the keyes are given by our brethrens grounds and are regenerated can onely be excommunicated and none else can be excommunicated by their way also for the unregenerated are without and so cannot be cast out I know not what Mr. Robinson can meane that the Church cannot cast out as he saith any part or parcell of her true matter The Church cannot excommunicate the regenerated 1. Because saith he the true matter of the Church hath the forme and essence of the Church and the Church cannot cast out her owne essence 2. The Church should deliver to Satan the true members of Christs body which he abhorreth to write But I have learned of Mr. Coachman that onely the converted are to be excommunicated because they have a spirit to be saved in the day of the Lord 1 Cor. 5. The non-converted are flesh but truely this is strange Paul speaketh of the incestuous person according to the judgement of charity as supposing hiâ— to have flesh and Spirit as he professeth himselfe to be a member of the Church but truely this is weake for in the same Chapter Paul will have drunkards railers extortioners idolaters to be excommunicated Peter did really excommunicate Simon Magus excluding him from part and portion in the visible Church Act. 8. 21. and are such not to be excommunicated because they cannot be cast out who were never within See into what inconveniences our brethren are fallen while they agree I speake with reverence of those godly men with Anabaptists in the nature of the visible Church But truely hypocrites are within the Church and when their hypocrisie doth breake out into grievous scandals they are to be cast out of the visible Church but they cannot indeed be cast out of the invisible Church because they were never within the same but our brethren still doe confound the visible and invisible Church which in nature and essence are opposed by way of contradiction if Augustine say right multae oves extra visiblem Ecclesiam multi lupi intra For the Church invisible as it is such and essentially is not the Church visible and the Church visible is not essentially invisible But to returne to Robinson if the regenerate cannot be excommunicated they cannot fall into such grievous sinnes as incest murder and contumacy to the Church which deserveth excommunication But this latter none can say but Novatians Ergo neither can the former be said The major is undeniable whosoever can and may commit sins deserving excommunication are to be excommunicated as Christ saith Matth. 18. 17. 18. and Paul 1 Cor. 5. 4 5. Now if the converted cannot fall into grievous sins against the Church such as contumacy neither can they fall into grievous sins against God 2. By this doctrine no professors are to be excommunicated at all for all within the visible Church are either converted or non-converted the converted are not to be excommunicated saith Robinson because they are the true members of the Church and of Christs body now the non-converted far lesse can be excommunicated because those cannot be cast out who are not within as our brethren teach For they are the false matter of the Church and no part of it yea and as our Authour saith have no measure of sincerity and truth and therefore cannot be members of the Church Now the Church say our brethren cannot judge those which are without 1 Cor. 5. 12. 3 This opinion is just the opinion of the Anabaptists that the true members of the visible Church are onely regenerate persons and they onely have the essence of the true membership which is false they are within the visible Church and truely within the net and a part of the ground called the Kingdome of God Matth. 13. 4. Though they be not members of the invisible Church of believers and the redeemed in Christ. 4. The Nicolaitans Iezabel the false Apostles the spreaders of Balaams doctrine Revel 2. and those who offend in Christs Kingdome are all necessarily either not to be excommunicated at all or necessarily they are all unconverted by Robinsons doctrine or all converted by Mr. Coachmans way And the Church then shall not bind and loose in Heaven but clave errante except they be all known certainly to be converted who are excommunicated or certainly knowne not to be converted But this were ridiculous the object of excommunication by Christ is one which refuseth to heare the Church whether he be converted or not converted 5. All our Divines standing for the cerainty of the perseverance of the regenerated answer Papists and Arminians alledging for the apostacy of the Saints the example of the regenerated who may be excommunicated that excommunication doth never evince that the person excommunicated is out of the state of grace but onely that he hath fallen into a scandalous externall fact which deserveth that he should be delivered to Satan and that one may be a member of the visible Church and converted to God who is excommunicated Lastly Robinsons arguments doe bewray great Ignorance in the doctrine of the true Church to wit that first it should follow that if the Church excommunicate a converted person it should destroy its own essence for conversion is the essence of the invisible Church not of the visible Church and is not destroyed by excommunication But the beleever is edified thereby for he is delivered to Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord but that he is cut off from the visible Church is no more inconvenient then to cut off a rotten apostume of excrescent carnosity of the body which hurteth the physicall integrity of the body but doth not take away any part of the essence so as it should not thereafter be a living body His mixt argument hath a cry but no force It should follow that the member of Christs body saith he should be delivered to Satan which is not inconvenient for this is the Ordinance of Christ to save the mens spirit and to teach him not to blasphâ—me 1 Cor. 5. 5. 2 Tim. 1. 20. It were an inconvenience to deliver a member of Christ to Satan morally as 1 Cor. 6. 15. This is a sinfull deliverance when one is given over to Satan that Satan may worke in him as in his work-house and as in a childe of disobedience Ephes. 2. 2. a converted soule cannot thus be delivered to Satan and this we abhor to write no lesse then Robinson But to deliver to Satan penally as to a penall tortuter who worketh sorrow and feare in the conscience for sinne to humble the offender and to save his spirit in the day of Christ is neither horrour by word nor by writ but the Word of God 1 Cor. 5. 5. Now to say something of the sorts and nature of excommunication We acknowledge not what Navarrus and Gregory say That excommunication whether just or unjust is to be feared for the curse causlâ—sly doth
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
the ancients have taught as Tertullian Irenaeus Origen Cyrill Theophylact. Oecumâ—nius Clemens Alexandrin Iustin Martyr Chrysost. August Hilarius Ambrose Basil. Epiphanius Ierome Eusebius Cyprian Damascen Beda Anselme Bernard So our Divines Calvin Luther Beza Martyr Iunius Bullinger Gualtâ—r Daneus Tiâ—enus Bucanus Trelcatius Piscator Pareus Tossanus Polanus Decolampadius Bucer Hipperius Viret Zuinglius Fennerus Whittakerus Feildus Reynoldus Anto. Wallaeus Profess Leydens Magdeburgersis Melanthon Chemnitius Hemingius Aretius Then the Keyes be given to Church-officers because they are Officers and Stewards of the Kingdome And you will have the Keyes to be given to believers as believers and as the Spouse of Christ. Now Elders and believers may be opposed as believers and no believers as the Church of the redeemed and not the Church of the redeemed but the accidents onely of that Church as you teach and as the Spouse of Christ and his body and not the Spouse nor his body I see not by our brethrens doctrine that Officers as Officers have any right title or warrant to the Keyes or to any use of them seeing they are given to believers as believers and as Christs body and Spouse 2. The place Matth. 28. 19. is against you for you say that Pastorall preaching and administration of the Seales are given onely to such as are Preachers by office Now the converting of infidels and other unbelievers to make them fit materials of a visible Church is not as you say the charge proper to Pastors as Pastors and by vertue of their Pastorall charge as baptizing by this place is their proper charge because Pastors as Pastors convert none at all nor can they as Pastors exercise any pastorall acts toward the un-converted the un-converted by your way are under no Pastorall charge but converted by Prophets not in Office Pastors as Pastors exercise all pastorall acts toward these onely who are members of a visible Church as toward these onely who have professed by oath subjection to their ministery ad are partakers of the precious faith and are the sonnes and daughters of the Lord God Almighty So you teach So by this Text Pastors as Pastors cannot convert infidels and we desire a warrant from Gods Word for the pastorall acts in converting souleâ— yea seeing by this place persons out of office onely doe convert soules by your doctrine with all reason persons out of place should baptize for teaching and baptizing here and by your owne doctrine are of a like extent See to this and satisfie us in this point of such consequence as everteth the ministery of the New Testament which we believe our brethren intend not being so direct Anabaptatisme and Socinianisme points that we know our deare brethren doe not love or affect The Author addeth He who said to the Apostles Whose sinnes ye retaine they are retained and whose sinnes ye remit they are remitted Joh. 20. 23. He also said to the Church Whatsoever ye biâ—â— on earth shall be bound in Heaven Math. 18. 18. Which is a Commission of the same power and to the same â—ffect and so the Apostles and the Churches both received the same power immediately from Christ and therefore though the Church presented their Officers chosen by themselves to receive ordination from the Apostles 〈◊〉 now when the Apostles are ceased and no other successors left in tâ—â—â— roome from whom their officers might receive ordination but frâ—â— the Presbyterie of their owne Churches where such a Presbytery is yet wanting and is now to be erected the Church hath full power to give ordination to them themselves by the imposition of their hands Answ. If the Reverend Authour had framed an Argument here it should have been thus Those who have received immediately from God a Commission of the same power and to the same effect by the Text Math. 18. 18. Which the Apostles of our Lord received by the Text Joh. 20. 23. These may doe what the Apostles did in ordaining of Elders seeing they are the successors of the Apostles where there be no Elders But the Church of believers received the same Commission Matth. 18. 18. which the Apostle did Joh. 20. 23. and where Edders are wanting in the Church the Church of believers is their successors Erge c. First the assumption is false for if the Church receive the same Commission Math. 28. The Apostles received Joh. 20. and you must adde Math. 28. 19. for the same Commission is given to the Apostles Math. 28. 19. which is given Joh. 20. 23. But the Disciples received Commission Ioh. 20. and Math. 28. of Pastorall binding and loosing and preaching by vertue of their Office and to administer the Sacraments in their owne persons as you grant therefore the Church of believers received commission from Christ where Presbyters are not to preach by vertue of an Office and administer the Sacraments in their owne persons Ergo the Church of believers may where there is no Presbytery preach by verue of an Office and administer the Sacraments You will happily say there is no such necessity of baptizing as of ordination of Ministers and baptizing is incommunicable because we read not that any in the Apostolique Church baptized but Pastors I answer there is in an extraordinary necessity where there are no Presbyters at all as little necessity of ordination if there be Presbyters in other Congregations to ordaine And since you never read that any in the Apostolique Church ordained Pastors but Pastors onely why but we may have recourse to a Presbytery of other Congregations for ordination as well as for baptizing for it is petitio principii a begging of the question to say that baptizing is proper to Pastors but ordination is not so yea but ordination by precept practice is never given but to Pastors and Elders in consociation 1 Tin 4 14 1 Tim. 5. 22. 2 Tim. 1. 6. 2 Tim. 2. 2 3. Tit. 1. 5. Act. 6. 6. Act. 13. 3 Act. 14 23. 2. There is good reason why Pastors should be successours of the Apostles in the act of ordaining Pastors you grant where Pastors and Elders are they succeed to the Apostles in the acts of ordination but that all believers men and women should be the Apostles successours to ordaine Pastors is a rare and unknowne case of Divinity for 1 Cor. 12. 29. Are all Apostles are all Prophets Yea not long agoe you said that Act. 1. an hundred and twenty amongst whom there were women had all hand in the ordination of Matthias to be an Apostle so that beleevers by you are made the Apostles successours and more yea even co-ordainers and joynt-layers on of hands with the Apostles Yea if believers received immediately this same Commission from Christ Math. 18. which the Apostles received Ioh. 20. Believers are to ordaine Pastors no lesse when the Presbytery and Elders are present then when they are absent yea and rather then the Apostles because the Church of beleevers their patent passed the Seales first even before
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
soules to Christs kingdome and visible Church even to the second comming of Jesus Christ. 4. Seeing the Lord doth so often complaine of idle Pastors of dumbe dogges by whose sleeping soules are losed Now this Argument for the proposition seemeth most reasonable In the old Testament Priests Levites Prophets and all the edifying officers are set downe there and so are the officers and canons anent their government set downe in the New Testament Eph. 4. 11. 1 Cor. 12. 28. 1 Tim. 3. 2 Tim. 2. Act. 2. 17 18. Ioâ—l 2. 28. Act. 20. 28. But no such things are written in the old or new Testament of gifted Prophets not in office 7. All lawfull officers have power authoritatively from Iesus Christ to remit and to retaine sinnes by the preaching of the Word But Preachers out of office have no such power Ergo Preachers out of office are not lawfull Preachers The proposition is Ioh. 20. 21. The assumption is evident for where are they sent as the Father sent his Sonne Christ and that promise is made onely to the Apostles and to their successors Prophets without office are not the successors of the Apostles Robinson saith the commission there given is peculiar to the Apostles onely and confirmed by the miraculous inbreathing of the holy Ghost and by them to be dispensed principally to unbeleevers of all which nothing is common to ordinary officers but else where this power is given to the whole Church Matth. 16. 17. 1 Cor. 5. 2 Cor. 6. 6. Yea to every faithfull brother Matth. 16. 18. Ch. 18. 15. Luk. 17. 3. This is that which Anabaptists teacheth as Chemnitius saith and the very doctrin of Ostorodius Nicolaides Socinus but except the miraculous inbreathing of the holy Ghost there is nothing here peculiar to the Apostles onely for the loosing and retaining of sinne is nothing but binding and loosing of the sinnes and this is nothing but the forgiving and retaining of sinne by the preaching of the word and censures of the Church and that binding and loosing Matth. 16. is not given to the whole Church of beleevers for the Text saith no such thing but power of the keyes is given to Peter that is to the Church-guides the successors of Peter 2. Authoritative power of forgiving of sinne is not Matth. 18. said to bee ratified in heaven but onely when the Church doth bind and loose and forgiving Luk. 17. is betwixt sister and sister who have not power to bind and loose in heaven 8. All Prophets are either ordinary or extraordinary as is cleare in Gods Word extraordinary now are not in the Church and the ordinary Prophets now are not gifted to preach the Word except as Timothy from their youth they have beene trained up in the Scriptures and have learning sciences knowledge of the tongues if he would bee a man able to teach others 2 Tim. 2. 3. 1 Tim. 3. hee must meditate reade and give himselfe wholly to these things 1 Tim. 3. 15 16. and so must leave his calling contrary to the Apostle his commandement 1 Cor. 7. 20 21 22. 1 Thess. 4. 11. Ephes. 4. 28. but if hee have a gift for publicke preaching he is to separate himselfe for it seeing a gift is a token of Gods separation Quest. III. Whether the Arguments of Mr. Robinson for the pâ—ophecying of private persons not in office doe strongly conclude I shall set them downe in order and discusse them If a Bishop must be apt to teach then he must be tryed before he beâ— admitted to the office Ergo while be is oâ—t of office he must prophecie Answ. This Argument concludeth not the Question for by as good reason the sonnes of the Prophets or young Prophets who behoved to exercise their gift as 1 Sam. 10. 5. 2 King 2. 7. 2 King 4. 1. 1 King 20. 35. before they bee fully received as Prophets must be prophets and officers not in office differing from Prophets in office even as their lay Prophets are different from Pastors but an apprentise of a trade is not a different tradesman from the master to whom hee serves as apprentise but he is onely different from him in degree But their Lay-Prophets are tradesmen not sonnes of the Prophets not ayming at the pastorall charge but ordinary officers for converting of soules and doe differ from Pastors as those who are non-Pastors differ from Pastors Robinson If the Lords gifting of Eldad and Medad Numb 11. 29. with the spirit of prophecying inabling them to prophecy and made them extraordinary Prophets why should not by due proportion an ordinary gift inabling a man to an ordinary prophecy serve also to make him an ordinary Prophet Now Moses in wishing that all the people were Prophets wisheth as well the use as possession of the gift Answ. The Jewes say that Eldad and Medad were of the 70. Elders upon whom was powred part of that spirit of prophecy that was on Moses and they say they were written in the 70. papers but not elected because they drew the papers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex but it is not like Joshuâ— would have envied if they had beene now Judges or that Moses would have likened them unto the people However prophets they were But both the Antecedent is false and the consequence nulle for if you meane by the Lords gifting of Eldad and Medad a naked and a bare revealing to them of the visions of God without an impulsive commandement from God setting them on action to prophecie this impulsion is an authoritative sending and calling the antecedent is false for that gifting of them onely made them able but not formally authorized Prophets but if the gifting of them did include both the gift and the command of God to use the gift as certainly it did now the consequence is null for the naked giving of an ordinary gift except God by himselfe and now by the authority of his Church command the use of the gift no gifted man because gifted is by and by a Prophet but he must have a commandement ecclesiasticke now to preach as Eldad and Medad had impulsive commandement to prophecy and if any be gifted by an ordinary way as Eldad and Medad was extraordinarily then they are to be thrusted out to the pastorall calling and none but a fleshly man will envie them Robinson 2 Chron. 17. 7. Jehosâ—aphat sent his Princes to preach or teach in the cities of Iudah and with them the Levites so the 70. Interpreters so Pagnine so Ierom and the English translation Ergo Princes are Prophets not in office who may teach Answ. 1. Doctor Alexander Colveill my reverent colleague and as learned so well experienced in the Hebrew saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noteth the accusative case and is to bee read And he sent the Princes as Buxtorfius noteth Thesaur l. 1. e. 12. and this Chaldaisme
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
Ministery is before a Church of believers Eph. 4. 11. Pastors Teachers and a Ministery are given to the inbringing and gathering of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is edifying and not onely for confirming but for the converting of the Body of Christ. Nor is Robinson and his fellowes here to be heard that the word of restoring is the same which is used Gal. 6. 1. and so nothing is meant but repairing of Christians already converted not the converting of these who are yet unconverted But I Answer 1. The Word of restoring doth no more import that they were converted before then the word of renewing Eph. 4. 23. Rom. 12. 2. and the word of awaking from sleepe of sinners Epâ— 5. 14. doth import that these were new Creatures before and that they had the life of God before they be said to be renewed againe and made new and awaked out of their sleepe And this Pelagian and popish exposition is a faire way to elude all the places for the power of grace and to helpe Papists and Arminianâ— 2. By this there is 1. no necessity of a publick Ministery for the conversion of Soules to Christ nor is a Ministery and Pastors and Teachers given by Jesus Christ with intention to open the eyes of the blind and to convert soules to God All the ordinary wayes of conversion of Soules is by the preaching of men out of office and destitute of all calling of the Church to preach which is a wonder 3. The Fathers begetting by order of nature are before the children the pastors are Fathers the seede before the plant or birth the word preached Rom. 10. 14. is the immortall seed of the new birth 1 Pet. 1. 23. The Ministery and ordinary use thereof is given to the pastors as to Christs Ambassadours 2 Cor. 5. 18. 20. Therefore the Ministery is before the Church of believers though wee will not tie the Lord to these only yet is this his ordinary established way but more of this hereafter Robinson objecteth The Apostles and brethren were a Church of God Acts 2. 25. when as yet no Pastors or Teachers were appoynted in it How then are the Ministers spoken of Eph. 4. 11. before the Church out of which they were taken yea the office of pastors was not heard of in the Church then Ans. 1. It is cleare there were in that meeting eleven Apostles called to be pastors Mat. 10. 1 2 3. sent of God Mat 29. 19 inspired or the Holy Ghost to open and shut Heaven Ioh. 20. 21 22. Before Christs ascension and this meeting was after his ascension Acts. 1. 15. and here was a governing Church and without the Apostles an Apostle could not be chosen and called by men And an instance of such a calling is not in Gods Word 2. He objecteth The Apostles themselves were first Christians and members of the Church before they were Ministers Answ. Men may be a Church of Christians and a mysticall Church before they have a Ministery but they are not a governing Church having the power of the keyes so long as they want officers and stewards who only have warrant ordinary of Christ to use the keys 3. He objecteth God 1 Cor. 12. 28. hath set officers in the Church Ergo the Church is before the Officers as the setting of a Candle in a Candlestick presupposeth a Candlestick The Church is the candlestick Rev. 1. The officers candles lights stars Answ. God hath put and breathed in man a living soule Ergo he is a living man before the soule be breathed in him friend your logick is naught The Church is the Candlestick not simply without Candles and Lampes the Church ministeriall is the Candlestick and the Ministers the Candles set in the Church ministeriall as Eyes and Eares are seated and all the seales are seated in a living man Ergo he is a living man before the senses be seated in him it followeth in no sort Because by the candles seating in the Church the Church becommeth a ministeriall and governing Church It is as you would say the Lord giveth the wife to the husband Ergo. He is an husband before God give him the wife 4. He objecteth That it is senseles that a Minister may be sent as a Minister to the hidden number not yet called out which are also his stâ—ck potentially not actually as Mr. Bernard saith because it is the property of a good shepheard to call his own sheep by name Ioh. 20. also it is a logicall error that a man may have aâ— actuall relation to a stock potentially it is as if a man were a husband because he may have a wife But I answer he not onely may be but is a pastor to these that are but potentially members to the invisible Church though unconverted except you say a man hath no relation as a pastor to the flock to all and every one of a thousand soules which are his flock except they bee all truly converted and members of the invisible Church which if you say I can refute it easily as an Anabaptisticall falsehood for if they all professe the truth and chuse him for their pastor hee is their pastor but they are a saved flock potentially though actually a visible flock having actuall relation to him as to their pastor But. 2. That a good minister know all his flock by name be requisite and is spoken of Christ Ioh. 10. in relation to the whole Catholick Church as is expounded v. 14. yet will it not follow he is not a pastor nor not a good pastor who knoweth not all his flock at all times 3. A man is indeed not properly a pastor and a Church officer to Indians who neither are called nor professe the truth if he preach to them though he have not relation to such as to a Christian flock yet he hath a relation of a pastor to them in that case Yea I desire our brethren to satisfie me in this even according to their grounds A number of Christians is a Church mysticall but they are not a Church ministeriall while they be conjoyned covenant-wayes and use the keyes in such acts of Church union Ergo They are not a Church ministeriall before they bee a Church governing which is all wee say for then they should be a body seeing and hearing before they be a body seeing and hearing Quest. 2. VVhether there be any Church in the Scripture having power of the keys yet wanting all Church-Officers The Question is neere to the former yet needfull in this matter to be discussed The Question is not if the name Church be given to a company of Christians without relation to their Officers for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to a civill meeting The Hebrews call sometimes any meeting of people a Church as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometime signifie Gen. 49. 6. my soule come not thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to their assembly So the Rabbines use 〈◊〉 〈◊〉
Elders as well as the Apostles convened to consider about this matter and Act. 21. 18. 25. All the Elders of Jerusalem with James take on them these acts as well as the Apostles and they are the decrees of the Elders no lesse then of the Apostles Act. 16. â— 4. a derivation of the immediate impiâ—ing Spirit to â—â—â— Elders and by them as fellow-members of the Synod to the Apostles and a derivation of this immediat Apostolick spirit by the Apostles to the Elders to make them also infallible is unknowne to Scripture for one Prophet did not immediatly inspire another and one Apostle did not immediatly inspire another wee read not in the Word of any such thing and therefore it is said Act. 15. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when there had beene much disputing Peter sâ—â—d up All who interpret this place say even Papists not exâ—pted as Salmero com in 〈◊〉 Salmeron Lâ—â—mus â— Lorinus Cornelius a lapt Cornelius a lapide and others on the place that when there is not consultation and disputing on both sides to find out the truth but an absolute authoritie used by commanding the proceeding of the counceil is rash saith Salmeron now the Prophets were immediatly inspired without any consultation with men in delivering Gods will and they saw the visions of God as it is said And the Word of the Lord came to Jeremiah to Ezechiel to Hosea c. and bee said c. yea when a propheticall spirit came upon Baâ—â—m Num. 24. bee seeing the visions of God hee prophecied directly contrary to his owne carnall mind and to his consultation with Balâ—â—k now it is cleare that the Apostles what they spake by the breathings and inspirations of that immediatly inspiring Spirit is no lesse cannonick Scripture then the prophecies of the immediatly inspired Prophets who saw the visions of God and therefore 2 Pet. 1. 16 17 18 the voyce that the Apostles heard from heaven This is my beloved Sonnâ— in whom I am well pleased is made equall with the word of prophâ—cie and propheticall Scripture which the holy men of God spale â— they were moved by the holy Ghost v. 19 20 21. and 2 Pet. 3. 16. Pauls Epistles are put in the classe with other Scriptures v. 15 16. now all Scripture 2 Tim. 3. 16. is given by divine inspiration and 2 Peter 3. 2. puteth the words of the Prophets and Apostles in the same place of divine authority 2 Pet. 3. 2. That yee bee mindfull of the words which were spoken before by the holy Prophets and of the commandements of us the Apostles of the Lord and Saviour whence to mee this synodicall consultation is not Apostolicall but such as is obligatory of the Churches to the end of the world and a patterne of a generall Synod 6. This assembly is led by the holy Spirit as is cleare v. 25. 28. but this is not the holy Spirit immediatly inspiring the Apostles as Apostles but that ordinary Synodicall spirit to borrow that expression that is promised to all the faithfull pastors and rulers of the Church to the end of the world because the immediatly inspiring spirit comming on Prophets and Apostles in an immediate inspiration did necessitate the Prophets and Apostles to acquiesce and prophesie and to doe and speake whatsoever this spirit inspired them to doe and to speake but this spirit spoken of v. 28. doth not so but leaveth the assembly to a greater libertie because the assembly doth not acquiesce to that which Peter saith from Gods Word v. 7 8 9 10 11. nor doth the Assembly acquiesce to what Barnabas and Paul saith v. 12. but onely to that which James saith v. 13 14 15 16 17 18. but especially to his conclusion which hee draweth from the Law of nature not to give scandall and from the Scriptures cited by himselfe and by Peter v. 19 20. Wherefore my sentence is saith James c. and this clearely is the sentence of James as a member of the Synod v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an expression clearly insinuating that the judgement of James though it was not contrary to that which Peter Paul and Barnabas had spoken yet that is was somewhat diverse from them and more particular and the very mind of the holy Ghost which the whole Synod followed and therefore though Peter and Paul spake truth yet did they not speake that truth which did compose the controversie and this is to mee an argument that they all spake as members of the Synod and not as Apostles 7. The immediatly inspired Apostolick Spirit though it may discourse and inferre a conclusion from such and such premisses as Paul doth Rom. 3. 28. and hee proveth from the Scripture Rom. 4. 4. 5. 6. that wee are justified by saith without workes and 1 Tim. 5. 17. 18. and Act. 9. 22. Act. 24. 14. 17. and so doth Christ reason and argument from Scripture Matth. 22. 31. Luk. 24. 25 26 27. and so have both the Prophets and Apostles argued yet the immediatly inspired Spirit of God in arguing doth not take helpe by disputing one with another and yet doth not obtaine the conclusion in hand but here Peâ—â—â— and Paul argue from Scripture and they prove indeed a true conclusion that the Gentiles should not keepe Moses his Law as they would bee saved yet they did not remove the question nor satisfic the consciences of the Churches in their present practise for if James had not said more then the Churches had not beene sufficiently directed in their practise by the Synod and for all that Peter and Paul said the Churches might have eaâ—â—n meates offered to Idols and blood and things strangled which at that time had been a sin against the Law of nature and a great stumbling block and a scandalizing of the Jewes Except therefore wee say that the Apostles intending as Apostles to determine a controversie in the Church they did not determine it which is an injury to that immediatly inspiring spirit that led the Apostles in penning Scripture wee must say that Peter Paul and James here spake as members of an eccleâ—iasticall Synod for the Churches after-imitation 8. If the Apostles here as Apostles give out this decree then it would seeme that as Apostles by virtue of the immediatly inspiring spirit they sent messengers to the Churches for one spirit directeth all and by this Text wee should have no warrant from the Apostles practise to send messengers to satisfie the consciences of the Churches when they should bee troubled with such questions now all our Divines and reason doth evince that a Synod may by this Text send messengers to resolve doubting Churches in points dogmaticall for what the Apostles doe as Apostles by that power by which they writ canonick Scripture in that wee have no warrant to imitate them 9. I propounded another argument before which prevaileth much with mee The Elders of an ordinary Presbytery and Churches such as conveened at this Synod cannot be
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
and their doctrine judged by the Prophets now if such could erre our faith were not immediately builded upon the doctrine of the Prophets and Apostles Answ. This is before examined by me the consequence is null for the holy Spirit saith Pareus did not dite all things which the Prophets spake they might have mixed in some thing of their owne Robinson saith that Paul could not have said if any thinke himselfe to be a Prophet c. let such an one acknowledge that the thing I wrote are the commandements of the Lord if these had beene extraordinary Prophets they should have knowne Pauls writings undoubtedly to have beene the Canonick word of God and could not have beene ignorant thereof Answ. This presupponeth that these extraordinary Prophets might have beene ignorant that the Apostles commandements was the commandements of the Lord which is not absurd for Nathan and Samuel were ignorant of Gods will in some points for Prophets see and know sometimes as men and sometimes as Prophets in the former they may erre in the latter they are infallible He subjoyneth The word of God came it to you or came it from you if the word of God came after a sort to the Corinthians and not from them then were they not immediatly and extraordinarily inspired whereas indeed the Word of God came from the Apostles Answ. This proveth not the point for hee condemneth the arrogancie of some immediately inspired Prophets Came the word of God from you that is are yee above the Apostle to whom the word of God was committed that it may bee preached to all the world that it might come from the Apostles to others Or came it to you onely as to the only Apostolick teachers that you neede no admonition but hence it followeth not but they were extraordinarily inspired Prophets for Peter might be rebuked though an Apostle a chief one Neither is it any imputation to Paul or to any who hath received the Spirit in measure to be censured It is true Canonick doctrine as it is such cannot be censured but the teachers thereof though infallible even Paul Act. 17. 10 11. and every spirit is to bee tried whether they be of God or no 1 Joh. 3. 1. yea to say that the Church cannot be builded upon the foundation of the Prophets and Apostles as Mr. Robinson saith pag. 68. if these Prophets extraordinary can erre or can bee subject to the censure and judgement of the Church is the very argument of Papists for they say that the Word of God borroweth authoritie quoad nos in respect of us from the Church and is to be beleeved because Peter Paul the Prophets and Apostles the then present Church say it is the Word of God So Stapleton as Whittakerne teacheth that Christ was the Sonne of God dependeth to our faith upon the testimony of John Baptist. See Bellarmine Gregorius de Valent. Gretser So three famous commentators say Jansenius Cardinalis Cajetan and Cardinalis Toletus But our Divines answer that the Word of God is true in it selfe and the authentick ground of our faith not because the Prophets and Apostles say it is the word of God not because Paul or an Angel from heaven saith it is so Gal. 1. 8. for even the Prophets and Apostles were but men and so their testimony not infallible but because God himselfe saith so See for this Rivetus Whittakerus Bucerus Calvinus yea and the Fathers most expressely say that the Prophets and Apostles are not the foundation of our faith nor their word because they were infallible but Gods word by their mouths and penne So Theaâ—â—â—lact Chrysostome Beda Ambrosius Occam and Gerson doe roundly acknowledge that their Popes word is not the foundation of faith quia Papa potest heretiâ—ari because the Pope may erre What because Samuel was deceived in calling Eliah the Lords annointed are not his bookes a part of canonick doctrine whereupon our faith is builded Lastly saith Robinson Pastors must preach and pray before they hee put in office otherwise they cannot bee trâ—ed if they bee apt to teach as they must be 1 Tim. 3. 2. Tit. 1. 9. It is decreed that all may preach Ministers Teachers Elders Deacons and if there beam ex ipsa plebe any of the common people who would imploy their gift for the good of the Church and it is practised in the Colledges where all must preach though they were never Priests Answ. 1. It is lawfull that these ayming at the office 2. Brought up in humane sciences 3. Called by the Church preach by way of tryall before they be admitted to the office but hence it cannot be concluded that tradesmen and artificersvoyd of learning and ignorant of the Scriptures should preach not for try all or as ayming at the office of the Ministery but as ordinary ministers of the conversion of soules to the faith and that without any calling of the Church either to the office or to the degree preparatorie to the office 2. All gifted should preach yea and in England ought to bee put in office where there is a reading ministery which Christ never ordained to bee in his house and this the harmony of confession and Synods teach and no more It is a fault that in Colledges all doe preach whether Christ hath called them or not such unsent runners Mr. Robinson cannot approve Ambrose saith at the beginning it was granted that all should preach and baptize that the Church might grow and Origen said the same But otherwise Hieronymus saith it is praesumptio temeritatis a rash presumption for any to preach who are not sent and Theophylact calleth them false Prophets Augustine will have them all to come before Christ and so to bee theeves and robbers who commeth not sent Sicut Moses Prophetâ— as Moses and the Prophets were sent Coachman saith if preaching be tyed to the ministery and that order there shall neither bee faith nor grace in a Church where there is no ministery Answ. It followeth not for faith may come by reading by conference and you expone Rom. 10. 14. As Arminians and Socinians doe 2. We as Embassadors pray you in Christs stead to be reconciled 2 Cor. 5. 20. Ephes. 4. 11. 1 Cor. 12. 29. Are all Prophets Ergo would you say no reconciliation in a land without apostolick Ambassadors It followeth not ex negatione unius medii for then there should be no grace nor salvation where there be none of your lay-Preachers Coachman Knowledge judgement utterance with gravitie authoritie power maketh a man a Minister whether he be in office or not Preaching is accidentall to the office and no part of the office but onely an ornament or appendix of it a Minister is in full office of the order of Priesthood though he never preach an office maketh not a Preacher it maketh him onely such
or Church assembly have any power to bind the Churches to obedience because these commandements and decrees of censure are but ministeriall and limited and in so farre onely of force as they have reason from the Word of God as you say 3. Conclusion There is an authoritative power in Synods whereby they may and doe command in the Lord the visible Churches in their bounds the whole Churches are subject to the ordinance and decree of the Church Act. 1. where with common consent of a Synodicall meeting Matthias is ordained an Apostle Ergo all the Churches are to take him for an Apostle This argument cannot bee repelled because the Apostles by their extraordinary power did choose Matthias Because 1. they themselves cite this place to prove the peoples power ordinary which is to indure to Christs second comming in calling and electing their owne officers and Elders 2. Almain a Papist alleadgeth the place with good reason to prove that a generall councell is above Peter or the Pope because Peter would not choose Matthias without consent of the Apostles and Church 3. If this was extraordinary that Matthias was chosen why then is the vow and consent of the Church sought for there is nothing extraordinary and Apostolick flowing from an Apostolick spirit which is concluded or done by the spirit ordinary of the Church of beleevers So also Act. 6. If the Apostles did not by the ordinary and Synodicall power of ordinary Pastors choose seven Deacons how doe they first require that the Churches of Grecians and Hebrewes should seek out seven men v. 3. and did ordaine them with the common consent of the whole multitude v. 5. Act. 15. A Synod of moe Churches give decrees which obliege the Churches v. 28. ch 16. v. 4. Ergo Synods have authoritie over the Churches Those who say this Synod is not a patterne for after Synods say farre aside for their reason is this was 1. An Apostolick Synod 2. the holy Ghost was here 3. the thing determined was canonick Scripture But this is a way to clude all the promises made to Pastors in the word when as they are first made to Apostles this promise Behold I am with you to the â—nd of the world and this I will send you the other Comforter who 〈◊〉 lead you in all truth cannot bee made to faithfull Pastors and the Christian Church that now is for it is certaine Christ is otherwise present with his Apostles then with his Pastors after them And that he gave them a tongue a spirit when they were before the councels and rulers as to Apostolick men as Act. 4. 8. 9 10. Act. 5. 29. as Christ promised Matth. 10. 19. 20. Luk. 21. 13 14 15. for they were full of the holy Ghost before rulers but by our brethrens doctrine it shall follow none of these promises belong to Pastors now adayes in the like because no pastors now are Apostles Surely this were to fetter and imprison many glorious promises within the pale of the onely Apostolick Church and because Christ ascending to heaven sent downe the Apostolick spirit to his Apostles to write and preach canonick Scripture it shall follow he fulfilleth that promise John 16. 13. to none now adayes because none have the Apostolike spirit in the manner and measure that the Apostles had Yea further it is canonick Scripture that the Apostles at the last supper did shew forth the Lords death till be come againe therefore it shall follow that we have no warrant to shew forth the Lords death till he come againe 2. But that the Apostles in an ecclesiastick way did determine in the Synod for our imitation and not in an Apostolike way is cleare by many evidences in the text as Act. 15. 2. Paul and Barnabas were sent commissioners to the Apostles and Elders about this question Paul as an Apostle needed not be sent to know more of the matter then he knew as an Apostle for as an Apostle he knew the whole mystery of the Gospel Gal. 1. 16. 17. Ephes. 3. 4 5. Ergo he was sent to the Synod as a Pastor and that as an ordinary Pastor 2. They came together v. 6. to consider of this businesse but as Apostles they needed not the help of a Synod Ergo they came together as ordinary Pastors for the Churches after imitation 3. There was much debating and disputing v. 7. about the matter 4. They set down their minds and sentences in order one after another as Peter first v. 7. 8. then Barnabas and Paul v. 12. then James v. 13. and to James his sentence the whole Councell agreeth v. 22. Now what the Apostles as Apostles and from an infallible Spirit do they doe it not by seeking light and help one from another 5. The Decree of the Councell is a thing that Apostles Elders and Brethren and the whole Church resolveth after much dispute v. 22. But all these especially brethren and the whole beleevers as our Brethren say doe not joyne themselves with the Apostles either to write canonick Scripture or to give their consent to the writing of it therefore they doe consent by a synodall authority for the after imitation of the Churches Also there bee reasons of moment for Synods and 1. if according to the Law of nature and nations no man can bee a Judge in his owne cause then are appeales from the Eldership of one congregation when they are a party to the accused person naturall and from a Session to the Presbyteries and Synods of many moe Elders But the former is reason nature Law of Nations Ergo so is the latter 1. It is best reason which hath most of Scripture Paul and Barnabas Act. 15. 1. 2. had no small disputation with those who said circumcision was necessary finding their parties could not be Judges They appeale to a generall councell at Jerusalem where were the Apostles and Elders The Church of the Grecians and the Church of the Hebrewes strive neither of them can judge other and both appeale to a higher judicatory to the twelve Apostles and their owne Churches meeting with them and there is the matter determined aâ—ent helping the poore by Deacons if the Judge doe wrong and one particular congregation shall oppresse one sincere and sound beleever what remedy hath the care of Christ provided for this that the oppressours may be edisied by Church censures and the oppressed freed and delivered by remedy of discipline of Christ whose it is to judge the poore of the people and to save the children of the needy Ps. 72. 4. Now it is knowne that Diotrephes doth sometime excommunicate and the evill seâ—vant ruleth all Hieronymus saith Arrians ruled all in the dayes of Constantius and Valens Basil saith we may say in our time that there is neither Prince nor Prophet nor Ruâ—â—â— nor oblation nor incense Athanasius and Vincentius Lirinent complain'd that it was in the Arrians times as with the Church and Prophets in the
him all spirituall headship over the Church to the King and Burbillus also But Henric. Salcobrigiensis calleth the King primatem ecclesiae Anglicanae the Primate of the Church of England and â—ges oleo sacro uncti capaces sunt jurisdictionis spiritualis because they are annointed with holy oyle therefore are they capable of spirituall jurisdiction also may saith hee creat propria autoritate by his owne authoritie create Bishops and dâ—prive them See what Calderwood hath said and excerped out of the writings of these men the King as King 1. convocateth Synods 2. defineth ecclesiasticall canons 3. giveth to them the power of an ecclesiasticall Law 4. executeth Church Canons 5. appointeth commissioners who in the Kings authoritie and name may try heresies and errors in doctrine punish non-conformitie to Popish ceremonies may confine imprison banish Ministers 6. descerne excommunication and all Church censures and use both the swords 7. relax from the power and censures of all ecclesiastick Lawes give dispensations annull the censures of the Church upon causes knowne to them give dispensations against Canons unite or separate Parish Churches or diocesan Churches and by a mixt power partly coactive and civill partly of jurisdiction and spirituall the King may doe in foro externo in the externall court of Church discipline all and every act of discipline except hee cannot preach baptize or excommunicate And whereas Cartwright saith when a lawfull Minister shall agree upon an unlawfull thing the Prince ought to stay it and if Church ministers shew themselves obstinate and will not bee advised by the Prince they prove themselves to be an unlawfull Ministery and such as the Prince is to punish with the sword O but saith hee the author of the Survey how shall the Prince helpe the matter shall be compell them to conveene in a Synod and retract their mind but they will not doe this 2. By what authoritie shall the Prince doe this even by extraordinary authority even by the same right that David did eate of the Shew-bread if by ordinary authority the Prince would doe it yet doe you resist that authority also Answ. Though the Prince had not externall force to compell Church-men to decree in their Synods things equall holy juâ— and necessary yet it followeth not that the King as King hath not Gods right and lawfull power to command and injoyne them to doe their dutie force and Law differ much as morall and physicall power differ much 2. If they decree things good lawfull and necessary the Prince hath a power given him of God to ratifie confirme and approve these by his civill sanction but hee hath no power ordinary to infringe or evert what they have decreed 3. And if the Church bee altogether uncorrigible and apostate then wee say as followeth 7. Conclution When the representative Church is universally apostaticall then may the Prince use the helpe of the Church essentiall of found beleevers for a reformation and if they also bee apostatick which cannot be except the Lord utterly have removed his candlestick wee see not what hee can doe but heare witnesse against them but if there bee any secret seeker of God in whose persons the essence of a true Church is conserved The King by a royall power and the Law of charitie is oblieged to reforme the land as the godly Kings with a blessed successe have hitherto done Asa Jâ—siah Jehoshaphat 〈◊〉 in which case the power of reformation and of performing many acts of due belonging to the Church officers are warrantably performed by the King as in a diseased body in an extraordinary manner power recurreth from the members to the â—â—â—â—tick head and Christian Prince who both as a King 〈◊〉 â—â— in an authoritative way is oblieged to do more then ordâ—â—â—y and as a Christian member of the Church in a charitative and common way is to care for the whole body 8. Conclusion The influence of the Princes regall power in making constitutions is neither solitary as if the Prince his 〈…〉 could doe it nor is it 2. collaterall as if the Prince and Church with joynt concurrence of divers powers did it nor is 3. as some flatterers have said so eminently spirituall as the consultation and counsell of Pastors for light onely hath influence in Churches Canons but the Princes power hath onely the power to designe so as the Canon hath from the Prince the power of a Law in respect of us The Kings influence in Church Canons as wee thinke is as a Christian antecedent to exhort that the Lord Jesus bee served 2. concomitant as a member of the Church to give a joynt suffrage with the Synod 3. consequent as a King to adde his regall sanction to that which is decreed by the Church according to Gods Word or otherwise to punish what is done amisse Now that the Prince as a solitary cause his alone defineth Church matters and without the Church and that by his ordinary Kingly power wanteth all warrant of the Word of God 2. The King might have given out that constitution Act. 15. It seemeth good to the holy Ghost and to us which in reason is due to the ministeriall function for these are called Act. 16. 4. the decrees of the Apostles and Elders not the decrees of the King or Emperour either by Law or fact 3. Christ ascending to heaven gave officers requisite for the gathering of his Church and the edification of the body of Christ but amongst these in no place we finde the King 4. If this bee true heathen Kings have right to make Church-Canons though they bee not able and bee not members of the Christian Church and so without and not to bee judged by the Church nor in any case censured Matth. 18. 17. 1. Cor. 5. 11. and this directly is a King Pope who giveth Lawes by a Kingly power to the Church and yet cannot bee judged by the Church Burhillus and Thomson acknowledge that a Heathen King is primat and head of the Church and must hee not then have power aciu primo to make Lawes and to feede the flocke by externall government But Lancel Andreas Biship of Ely Tortura torti saith that a heathen King hath a temporall Kingly power without any relation to a Church power and when hee is made of a Heathen King a Christian King bee acquireth a new power But the question is if this new power be a new kingly power or if it be a power Christian to use rightly his former kingly power if the first bee true then 1. as learned Voetius and good reason saith hee was not a King before hee was a Christian for the essence of the Kingly power standeth in an indivisible point and the essence of things admit not of degrees 2. Then should hee bee crowned over againe and called of God to bee a Christian King and so hee was not a King before which is against Scripture for Nebucâ—adnezzar was to bee obeyed
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