bought with a price all things are theirs and therfore all power which consequence is no stronger the one way then the other 9. It layeth a blot upon Christs wisdome who hath appointed congregations to be edified by no power of the keyes in case of aberration aâ—d incorrigible obstinacy 10. It maketh the Word of God imperfect which setteth downe no Canons how the believers of an independent Church should governe and Paul teacheth how Timothy and Titus and all Church-men should governe 11. It excludeth not women from usurping authority over men by judging excommunicating ordaining pastors seeing they are the body and Spouse of Christ as believing men are 12. It maketh the Sacraments no Sacraments the baptized non-baptized and in the place of Turkes if possibly the pastour and the ten professours of the independent Church be unbelievers which is too ordinary 13. By this an assembly of Pastors and Elders from divers congregations have no more the power of the keyes then one single man who may counsell and advise his brother 14. Extreme confusion and inevitable schismes hence arise whilst such a sister-Church saith I am Pauls and her sister-Church saith I am Apollo's and there is no remedy against this fire 15. The patterne of a Church governing and ministeriall consisting of only believers is neither in all the Scriptures antiquity nor in the writings of Divines But of these I shall speake more fully hereafter God willing 4. Argument That Doctrine is not to be holden which tendeth to the removing of a publick Ministry but the doctrine of independent Churches is such Ergo the doctrine of independent Churches is not to be holden The proposition is out of doubt seeing Christ hath ordained a publick Ministry for the gathering of his Church Ephes 3. 11. 1 Cor 11. 1 Cor 14 1 Tim 3. 1 2 3. Heb 13. 17. 1 Thess 5. 12 13. 1 Cor 5. 4. Math 16. 19. Math 28. 18. Joh 20. 21 22 23. I prove the assumption By the doctrine of independency two or three or ten or twelve private Christians in a private Family joyning themselves covenant-waies to worship God is a true visible Church So the English Puritanisme So a Treatise called Light for the ignorant So the Guide to Zion So the Separatists holding Independent Congregations define a visible Church Every company Congregation or Assembly of true believers joyning together according to the order of the Gospell in the true worship is a true visible Church This being the true definition of an independent congregation from the writings of the Patrons thereof I prove that it taketh away the necessity of publick ministery 1. because every twelve in a private Family is this way joyned together and is an independent Church 2 this congregation being independent it hath within it selfe the power of the keyes and is not subject saith the English Puritanisme to any other Superiour ecclesiasticall jurisdiction then to that which is within it self But 1 Katherin against M. Edwards saith p. 7 8. Private Christians have the Spirit Ergo they may pray Answ God forbid we deny but they both may and ought to pray continually but hence it followeth not affirmativè à genere ad speciem therfore they may authoritatively not being called of God as was Aaron and invade the pastors chaire and pray and fast and lay on hands by ministeriall authority as the pastors doe Act 6. 6. Act 13. 3. 2. The Church saith the Feminin Authour p. 8. is not blinde so that none have power of seeing but only the officers Answ. All believers see and discerne true and false teachers 1 Iohn 4. 1. Heb 5. 14. 2 Cor 3. 18. Psal 119. 18. Ephes 1. 17. but it followeth not affirmativè à genere aâ— speciem theâ—fore they doe all see as the eye of the body with an authoritative and pastorall light and eye for then all the body should be an eye where were then the hearing 2 Cor. 12. 17. 3 Within it self there is no jurisdiction ministeriall for in the definition of a Church ministeriall there is deepe silence of Ministers or office-bearers and good reason by their grounds who hold it For it is a society of believers joyned together covenant wayes in the true worship of God which society hath power to ordain and elect their owne pastors and Elders here is the power of the keyes to bind and loose on earth as Christ bindeth and looseth in Heaven Math 18. 18. chap 16. 19 and a ministeriall act of these keyes to wit the ordaining of Pastours Doctors Elders and Deacons before there be any Pastor Doctor or Elder or Deacon A ministery then must only be necessary ad benè esse non ad esse simpliciter to the better or wel-being of the independent Church and not to the simple being of the Church for the thing must have a perfect constituted being and essence before it can have any operation and working proceeding from that being as one must be a living creature indued with a sensitive soule before it can heare or see or touch now this independent Church must have the perfect essence and being of a ministeriall Church seeing it doth by the power of the keyes within it selfe constitute and ordaine her owne Ministers and Pastors and if they were joyned in the worship of God before they had Ministers they did in a visible way being a visible Church in the compleate being of a visible Church worship God before they had Ministers for before they ordaine their Ministers they must keepe the Apostolick order fast and pray and lay on their hands for so did the Apostles Act 1. 24. Acts 6. v. 6. Acts 13. 3. Act 14. 23. 1 Tim 4. 14. 2 Tim 1. 5. So here are publick fasting publick praying publick ordination of a visible and independent Church and as yet they have no Ministers So in case the Eldership of a congregation shall all turne scandalous and hereticall this same independent congregation may excommunicate them Ergo before excommunication they must publickly and by the power of the keyes convince them of Heresie rebuke them pray for them and finally by the spirit of Paul a Pastor 1 Cor 5. 4. judicially cast them out Now let all be Judges if this be farre from pastorall preaching and if here be not ministeriall acts and the highest judiciall and authoritative censure exercised by no Ministers at all and what hindreth by this reason but the independent Church that doth publickly and authoritatively pray fast rebuke convince gainsayers make and unmake by the power of the keyes pastours and Ministers may also without Ministers preach and administer the Sacraments against which the Separatists themselves doe speake and give reasons from Scripture that none may administer the Sacraments untill the pastors and teachers be chosen and ordained in their office But hence we clearly see an independent Church constituted in its compleat essence and exercising ministeriall acts and using the keyes without any ministry
who confesseth our Thesis that in these words tell the Church Christ doth understand the Presbytery or Eldership Hence the word Church in the New Testament doth not alwayes signifie the Church of Believers Disciples Brethren who pray in Christs name and are heard in Heaven and are builded on the Rocke and are the body and spouse of Christ for a number may be and often is an Eldership judicially excommunicating and a Presbytery yea and also including some externally professing Christ who are not a company of redeemed ones built by saving faith upon the Rocke Jesus Christ. Also it is insolent that the word Church here should signifie both precisely the Eldership and also in that same vers the whole Congregation of believers because the same Church to the which the offended brother should put in his bill of complaint is that very Church which must be heard and obeyed under the pain of excommunication 2. It is hard that the offender should be excommunicated for not hearing and obeying the Congregation of believers who are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over him in the Lord. 3. By grant of M. Parker the Church of believers hath not power from this place Mat 18. to ordaine pastors to themselves when they want pastors or to excommunicate their own Eldership in case of scandalous sins which is against his grounds and our Brethrens principles who ascribe this authority to the Congregation of believers because a number of believers is not an Aristocraticall part and a select Presbytery and Eldership as he saith is meaned in this word tell the Church 14. The Church here cannot well mean a visible Congregation of believers and Elders conveened to heare the Word preached so as he who contemneth two private admonitions should be accused and censured in the face of the Congregation conveened to hear Gods Word Because the Church meeteth in Christs name for Gods worship if they meet in faith and humble sense of sinne with purpose of heart to worship God in spirit and truth but there is some other thing required that the excommunicating Church meet for the actuall exercise of discipline for beside meeting in Christs name there is required that the Church meet with Pauls spirit and the rod of discipline 1 Cor 5. 4. That yee meet in the name of our Lord Iesus Christ and my spirit with power of our Lord Iesus Christ. Then Pauls spirit as an Elder who hath power of the rod a spirit and power of excommunication is required to this meeting But I doubt not but the Church of believers did meet at Corinth 1 Cor 11. for hearing the Word and receiving the Lords Supper and for ordinary worâ—hip and praying and praysing when it was not needfull that Paul should write That yee meet together in the name of our Lord Iesus and my spirit to heare the Word and to receive the Lords Supper There was no need of Pauls spirit for that therfore I conclude that this meeting of the excommunicating Church requireth another spirit and authoritative power to deliver to Satan such as was in Paul then is required in ten believers meeting in faith without Pauls authoritative power to heare Gods Word For Paul saith of his authoritative meeting I verily absent in body but present in spirit have judged c. but Paul knew that they might meet as a number of believers to heare the Word whither Paul be absent or present in spirit and this I observe for their mistake who teach that two or three agreeing together upon Earth and praying for one thing are heard of God as it is said Mat 18. 19 20. is an independent Church having the power of the Keyes for first Christ then hath not provided a sure way for removing scandals And when he saith tell the Church this tell the Church must be a definite visible conspicuously known Church now in one congregation one province one nation there be three hundreth six or ten hundreth threes or fours of professed believers if every three and every foure be an independent Church to which of all these many threes and fours shall the plantiffe addresse himselfe for they be all equally independent Churches the plantiffe is left in the midst and knoweth not his ordinary judge there be so many tribunals in one Congregation yea in one Family 2. How many key-bearing Churches shall be within one independent Congregation who may all meet in publike in one house for the joynt worshiping of God together 3. Christ in these words where he is said to heare two who shall agree together upon earth as touching one thing hath no purpose to erect visible Churches with the full power of the keyes consisting only of three or foure believers but he doth argue here from the lesse to the more as Bucer saith and as Musculus God will not only ratifie excommunication but he will heare the prayers of his children universally and this promise ver 20. of Christs presence amongst two or three is more large and generall then his promise to ratifie the sentence of excommunication even that Christ will be with his owne howbeit they be not Church-waies conveened or rather as Paraeus saith it is a generall promise of the presence of Christs grace in his Church sive magnâ sive parvâ either great or small and I grant it will prove the power of our Church sessions in Scotland very well where there is often but one Pastor and some few ruling Elders but Christ cannot promise a Church-presence of his Spirit and grace or such a presence wherby he ratifieth the censures of the Church but where there is a Church consisting of Elders and people but if the words be pressed according to the letter and definite number then it shall follow that every two believers yea suppose two women agreeing on earth to pray for one thing shall be a Ministeriall Church having the power of the keys which is most absurd For a number of believers make not a Church having the power of the keys for 1. They want the power of binding and loosing by preaching 2. They are not a golden candlestick in the which Christ walketh as a visible Church is Rev. 1. Christs meaning theâ— must be I promise my presence to the smallest Church suppose it were possible that a Ministeriall Church could consist of the least number that is even of two only but Christs purpose is not to make every two believers a visible Ministeriall Church and every believing Family a congregation having the power of the keys Vasquez the Jesuite hath arguments and ancients to speak from the Text this which we say which can hardly be answered See that Enchiridion of the Province of Cullen under Charles the V. See also Jansenius Maldonat and others on this Text. CHAP. IX Q. 9. What members are necessarily required for the right and lawfull constitution of a true politicke visible Church to the which we
was not amongst the Elders only but amongst all the beleevers neither were the Elders onely pussed up nor did they onely not sorrow that the incestuous man was not cut off but the belâ—evers also were puffed up and did not sorrow that he was not cut â—ff Ergo all the beleevers had voices in iudging and excommunicating 2. Of old not the Levites onely were to purge out the leaven but all Israel also Ergo here not the Elders only are to purge out this leaven 3. Paul writeth not to the Elders onely not to be mixed with the fornicators but to all the faithfull 4. The faithfull and not the Elders only were to forgive 2 Cor. 2. Answ. I will first answer these reasons and withall shew how the people had hand in excommunication and might prove that there was a Presbytery of many Pastors at Corinth and not a single Congregation of one Pastor and some few Elders and beleevers who did excommunicate I retort these Arguments These with whom the fornicator did converse and so leavened them these who were pusâ—ed up and sorrowed not at the mans fall and at his not being cut off by excommunication these were judicially to excommunicate with the Elders But the fornicator conversed amongst beleeving women and children and did leaven them beleeving women and children were puffed up and sorrowed not Ergo Beleeving women and children did judicially excommunicate but the conclusion is foule and against the Argumentators Ergo so must some of the premisses be foule and false but the assumption is most true therefore their major proposition must be false therfore they must first acknowledge a representative Church with us and that men onely did judicially excommunicate and not all the faithfull except they make women ordinary Judges usurping the authority over men Then the number of these who were puffed up and sorrowed not at his fall c. must be more then the number of the persons who should judicially excommunicate 2. The authors of Presbyteriall govern exam say Elders are principally to iudge and to be leaders and first actors in excommunicating and people are to follow in the second roome and assent So say our Divines Walleus Bucanus Rollocus Beza Therefore Paul cannot rebuke private beleevers because they did not excommunicate judicially in the first roome for then Paul should have rebuked the Elders and leaders for not excommunicating in the order answerable to their place and power and because they did not judicially and authoritatively lead and goe before as first actors and prime moderators in the judiciall act of delivering of the man to Satan and so Paul cannot in reason rebuke all the faithfull amongst whom the scandalous man did converse and who were pusâ—ed up and sorrowed not at the mans fall because they did not excommunicate judicially at most they can be rebuked onely for not excommunicating in the second roome and in that orderly and subordinate way sutable to their place and power 3. I see no foot-step of any tollerable ground in the Text why it should be alleadged that all the faithfull men comming to age to speake nothing of beleeving women and children are rebuked for not excommunicating judicially the fornicator but rather the contrary that the faithfull out of office were not to excommunicate judicially For applying these words as a reproofe to beleeving men v. 2. And ye are puâ—fed up and have not rather sorrowed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end that he that hath done this deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken from amongst you He useth the passive verbe not the active whereby it appeareth that the beleevers were patients rather then agents in the not judiciall and authoritative taking away of the man from amongst them and that their fault was that they moâ—ned not to God for the mans fall and the remisse negligence of the Elders by whose authority he might have been authoritatively delivered to Satan Pareus saith that he blameth the beleevers security Calvin their not being humbled at the fall and Cajetan they boasted that the fornicator was the sinner not they 4. That great Divine Junius doth excellently observe that Paul ioyneth himselfe as an extraordinary Elder with the ordinary Eldership of Corinth v. 4. When you are gathered together with my spirit For as I observed before Paul requireth not only that they be gathered together in the name of Christ which is required in all meetings for Gods worship in Prayers Word and Sacraments but also here he requireth that they meet saith he with my spirit that is with my Presbyteriall power of the keyes and 1 Cor. 4. 21. with the authority which the Lord hath given us for edification 2 Cor. 10. 8. as I am an Elder So said the Prophet to Gehazi 2 King 5. 26. went not my spirit with thee that is my Propheticall power Col. 2. 5. For though I be absent in the â—lesh yet I am present in spirit Now the beleevers out of office did not convene in this meeting indued with Pauls Ministeriall and Pastorall spirit for single beleevers receive not Ministeriall spirit from God neither is such a spirit promised to them Give an instance in Scripture of this promise and we shall lose this cause but this spirit for doctrine and discipline so given to Pastors 1 Cor. 4. 21. 2 Cor. 10. 8. Col. 4. 17. 2 Cor. 4. 1. 2 Cor. 5. 18. 1 Cor. 12 28 29. v. 17. therfore the comming together with Pauls spirit that is with his ministeriall power of the keyes as an Elder must be restrained to the Eldership of Corinth and cannot be applyed to single beleevers men women and children who yet were puffed up and sorrowed not v 2. therefore this is not a gathering together of an independent Congregation of beleevers men and women meeting with Pauls spirit and his presbyteriall power of the keyes in an authoritative and judiciall way to excommunicate but it must be a gathering together of these who had such a spirit and power pastorall and ministeriall as Paul had I deny not but the faithfull conveened or were to conveene in this meeting with the Eldership for praying and hearing the word preached which must be conjoyned with excommunication but the meeting is denominated pastorall and presbyteriall with spirituall power from the speciall intended end in that act which was authoritatively to deliver the fornicatour to Satan and Vrsine thinketh not without reason that the man was excommunicated and there being a space interveening betwixt Pauls writing of the first and his second Epistle to the Corinthians that Paul 2 Cor. 2. writeth for relaxing him from the sentence of excommunication Also Paul when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have already iudged as present meaneth not a popular or private judging as we say the Physitian judgeth of the disease by the pulse and the Geometer judgeth of figures as Marsilius speaketh but understandeth a joynt authoritive judging with
publikely Answ. These Prophets were Prophets by office and so bâ—side that they were gifted they were sent with officiall authority to preach 1. They are such as Paul speaketh of 1 Cor. 12. 28. God hath set some in the Church first Apostles secondarily Prophets Ergo they were officers set in the body as Apostles were at that time Eph. 4. 11. 2. They are called Prophets 1 Cor. 14. v. 29 32. But in all the old or new Testament Prophets signifie over these that are in office as the places in the margen cleare and a place cannot be brought where the word Prophet signifieth a man who publikely preacheth and yet is no Prophet by office but possibly a Fashioner a â—lough-man a Shoomaker 3. The formall â—ffâ—cts of publiâ—e edefying comfeâ—tiâ—g convincing converting soules are ascribed to these â—ophets v. 1 3 4 5 12 24 25 31. which are ascribed to prâ—â—ching Pastors Rom 10. 14 15. 1 Cor. 4. 1 2 3. 4. In this chapter and in chap. 13. Paul doth set downe Canons anent the right use of the offices that he spake of 1 Cor. 12. 28 29. 5. Paul must thinke them Prophets by office while as he compareth himselfe who was an Apostle and Prophet with these Prophets v. 37. If any man thinke himselfe to be a Prophet or spirituall let him acknowledge that the things that I write to you are the Commandements of the Lord. Also these Prophets were extraordinary and temporary as were the gifts of tongues and miracles and therefore none out of office now are to prophesie publikely M. Robinson saith they cannot be extraordinary because extraordinary Prophets are infallible and cannot erre else the Scriptures should have been written by Prophets who could erre but these Prophets 1 Cor. 14. could erre and were not infallible because their doctrine was to be judged v. 29. Answ. This is a silly reason Pareus Bulling Calvin Beza saith all spirits are to be tryed by the word and all Prophets even Samuell and Nathan may erre and looke beside the booke and may speake of their owne spirit how then were the pen-men of Scripture infallible saith Robinson I answer there are none simply infallible but God every man is a lyar The pen-men of the Scripture were infallible because when they were actually inspired by the Holy-Ghost they could not erre And the spirits of all Prophets are to be tryed by the word even of Paul preaching at Berea But it followeth not that Paul then could erre To this they answer that false Prophets as Balaam could not erre when they were actually inspired no more then Canonicke writers Answ. In the case of infallibility all are alike none are infallible by any infused habit of a Propheticall spirit but false Prophets were inspired with an habituall spirit of lying which spirit is not in Canonicke writers Robinson and others of his side thinke them not extraordinarily inspired 1. Because these Prophets might have been interrupted and put to silence that another to whom choiser things were revealed might prophesie v. 3. 2 Because Paul exhorteth to pray for the gift of interpretation and to covet saith others to prophesie Now we cannot seeke in faith from God an extraordinary and miraculous gift 3. Others adde this prophecying was subject to the free-will of the Prophets for they might prophesie or keep silence as they pleased but the acts of extraordinary prophecying are not subjected to the free-will of the Prophets therefore this was but ordinary prophecying to the which all gifted professors even out of oâ—fice are obliged for the edefying of the Church of Christ to the worlds end Answ. All these three come to one to wit acts of extraordinary prophecying are under the determination of free-will A little of this 1. Conclusion Pareus observeth well that there be two kinds of Prophets 1. Some who foretold things to come of these the Text in hand speaketh not 2. Some extraordinarily inspired with an extraordinary grace of interpreting Scripture The former were Prophets in the old Testament the latter especially Prophets of the new Testament knowledge of both were given without study or paines So there was a Propheticall spirit in Paul Gal. 1. 12. I received it not of man neither was I taught it but by the revelation of Jesus Christ. 2. Conclusion The act of foretelling things to come especially things meerly contingent which are determined onely in the free Decree of God is not so under our free-will as the acts of preaching and interpreting Scripture out of a Propheticall infused habit For prophecying things to come seemed to have come on the Prophets of old as a fire-â—lash appeareth to a mans eye in the darke ayre he cannot chuse but see it Ezech. 2. 14. So the spirit lifted me up and tooke me away and I went in bitternesse in the heate of my spirit but the hand of the Lord was strâ—ng upon me Jer. 20. 9. And I said I will not make mention of him nor speak any more in his name but his word was in my heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay 2. King 3. 15. The hand of the Lord came upon Elisha and he prophecyed See Ierom. Oecumen Gregâ—r and Thomas The Propheticall spirit in the New Testament seemeth to be more swayed with free-will and morall threatnings 1 Cor. 9. 16. Woe unto me if I preach not the Gospell yet the habit from whence he preached was a Propheticall principle Galath 1. 12. 1 Cor. 14. 32. 3. Conclu Hence prophecying is not a habit and it is a habit It is not an habit 1. Because no Prophet can simply prophecy when he will except the man Christ especially of things to come by contingent causes the presence of which things saith Suarez is onely connaturall to God and to no morrall man comming on men by a transient irradiation while as the candle of Gods propheticall light glanceth upon the fancy and from thence to the mind that the man may see and reade the species and images and when this light shineth not Nathan and Samuell reade beside the Bible and are widely out Prophâ—cy also is an habit For 1. something remaine in Isaiah and Jeremiah while they sleepe and prophecy not from whence they are named Prophets and really are Prophets for when God hath once revealed himselfe to one as to his owne Prophet even from by past revelation 1 There remaineth a disposition to prophecy 1 Sam. 3. 20. All Israel knew even from Dan to Beersheba that Samuell was established to be a Prophet of the Lord. 2. Because there remaineth a propheticall light whereby the man gave assâ—nt to the last propheticall revelation and so the species and propheticall images must remaine in the fantasie and with these a propheticall memory of by past predictions and so some experimentall certainty that what he fore-telleth shall come to passe See Thomas and Caietan now the object propheticall is
knowne three wayes 1. When the naked naturall images or species of the materiall object are only cast in by God and no more and this is most in dreames as Nebuchadnezar saw a tree in his dreame but knew not that it was a King Pharoah saw seven blasted reeds and seven leane kine but knew not that they were seven yeares of Famine And sometimes in a vision being in an extasie as John Rev. 1. saw 1. seven candlâ—sticks but knew not that they were the seven Churches of Asia while Christ revealed the meaning to him 2. The images and species are knowne formally as signes signifying thus and thus as Joseph by a propheticall light saw the seven leane kine to be seven yeares of famine 3. Now there is a third light to judge of the act of seeing which I take to be two-fold 1. When the Seer and Prophet is perswaded that what he seeth is a propheticall vision and not a delusion of Satan this is as saith Pareus the very light of prophecy or some extraordinary light as saith Anto Walleus There is another light whereby the Seer beleeveth these things shall come to passe which he seeth either by a common light of historicall faith as Pharoah might beleeve that seven yeares of plenty should come and Balaam that Christ the starre of Jacob should certainly arise and shine upon the Church or the Seer seeth and beleeveth by light of saving faith as Isaiah and Daniel beleeved that the Messiah should be slaiâ—e and this latter light whatever good Schoole-men say on the contrary is the light of faith for the three former lights might well be in Balaam 1. He might see in his fantasie the species of the starre of Jacob. 2. And know that they meaned no other thing then the Messiah 3. And be certainly perswaded that he saw so and that he was not deluded yea and historically beleeve that that blessed Starre should arise and yet he had no light of saving faith to beleeve that the Messiah should come So hâ—â—e we cannot but distinguish betwixt a propheticall light in the second and third sight which is gratia gratis data a free gift and the light of saving faith which is gratia gratum faâ—iens a saving grace of GOD in the sound beleever onely in this last sight 4. Conclus Hence Separatists may see that extraordinary acts of prophecy may well be subjected to the determination of the Church and yet be extraordinary inspirations and that divers wayes 1. Because theâ— were Prophets of the New Testament and so grace being more aboundant now nor under the old Testament it can bow and facilitate free-will to acts of prophecying and Paul from more grace laboured more aboundantly then they all 2. Prophecying at that time in Corinth might well be obtained by prayer upon the extraordinary impulsion of the spirit as Daniel obtained by prayer the interpretation of a dreame neither can it be proved from 1 Cor. 14. that Paul willeth them all without exception to covet to speake with tongues and to prophecy but only these that were extraordinarily moved to pray except these v. 31. yea may all prophecy be contrary to these words 1 Cor. 12. 29. are all Prophets which we cannot say 3. Because it was of old in the power of Prophets to use some meanes to dispose themselves to prophecy for when the passion of anger overclouded the fancy and the species therin then Elisha calleth for a minstrell to play and dispose the minde better as Caâ—etan saith Howbeit for all that the Text saith the hand of the Lord only actuated these species and caused him to prophecy Neither are Robinsons arguments of great weight I answer only these that have most apparency 1 If the Lords giving of the spirit extraordinary to Eldâ—d and Medad made them Prophets both in office and exercise by due proportion gifts under the New Testament are sufficient to make men ordinary Prophets Answ. The antecedent is false because to Eldad and Medad were given both the spirit of prophecy and from that gifted spirit came a propheticall impulsion actually to prophecy without any farther call of the Church for God spake then by impulsion as he doth now by his Word els one may say the physicall and naturall power that Samuell had to kill Agag was a calling sufficient to authorize him to kill â—gag and an hability to discharge the office of the high-Priest in a man of the tribe of Iudah were a good calling for one so gifted to thrust himselfe in Aarons chair which God tyed only to Levies Tribe 2. This is that which Epiâ—copius Seâ—inians and Arminians teach from Anabaptists so Theâ—phil Nicolaiâ— And Radaecius Catech. of Raccovia Ostorod Socinus the 〈◊〉 1. That the sending and calling of Ministers by the Church nâ—w when the Gospell is sufficiently promulgated is not necessary 2. That any gifted man hath a warrant because he is gifted to be a Pastour without any call or authority officiall from the Church And what will Robinson say because these Propheâ—s are gifted to baptize and to administer the Supper of the Lord as well as they are to preach the Gospell then by this goodly reason of his they may be pastors without any calling of the Church and certainly any man gifted to be a King and a Magistrate by the calling that the Word of God alloweth shâ—ll by this reason have a call to leape up to the throne and the bench but our Divines as Calvin Parcus Zanchius Iunius Beza make two difâ—eâ—rent things in a lawfull calling 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts for the calling which is not enough 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority from the Church which is also required 2. He objecteth 2 Chron. 17. 7. Jehoshaphat sent his Princes to teach the cities of Judah with the Levites and all Princes and Maâ—istrates are bound to expound open up and apply the law by which they governe else they rule by tyranny Hence the publick Sermon of Jehoshaphat 2 Chron. 19. to the Iudges and Levites and his prayer and Hezekiahs Sermons 2 Chr 29. and Nehemiah taught the people Neh. 8. Answ. 1. Iunius and Ar. Montâ—â— Iehoshaphat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalach Lesarou read he sent with the Princes the Levites to teach so that the Princes were not sent to teach 2. It is said hee sent the Princes to teach not in their owne persons but hee sent them to take care that the Levites should teach in time of that Apostacy 3. The Kings and Judges were to teach according to the judiciall Law the equity of their sentence to the ill doer as a Judge to convince a thiefe and a murtherer may lay before him the eighth and the sixt commandement in so farre as the breach of these disturbeth the peace of the common-wealth not as they are Church scandals and whither the male-factor be convinced or not the Judge punisheth with the sword so that
the Judges handling of the judiciall law and his handling of the morall law now is meerly civill and coactive neither is he to labour the conversion and repentance of the Elder and so ecclesiasticall edification but the handling of the law by the Separatist Prophets is meerly pastorall and for the conversion of soules and they are the only preachers who gather the Church of Saints Pastors and Doctors are not to convert soules to Christ but to confirme these who are already converted and made Saints by their Prophets neither is the Prophets handling of the law civill coactive or regall all which they teach themselves So are we to thinke of these exhortations of Iehoshaphat and Hezekiah they taught indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum quid in a civill and coactive and regall way by a kingly and imperiall commanding not by a servant way or a ministeriall or pastorall way Ergo Kings are Prophets and Seers and Priests whose lips should preserve knowledge and ergo Kings are Ministers by whom we beleeve and sent to open the eyes of the blinde as Prophets 1 Cor. 14. It is a most vaine consequence So also from Jehoshaphat a generall of an army his publick praying having the spirit of adoption asking helpe from the Lord of Hoasts before the armies joyne in battle can no wayes be concluded that Iehoshaphat was a publick Prophet for then at all times as in that extraordinary warre hee should publickly pray for the people in all Church-meetings as did the Priest What he bringeth for publick preaching in the Synagogue by Christ Paul and others which saith hee were not Pastours is not to any purpose Christ and Paul had a calling ordinary or extraordinary it skilleth not it was more then naked gifts some private Christains Act. 8. 4. preached the Gospell but when in time of heavy persecution when they were scattered v. 1. v. 4. Then all gifted Christians trades-men or what else not separated by Christ and his Churches calling may now preach the Gospell yea be the ordinary and only converters of souls and gatherers of the Saints it followeth no wayes 2. Many grave Divines thinke these were the seventy Disciples and not private professours Other doubts of this kind are of no weight therfore I goe on to that which Christians may doe and yet have they no power of the keyes 2. Conclusion They are to edifie exhort rebuke and comfort one another and this they may doe not one to one onely as some say but one to many 1. So the Scripture saith Proverb 10. 21. The lippes of the righteous feed many Ephes. 4. 29. They are to speak words ministring grace to the hearers So saith Calvine Bullinger Beza Davenant Whittaker Pareus Zanchius Musculus Gualther 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhort one another will not beare that one with one only should conferre but one with many howbeit a multitude should evert the nature of private conference Iam. 5. 6. pray one for another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it were narrow charity to pray one for one onely Iam. 5. 9. Grudge not one against another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this forbiddeth not only grudging of one against one but of one against many Roman 13. 9. Love another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 5. 13. In love serve one another and the same is to be observed in the Hebrew Mal. 3. 16. They that feared the Lord spake oft one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man to his neighbour 2 King 7. 9. The foure Lepers said one to another this was not one to one but one of three 2 Kin. 7. 6. and the Syrians said one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This could not have been one man of the Syrians speaking to one only for then how could the whole army â—ly Gen 42. 21. And the Brethren of Joseph said every one to his brother Vajomeru â—ish el-achiu Gen. 37. 19. But some allow conference of one with many but they deny that it ought to be indicted fore-set or intended but only occasionall but these with ill logick distinguish where the law distinguiâ—heth not for one and the same conference is both occasioned by the Lords chastâ—sâ—menâ—s upon Iob. ch 1 ch 2. and alsâ— fore-set and intended by Iobs friends who made an appointment to come together to mourne with him and to comfort him for the word v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jagnad is to indict fore-set time and place 2 Sam. 20. 5. So Amasah went to assemble the men of Judah but hee tarried longer then the time which hee had appointed him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25. 23. There will I appoint with thee or meet with thee Job 9. 19. Who shall set mee a time to plead Am. 3. 3. Numb 10. 4. 2. If conference of many be lawfull as it is Job 2. 11 Mal. 4. 16. Esa. 2. 2. Jer. 50. v. 4 5. Zach. 8. 21. Ps. 42. 4. Ps. 55. 14 Luk. 24. 14 15. Deut. 6. 7 8. 9. then the fore-setting of time and place is no essentiall ingredient in the action to make it of a lawfull action to become unlawfull except it were fore-set upon religious reason of some sacred or mysticall signification as our holy dayes were meere circumstances doe not change actions that way 3. All Divines the Fathers as Augustine Chrysostome Ambrose Hyeron Thomas Bannes Suarez Vasquez Valentia make private exhorting and rebuking our fallen brother a duety of the law of nature such as to take our neighbours Oxe out of a ditch to visit a prisoner to give almes to the poore now if to intend time and place to lift up a brother whom God hath cast downe to reduce him whom wee understand God hath permitted to wander be unlawfull then to foreset time and place to visit a captive in prison to give almes to the poore by that same reason were unlawfull which no man in reason can say 4. To intend and to appoint time and place for obedience to any Commandement of God doth rather make the action the more good and landable as the more deliberation in an ill action the worse and the more deliberation in a good action the better Psal. 119. 30. v. 62 106 147. Neither is that Objection more against us then against the word of God while some say If private Christians may teach exhort and rebuke one another then may they preach and expound the word of God I answer 1. For one private person to preach to one and that occasionally is no lesse unlawfull then for one of intention and fore-setting time and place to preach to many 2. The word maketh mutuall exhorting lawfull and condemneth the mutuall preaching of private Christians 3. Private exhorting and teaching differ 1. The Pastor rebuketh swearing as a publick watch-man with care for many Ex officio specialis delegationis and authoritatively by the
of nature require duties of us as the sonne to the excommunicated father owes love and honour and conversing with him Exod. 20. 12. For a commandement naturall and simply morall obligeth more and in the roome before the positive and lesser commandement as Hos. 6. 6. Mat. 12. 3 4 5 6. yet is the excommunicated excluded onely from the publike prayers and seales of the Covenant not from private prayers and hearing of the word 1 Thes. 3. 15. For the Church intendeth in that censure the saving of his spirit in the day of the Lord 1 Cor. 5. 5. and the hearing of the word is that necessary meane of salvation Rom. 1. 16. 1 Cor. 1. 18 21. Rom. 10. 17. 1 Pet. 1. 23. The contrary order not unlike to this is kept in confirming authoritatively the Churches love to the excommunicated person being penitent and in pardoning and forgiving him when he heartily sorroweth for his sin 2 Cor. 2. 6 7 8 9 10. From this censure no member of our Church is exempted yea a scandalous Pastor is by the Presbytery deprived and excommunicated as he was ordained by them 1 Tim 4. 14. 2 Tim. 2. 14. and he who hath committed câ—ying and hainous sins is scarce ever to be readmitted in the ministery as being hardly found such an one as is described 1 Tim. 3. Tit. 1 5 6 7. except it be seen to all that he hath obtained mercy in a conspicuous and large measure as 1 Tim. 1. 13 14 15 16. 13. ARTICLE Private Worship NOne may preach the word with us but Pastors and the sons of the Prophets and such of their sort who aime at the holy ministery and that authority Ecclesiasticall must warrant them is cleare by our Law and practise as it was in the Jewish Church 1 Sam. 10. 5. 2 King 2. 7. 2 King 4 1. 1 King 20. 35. The worship of God is commanded by our Assemblies to be in private families as chatechizing by the Master of the Family or some other better gifted in every Family Deut. 6. 6. 7 8. Gen. 18. 19. Ephes. 6. 1 2 3. 2 Tim. 3. 15. praying Zach. 12. 10. None by any act of our Church whether Pastor or any other in office or out of office is obliged to a stinted or read prayer as the word of God alloweth Rom. 8. 26 27. yea here it is free to all having the spirit of adoption to expresse their particular necessities which cannot well be booked to God according to the present case of the Church and person praying as the Saints have done Psal. 88 9. Psal. 5. 7. Psal. 28. 2. Psal. 1 21. 1. Psal. 123. 1. Ioh. 17. 1. Luk. 18. 13. and Psal. 3. Psal. 5. Psal. 25. Psal. 30. Psal. 34. Psal. 54. Psal. 57. Psal. 63. c. yet did our Church never condemne but constantly practise the praying of that divine and Canonicall prayer of our Saviour called the Lords prayer as being commanded Mat 6. 9 Luk. 11. 2. in matter and manner though affirmative precepts oblige not ad semper Also singing of Psalmes is commanded by our Church in Families as Exod. 29. 39. Psal. 55. 17. Eph. 5. 18 19 20. and house-discipline as Job 1 3. Deut. 21. 18. Psal. 101. 7. and private fasting in Families Nehem 1. 4. Esth. 4. 16. Zach. 12. 11. Our Assembly also commandeth godly conference at all occasionall meetings or as Gods providence shall dispose as the word of God commandeth Heb. 3. 13. 1 Thes. 5. 11 12. Levit. 19 17. Zach. 8 21. Mal. 3. 16. Col. 3. 16. providing none invade the Pastors office to preach the word who are not called thereunto by God and his Church Heb. 5. 4 5. Rom. 10. 14. 15. 1 Cor. 12. 28 29. and by that same warrant the grieved in conscience is to confesse his sins which troubleth and presseth downe his soule to either an experienced Christian or Pastor as Jam 5. 16. but this confession is free to the grieved party I meane free from being canonically commanded in our Assemblies and far from Sacramentall confession or Auricular confession to a Priest FINIS TO THE RIGHT HONORABLE And truly noble Lord IOHN Earle of Lindsey Lord Parbroth c. one of His Majesties most Honourable Privy Councell in the Kingdome of SCOTLAND Errata PAg 9. lin 13. restrâ—â—â—ted r restricted p. 10. l. 30. or r. are p. 38. l. 4. manifest râ—â—â—iest â—â—â—iest p. 52 l. last guested â— gifted p. 5â— l last 〈…〉 r. adequate p. 60. margen 3. Arg. r. 3. Arg in the 6. l after p. 94. l. 1. there be believers r. three belâ—evers p. 100. l. â—0 cont r court â—aâ— averteth râ—verteth â—verteth p 154 l. 6. and to that r. and that the. p. â—65 l 31. 〈◊〉 r. circumcised and also r. aâ— p. 200. l. 1 for r. or p 2 6. l. â— with r which p. 2â—2 l 12. voâ—ces r. votes p. 33 l 33. 〈◊〉 r. 〈◊〉 p. 2â— 8. l 20. and they are 〈◊〉 they are p 249 l. 25 over r. ever p 276. l 33. we thinke r. we thinke nâ—t p. 28â— l. 18. yet are r. so are p 265. l. 15. and r. one p. 315. l. 25. nature r water p. 324. l. 38 â—ele and. Eccles. 12. 12. Beza epist. 79. Brightman Revelat. of Apoc ch 3. 7. History of the Church of Scotland p. 108 109 Corpus Confess fideâ— p. 6. Esa. 23. 24. Cant. 6. 10. Ps. 48. 4. 3 Ioh. v. 9. Halls Remonstrâ—nce to the Parliament an 1641. Senec. sent Ps. 45. 3 4. Ezech. 48. 35. Phil. 1 7. Bucer Hier. Sophron. Seneca Iob 16. 19. Phil. 3. 15. Ezech. 48. 35. QUEST 1. Matth 28. 18. Bucan loc 42 q. 2. Cartwright against Whitgist pag. 139. Ames English puritanisme p 9. Parker de polit Ecclesiast lib. 3. cap. 1 Rhemens in Mat. 16. Bellarmine 〈◊〉 22. â—5 22. â—â—â—vel 3. 7. Matth. 28. 18. Chrysost. in Mat. hom 25. Gregor lib. 4. Epist 32. Calvin Institut lib. 4. cap. 6. Comment in Mat. 16. Bucan loc 42. q. 2. Whitaker to 2. Controvers 4. q. 2 â— 5. Petrus de Alliaco de Eccles. authoritat part 3. c. l. aliquid est in alio subâ—ective foâ—maliter 2. sinâ—liter causaliter 3. ut in exemplo Gerson de potestat Eccles. consider 11. Immediatio gratâ—ita donationis vel simpliâ—ts designationis Iohn 20. 22 23. Mat. 28. 18 19. Marc. Antoni de Domi. Arch. Spalat de Repub. Ecclesiastica l. 5. c. 12. 11. 2. Parker de polit Eccles. lib. 3. c. 2. Iac. de Almainâ— de potest Eccles. c. 7 Gerson de auâ—er pap consid 8 9. Ioan. Major in Mat. 16. Occam l. 1. p. â— n. 6. N. 1 Conclusion 2 Conclusion Acts 1. 21. Act. 6. 4. Aquinas â—2 q. 81. 1 Thes. 5. 21. 1 Iohn 4. 1. Iohn 10. 8. 27. 28. Heb. 5 14. 1 Tim. 3. 2 3 4 5 6. Gerson de aufer pa consid 16. Almain de pote laica eccles â— 3. M. Best Churches plea against Pages Henry Iacob Governmâ—â— by free