeing now he is loosed from the former you inâ—inuate his former Church-oath did make him a member of a visible Church and so â—e that is a visible member in a Church is a visible member of all and so there must be a visible Church-Catholike if there be a Catholike visible membership in any one member and so you destroy what you build Manuscr 16. A third way of Communion with other Churches saith the Author is by seeking their helpe and presence 1. In admitting of members 2. In case of differences of judgments 3. In
and prayed for as King by the people of God at Jeremiahs expresse commandement 3. So a pagan husband becomming a Christian should by that same reason acquire a new husband-right over his wife contrary to the 1 Cor. 7. 13 14 15. the Captains or Masters who of heathens become Christians should obtaine a new right and power over their Souldiers and Servants and they should come under a new oath and promise to their Captaines and Masters 4. If the heathen King have onely temporall Kingly power he had no power as King to take care that God were worshipped according to the dictates of the Law of nature and Law of nations had power to punish perjury Sodomie parricid as sins against the Law of nature and the heathen King should not by office and Kingly obligation bee oblieged to be a keeper and a defender of the tables of the Law of nature which is against all sense But if the power which a heathen King becomming a Christian King acquireth be onely a Christian power to use for Christ the Kingly power that hee had while hee was a heathen King then a heathen King jure regali by a regall right is the head of the Church though hee bee a Woolfe and a Leopard set over the redeemed flocke of Christ yea though hee bee the great Turke hee is a Pastor called of God the Church though for his moralls hee bee a Woolfe and a hireling yet by office and Law hee is a feeder of the flocke Talis est aliquis qualem ius offiâ—ii requirit And certainly it is impossible that a heathen King can bee a member of the true Church hee wanting both faith and profession which doe essentially constitute a Church-membership if it bee said hee is ex officio by his office a member that is nothing else but hee ought to bee a member of the Church so all mankind are members of the Church for they are oblieged to obey Christ and submit to him upon the supposall of the revealed Gospel and the heathen King is no otherwise a member by the obligation regall that layeth upon him as King yea when the Gospel is preached and the heathen King converted to the faith hee is not a member of the Christian Church as a King but as a converted professor and so Christianitie maketh him not a Kingly head of the Church but what essentially constituteth him a King that also constituteth him a Christian King Christianitie is an accidentall thing undoubtedly to the office of a King 2. They doe no lesse erre who make the King and the Church officers collaterall Judges in Church matters so as with joynt and coâ—quall influence they should bee Canon makers 1. Because perfect Synods are and have beene in the Apostolick Church without any influence collaterall of Christian Magistrates as being against their will and mind who were Rulers of the people as Acts 1. 14 15. Acts 2. 46 47. Acts 4. 1 2. Acts 6. 1 2 3 4. Acts 15. 6 7 8. c. 2. What the Church decreeth in the name of Christ standeth valid and ratified in Heaven and Earth Matth. 18. 17 18. Joh. 20. 21 22. whether the Magistrate assent to it or not so that he hath not a negative voyce in it by any ecclesiastick power for Christ saith not What yee bind on earth in my name shall be bound in Heaven except the Magistrate deny as a collaterall Judge his suffrage Now if he be a collaterall Judge by divine institution no Church act should be valid in Christs Court without him as excommunication not in the name of Christ or performed by those who are not the Church but onely in civill offices is not excommunication also what ever the Magistrate doth as the Magistrate he doth it by the power of the sword Ergo if he take vengeance on the ill doer as his office is Rom. 13. 3. 4. his acts are ratified in Heaven though the Church as collaterall Judges say not Amen thereunto 3. The coactive power of the King and the Ecclesiasticall power of the Church differ as carnall and spirituall spirituall and not spirituall of this world and not of this world and are not mixed by the Word oft as Joh. 18. 36. 2 Cor. 10. 3 4. 2 Tim. 2. 4. and therefore it in one and the same Church constitution the King and the Church be joynt and coequall Judges and joynt definers the constitution must both be injoyned under the paine of bodily punishment which the Church whose weapons are not carnall cannot command and under the paine of Church censures as suspension rebukes and excommunication the King must command Now the Canon should neither be an Ecclesiasticall nor yet a civill Canon but mixt for the Canon makers injoyneth with powers and paines which are not due unto them nor in their power Now to make a Law saith Feild is to prescribe â—â—aw under the paine which the Law-maker hath power to inflict but neither hath the Church the power of the sword 2 Cor. 10. 3 4. Joh. 18. 36. nor hath the King by Gods â—aw the power of excommunication See Calderwood And one and the same Law should be backed both by a carnall and worldly power and not by a worldly and carnall power 3. The King as King must have a mixt power halfe kingly â—â—â— halfe ecclesiastick and by the same reason the Church must have a mixt power partly Ecclesiasticall and partly civill and this were to confound the two kingdomes the kingdome of this world and the spirituall kingdome of Christ which is not of this world Joh. 18. 36. condemned by Anselmâ— and Hilarius and Bernard and Augustin Put if they say that every one hath their influence partialitate causae non effâ—cii according to the nature of causes then is not one and the same Church constitution from both King and Church See Apollonius But the Kings Canon is civill the Churches Ecclesiasticall and every one of them without another perfect in their one kind See what the learned Gerson Bucer and Amesius saith further to adde light to this point Those who maintaine a third that the Church Canons hath all the power of being Church Lawes from the King and all Ecclesiasticall and oblieging authority from him and that they have onely some helpe of consulting power from the Church are grosser Divines See Joan. Weemes for so the King is the onely Canon maker and the Church-men giveth advice onely as the Kings Proclamation speaketh having taken 〈◊〉 counsell of our Clergy we command such a worship â— and so the Canon runneth it seemeth good to the holy Ghost and the King as the Canon speaketh Acts 15. 2. the King is made an Ecclesiasticall and ministeriall Prâ—acher to expone publikely the Scriptures to the Church of God for all lawfull Church Canons are but Ecclesiasticall expositions of Gods Word and so the Emperours and Christian Kings are the onely lawfull Canon
testium veritatis They loose the subjects from the oath of fidelitie Lodovick the fourth answering the calumnies of John the 22. saith it is against all Law that the Emperour hath no imperiall authoritie and power except hee bee anointed conâ—eâ—rated and crowned by the Pope he citeth their owne Law on the contrary That Joannes the 22. saith the Emperour insinuateth in his Bull that hee is universall Lord in both temporall and spirituall matters Bonifacius the eighth setteth out a Bull against Philip the Faire Philippus Pulcher King of France as saith Stephanus Aufrerii and speaketh thus that he is universall Lord of the earth in both temparall and spirituall thingâ— Bonifacius Episcopus servus serâ—orum dei Philippo Frâ—n 〈◊〉 regi deum time mandata ejus serva seire te volumus quod in spritualibus temporalibus nobis suâ—es benificiarum preâ—endâ—â—â— ad te câ—â—â—io nuda spectet c. Beleeve if ye will that Constanâ—â—â—â— gave to the Popes of Rome freedome and immunity from the imperiall Laws and that he gave to the Pope the territories of Rome and the City of Rome the Seat of the Empire to be Peter the fishers patrimony and this say they Constantine gave to Silvester which is the Patrimony of the Crowne and the very Empire it selfe given to Peter we teach no such Kingly power given to Church-men and judge this donation to be a forged lye invented by Papists because they are their owne witnesses of this donation For Hieronymus Paâ—â—â—us Cathâ—lanus a Lawyer and Chamberlaine to Pope Alexandâ—r the sixth saith exprelly there was no such donation made by Constantine And because those who are most diligent observers of memorable antiquities speake nothing of this donation as neither Eusebius nor Hieronymus nor Augustine nor Aâ—brase nor Basilius nor Chrysostome nor Ammianus nor Histeriâ— Tâ—ip â—â—tita nor Pope Damasus in his Chronicle nor Beda nor Orosâ—us it is but a dreame yet it is certaine that three hundreth veares after Constantine the Emperours keeped Rome and the Townes of Italy by their presidents and deputies as may be seene in Justiniâ—n And this they did to the time of Innâ—â—â—ntius the second as Chronicles doe beare 6. Wee doe not teach that Church-men are loosed from the positive Lawes of Emperours and Kings Bellarmine saith that the Magistrate can neither punish Church-men nor conveene them before the tribunallâ— so Innocentius the third saith the Empire is not above the Pope but the Pope is above the Empire And Bonifacinâ— the eighth saith all upon hazard of their salvation are subject to the Pope of Rome who hath the power of both swords and judgeth all and is judged by no man Now it is knowne to 〈◊〉 Nicanor that the Prelats of England and Scotland in their high Commission had the power of both swords and that by Episcopall Lawes the Primate 〈◊〉 all the 〈◊〉 and is judged by none and who but he and who ever spake as Suarez That Church-mâ—n 〈…〉 co 〈…〉 against Princes even to detbrane them And as he saith 〈…〉 by divine Law the Pope is eximed from aâ— Laws of Princes and shall we in this beleeve Bellarminâ— Sato â—â—â—etanus Turrecremata Grâ—gâ—rius de Valent. Suaâ—â—â—â— and then forsooth they bring us their Canon Law to judg the Law of God to prove it because it is said by their Silvester nemo judicabit primam â—dem and their Gratian learned this jus divinum this divine Law from Innocentius the Pope And what they alledge for Peters exemption from paying tribute will exime all the disciples and so all Church-men by divine right from the Lawes of Princes Yea all Clergy-men say they by a divine positive Law are eximed from the Laws of Magistrates So saith Suarez Bellarmine and the 〈◊〉 of Rbeimes but with neither conscience nor reason And contrary to their owne practise and doctrine For Paul will have every soule subject to superiour Powers and except the Roman Clergy want Soules they must also be subject Salomon punished Abiathar Josiah burnt the bones of the Priests upon the Aâ—tar Christ subjected himselfe to his Parents payed tribute to Caesâ—r and commanded Scribes and Pharisces to doe the like Matth. 22. Willing that they should give to Cesar those things which are Caesars Paul appealed to Caesars Tribunall and Rom. 13. as many as may doe evill as many as are in danger of resisting the power are to be subject Rom. 13. 4. 2. but Church-men are such therefore they are subject Agatho Bishop of Rome writing to Constantius the Emperour calleth himselfe imperii famulum a Subject of the Empire and saith pro obedientia quam debuimus Leo submitted himselfe to Lodovick the Emperour The Clergy of Constantinople may be conveened before the Patriarch or President of the City See the Law And and Bishops Clerks Monkes c. for criminall causes are judged by the Presidents If a man have a suit with a Clerk for a money matter if the Bishop resuse to heare tunc ad civilem judicem c. say they Sigebertus as also Luitprandus doth witnesse that the Bishops of Rome were compelled to pay a certaine summe of money to the Emperors to be confirmed in their Bishopricke evâ—n till the yeare 700. Leo the fourth who is canonized by Papists as a Saint writeth to Lotharius the Emperour that they will keepe the Emperors Lawes for ever and that they are lyars who say the contrary Arcadius made a Law that if a Priest were found to be seditious and troubling the publick peace he should be banished an hundred miles from that place But how farre Popes have surpassed bounds in these see their blasphemies As they say God should not have beene discreet nisi potestatem Pontifici super principes contulisset except he had given power to the Pope above Princes Also Papam superioritatem habere in imperatorem vacante imperatore imperatori succedere Also Papa habet utriusque potestatis temporalis nempe spiritualis Monarchiam Also Quanto sol lunam tanto Papa superat Imperatorem The Pope is above the Emperor and succeedeth to the Emperors throne when it is vacant and he is as farre above the Emperor as the Sunne is above the Moone The Pope also h in the Nativity night blesseth a Sword and giveth it to some Prince in signe that to the Pope is given all power in heaven and in earth 7. The Pope may loose all Subjects from their oath of Loyalty and may command that a Jesuite stabbe or poyson a King when he turneth enemy to the Roman Faith All these Satan and envy it selfe cannot impute to our doctrine Let Lâ—simachus the Jesuite heare this and see if his owne little Popes the Prclats doe not teach or aime at all these points against the Kings of the earth CHAP. 7. SECT 1. Of the way of
the other and we find the keys given to Officers and Stewards only And here is no Church Mat. 18. or yet Mat. 16. without Pastors except they say that Christ Mat. 18. 18. speaketh not to the Disciples but to the multitude of the Jewes which is a great crossing of the Text. And to say that Christ speaketh to the Apostles not as to Apostles but as to the Church of believers is only a bare affertion and cannot be proved and all they can say hangeth upon this one place and this is the most The power of binding and loosing is given to the Church which is to be obeyed and heard in the place of God But this Church is never in the VVord of God say they taken for a company of Officers Pastors and Elders only it signifieth alwayes the Body of Christ his Spouse his Saints by calling partakers of the most holy Faith To which I answer The body Spouse of Christ and Saints by calling as they are such is the invisible Church and the keys and Seales sayth this Author are not to be dispensed to all the faithfull as such but as they arè confederate or joyned together in some particular visible Church that is sayth he as they are members of a visible Church Ergo c. the body and Spouse of Christ as such is not the Church here meant of but the visible Congregation Now the essence of a visible Church of which Christ speaketh here is saved in ten who are only visible professors and not a Church of sound Believers not the true body mysticall and Spouse of Christ and yet by this place the Keys are given to such a Church now wee desire againe a place in all Gods Word for a Church in this sense and a Body of Christ and his Spouse in this meaning for certainly professors this way confederate as professiors are no more a Church of Christ redeemed ones and his Spouse then an Assembly of Elders onely can be called such a Church of Believers for both Churches are and may be where no believers are at all at least for a time and even while they exercise this power of Binding and Loosing and so thâ— place Matthew 18. is as much against our brethren as against us And Lastly our Doctrine is acknowledged by all our Divines against the Papists proving that Mat. 16. the Keyes were given to Peter as representing the Apostles and his successors in the pastorall charge not as representing all believers Also the Fathers Irenaeus Nazianzâ—nus Cyprianus Basilius Ambrosius Theophilactus Cyrillus Euthymius Hyeronimus Augustine Beda Chrysostomus And ordinaria glossa Hugo de sanct Victor Haymo Cardinalis Cusanus Anastasius Leo Durandus Thomas Adrianus Scotus making a comparison between Peter and the rest of the Apostles say the keys were given to all the Apostles when they were given to Peter and Peter received them in the name and person of the rest of the Apostles wherby they declare it was never their mind that Peter received the keys in name of all believers Also the learned as Augustine Beda Gregorius expound the Church builded upon the rock to be the Catholick Church and not a particular visible Church And Gerardus giveth a good reason why this Church Mat. 16. cannot be a particular visible Church because the gates of hell prevaileth against many joyned to the visible Church in externall society and VVicklif writing against the Monkes resureth that error of the Papists that any members of the true Church can be damned and Whittaker sayth Augustin against Petilian sayth the Church builded on the rock is the Church of the Elect not the visible Church CHAP. 2. SECT 2. PROP. THis Church saith the Author doth meete together every Lords Day all of them even the whole Church for administration of the Ordinances of God to publick edification Ans. Two things are here said 1. That all even the whole Church must meete for administration of the Ordinances of God that so all and every one of the Church may be actors and Judges in dispensing of censures this we take to be popular governement 2. That there is a necessity of personall presence of all and every one of the Church Hence Quest. 3. Whether or no the multitude of Believers and the whole people are to be judges so as private Christians out of Office are to exercise judiciall acts of the keys For the more easie clearing of the Question let it be observed 1. Dist. There is a dominion of Government Lordly and Kingly and this is in Christ only in relation to his Church and in civill judges and is no wayes in Church guides who are not Lords over the Lords inheritance there is a government Ministeriall of service under Christ and this is due to Church-guides 2. Dist. Regall power being a civill power founded in the Law of nature for the Ants have a King may well be in the people originally and subjectively as in the fountaine nature teaching every communitie to govern themselves and to hold off injuries if not by themselves yet by a King or some selected Rulers but power of Church-government being supernaturall and the acts of Church-government and of the casting such as offend out of Christs Kingdome being supernaturall neither of them can be originally in the multitude of professing beleevers but must be communicated by Christ to some certaine professing beleevers and these are Officers Therefore to put power and acts of government in all professors is a naturall way drawne from civill incorporations Christ is not ruled by our Lawes 3. Dist. The government of Christs Kingdome is the most free and willing government on earth yet it is a government properly so called for there be in it authoritative commandements and Ecclefiasticke coaction upon the danger of soule penalties in regard of the former all the people by consent and voluntary agreement have hand in election of Officers inflicting of censures because it concerneth them all but in regard of the latter the whole people are not over the whole people they are not all Kings reigning in Christs government over Kings but are divided into governours and governed and therefore the rulers Ecclesiasticke onely by power of office are in Christs roome over the Church to command sentence judge and judicially to censure 4. Distinct. The Officiall power of governing superaddeth to the simple acts of popular consenting the officiall authoritative and coactive power of Christs Sceptor in discipline That distinction in the sense holden by our brethren that the state of the Church is popular and the government Aristocraticall in the hands of the Eldership is no wayes to he holden nor doe the Parisian Doctors the authors of this distinction mind any Church-government to be in the people Our brethren in the answer to the questions sent to them from England explaine their minde thus 1. We acknowledge a Presbytery whose worke it is to teach and rule and whom the