not absolutely but upon condition it agrees to Gods Word They fifthly urge But I am necessitated in a false Church to communicate with those whom I know to be no members of the true Church but limbs of Satan because in Gods court they are excommunicated and no members of the Church but through the corruption of these that have the power of the keyes these are permitted to be members of the Church who in Gods court are no members at all and if I remaine in the Church I must communicate with them yea if I remaine in the Church I must communicate at that table where the holy things of God are prophaned by dogges and swine therefore in that case I must separate Answ. In your holiest independant Church where discipline is mâ—st in vigour you meet with this doubt and must separate also if this reason be good For suppose you know one to be guilty of adultery and murther and had seen it with your eyes the party guilty to you is not guilty to the Church For 1. you are but one none is guilty Ecclesiastically and to be debarâ—ed penally and judicially from the holy things of God except by confession to the Church or by two or three witnesses 2. You know what is holden by all our Divines yea even the Canon Law and Papists teach that the Church cannot judge of hid things and acts of the mind So saith Thom. Aquin. Cajetan Soto Durandus Almain Gerson Navar. Driedo Joan. Maior Paludan Antonin their ground is good The Church cannot judge of that they cannot see And the Churches power of the keyes is all for the externall policy of the Church and therefore such a sinne cannot be the object of Church-censure or cause of Separation Excommunication is ever used against externall scandals Mat. 18. 15. 1 Cor. 5. 1. 1 Tim. 1. 19 20. 2 Thes. 3 14. shew one place where the Church excommunicateth for non-regeneration 6. They object It is not lawfull to call God Father ioyntly with these who are not brethren but sonnes of Satan Ergo we are to separate from such So Smith reasoneth Answ. Except they be all and every one the sonnes of God that are in our visible Church and not one hypocrite or childe of Satan amongst them by this argument we must separate from them and so Separatists are to separate from their owne Congregation wherein they acknowledge there be hypocrites This is Anabaptisticall holinesse Isa. 65. 7. They object It is not lawfull to make Christ a Mediator to all the prophane in the land and to make all the prophane members of his body Ergo we are to separate from a confused Church Answ. So was Corinth Galatin Ephesus confused Churches wherein there were hypocrites We make Christ Mediator and Head to the visible Church according to the best part as Christ speaketh Joh. 17. Thine they were when Judas was never Gods And Paul calleth Corinth Saints Colosse Saints and faithfull brethren and Peter the elected according to the fore-knowledge of God begotten againe to a lively hope where yet there was some at Corinth 2. Cor. 2. 16. To whom the Gospell was the savour of death unto death some to whom it was hidden whom Satan had blinded 2 Cor. 4. 3. And some in Colosse carried away with Angel-worship not holding the head Christ some of those to whom Peter writeth were such who stumbled at the stone laid on Zion and there was amongst them false teachers privily bringing in damnable Heresies 2. and many followed their pernicious wayes spots feasting amongst the Saints having eyes full of Adultery that cannot cease from sinne c. 8 They object These that are mixed with unbeleevers consent to all the sinnes of the unbeleevers and to all their prophanation of the holy things of God seeing God hath given them the power of the keyes to hold out and excommunicate all wicked persons therefore beleevers are to separate from all prophaners of the Covenant except they would forfeit their Covenant Answ. A simple worshipping with hypocrites whom we know not is not a consent to their prophanation of the holy things of God Christs eating the Passeover with Judas the Disciples eating the Passeover when Christ said One of you hath a Devill one of you shall betray me did not import consent nor partaking with Judas his prophaning of the Sacraments 2. Neither hath God given to all beleevers the power of the keyes that way as is alleadged 3. Suppose the Eldership in whose hands onely are the keyes should permit a knowne adulterer who never professed his repentance therefore to the Lords Table yet this were not in the Eldership the sinne against the Holy-Ghost and to forfeit the Covenant though it were a great sinne 9. They object God commandeth the godly to plead with their mother because saith he she is not my wife nor I her husband Ergo if the Church turne a harlot the children are to protest and plead against her as reputing her no mother and so they are to forsake her Answ. If this place prove lawfulnesse of separation from the Jewish Church as from a harlot cast off of God it shall crosse a maine principle of Separatists that the Jewish Church was the onely visible Church from which it was not lawfull to separate seeing the Messiah behooved to be borne there and the Temple sacrifices were onely there Also this pleading was for harlotry and Idolatry But M. Smith and others say that wickednesse and Idolatry did not marre the constitution of the Jewish Church so being they had ceremoniall and typicall holinesse according to the letter of the outward legall service and so from this separation from the true Church is vainly collected 2. Plead with your mother for her harlotries Hence it followeth first 1. They were to esteem her as a mother and of duty as sonnes to plead with her 2. If they were to plead with her and rebuke her they were to keep communion with her because non-rebuking for a time is a signe of separation and suspending communion for a time Ezech. 3. 26. Thou shalt be dumbe and shalt not be to them a reprover for they are a rebellious house Ergo reproving is a signe of communion But they say they were to plead with their mother by power of the keyes and if their mother would not return to the Lord her first husband then they were to goe on to a full separation from her I answer Then two or three faithfull ones in the Church of the Jewes no lesse then in the Christian Church were a true visible Church having the power of the keyes This is contrary to their owne doctrine who make a typicall and ceremoniall cleannesse sufficient to constitute the Jewish Church but require a reall true and spirituall holinesse to the constitution of the Church of the New Testament For if the children may plead with the mother for
key toward another this way but these are not the keyes ecclesiastically and formally that are given to the Church seeing one man is not the Church But only the keyes materially used in a private way as a common servant at command of the Lord of the house may use the keyes and give broad to the barnes but it followeth not hence that the keyes are given to him authoritatively as to the Steward by speciall office because this servant of charitie useth the keyes or rather that which is in place of the keyes which is the word in a private way CHAPTER III. Whether or no the Church of believers in a Congregation be the first Church having the highest power of jurisdiction within it selfe and that independently and power above and over their Eldership to constitute and ordaine them by an intrinsecall power received from Jesus Christ and by that same power to censure and depose them when they become scandalous in life or corrupt in doctrine THe determination of this question so neare of blood and kindred to the former two is of much force to cleare many doubts in this subject Hence I propound these following distinctions as very considerable 1. A Church independent is twofold either a Church of believers in a congregation having originally the power of the keyes within themselves to make or unmake their officers 2. Or an Eldership of one congregation including the congregation that may from an intrinsecall power without subordination to Synods provinciall or nationall exercise all jurisdiction This question is of the former independent Church 2. A Church is considered two wayes 1. As totum essentiale this is a mysticall Church consisting of only bâ—lievers or of persons as professing faith a Church of faithfull of Saints 2. The Church is considered as totum integrale made up of officers and a flock this Ames cals an instituted Church others a Ministeriall Church as we consider John as a believer or John as an Elder or minister of a Church 3. There is a twofold Primacie answerable to this One whereby a number of believers is the first mysticall body of Christ immediately united to Christ as a mysticall body to the head This is a mysticall or Christian primacy or to speak so firstnesse or principality 2. There is an other primacy or principalitie ministeriall wherby such a number of men are the first subject of the keyes having power of binding and loosing first and immediately from Christ as is proved Ch. 1. 4. 3. Christ hath a twofold influence as head upon these two bodies one influence of speciall and saving grace upon the Church of believers An other common influence communicating to the ministeriall body the power of the keyes and gifts which hee gave to men to be Pastours and Teachers and Elders when he ascended on high and leâ— captivitie captive Neither do they looke right on this question who will have the power of the keyes an essentiall propertie of the Church of believers for there is no reciprocation here betwixt the propertie and the subject seeing the power of the keyes is in many that are unbelievers and not of Christs mysticall body Many warrantably preach Christ to others and seale the covenant to others who are unsaved men remember the builders of the Arke and many are Christs mysticall body that have not the power of the keyes All believers are not Eldâ—rs having power of order Hence our 1. Conclusion If wee speake of a Christian primacie and eminency of grace the Church of believers sincerely professing the faith and believing is the only first true visible Church 1. The essence and definition of a called and effectually translated company agreeth to them and they are the called of God 2. Because the promises made to the redeemed saved and washen Church belongeth to them they are properly the Church builded on the rock the loved and redeemed spouse of Christ. 2. This Church is the true body of Christ which shall infallibly bee glorified with the head Christ. The ministeriall Church is his body also on which hee hath an influence bestowing upon them common gifts but not a body which shall infallibly be glorified but in so far as they are true members of the Church of believers And here observe our brethren have no cause to object to us that there is not a place in all the old or new Testament where the word Church signifieth only the presbyterie or Eldership the contrary whereof God willing I shall shew but I desire that they will produce a place in either the old or new Testament where the word Church signifieth a governing multitude or a ministeriall company of onely believers having power and use of the keyes yet this must be shewed in this dispute if their principles stand good 11. Conclusion A multitude of believers sincerely professing the faith is the first visible mysticall Church because the definition of a visible mysticall Church agreeth to them being redeemed professors of the Gospell So the saints at Colosse Corinth Philippi as not including their guides is a true uisible Church Before I come to the third conclusion I must shew what our brethren hold anent this present question The English puritanisme holdeth every Congregation or Assemblie of true believers joyning together according to the order of the Gospell in the true worship of God to be a true visible Church And that this name is unproperly given to Synods or Assemblies of office-bearers so also the Guide to Zion Parker maketh the Church of believers in any particular congregation to be the highest and most supreme Church in majoritie and power of jurisdiction above tâ—eir owne Eldership or Presbyterie having power to ordaine or depose them above all Synods of Pastours and Elders William Best citeth and approveth the mind of the English Church as he calleth it at Frankeford the Ministers and Seniors severally and joyntly shall have no authority to make any manner of decrees or ordinances to bind the congregation or any member thereof but shâ—ll â—â—ecute such ordinances as shall be made by the congregation and to them delivered Hooker against Paget They whicâ— had compleat and perfect Ministers before any Classes had power to call those Ministers they have authoritie above the Ministers But a particulâ—r congregation had perfect and compleat Ministers perfectly and compleatly called before any Classes To this agreeth the confession of faith of the unjustly called Brownists that every Christian congregation yea two or three sequestred from the whole hath â—ower from Christ of election ordination deposition excommunication of the Elders or Office-bearers set over them And expresly M. Parker a man otherwayes of an excellent spirit for holinesse and learning saith That the supremacie of Ecclesiasticall power is in the Church of believers contradistinguished from their guides Paul and Apollo Here we see
may joyn in Gods worship IT is maintained by these of the Separation that the rightly constituted Church must consist of the Lords planting as saith M. Barrow all taught of God all plants of righteousnesse sons of Zion precious stones a redeemed people a royall generation so the Guide to Zion The true visible Church say the Separatists is a company of people called and separated from the world by the word of God and ioyned together in a voluntary profession of the faith So Separatists in their petit Mr. Ainsworth M. Canne the discovery of N. Light For the clearing of the Question we remit to the consideration of the Reader these distinctions 1. Distinct. There be some Saints by externall calling but not chosen some Saints by internall and effectuall calling called and chosen of God 2. Distinct. There be some members of a visible Church who de jure by right and obligation should be such there be other members of a visible Church de facto and in practise who are such and such members 3. Distinct. There is a morall obligation and so all the members of a visible Church are obliged to bee Saints by effectuall calling there is a physicall obligation and so that persons may be members of a visible Church as visible it is not essentially required that they be effectually called 4. Dist. If a true Church and a visible Church as visible may not for a time be opposed by way of contradiction as a believing Church and a non-believing Church I remit to be considered and shall God willing bee cleared 5. Dist. It is one thing to be wicked and scandalous indeed and really and another thing to be scandalous juridicè and in the Court of the Church and notarily 6. Dist. A knowne and openly scandalous person and a well lustred and dyed Hypocrite are to be differenced in the Church 7. Dist. Let it be considered if the preaching of the word be not in divers considerations 1. A mean of constituting and making a visible Church 2. A true note of a visible Church 3. A meane of saving the believing Church now visibly professing the Faith 8. Dist. Let it be considered if the Magistrate and King may not compell men to the confessing and professing of the faith actu imperato by an externall forcing power and yet neither Magistrate nor Pastour can compell to heart-believing actu elicito by an inward moving of the heart 9. Let it be considered if a visible Church may not be a true Church by reason of some few sound believers and sincere seekers of God and that same whole body an infected lump and whoorish in respect of some visible professours who are hypocrites and proud despisers of the Lord. 10. Let it be considered if a Church may not be tearmed by Gods Spirit an whoore no Church no Spouse jure merito quod vocationem passivam in respect of bad deserving and their not answering on their parts to the call of God and yet that same Church remaine de facto formaliter quoad vocationem Dei activam formally and in regard of Gods part and his active vocation and calling the Spouse and bride of Christ. Hence our first Conclusion The Saints by externall calling are the true matter of a visible Church 1. The word Ecclesia the called of God proveth this For those are a true visible Church where God hath set up a Candlestick and whom God calleth to Repentance Remission of sinnes and life eternall in Christ because there bee a setled Ministery calling 2. Because all to whom the Word is preached are called the visible Church as all within the house are vessels of the house visibly howbeeit there bee in the house Vessels of Honour and vessels of dishonour 3. So saith Ainsworth this we hold That Saints by calling are the only matter of a visible Church yet withall we hold that many are called but few chosen So also the kingdome of Heaven or visible Church is a draw net wherin are good and bad fishes a barne-floore wherin are chaffe and good wheat See 1 Corinthians 1. 23. Collossians 1. 1 2. Romans 1. 7. Philip. 1. 1. Math. 20. 16. 2. Conclusion All the members of the visible Church de jure and by right or by morall obligation ought to be Saints effectually called 1. Because the commandement of making to themselves a new heart Ezech. 18. 31. and to be renewed in the spirit of their mind Eph. 4. 23. Rom 12. 2. and to be holy as he who hath called them is holy 1 Pet. 1. 15 16. It doth lay an obligation morall upon all within the visible Church 2. Because the preached Gospell is the grace of God appearing to all men teaching them to deny ungodlinesse c. Tit. 2. v. 11 12. 3. Conclusion But de facto as the visible Church is in the field of the world all the members of the visible Church are not effectually called justified sanctified neither is it needfull by a phisicall obligation for the true nature and essence of a visible Church that all the members of it be inwardly called and sanctified every professor is obliged to beleeve else the wrath of God abideth on him and he is condemned already But to make a man a visible professor and a member of the true visible Church as visible saving faith is not essentially required so as he should be no member of the Church visible if he beleeve not That this may be right taken observe that the visible Church falleth under a two-fold consideration 1. In concreto as a Church 2. In abstracto as visible The visible Church considered in concreto is a part of the universall Catholike and unvisible Church which partaketh of the nature and essence of a true Church and Christs misticall body in which consideration we deny reprobates and unbelevers to be members of the visible Church 1. Because there is no reall communion whatever Bellarmine and Papists say on the contrary betwixt righteousnesse and unrighteousnesse light and darkenesse the seed of the woman and the seede of the Serpent so as they can make up one true Church 2. Because these who are not Christs are not members of Christ and so no part of his misticall body 3. Because they are not bought with a price nor his purchased flock in the blood of God as Acts 20. the true Church is nor builded upon a rock as Mat. 16. 18. 4. Christ is not their Redeemer head High-priest King and Saviour and so neither are they his redeemed his members his people subjects and saved ones 5. Because the promises made to the chosâ—n and beleevers to give them a new heart regeneration sanctification remission of sinnes are made to them only and in Gods gratious intention and not to reprobates Whence I inferre these conclusions 1. Seperaâ—ists arguments must be weake for they all conclude that which we deny not and no other thing to
said There shall be no ravenous beast in the Mountaine of the Lord the Mountaine of the Lord is not taken litterally for Mount Sion as if in every little Mountaine of a visible congregation made up of so many Saints there were not a Iudas amongst them But by the Mountaine of the Lord is meaned the Catholike Church alluding to the visible Mount Sion a type of the Church of Christ through all the earth 2. They dispute thus God in all ages hath appointed and made a separation of his people from the world before the Law under the Law and now in the time of the Gospell Gen. 4. 6. Exod. 6. 3. Levit. 20. 24. Ezech. 6. 11. Psal. 84. 10. Answ. God hath made a separation of the Church from the wicked but not such a separation as there remaineth no mixture of hypocrites and unbeleevers in the Church The Church was separated from Caines seede yet was there Idolatry defection and wickednesse in the Church till God charged Abraham to leave his country and his fathers house God separated his Israel from Egypt but so that there was much Idolatry and wickednesse in Israel thus separated God may and doth separate his owne from Egypt 〈◊〉 in Marriage and mixture with the Canaanites 〈…〉 that are born in the visible Church and professe 〈…〉 us should not be received in the Church 〈…〉 be all taught of God all precious stones all plants of righteousnesse it followeth no way but the contrary therefore because they are unbeleevers under the power and chaines of Sathan and ignorance they are to be received in a communion with the Church to be hearers of the word that they may be all taught of God and all made righteous plants 3. They reason thus The wicked have not Christ for their head So the guide to Zion A true visible Church say the Separatists is the Temple of the Lord the body of Christ a kingdome of Priests a Church of Saints the houshold and Kingdome of God Yea saith Barrow a people chosen redeemed Saints by calling partakers of the most precious faith and glorious hope the humble obedient loving Sheepe of Christ a sheepe-fold watched by discipline a garden well inclosed here entreth no Cananite every vessell is holy Answ. 1. The body of Christ a Kingdome of Priests and Saints and these that are partakers of the holy faith are the chosen of God ordained for glory in his decree of election and effectually called and justified but the adversaries say that the visible Church is a company of Saints by calling where saith Ainsworth there be many called but few chosen hence this argument will prove that none no hypocrites can be in the visible Church as a Church is indeed Christs body Now the Church visible as a Church is indeed Christs body a reyall Priest-hood a chosen generation but as visible it is sufficient that the Church be a royall Priest-hood only in profession and so possibly for a while no royall Priesthood no chosen generation as I have observed before But say they hypocrites are not indeed and really members of the true visible Church but only in reputation as an eye of glasse is not indeed a true part of the body I answer then our adversaries give us no right description of the true naturall and lively members of the true visible Church he that would give such a definition of a man as agreeth both to a living man and to a pictured or painted man were but a painted Logician For they acknowledge the true parts of a visible Church to be a chosen people a royall generation partakers of the holy faith either they are really and in Gods esteem a chosen people c. And so we are at a point there be none members of a visible Church none ought to heare the word as members of the Church none ought to preach baptize bind and loose with the rest of the Congregation but these that are really chosen and effectually called which cannot be said Ainsworth then and M. Canne and Smith doe but mocke us when they say The true matter of a true visible Church are Saints in profession and in the judgement of charity for that is not enough they must be according to the Texts of Scripture alledged by Barrow not onely in the judgement of charity but in Gods estimation and in the judgement of verity a chosen people a royall generation If the true matter of the true visible Church be a chosen generation and a royall Priest-hood only in profession the places cited will not help them for Peter 1 Pet. 2. writeth not to an independent Congregation who are in profession only a chosen people But he writeth to the Catholick Church even to all the dispersed and sanctified and regenerated in Pontus Galatia Cappadocia Asia and Bythinia who were not only a chosen generation in profession but also really and in Gods decree of election Neither Peter nor Isaiah are of purpose to teach that in the independent Congregation of the New Testament there are none but all righteous men no stones to speake with Isaiah but Saphires and Carbuncles no thornes and briers but only the firre and the myrtle trees no iron and brasse but all gold and silver no Cananite no Lyon no uncleane vessell this they shall not find in the independent Congregations of Separatists nor can it be in the visible Church on earth except they seeke the Anabaptists Church a man in the Moone 4. They reason thus The wicked are expresly forbidden in the word of God for medling with his Covenant and ordinances Psal. 50. So the guide to Zion Answ. The wicked are forbidden to speake of Gods Law and his Covenant in some case so long as they hate to be reformed but they are not simply forbidden but hence it followeth not that they should not be ordinary hearers of the word but rather they are to be hearers and so members of the visible Church seing faith commeth by hearing 2. From this argument is nothing concluded against us for such adulterers theeves and slanderers as are forbidden to take Gods Law in their mouth Psal. 50. are to be cast out of the Church and the question is if they be not cast out if the Church for that be no true Church that we should remaine in they say it leaveth off to be a true visible Church we deny 5. There is saith Ainsworth proclaimed by God himselfe enmity and warre betwixt the seede of the woman and the seede of the Serpent and there is no communion nor fellowship betwixt Christ and Beliall light and darknesse Therefore the prophane and the godly cannot be mixed together in one visible society as two contraries are not capeable of one and the same forme Answ. This will prove that which is not denyed that the godly and ungodly cannot agree well together suppose the ungodly be latent hypocrites for they have two contrary natures as fire and water and
the Elders in things commanded by God and these may well stand together I answer If we speake of divers kindes of obedience it is true people is to obey the Pastours and Elders using the keyes here the sheepe obey the Shepheards and this is the obedience that Christ hath established in his house and the Elders as Archippus are to heare the flock admonishing no commanding as Watchmen Fathers Pastours by the power of the keyes that they would take heed to the ministerie which they have received of the Lord and this is but private admonition that one man one woman may give to their Pastours Now one man is not the Church bearing the keyes but this opinion maketh Archippus and all the faithfull at Colosse to beare the keyes and command by power of the keyes so that all are Fathers Pastours Pastours by one and the same power of the keyes His second answer is All are not rulers An incorporation may make a Major or Sheriffs and yet the incorporation is not a Major and Sheriffe So the Church may make Ministers and yet the Church it selfe is not properly an Elder or a Deacon Answer It is not alike An incorporation hath a priviledge but not any princely or magisteriall authoritie to create a Major but the Saints have the regall power of the keyes from Christ not only to make Elders but also to judge authoritatively with coequall power with the Elders by your doctrine if the whole inhabitants of a citie may make a Major and set themselves down in the Bench as collaterall Judges with the Major then all the inhabitants indeed were Majors as all the Saints in Corinth did judicially excommunicate why are they not then all Elders and Pastours Shew us any authoritie that Pastours have in governing which the meanest of the congregation hath not And this maketh all Ministers and all to be Watchmen Fathers Overseers This I take to have beene the errour of Tertullian who will have Christ to have left all Christians with alike power 8. Argument If there be a peculiar authoritie in Pastors over the flock that is not in the flock Then the keyes are not both in the Pastours and the people but the first is said in Scripture ergo The later must also be said I prove the Minor What will ye that I come to you with a rod or in love or in the Spirit of meeknesse also Therefore I write these things being absent lest being present I should use sharpnesse according to the power that the Lord hath given me to edification and not to destruction Hence it is that the Angels of the seven Churches in Asia are rebuked for not exercâ—sing discipline against Iezabel and the holders of the Doctrine of Balâ—m which proveth the Angels had the keyes els all alike had beene rebuked Now that every one of Corinth hath the power of Pauls Rod and his power given for edification is most ridiculous So Becanus the Jesuite Can every believer say to a Church Shall I come to you with the Rod Yet if all have the keyes as the subject all have the Rod also 9. Arg. That which Christ will have to be a ministeriall power in the members of his Church to the exercise therof Christ giveth competent and answerable gifts to the foresaid effect But God neither giveth nor hath promised nor requireth answerable gifts for using the keyes in all believers Therefore Christ willeth no ministeriall power of the keyes to be in all the members of the Church The proposition I prove 1. God promiseth gifts to the priesthood of the new Testament As 1. Diligence Esay 61. That strangers shall stand and feed their flocks 2. Zeale Esay 62. That they shall never give the Lord rest 3. That they shall be cloathed with salvation 2. When God sendeth Moses Isaiah Ieremiah he giveth them gifts and abilities for the calling So as the Treatist of Discipline observeth it is oft said The Spirit of the Lord came upon him and he judged Israel So also other places for this 3. They are condemned who take on them a calling and say Thus saith the Lord and yet the Lord sent them not neither spake he to them as in Isaiah Jeremiah and Ezekiel 4. Where the Lord giveth a calling or power such as the keyes of his Kingdome the not improving and putting the Lords Talent to the bank is a sinfull digging of the Lords Talent in the earth Hence I desire to know from Gods word these foure things 1. If the power of the keyes be given by Christ to all the faithfull this power is a ministeriall calling Where is there a promise for light prudence for government to goe out and in before the Lords people made to every one of the Lords people 2. Where is the tongue promised to them all in judgement that none shall resist and the consolations promised to them in the discharge of this power of the keyes 3. Where is the Spirit of the Lord comming upon them all and every one that they may judge the people 4. Where are the believers condemned for usurping the keyes and because being ignorant they cannot discharge that calling Where is the carelesse governing of all and every one of the faithfull rebuked in the word of God as a digging of the Lords talent in the earth I adde two things to confirme this 1. Our Divines disputing against the great Pope the Bishop of Rome and against the little Pope the Prelate his god-son and first born come out of the Popes loynes as Calvin Beza Iunius Zanchius Sadeel Pareus Vrsine Whitaker Reynold and Amesius Baines Parker Didoclavius c. They prove if such power of the keyes and plenitude of order and jurisdiction were in these two creatures the Pope and the Prelate the wisedome of Christ in his Word should have set downe the canons for the regulating of the power besides the canons that concerneth all other Bishops or Pastours for the heads or Monarchs dutie in the common wealth is carefully set downe in the word as what a man the King should be but the word hath no canons for the power of the keyes and the regulating of that power in all and every believer man and woman 2. If God set downe a Canon and requires abilities in the Church guides as Elders labouâ—ing in the word and doctrine and governing and in Deacons that he requireth not in all believers then the power of the keyes is not in the Church guides and in all believers also but the former is said 1 Tim. 3. for it is required in a Minister that his power of the keyes may be said to be of God that he should rule his owne house well else how should he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take care to governe the Church of God One may be a believer and yet this is not required of
wit that haereticks adulterers forcerers blasphemers be no parts of Christs visible Church as it is a Church Yea we say that as the tree leg and the eye of glasse and the teeth of silver by art put in the body are no members of the living body so neither are these members of the true Church and so much doe all our Divines as Calvin Beza Junius Whittaker Tilen Piscator Pareus Vrsine Trâ—lâ—atius Sibrandus Amesius prove against Papists 2. Preaching of the Gospell is called a note of the Church and profession of faith a note of the Church both the former is a noâ—e of the teaching Church or minsteriall Church called Ecclesia docens The latter is a note of the professing Church who professeth the faith which we may call Ecclesia utens or Ecclesia practicè consideram 3. Profession of the faith is thought to be true either Subjectively 2. Objectively Or 3. Both Subjectively and Objectively Profession subjectively is true when the professor doeth indeed professe and avow the truth and doth not only seem to avow professe the truth and this is no note of a true Church because it may be in hypocrites who really goe to Church really heare the word and partake of the Sacraments but not sincerely Profession true objectively is when the professor doth professe that faith which is indeed sound and orthodox And this is a marke of the true teaching or ministeriall Church and may be in a visible company of professors who for the time are not sincere beleevers But a profession of the faith both objectively true and subjectively is when the object is orthodox and sound truth and the professor sincerely and gratiously and with an honest heart beleeveth and professeth the truth and this way profession of the truth is a true and essentiall note of a visible Church as it is a true Church and body of Christ and so are our Divines to be expounded in this doctrine about the notes of the visible Church But withall the visible Church is to be considered in abstracto under the notion of visibility and as visible and as performing all the externall acts of professing governing hearing preaching praising administrating the seales of the covenant binding and loosing in the externall and visible court of Christ and under this reduplication as obvious to mens eyes and therefore in this notion all externall professors who are not manifestly and openly scandalous are to be reputed members of the true visible Church and therefore this tearme would be considered a true visible Church For the adjective true may either be referred to the subject Church and so signifieth the true misticall body of Christ visibly and with all sincerely professing the sound faith Or it may be referred to the other adjective visible and so it is no other but a company of professors visible to our senses and so truely visible whose members may be unsound and false professours Then the question is whither visible Saints 1. forsaking all knowne sinnes 2. Doing all the knowne will of God 3. Growing in grace as saith Smith and the discov of N. Light be the only true matter of a right and lawfully consistent visible Church and congregation so as we are to joyne with no company of worshippers of God but such visible Saints as these and to acknowledge no other society a true Church whereto we are obliged to adjoyne our selves as members save only such a sâ—ciety Or is this sufficient for the nature and right constitution of a true visible Church that the company that we are to joyne our selves unto as visible members have in it these true markes of a visible Church The pure word of God purely preached and the Sacraments duely administred with discipline according to Gods word and withall a people externally professing the fore-said faith suppose they cannot give to us manifest tokens and evidences that they are effectually called and partakers of the divine nature and translated from death to life and are elected called and justified This latter we hold as the truth of God these of the Separation hold the former Now we must carefully distinguish here what are to be distinguished for there are many questions infolded here of divers natures For 1. The question is if the society have the word seales and right discipline and they professe the truth suppose their lives be wicked whether they should not be answerable to that which they professe I Answer No doubt they ought to be answerable to their light and obey the holy calling 2. What if many of them leade a life contrary to that which they professe and yet the governours use not the rod of discipline to censure them then whether should the members separate from that Church They ought to separate say the Separatists They ought not to separate from the Church and worship say we they are to stay with their Mother but to plead with her and modestly and seasonably say that Archippus and others doe not fulfill their Ministry which they have received of the Lord. 3. What if there be purity of doctrine but extreame wickednesse contrary to their doctrine whether is that company a true Church or not I answer it is a true visible and a teaching or right ministeriall Church but for as farre as can be seene not a holy not a sanctified Church and therefore must not be deserted and left 4. What if the guides receive in as members of the Church those who are knowne to be most scandalous and wicked and not such Saints as Paul writeth unto at Rome Corinth Ephesus Colosse Answ. The faults of the guides are not your faults who are private members you are to keepe publike communion in the publike ordinances of Christ but not to take part with their unfruitfull workes but rather to reprove them 5. What if the members of the Church can give no reall proofes that they are inwardly called sanctified and justified and yet you see no scandalous out-breakings in them to testifie the contrary I answer for as much as grace may be under many ashes as a peece of gold amongst mountaines of earth If they professe the sound faith they are a true visible Church and we are to acknowledge them as such and to joyne our selves as members to such a society or being already members we are to remaine in that society and not to separate from it in any sort The Separation doth complaine that in our Church are as Ainsworth saith swarmes of Atheists Idolaters Papists erronious and hereticall sectaries witches charmers sorcerers theeves adulterers lyars c. The Gentiles enter unto the temple of God the holy things of God the Sacraments indifferently communicated with cleane and uncleane circumcised and uncircumcised And amongst you are thousands who cannot tell how they shall be saved So say others as M. Barrow and Smith Hence inferre they our Church is a false Church not right constitute no Spouse of Christ no royall generation not