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
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
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
here truth and more true and most true Truth is in an indivisible line which hath no latitude and cannot admit of spleeting And therefore we may make use of the Philosophers word amicus Socrates amicus Plato sed magis amica veritas Though Peter and Paul bee our beloved friends yet the truth is a dearer friend The Sonnes of Babylon make out-cries of divisions and diversity of Religions amongst us but every opinion is not a new Religion But where shall multitude of Gods be had for multitude of new wayes to Heaven if one Heaven cannot containe two Gods how shall all Papists be lodged after death what Astronomy shall teach us of millions of Heavens for Thomists Scotists Franciscans Dominicans Sorbonists c. But I leave off and beg from the Reader candor and ingenuous and faire dealing from Formalists men in the way to Babylon I may wish this I cannot hope it Fare-well Yours in the Lord S. R. A Table of the Contents of this Book A Company of believers professing the truth and meeting in one place every Lords day for the worshipping of God is not the visible Church endued with ministeriall power p. 1. 2 3. seq The keys of the Kingdome of Heaven are not committed to the Church of Believers destitute of Elders p. 7 8. The keys are given to Stewards by office p. 13 14 seq The places Mat. 18. and Mat. 16. fully discussed by evidence of the text and testimonies of fathers and modern writers p. 14 15 16 17. seq Power ministeriall of forgiving sins belongeth not to private Christians as M. Robinson and Others imagine p. 20. 21. seq Private Christians by no warrant of Gods Word not in office can be publick persons warrantably exercising judiciall acts of the keys p. 26 27 28. seq Who so holdeth this cannot decline the meere popular government of Morellius and others p. 28. These who have the ministeriall power by office are not the Church builded on the Rock p. 29. The place Col. 4. 17. say to Archippus discussed p. 26 27. The keys not given to as many as the Gospell is given unto as Mr. Robinson saith p. 28 29. seq There is a Church-assembly judging excluding the people as judges though not as hearers and consenters p. 32. 33. Reasons why our Brethren of New England allow of Church-censures to the people examined p. 33 34 35 36. There is no necessity of the personall presence of all the Church in all the acts of Church censuâ—es p 36 37. seq The place 1 Cor. 5. expounded p 36 37 38. How farre Lictors may execute the sentence that is given out without their conscience and knowledge p. 41. 42. seq A speculative doubt â—nent the act maketh not a doubting conscience but onely a practicall doubt anent the Law p. 43. Ignorance vincible and invincible the former may bee a question of fact the latter is never a question of Law p. 43 44 45. The command of superiors cannot remove a doubting conscience p. 45 46. The conscience of a judge as a man and as a judge not one and the same p. 46 47. The people of the Jewes not judges as Ainsworth supposeth p. 48 49. That there is under the New Testament a provinciall and nationall Church p. 50. 51. seq A diocesian Church farre different from a provinciall Church p. 52 53. The place Acts 1. 21. proveth the power of a visible catholick Church p. 54 55. The equity and necessity of a Catholick visible Church p. 55. 56 57 58. How the Catholick Church is visible p. 58 59. The Jewish and Christian Churches were of one and the same visible constitution p. 60 61 62. The Iewish Church was a congregationall Church p. 61. 62. seq Excommunication in the Iewish Church p. 62. 63 64 65. Separation from the Jewish and the true Christian Churches both alike unlawfull p. 68. 69. The Iewish civil state and the Church different p. 68. 69 17. Separation from the Church for the want of some ordinances how far lawfull p. 71 72 73. A compleat power of excommunication how in a Congregation and how not p. 76. 77. How all are to joyne themselves to some visible Church p. 78. 79 80. The place 1 Cor. 5. 12 considered p. 80. That all without are not to be understood of all without the lists of a parishionall Church ibid 81. 82. That persons are not entered members of the visible Church by a Church-covenant p. 83 84 85 86 87. seq That there is no warrant in Gods word for any such covenant ibid. in seq The manner of entering in Church state in New England p. 91. 92. The place Act. 2 37 38. is not for a Church-covenant ibid. The ancient Church knew no such Church-Covenant p. 97. 98. No Church-Covenant in England p. 98. 99. Nor of old the places Genes 17. 7. Exod 19. 5. Acts 7. 38. favour not the Church-Covenant p. 100. 101 102. Nor Deut. 29. 10. p. 104 105. seq The exposition of Deut. 29. given by our Brethren favours much the glosse of Arminians and Socinians not a Church-Covenant p. 102. 103. 104. 105. A Church-covenant not the essentiall forme of a visible Church p. 123 124. The place 2 Chro. 9. 15. 2 Chro. 30. 8. speak not for a Church-covenant p. 111. 112. Nor doth Nehemiahs Covenant ch 10. plead for it the place of Esai 56. alledged for the Church-covenant discussed p. 112. 113. The place Ezech. 20. 27. considered p 114. 115. And the place Jer. 50. 5. p 115. 116. And the place Esay 44. 5. p 116. 117. The place 2 Cor. 11. 2. violently handled to speak for this Church-covenant p 118. 119. seq A passage of Iustine Martyr with the ancient custome of baptizing vindicated p. 121. John Baptists baptising vindicated p. 121. The place Acts 5. and of the rest durst no man joyne himselfe to them c. wronged and put under the Arminian glosse p. 123. 124. The pretended mariage betwixt the Pastor and the Church no ground of a Church-covenant and is a popish error p. 127. 128. Power of election of Pastors not essentiall to a Pastor all relation p. 128 129. It is lawfull to sweare a platforme of a confession of faith p. 130 131 132. seq Our Brethren and the Arminian arguments on the contrary are dissolved p. 136 137 138. Pastors and Doctors how differenced p. 140. Of ruling Elders p. 141. 142. And the place 1 Tim. 5. 17. farther considered the place 1 Tim. 5. 17. Elders that rule well examined p. 141 142 143. especially 144 145. seq Arguments against ruling Elders answered p. 152. 18. seq The places 1 Cor. 12. 18. Rom. 12. 8 discussed and vindicated p. 154. 155 156 157. seq Of Deacons p. 159. 160. seq The place Acts 6. for Deacons discussed p. 161. 162. The Magistrate no Deacon p. 161 162. Deacons instituted p. 163. 164. seq Deacons are not to preach and Baptize p. 165 166. seq Os Widdowes p. 172. 173 174. How the Church is before the
a number of sole believers united in a Church-covenant which in very deed iâ— but stones and timber not an house builded of God for in the ministeriall Church of the New Testament there is eâ—eâ— a relation betwixt the Elders and the flock wee desire to to see a Copy of our brethrens instituted visible Church to the which Elders are neither essentiall nor integrall parts for their instituted visible Church hath its compleat being and all its Church-operations as binding loosing ordeining of Officers before there bee an Edldership in it and also when the Eldership is ordained they are not Eyes and Eares to the instituted Church nor watchmen because it is a body in essence and operation compleat without officers 2. the officers are not Governors for as I trust to prove they have no act of ministeriall authority of governing over the people by our brethrens Doctrine 2. all their governing is to Rule and moderate the actions of the whole governing Church which maketh them no wayes to be governours nor over the believers in the Lord nor overseers nor watchmen as a Preses who moderateth a Judicatorie a moderator in a Church-meeting a Prolocutor in a convocation is not over the Judicatorie Synod or meeting or Convocation 3. The Eldership are called by them the adjuncts the Church the subject the subject hath its perfect essence without its accidents and common adjuncts 2 Quest. Whether or not Christ hath committed the Keys of the Kingdom of Heaven to the Church of Believers which as yet wanteth all Officers Pastors Doctors c. The Author sayth this company of believers and Church which wanteth Officers and as we have heard is compleat without them is the corporation to which Christ hath given the keyes of the Kingdom of Heaven which deserveth our brotherly censure for wee then aske a Scripture for the Lords giving of the keys to Pastors and Elders if the keys be given to Peter Mat. 16. as a professing believer by what Word of God are they given to Peter as to an Apostle and Pastor it would seem the Pastors have not the keys jure Divino for by this argument our Divines prove the Bishop not to bee an Office of power and jurisdiction above a Pastor and Presbyter because the keys were not given to Peter as to the Archbishop but as to a Pastor of the Church and indeed this would conclude that Pastors are not Officers of authority and power of jurisdiction jure Divino Hence the question is if it can be concluded that the keyes of of the Kingdom of Heaven Mat. 16. Mat. 18. were given to Peter as he represented all professing believers or if they were given for the good of professing believers but to Peter as carrying the person of Apostles Pastors and Church-guides 1. Distinction There is one question of the power of the keyes and to whom they are committed and another of the exercise of them and toucheth the government of the Church if it be popular and democraticall or not 2. Dist. It is not inconvenient but necessary that Christ should give to his Church gifts Pastors and Teachers of the which gifts the Church is not capable as a subject as if the Church might exercise the Pastor and Doctors place and yet the Church is capable of these gifts as the object and end because the fruit and effect of these gifts redoundeth to the good of the Church see Parker see the Parisian schoole and Bayner 3. Distinct. There is a formall ordinary power and there is a vertuall or extraordinary power 1. Concl. Christ Iesus hath immediatly himselfe without the intervening power of the Church or men appointed offices and Officers in his house and the office of a pastor and Elder is no lesse immediately From Christ for men as Christs Vicars and Instruments can appoint no new Office in the Church then the office of the Apostles Eph. 4. 11. 1 Cor. 12. 28. Mat. 28. 19. The Offices are all given to the Church immediatly and so absolutely and so the power of the keys is given to the Church the same way But the Officers and key bearers now are given mediatly and conditionally by the intervening mediation of the ruling and ministeriall Church that she shall call such and such as have the conditions required to the office by Gods Word 1. Tim. 3. 12 3. Hence we see no reason why the keys can be said to be given to believers any other wayes then that they are given for their good 2. Concl. I deny not but there is a power virtuall not formall in the Church of believers to supply the want of ordination of pastors or some other acts of the keyes simply necessary hic nunc this power is virtuall not formall and extraordinary not ordinary not officiall not properly authoritative as in a Church in an Iland where the pastors are dead or taken away by pest or otherwayes the people may ordaine Pastors or rather doe that which may supply the defect of ordination as David without immediate Revelation from Heaven to direct him by only the Law of nature did eate shewbread so is the case here so answer the casuistes and the schoolemen that a positive Law may yield in case of necessity to the good of the Church so Thomas Molina Suarez Vasquez Vigverius Sotus Scotus Altisiodorensis Durand Gabriel and consider what the learned Voetius sayth in this What if in an extreame case of necessity a private man endued with gifts and zeale should teach publickly after the example of the faithfull at Samosaten Yea and Flavianus and Diodorus preached in Antioch as Theodoret sayth yea saith Voetius an ordinary ministery might be imposed on a Laick or private person by the Church though the presbytery consent not in case of necessity God sayth Gerson may make an immediate intermission of a calling by Bishops yea sayth Anton. speaking of necessities Law The Pope may commit power of Excommunication quia est de jure positive pure Laico mulieri to one meere Laicke or a woman though we justifie not this yet it is hence concluded that God hath not tied himselfe to one set rule of ordinary positive Lawes a captive woman as Socrates saith preached the Gospell to the King and Queen of Iberranes and they to the people of the Land 3. Concl. The Author in the foresaid first proposition will have no instituted visible Church in the New Testament but a Congregationall or Parishionall Church that meeteth together ordinarily in one place for the hearing of the Word But we thinke as a reasonable man is the first immediate and principall subject of aptitude to laugh and the mediate and secondary Subjects are Peter Iohn and particular men so that it is the intention of nature to give these and the like properties principally and immediately to the speciâ—e and common nature and not immediately to this or that man
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
they are registred in the bookes of Old Testament bee formally Scripture yet as cited by the Apostles they dâ—e not become Scripture except these saying bee cited tali modo that is by the influence of the immediatly inspiring holy Ghost which influence onely maketh formally any saying to bee Scripture Object 12. If the Apostles did not in a Synod with the Elders dispute and voyce as Apostles it should follow that as Apostles they did plant Churches but after the Churches were planted they ceased to bee Apostles and did all as ordinary Elders which is most incongrâ—oâ—s for then should they descend from an infallible to a fallible spirit Answ. The Apostles did onely use their Apostolick power when there was need of it as God worketh not miracles but in some necessitating exigence of second causes and what they could doe by an ordinary power when the Churches were once constituted they did not attempt to doe by their Apostolick power and though their Apostolick power was in them as a habit yet the exercise thereof was rather under the dominion of an extraordinary and immediate rapt and influence of God then under the mastery of their owne free-will I would aske why the Church of Antioch no doubt most lawfully Act. 15. 2. did send to seeke resolution at the fallible spirit of Elders and also as our brethren teach at the infallible spirit of the Apostles and why did they not from their infallible and Apostolick spirit seeke out and choose seven men to bee Deacons but remitted to the fallible spirit of the multitude who are not infallible or Apostolick in their choise both the nomination and election of these seven men but the Apostles did much honour the Churches of Christ in cooperating with them and in doing most things with their consent that by example they might interdict dominion and assert a ministeriall power and make Christ most Monarch-like in the government of his spirituall Kingdome nor did they put off or interdict themselves nor forfeit their Apostolick power after Churches were constituted but used their Apostolick power at the Commandement of that great King exalted Jesus Christ whose Catholick Ambassadours they were as God immediatly moved them Object 13. Paul exercised the power of the Keyes of knowledge upon Barbarians and might have preached to Indians and did presâ—h to the scefling Athenians Ergo hee might exercise power of jurisdiction over them and judge those who are without it is no consequence and against the word of God 1 Cor. 5. 12. Yea Paul by this power dogmaticall rebuked the Athenians Act. 17. 22. I perceive that in all things yee are too superstitious yet Paul had no power to excommunicate the Athenians Mr. Mather Answ. I deny not but there is great odds betwixt a concionall rebukinâ— by way of preaching which may bee and is alwayes performed by one and a juridicall rebuking by a power juridicall of the Keyes which is performed onely by a Church-sâ—ciâ—tie now it cannot bee denyed but the rebuking of men because they subverted soules v. 24. is not a meere concionall rebuking which may bee performed by one 1. it is a rebuking v. 24. 2 it is a rebuking performed by many by a whole Synod v. 6. v. 22. 3 It is performed by a politicall societie and body having a dogmaticall power to judge and determine in a doctâ—inall way as our brethren say and consequently as wee say having a juridicall power v. 25. It seemed good unto us being assembled with one accord to send chosen men unto you c. which is undenyably a politicall body an assembled company as v. 6. met about a question which concerneth the Churches of Christ as is cleare v. 2. v. 6. v. 23. c. 16. 4 5. c. 21. 25. compared with v. 22. hence a businesse of doctrine which troubleth the Churches of Antioch c 15. 2. and of Jerusalem v. 5 6 7 8. and Syria and Cilicia v. 23 24. must bee a Church-businesse in respect of the subject 2. The question is a Church-question in the matter of practise it conoâ—rneth the consciences of the Churches in the point of taking and giving offence in a Church-societie as this doth v. 19. That yee trouble not them which amongst the Gentiles are turned unto God and v. 28 29. compared with 1 Cor. 10. 24 25 26 27 c. Rom. 14. 14 15. this was a Church-â—candall or publick offence as touching the matter materia quâ—nt 2 The forme and manner of deciding the controversie was a publick Church-way by the Word of God Act. 15. so 〈◊〉 proveth v. 7 8. 9. and James v. 15 16 c. maketh good 4 The efficient causes and agents in the question are 1. Church 〈◊〉 v. 6. Apostles and Elders 2. Church-officers conveened Church-wayes in a Church-body or societie v. 6. c. 15. and The Apostles and Elders came together in a Synod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which cur brethren acknowledgeth doth 1 Cor. 5. 4. note a formall Church-assembly to consider of this matter and â— 25. It seemed good to us being assembled with one accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the very word Church is not wanting though with reverence of others it seemeth not to bee the multitude seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beeing so generall must have its signification from the action and end for which the meeting is intended as before I said as is cleare v. 22. It pleased the Apostles Elders and whole Church 5. The action they performe when they are met in a politicall body is to decide a Church-controversie that troubled many Churches Act. 15. 2. v. 23 24. 6 The end is the peace and edifying of the Churches as that the Churches of the Gentiles bee not troubled with needlesse ceremonies as James saith v. 19. and the good of the Churches v. 29. from which if you keepe your selves yee shall doe well c. 16. 4. And â—s they went through the cities they delivered them the Decrees to 〈◊〉 v. 5. so were the Churches established in the faith Consider 〈◊〉 is the happy end and fruit of this Synod The establishâ—â—â— of the Churches Therefore have our brethren without reason I speake with reverence of their learning and godlinese denied the word Church to bee given to a Synod or a meeting of Elders which to mee is cleare Act. 15. v. 6. The 〈◊〉 sending is the Eldership of Antioch the Church receiâ—â—â— v. 4. is the Eldership at Jerusalem and cannot conveniently bee exponed of the whole and numerous thousands that â—â—eâ—ed at Jerusalem the rebuking cannot then bee meerely â—â—â—â—inall by the power of the keyes of knowledge which is exercised by one nor are the Apostles and Elders here considered as meerely Preachers and Teachers in the Act of teacher for why then should they not bee formally a Church and a Church-assembly as our Brethren say if they bee an assembly meeting for preaching the Word for the exercise of the keyes of Knowledge in the hearing of a multitnde
the Author by which wee leepe the communion of Saints in divers Churches 1. By way of participation 2. Of recommendation 3. Of consultation 4. Of Congregation 5. Of contribution 6. Of admonition 7. Of propagation or multiplication of Churches It is allowed by the consent of our Churches that when the members of any other Churches are occasioned to rest with us on the Lords day when the Supper commeth to be administred and neither the persons themselves nor the Church they came from under any publick offence they bee by us admitted to the participation of the Lords Supper for wee looke at the Lords Supper not onely as a seale of our communion with the Lord Jesus but also of our communion with his members and that not onely with the members of our owne Churches but of all the Churches of the Saints and this is the first way of communion with other Churches to wit by participation Answ. 1. We heartily embrace the doctrine of the communion of Saints but many things are here which are incompatible with your doctrine as first communion of Churches which you call a branch of the communion of Saints cannot consist with your doctrine for a Church by you is relative onely to the Eldership of a Church as sonnes are relative to Fathers but a Sonne is not relative to a brother so neither is a Parishionall Church properly a Church in relation to a neighbour Church for a Church hath no Church-state no Church-priviledges no Church-worship in relation to a sister-Church therefore you should say the Communion of Christians of sister-Churches not the Communion of Churches for no Church by your doctrine hath any Church-state or Church-worship in relation to any but to its owne members 2. This enumeration is defective you make a Communion of Churches in the members of sister Churches in the Lords Supper though the members of neighbour Churches bee not inchurched in Church-state by oath as a member of that Church where hee partaketh the Lords Supper and why should not the Child of beleeving parents in the death or absence of the Pastors of neighbour Churches have communion with you in baptisme also for this communion in baptizing you deny to any but those who are members of that Church wherein they receive baptisme 3. if you admit communion of Churches in some things to wit in the Lords Supper how can you deny communion of Churches in other holy things of God for you admit no communion of Churches in the power of the keyes as in mutuall counselling warning rebuking binding and loosing for Christ hath left no common power of the keyes in many visible Churches who are united together in an Iland or Nation or Continent by which these acts of communion should bee regulated and in case of neglect and abuse censured according to Gods Word as you say for you deny all authoritative power in Synods let me bee resolved deere brethren in this how Christ hath put whole Churches and their soules in worse case then members of your independent Congregations are for the keyes of the kingdome of heaven in binding and loosing in excommunicating that the spirit may bee saved in 〈◊〉 day of the Lord the removing of scandalls out of sister parishionall kingdomes of Christ the gaining of sister Churches from heresies and scandalls as brethren are to bee gained Matth. 18. 15. 1 Cor. 5. 5. 1 Tim. 1. 30. by censures the keeping of the holy things of God from profanation authoritative rebuking warning that others may feare and that the rebuked may bee ashamed and all these meanes of salvation are denied to your particular Congregations as if they were Angels and Popes who cannot be lacking in duties and yet all these are granted to members of any one particular Church how hath the care wisedome of Christ denied these meanes to many united Churches and yet you acknowledge that sister Churches have communion amongst themselves and that seven wayes in visible acts of externall communion I beleeve this one argument though there were no more doth strongly conclude the lawfulnesse of Synods and by consequent the Law of nature would say if Christs wisdome provide wayes to regulate the publike actions of the members of a particular Church that they may be edified and builded up in the most holy faith farre more hath he taken care for many Churches united in a visible communion seven wayes that Lord that careth for the part must farre rather care for the whole body 4. You say members of other Churches are admitted to the Lords Supper amongst you by consent of your Churches but what consent doe you meane is the consent authoritative by power of the keyes 1. This consent authoritative is either concluded in a Synod of many Churches and so you acknowledge the authoritative power of Synods if it be done and agreed upon in every particular Church by them alone then I aske seeing to administer the Lords Supper to any and so to make in your Church meeting that it shall be administred to any is as you teach an act of ministeriall power over those to whom you administer the Seale chap. 4. Sect. 5. Now how doe you exercise acts of ministeriall power or conclude ecclesiastically to exercise these acts in your parishional meeting toward those over whom you have no ministeriall power for members of neighbour Churches are under no ministeriall power in your particular Church as you teach in the same place as you can exercise no power of the keyes when some are absent that is tyranny upon the conscience saith Answorth who will have none censured or excommunicated except the whole congregation be present also he who of another Church communicateth with you 1. Hath no faith of the lawfull calling and choosing your Ministers for he neither could nor ought to be present thereat 2. He knoweth not but he may be leavened by a scandalous lumpe which leaveneth the whole Church and is enough as you say chap. 4. Sect. to hold any from communicating in the Seales with any Church Now these and many other things he must take in trust from you which Answorth thinketh tyranny of conscience neither can a letter of recommendation make one of another congregation capable of Seales with you for to dispone is to alienate and give away the ministeriall power of the Seales to another Church Now this power say you chap. 5. Sect. 4. is a part of the liberty wherewith Christ hath made you free and so you cannot dispone it to another Church except you bring your selfe in bondage contrary to Gal. 5. 1. 5. Mr. Best and your selfe bold that a Pastor can exercise no pastorall act but over his owne flocke and you say that the Scripture saith so Act. 20. 28. 1 Pet. 5. 2. Ergo either to administer the Lords Supper is no pastorall Act and may be done by non-Pastors as Arminians and Socinians destroying the necessity of a ministery doe averre or then a
sinnes before Christs Resurrection Ioh 2. so the Cardinall Tolet and Maldonat Cajetanus but the Truth is what is given here Mat. 16. Is but repeated and enlarged Joh 20. And they are now sent to the whole World whereas before they were to preach to Iudea only but this Ioh 20. sayth Rollocus is but a reiterated power it was given before his Resurrection and Beza sayth the same and Bullinger sayth the promise is made here and fulfilled Ioh. 2 c. and Pareus expoundeth what thou shalt loose here by these words Ioh. 20. So Calvin VVhittaker Zwinglius Musculus Now this same Author acknowledgeth that Ioh. 20. Christ gave pastorall power to all the Apostles to forgive sins 2. To bind and to loose are act s of officiall power and of Princes Rulers and Feeders Ergo they are not given to the Church destitute of Feeders and Governors I prove the antecedent 1. To bind and loose by all Interpreters Augustine Cyrill Chrysost. Câ—prian Euthymius Hyeromi Basilus Ambrose Sedulius Primasius and by our owne Calvin Musculus Gualther Pareus Beza Zwinglius Rolloc VVhittaker and the evidence of Scripture iâ— by publick and pastorall preaching to reâ—nit and retaine sins to believers or unbelievers and Bullinger saith it is taken from the Scripture Isa. 52. 49 v. 9. where Christ is said to loose the prisoners and so Musculus Beza and Calvin will have them to be words signifying the â—fficiall authority of Princes Ambassadours to set at liberty prisoners or to cast malefactors in bands and prison as Magistrates and Rulers doe so binding in Scripture is an authoritative act of Princes Superiors Governors and Rulers And so is loâ—sing a judiciall and authoritative act of Rulers and Overseers as Scripture teacheth us But the Church of believers wanting their Officers watchmen and Overseers though combined in a Church Covenant is not a company of Overseers and Rulers or judiciall and authoritative binders and loosers exercising power over themselves 4. Arg. If Christ doe not say in this place nor in Mat. 18. that the keys and the actes of the keys to wit binding and loosing are given to the Church of believers without their Officers then neither places prove that the keyes are given to such a Church But Christ doth not say it Ergo the Text cannot beare it the assumption I prove Christ Mat. 16. 18. speaking of the Church builded on a Rock sayth not I will give to the Church so builded the keys but he turneth the speech to Peter when he promiseth the keys V. 19. And I will give to thee Peter not to the Church the keys of the Kingdome of Heaven surely none needeth to teach our Lord to speak This change of the persons to whom the keys are promised wanteth not a reason Our brethren say the promise is made to Peter because he gave a confession of Christ in the name of all believers and because the keys are given to believers as the Spouse of Christ and as his body united to him but this author granteth every company of believers because they are believers are not an instituted visible Church but they must be a company of believers professing Covenant-wayes Faith in Christ and Church-communion But 1. then the keys are not given to believers because they are believers and the Spouse of Christ but because they are such professors so and so combined in a Church-covenant But yet I aske whether true or false profession be the neerest intervening cause of these to whom the keyes are given If a true profession then 1. Unbelieving Pastors are not Pastors for their profession is not true And children baptized by them are as not-baptized or as baptized by Women 2. If one shall be excommunicated by seven for such a number this Author requireth to make a visible Church even clave non errante and most deservedly he is not bound in Heaven and excommunicated in foro Dei before God for the profession of these seven may be false and so the Church actes performed by them are a non habentibus potestatem and null if they be no Church 3. We can prove by Scripture that Iudas though the child of perdition was a called Apostle But if a false profession be sufficient to make persons a true visible Church theâ— 1. The keys are not given to believers because they are believers and united to Christ as his body and Spouse but. 2. This Author sayth amisse That the Church instituted by Christ is a company of believers and faithfull and godly men whereof Peter was one for a company of hypocrites are not such 2. Our brethren prove the keys to be a part of the liberty of the redeemed ones but counterfeit professors are not redeemed ones nor have they that liberty purchased to them in Christ. 4 It shall follow that our brethren widely mistake a supposed difference which they devise betwixt the Iewish and Christian Church to wit that to make men members of the Iewish Church externall holinesse as to be borne Jewes was sufficient and to be circumcised and not a bastard not descended within three or foure Generations of a Moabite or Ammonite but that the visible Church of the Gentiles after Christ must be the bride of Christ and by true Faith united to him Whereas the members of a Christian visible Church are and may be hypocrites though not known to be such as were the members of the Iewish Church Also Mat. 18 18 19. Christ changeth the persons v. 17. after he hath spoken of the Church v. 17. he sheweth v. 18. of what Church he speaketh and directeth his speech to these to whom he spake v. 1. to the Disciples who were Pastors verily I say unto you What soever yee shall bind on Earth shall be hond in Heaven and therefore none can make an argument from Mat. 16. to wit thus to as many are the keys promised as are builded on the Rock but all the faithfull are builded on the Rock Ergo to all the faithfull are the keys promised 1. The proposition is not in the Text either expressely or by consequent 2. The proposition is false for the Catholick invisible Church is builded on the rock but by our Brethrens confession the keys are not given to the Catholick invisible Church but only to such a company of professing believers as make a Parishionall Congregation 4. That Christ speaketh to Peter as to one representing the Apostles and not as to one representing all believers is cleare 1. Because by the confession of our Brethren binding and loosing are denyed to many that make Peters confession thou art Jesus the Son of the living God as to believing Women and children and many out of Church state 2. If believers as giving Peters confession and as builded upon the rock Christ by this place made a ministeriall Church by Christ and gifted with the power of the keys then the Ministery
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
together or private by one person severally who is out of office and yet the power of the Gospell is still one and the same notwithstanding the divers manner of using it Answ. 1. If one alone have the keyes spoken of Matth. 16. there be keyes Ministeriall made by Christ before the house be builded and have walls roofe or doore the keyes all take to be metaphoricall and to presuppose a company a constituted Church where some are put in some put out these private keyes of women to open and shut heaven upon men and so to usurpe authoritie over the man are no Church-keyes and if they be not Church-keyes they are not for our dispute Robinson If the keyes of the Kingdome of Heaven be appropriated to the officers then can there be no forgivenesse of sinnes without the officers and there is no entrance into heaven but by the doore there is no climbing over any other way and without the key the doore cannot be opened Then if there be no officers in the Church or if they take away the key of knowledge then must the multitude perish eternally Answ. Though the keyes be appropriated to officers it followeth not There is no forgivenesse of sinnes nor opening of Heaven at all without officers but onely no Ecclesiasticall forgivenesse no Church-opening by a Ministeriall power but through Ministeriall keyes and opening cannot ordinarily be without officerâ— Faith commeth by hearing Ergo no faith by reading Baptisme saveth Ergo no salvation without Baptisme so doe Anabaptists reason as saith Gerardus so reasoneth Socinus averring It is a worke of charity necessary to salvation therefore all may preach and the same doth both the Raccovianâ— Catechisme and Ostorodius say yea and Theoph. Nicolaides defending Muncerus the Anabaptist Though keyes bee a publike ordinary meane in a constituted Church it followeth not therefore there is no other way of opening Heaven In the Sacraments remission of sinnes is sealed and heaven opened it follows not therefore all may administer the Sacraments 2. What inference is here if the keyes bee appropriated to officers then people must perish when officers faile certainly so saith the Lords Spirit Proved Where there is no vision the people perish and this is a fearfull soul judgement when God removeth the candlestick and there is no prophet to shew how long and the people are plagued with a famine of the word of God yet there be other meanes then publike ministery He addeth They which may forgive sinne and sinners save soules gaine and turne men to the Lord to them are the keys of the Kingdome of Heaven given by which they open the doore to such as they thus forgive gaine and save But all thâ—se such as are no Ministers may doe as Matth. 18. 15. 2 Corinth 2. 5 7 8 9 10. Acts 8. 14. Answ. The proposition is false for all who open the doore by exhorting and gaining soules as Christians in no Church-state may in some cases doe have not the Church-keyes for this were to make Church keyes without any Church and to make keyes without house doore or lock for the keyes are metaphorically so called with necessary relation to the Church the house of God and to the stewards of the house the places alleadged are the controversie it selfe and to others of them I shall answer hereafter Robinson The twelve Apostles were not called to the office of Apostles Matth. 16. Ergo they doe not as Apostles receive the keyes Answ. I trust to prove the contrary hereafter 2. If the Apostles Matth. 16. received not the keyes by no warrant are the keyes given to Pastors at all Robinson Every servant in the house no lesse then Officers have authority for the word carrieth authority with it whither soever it goeth Matth. 25. 14. and all have received some good thing or gift for the good of the Church and all should watch but especially the porter Answ. What can be hence collected Ergo the keyes are given to all and all are porters and all should watch as porters for the word of exhorting given to all is of like authority when a woman or boy speaketh it as when a Prophet speaketh it But it is not good to helpe Arminius and Jesuits who reason for universall grace given to all and every one from these Parables Mr. Pemble and opposers of Jesuits in the doctrine of grace expound this of Pastors 2. But let the Parable speake of all all have authority because all have the word all who privately exhort have the word have authority objective and of divine obligation as Christians it is true Ergo all have the keyes it followeth not but all who privately and occasionally exhort have not authority officiall by the calling of God and his Church and therefore they have not this they have not the keyes and the word by publike preaching none have but usurpers save onely called Officers and because they steale the Word they steale the Keyes also and because the Sacraments have authority from God it followeth not therefore that Baptisme administrated by women is of authority Robinson acknowledgeth that Elders and Bishops were ordained to suppresse false doctrine and lay hands suddenly on no man but it followeth not saith he that they are to doe this there alone Answ. There alone they must lay on hands that is with the Presbytery and in a judiciall way excluding all the people for people never in the new Testament laid on hands upon any to ordaine them Elders nor did they it in the old Testament Robinson The officers Ephes 4. 11. are chosen of Christ to watch so Mark 13. the porter should watch Ergo the rest of the servants should not watch it followeth not Officers are to knit together the Saints and so are all who are spirituall Gal. 6. 1. The Officers are to edifie so are all to edifie one another 1 Thess. 5. 11. Answ. The argument must be thus These who are to watch to knit together the Saints to edifie them have received the keys and are Governours and are Officers but all the faithfull are to watch to knit together the Saints Ergo first the major is false for if because the Saints may edifie they shall have joynt power and use of the keys with the Officers they may administrate the Sacraments Now because they may in a Christian way doe some acts of edifying it followeth not that therefore they may doe these acts by power of the keyes and with an Ecclesiasticall and Church-power they may doe the same duty Ergo with the same power A scholler may teach his school-fellow the same lesson that his Master doth teach him Ergo he may doe it by the same Magisteriall authority A wife may cure a disease Ergo shee may by the same authority that a Doctor of Physicke approved by the incorporation of Physicians cure a disease it followeth not Beleeve me so still doth Socinus