act of justice at the direction of a Minister commanding him in Gods name to execute judgement impartially yet the King doth not an act of justice in the name and authority of the Church And that is true which Beâ—anus saith What the instrument doth the principall cause may do where the Vicar or Deputy and the principall substitutâ—r of the Vicar are both civill persons or are both Ecclesiasticall persons for in a large and unproper sense the nurse is a sort of deputy under the nurse father the Father may take care that the nurse give milke and wholsom milke to his child yet cannot the Father give milke himself The King may take care actu imperato as one intending in a Kingly way that Christs body bee edifyed that the Priests and Prophets feed with knowledge the Church and sister of Christ and so are the Priests under the King and at his command to feed and to feed with wholsome food the flocke and in obedience to the King all are to do their duty and his care is universall over all and his end universall That which is the end of Pastors Doctors Elders Deacons Lawyers Judges c. is in an universall intention the Kings end even Gods honor by pâ—â—curing in a regall way that all do their duty in keeping the two Tables of the Law and so is hee the great politick wheel moving by his royall motions all the under wheeles toward that same end yet cannot the King without sinne and being like a Bird wandring from her nest do that which is properly Pastorall so that the Office is not subordinate to him but immediately from God yet are the operations of the Office and to Preach tali modo diligently sound Doctrine subordinate to him but in a generall and universall way as hee is a kingly mover of all to keep the two Tables of the Law Neither did the King as Suarez saith one and the same way appoint both the High Priest and the civill Judge And Cajetan saith he decerneth the two chiefe heads of Church and Common-wealth but hee appointed not both for God appointed Amariah to bee High Priest and not the King but here is nothing to prove the Kings headship Asa reformed the Church and renewed the Covenant Ezekiaâ— reformed Religion also and brake in peeces the Brazen Serpent and all these in the case of universall apostasie and the corruption of the Priest-hood did reforme the Lords house breake in peeces graven Images but all this giveth to them no mixt Ecclesiasticall power of making Canons of ordaining and depriving Pastors Whereas some object That the care both of temporall good and spirituall good belongeth to the Magistrate therefore hee must have a power to make Church Laws See Pareus For his care cannot bee supreme if hee must rule at the nod and beck of Church-men I Answer the connexion is weak hee who hath the care of both the temporall and spirituall good of the people hee hath a nomothetick power to procure both these two goods it followeth no way for then might hee have a power in his own person to Preach and administrate the Sacraments this power procureth the spirituall good but such as is the care such is the power the care is politick and civill Ergo the power to procure the spirituall good must bee politick and civill 2. Neither is the King to do all at the nod and direction of the Priesthood blindly and without examination That is the blind doctrine of Papists wee hold that hee hath a regall power to examine if the Decrees of the Church bee just Orthodox and tend to edification For hee is the Minister of God for good and to take vengeance on evill doing And there is no just obligation to sinne hee is not obliged to punish with the sword well-doing but evill doing and the Church can oblige the Magistrate to do nothing but that which in case there were no Church Law and in case of the Churches erring hee should doe 2. They object He to whom every soule is subject he hath a power to make Church Laws about all good but all and every soule without exception of Apostles or Church-men is subject to the civill Magistrate Ergo. The proposition is proved from the Law of relatives for he to 〈◊〉 we are subject he may give Lawes unto us for our gâ—â—d See Pareus Answ. He to whom we are subject may give any Lawes or command any manner of way for our good I deny the proposition in that sense for then he might in the Pulpit preach the Commandements of God for our good He might give Laws under the paine of excommunication It is enough that he may give Laws by sanction and civill enacting of Church Laws and pressing us by the power of the Sword to doe our duty for the attaining of a spirituall good He to whom we are subject he may give Laws that is presse in a coactive way obedience to Laws that is most true but it proveth not a nomothetick power in the King 3. They object What ever agreeth to the Kingly power concerning the good of Subjects by the Law of Nations that doth farre more agreeth Kings by the Law of God For the Law of God doth not desir 〈…〉 â—e Law of Nations But by the law of Nations a care 〈◊〉 Religion belong th to the King for Religion by the Law of nature is indâ—â—ed and brought in by the Law of Nations As Cicero saith And therefore to a Christian Kingly power the care of Religion must be due Answer we grant all for a care in a civill and politick way belongeth to the Christian Prince but a care by any meane whatsoever by Preaching or by making Church Canons is not hence proved by no light of nature or Law of Nations in an ecclesiasticall care of Religion due to the Christian Prince but onely in a politick and civill way 4. All beleevers even private men may judge of Religion not onely by a judgement of apprehension but also of discretion to try what Religion is true and to be holden and what is false and to be rejected Ergo farre more may the Christian Magistrate definitively judge of Religion so he doe it by convenient meanes such as are sound and holy Divines and the rule of Gods word The consequence is proved because the faithfull Prince hath supreame power which is nâ—mothetick and a power to make Lawes Answer it is true all private beleevers may try the Spirits whether they be of God or not but hence we may as well conclude therefore Princes may preach and administer the Sacraments as therefore the Prince may define matters ecclesiasticall For a eivill coactive power giveth to no man an ecclesiasticall power except he be called thereunto as Aaron was 2. The meanes alleadged are the judgement of holy and pious Divines and the word of God but Moses whom they alleadge for a patterne of a civill ruler who
Elders â— Presbyters and by the same reason the Elders concurre by way of obedience to the Apostles for as the Elders as Elders and above the fraternitie so the Apostles as Apostles are above the Elders but then I much wonder how the acts are called the decrees of the Apostles and Elders joyntly Act. 16. 4. and how the Elders of Ierusalem doe ascribe those decrees to themselves Act. 21. 25. and how all the assembly speake as assisted by the holy Ghost Act. 15. 28. Shall wee distinguish where the Scripture doth not onely not distinguish but doth clearly hold forth qualitie and an identitie But some object that the holy Ghost v. 28. is the immediatly instiring Apostolick Spiritâ— and so the Apostles must here concurre in giving out those decrees as Apostles not as ordinary Elders 1. Is Peter and Paul alledge Scripture and testimonies of Gods Spirit in this Syned as Elders not as Apostles then they reason in the Synod as falliâ—â— men and men who may erre but that is impossible for if they 〈◊〉 Scripture as men who may erre the Scripture which they alâ—â—dge 〈◊〉 be fallible Answ. Though the Apostles here reason as Elders not as Apâ—stâ—â—s I see no inconvenience to say they were men who might â—re though as led with the holy Ghost they could not erre in this Syned following the conduct of the holy Ghost as is said â— 28. though the holy Ghost there bee onely the ordinary holy Ghost given to all the Pastors of Christ assembled in Gods name and the authoritie of Iesus Christ yet in this Act and as led by this Spirit they were not fallible neither men who could erre for I see not how ordinary beleevers as led in such and such Acts by the holy Ghost and under that reduplication can erre for they erre as men in whom there is flesh and a body of corruption and therefore though both Apostles and Elders modaliter might erre as Logick saith Apostaâ—â—s err are est possible yet de facto in this they could not erre being led by the holy Ghost v. 28. and the necessitie of their not erring is not absolute but necessary by consequent because the Spirit of God led them as v. 28. But the reason is must weake if they might erre Ergo the Scripture they alledge might bee fallible for though hereticks alledge Scripture and abuse it and make it to bee no Scripture but their owne fancie while as they alledge it to establish blasphemous conclusions yet doth it no way follow that Scripture can bee fallible or obnoxious to error but onely that abused and aâ—â— applved Scripture is not Scripture Object 2. If ever the Apostles were led by an infallible spirit 〈◊〉 to bee in a matter like this which so much concerned the 〈◊〉 and consciences of all the Christian Churches amongst the Gen 〈◊〉 Eâ—go in this Synod they could not bee led by a fallible spirit but â—â— an infallible and so by an Apostolick Spirit Answ. I conceive the spirit which led both Apostles and Elders in this Synod was an infallible Spirit but Ergo an immediatly inspiring and Apostolick Spirit it followeth not yea the holy Ghost of which Luke doth speake v. 28. as the president and leader of this first mould of all Synods and so the most perfect Synod is never fallible no not in the meanest beleever and it were blasphemy to say the holy Ghost in any can bee obnoxious to errour and I thinke de facto neither Apostles nor Elders could erre in this Synod because de factâ— they followed the conduct of the holy Ghost without any byas in judgement but it followeth not 1. that the men could not erre because the holy Ghost leading the men could not erre as wee answer Papists who produce this same argument to prove that generall councells and so the Church must be infallible 2. It followeth not Ergo this holy Ghost was that immediatly inspiring and Apostolick Spirit leading both Apostles and Elders which is the question now in hand Object 3. This is a patterne of all lawfull Synods then may all lawfull Synods say It seemed good to the holy Ghost and to us if therefore the men might erre the leader to wit the holy Ghost might erre which is absurd Answ. It followeth onely that all lawfull Synods should so proceed as they may say It seemed good to the holy Ghost and to us and there is a wide difference betwixt Law and Fact all are lawfull Synods conveened in the name and authoritie of Christ and so by warrant of the holy Ghost speaking in his Word but it followeth not as Papists inferre and this argument proveth that therefore all which de facto those lawfully assembled Synods doe and conclude that they are the doings and conclusions of the holy Ghost and that in them all they may say It seemed good to the holy Ghost and to us 2. The consequence is false and blasphemous that if all lawfully conveened Synods may not say It seemed good to the holy Ghost and us that therefore the holy Ghost is fallible and may erre but onely that men in the Synod following their owne Ghost and spirit can say no more but it seemed good to our Ghost and spirit and cannot say it seemed good to the holy Ghost and to us for an ordinary Pastor lawfully called and preaching sound doctrine in the power and assistance of Gods spirit doth speake in that act from the holy Ghost and yet because in other acts wherein with Nathan and Samuel hee may speake with his owne spirit see with his owne eyes and light it followeth not that he is infallible or that the holy Ghost is infallible Object 4 Is the Apostles did not conclude in this Synod what they 〈…〉 an Ap sâ—a â—â—k spirit it shall follow that the holy Ghost 〈…〉 15. 28. is not that same holy Ghost of which Peter 〈◊〉 2 Pet. 1. 21. But holy men of God spake as they were moved 〈◊〉 Ghost and if so that holy Ghost which spake in the Pro 〈◊〉 〈◊〉 not also speake in the Apostles Answ. I see no necessitie of two holy Ghosts 1 Cor. 12. 4. Now 〈◊〉 â—â—â—â—ersities of gifts but the same Spirit there be divers acts of the same holy Ghost and I willingly contend that the Synodicall acts of Apostles and Elders in this Synod though comming from the holy Ghost assisting them as Elders in an ordinary Synod v. 28. are different from the acts of that same holy Ghost as immediatly inspiring the Prophets and Apostles in prophecying and penning canonick Scripture and yet there bee not two holy Ghosts for Paul did not beleeve in Christ by that same spirit which immediatly inspired him and the rest of the Apostles and Prophets to write canonick Scripture â— meane it is not the same operation of the Spirit because Paul by the holy Ghost given to all the faithfull as Christians and not given to them as canonicall writers or as Apostles or immediatly inspired
officiall power of preaching and binding and loosing should be made as stable and firme from defection as the Church of elect believers against whom the gates of hell cannot prevaile now besides that this is most untrue since visible Churches doe fall away as these seven Churches in Asia the Church of Corinth Ephesus Galatia Thessalonica may prove when as it is impossible that the elect Believers in Christ can fall away it shall also give good warrant to Papists to make such use of this place as they doe that the Church may erre in points of conversation and life but cannot fall from the rock nor be overcome by the powers of Hell in the definition of Articles of Faith So Gretser Bellarmine Suarez Gregor de Valent. Cardi. Hosius Turrecremata reason from this place and the connexion must be good if the Ministeriall power not only be given to the Church as to the Object that is for the good and salvation of the Church but also to the Church as to the Subject who hath all the power of the Keys and may use it also because they are believers and builded upon the rock Christ nothing hindereth but Ministeriall power should be as stable and free from being overcome with the ports of Hell as the Christian state of perseverance in grace Now we see these who have Ministeriall power abuse it and fall from the rock and perish eternally which we cannot say of these who by Faith are builded upon the Rock Christ Iesus 3. These to whom Christ giveth the Keys doe represent the person of Christ and who despiseth them despiseth Christ and he that honoureth them honoureth Christ which is evidently spoken of the Ministers of Christ Matthew 10. 40. And is said here Matthew 16. 19. Whatsoever then yee shall bind on Earth shall be bound in Heaven c. Thus Christ bindeth and looseth in Heaven when these to whom the Keys are given binde and loose and so they are to be looked unto as co-workers with God Now Scripture never maketh all believers Ambassadours in Christs roome Where doe we reade that the despising of all believers commanding in Christs Name is a despising of Christ and that in obeying them we obey Christ Nor are all Ambassadors Pastores c. 5. These to whom the Keys are given doe authoritatively forgive and retaine sins and their acts of forgiveing and retaining are valid in Heaven according as the party repenteth and believeth or according as they remain impenitent as our Divines teach against the Papists in their Doctrine of Sacramentall absolution But the Church or company of believers wanting their Officers by no Scripture can authoritatively forgive and retaine siâ—s Robinson Smith and others answer that believers out of Office may forgive as Mat. 18. 21. Peter said How oft shall my brother offend me and I forgive him Lu. 17. 3. 4. 2 Cor. 2. 10. But I answer the place 2 Cor. 2. 10. is controverted and we doubt not but of that same nature with the power of Excommunicating 1 Cor. 5. 4. But for private forgiving it is not the Church-forgiving here meant because 1. The private forgiving is a duty of charity commanded in the Law of Nature to all even out of Church-state and obligeth the Excommunicate who though they be cast out of the Church are not exempted from the Law that bindeth all Mat. 6. 12. 14 15. Mat. 5. 44. 45. but the Church-forgiving is an Act of obedience to a positive Church-Law of Christ 2. private Christians are to forgive their Enemies whether they repent or not even as Christ forgave those who crucified him Col 3. 13. Luk. 23. 34. and when the party repenteth not this forgivenesse is not ratified in Heaven yet are we obliged to forgive and to commit vengeance to God but the authoritative forgiveing is a thing that the Church is not obliged unto absoiutely nor may they or can they forgive except the Offender repent and if they see that he repenteth not they cannot lawfully forgive but being in Gods roome must take vengeance on all disobedience and their retaining of sin and forgiveing is valid in Heaven because they are in Gods place Now any forgiving or retaining of sin but these two together with Gods forgiving and retaining we know not But Peters forgiving his offending brother seventy times seven times is common to all private Christians even out of Church-state and so the instance given is not to the purpose 6. To these only are the Keys given who having Pauls pastorall spirit may convene and deliver to Sathan but the Church of believers without Officers not having Pauls pastorall spirit which is a spirit officiall and authoritative to preach excommunicate and administrate the seales of the Covenant may not convene and doe this Ergo c. indeed Francis Johnson sayth it is holden now by some of the Separation that people out of Office may execute all the workes and duties of the ministery in Baptisme the Lords Supper censures c. which I thinke followeth from the grounds of our brethren to wit that believers without Office are a compleat Church having the whole power of the Keys if administration of the Sacraments be not a speciall part of the Keys and the opening of Heaven and forgiving of sins we know not what belongeth to the power of binding and loosing yea this is not only contrary to Scripture but also to their own confession and is the Doctrine of Arminians and Socinians Cartwright sayth the Sanedrin Mat. 18. to these who have skill in the Rabbines especially in the Iewes Talmâ—d was a selected Judicatory and that to this Christ alludeth Mat. 18. learned Beza sayth much from Scripture for this that the Church here signifieth not the multitude Parcus also is most cleare on this place Calvin hath reason to say he alludeth to Iewish Synedrie see also VVeems Iâ— it needlesse to cite Iunius Zanchius Peter Martyr VVillet Whittaker Tilen Becan and all our Divines of the reformed Churches for when he hath spoken of the Church representative Mat. 18. 16 17. and speaketh to these to whom the Sermon was made v. 1. at the same time came the Disciples to Jesus they were then Apostles in Office and called to preach and Baptize though not yet sent to the whole world saying who is the greatest in the Kingdom of God Now to these Christ sayth 18. to the Apostles Verily I say to you whatsoever you shall bind on Earth and this place is to be expounded by Mat. 16. 19. Where the Keys are given in a more restricted manner to Peter only though as representing the whole Apostles and Church-rulers and we have better reason to expound this place Mat. 18. by the place foregoing Mat. 16. then they have to expound the place Mat. 16. by this place Mat. 18. because these â—amâ— Keys that binde and loose in the one place remit and retaine finnes in
ad me pertinet scias quiae crudelis est And Nazianz. Charitatem potius hic quam potestatem ostendendam To rebuke is a worke of charity rather then of power Calvin saith Good Ministers stand in need to be admonished Davenant thinketh that Archippus in the absence of Epaphras his collegue was to supply his absence and it is like was somewhat cold and therefore needed to be admonished But because the Collossians were to exercise an act of mercy towards their Pastor which the Law of nature enjoyned them it is a wide inference therefore they had Church authority and power over him to censure deprive excommunicate him so the faithfull receiveth a charge Hos. 2. 1. Say ye to your brethren Ammi and to your sisters Ruhammah 2. Plead with your mother plead pleading for wheredomes is more then a simple exhorting of Archippus yet none can well collect from these words that those faithfull who kept themselves cleane from the common defection had power of jurisdiction over their breth en sisters and mother to censure them judicially and by authority to un-Church them And certainely the Apostle if he had commanded here the judiciall act of Church-jurisaiction to all the Saints of Colosle men and women who may admonish Archippus we we would looke he had said command and charge with all authority Archippus to take heed to his ministery Also it is much to be doubted if the duties of rebuking exhorting and comforting one another be positive acts of Church-membership which the fellow-members of a visible Congregation owe one to another by vertue of a Church-covenant or that the people owe to the Pastor in a Church way for these ex hort teach comfort one another are duties mutuall not restricted to fellow-members of a visible Church or Parish but such as we owe to all the members of the Catholique Church as we are occasionally in company with them Yea and duties as our brethren say that sister Churches owe to sister Churches and acts of the Law of nature that we owe to all as brethren not as brethren in Church-membership Levit. 19. 17. onely I will here answer What Robinson saith By the Keyes is meant the Gospell opening a way by Christ and his merits as the doore into the Kingdome the power of binding and loosing opening and shutting Heaven is not tied to any Office or Order in the Church it dependeth onely upon Christ who alone properly forgiveth sinnes and hath the Key of David and this Key externally is the Gospell which with himselfe he giveth to the Church Isa. 6. 9. Rom. 3. 2. Ergo the Keyes are given to all though not to be used by all and every one alike which were grosse confusior The Keyes were not given to Peter as Prince of the Apostles as Papists say nor to Peter as chiefe Officer of the Church and so to Prelates nor to Peter as a Minister of the Word and Sacraments but we say to the confâ—ssion of faith which Peter made by way of answer to Christs demand and therefore to every faithfull man and woman who have received the like precious faith with Peter 2 Pet. 1. 1. Ans. 1. If the Keyes be given to as many as the Gospell is given unto all have the Keyes who are beleevers children women whether within or without the Church for all have obtained alike precious faith So it is vaine to speake there of a Church builded on the Rockâ— or of any ministeriall Churcâ— 2. The Keyes are not given to the naked Office or Order distinct from the spirits working and proving the acts of preaching and discipline to be mighty through God 2 Cor. 10 5. to open hearts Act. 16. 14. for what or who is Paul and who is Apollo but Ministers by whom ye beleeved 1 Cor. 3. 4 5. and Christ alone worketh with the Sacraments and without him great Iohn Baptist can but baptize with water Joh. 1. 26. yet all say administration of Sacraments externally is so tied to the Office as none can administer them without warrant but Pastors 1 John 5. 25 Math. 26 19. 1 Cor. 1. 17. and therefore this is weake to prove that because Christ onely hath the Keyes of the Word yea and of the Sacraments also that therefore he hath not committed the Keyes to certaine Officers under him who are Stewards and Key-bearers 3. The places alledged prove not Is. 6. 9. Christ is given to us that is to the Church as to the subject O say it not but to us the Church as the object and end for our salvation Ergo the Keyes and the Gospell are given to the Church yea and to every faithfull that they may by preaching open and shut Heaven You cannot say so Also Rom. 3. 2. to the Jewes were committed the Oracles and Scriptures that every one might be a Priest and Prophet to teach and sacrifice it is a shame to say so but to the Jewes as to the object and end that by the Scriptures and faith in these Oracles they might be saved 4. The Keyes that is the Gospell is given to all though not to be used alike by all and every one which were grosse confusion that is the same we say the Gospell in use is not given alike to all but to the believers as to the object and end to the Officers as to the subject and proper instrument And so you fall into grosse confusion while you eschew it Robinson The Keyes be one and the same in efficacy and nature and depend not upon the number and excellencie of any persons but upon Christ alone though the order and manner of using them be different Ans. The Sacraments remaine one and the same in nature and efficacy who ever be the persons many or few excellent or not excellent in whose hands soever they be it followeth not therefore the power of administration of Sacraments is given to all 2. We see no difference in the order and manner of using the keyes if all even a faithfull man or woman either may also truly and effectually loose and binde both in heaven and in earth as all the Ministers of the world for those be your words Robinson These keyes in doctrine may be turned also as well upon them which are without the Church as upon them which are within and their sinnes either loosed or bound Matth. 28 19. in discipline not so but onely on them that are within 1 Cor. 5 13. Answ. If this distinction were in Gods Word we would receive it but seeing by preaching there is receiving in and casting out and binding and loosing I aske how these who were never within can bee judged and cast out by preaching more then by discipline may Pastors judge these who are without by preaching and not judge those who are without by discipline and that in a setled Church Robinson There is an use of the keyes publike ministeriall by men in office by the whole Church joyntly
together a visible act of government in sending messengers to 〈◊〉 Acts 15. 22. Then pleased it the Apostles and Elders and the whole Church our Brethren say the whole collective Church Men Women and Children at Ierusalem to send men of their own company to Antioch 23. And wrote Letters and some Decrees and Commandements to be observed Now the many thousands of the Church of Ierusalem by no possibility could meete aâ— one Parish in one materiall house to administrate the Lords Supper farre lesse could they be as is said Acts 2. 42. all continuing stedfastly in the Apostles Doctrine and followship our Brethren say in Pâ—rishionall or Congregationall fellowship and in breaking of bread and prayer nor could they dayly continue in the Temple and breake bread from house to house being all one Church or a fixed parishionall meeting in one materiall house Now it is cleare they were 〈◊〉 even after they exceeded many thousands in number in one Parishionall and Congregationall government as our Brethren would prove from Acts 15 22 23 24 25. And Acts 2. 42 43. Else how could they have all their goods common if there be not one visible government amongst them but this government could not be of one single Congregation for all who sold their goods and had all things common could not meete to give voyces in Discipline a judicatory of so many thousand Judges were impossible and ridiculous 2. Paul writeth to the Galatians where there were many Parish Churches Gal. 1. 2. as our Brethren teach yet doth he write to them as he doth to the Corinthians where our Brethren will have one Parish Church and writeth to them of uniformity of visible government that they meete not together to keepe dayes Sabbaths and yeers Gal. 4. 10. as the Iewes did that they keep not Iewish and ceremoniall meetings and conventions Gal. 4. 9. these Churches are called one lumpe in danger to be leavened as Corinth is a Parishionall lumpe in hazard to be leavened as our Brethren teach Now how could Paul will them that the whole lump of all the Churches and Congregations in Galatia be not leavened except he lay down a ground that they were with united authority to joyne in one visible government against the false Teachers suppose there were twenty sundry Kings in Brittaine and twenty Kingdoms could our friends over Sea write to us as to one Nationall lump to beware of the Spanish faction except they laid down this ground that all the twenty little Kingdomes had some visible union in Government and might with joynt authority of all the twenty Kingdomes concurre to resist the common Enemie Here that godly and learned Divine Mr. Baynes sayth Communion in government is not enough to make them one Church this sayth he maketh them rather one in tertio quodam separabili in a third thing which may be separated then one Church Government being a thing that commeth to a Church now constituted and may be absent the Church remaning a Church I answer this is a good reason against the Prelates Dioceseâ—n Church which as Baynes sayth well is such a frame in which many Churches are united with one head Church under one Lord prelate common Pastor to all the Pastors and particular Congregations of the Diocese as part aking of holy things or at least in that power of government which is in the chiefe Church for all the others within such a circuit Now the prelâ—tes frame of a properly so called Church under one Pastor being a Creature with a hundred heads having Church and pastorall care of a hundred little Congregations and Churches is a dreame for we know no such Church fed by a Prelate nor no such prelaticall Argos to oversee so many flocks nor doe we contend that the many Congregations united in a presbyteriall government doe make a mysticall visible Church meeting for all the Ordinances of God But union of many Congregations in a visible government is enough to make all these united Churches one visible ministeriall and governing Church who may meete not in one collective body for the worship of God yet in one representative body for government though worship may be in such a convened Church also as we shall heare The name of the Church I thinke is given to such a meeting Mat. 18. 17. Acts 15. 22. though more usually in Scripture the Church is a fixed Congregation convened for Gods worship now government is an accident separable and may goe and come to a mysticall Church but I thinke it is not so to a Ministeriall governing Church So the Church of Ephesus is called a Church in the singular number Rev. 2. 1. and all the Churches of Asia Rev. 1. 20. but seven Churches and Christ directeth seven Epistles to these seven and writeth to Ephesus as to a Church having one government v. 2. Thou hast tryed them which say they are Apostles and are not and hast found them lyers This was Ecclesiasticall tryall by Church-Discipline yet Ephesus contained more particular Congregations then one 1. Because Christ speaking to Ephesus only sayth v. 7. He that hath an Earâ— to heare let him heare what the spirit sayth unto the Churches in the plurall number 2. Because there were a good number of preaching Elders in Ephesus Acts 20. 28. 36. 37. and it is incongruous to Gods dispensation to send a multiude of pastors to over see ordinarily one single and independent Congregation 3. This I have proved from the huge multitudes converted to the Faith in Ephesus so huge and populous a City where many Iewes and Greeks dwâ—lâ— and where the Word of God grew so mighâ—â—ly Acts 19. 17 18 19 20. and Christ writeth to every one of the seven Churches as to one and yet exhorteth seven times in every Epistle that Churches in the plurall number heare what the spirit sayth Now as our Brethren prove that the Churches of Galatia so called in the plurall number were many particular Churches so doe we borrow this argument to prove that every one of the seven Churches who are seven times called Churche in the plurall number contained many Congregations under them yet doth Christ write to every one of the seven as having one visible Government 2. Concl. A nationall typicall Churchâ— was the Church of the Iewes we deny But a Church nationall or provinciall of Cities Provinces and Kingdomes having one common government we thinke cannot be denyed so Paul Baynes citeth for this 1 Pet. 1. 1. 1 Pet. 5. 2. Though we take not the Word Church for a my sticall body but for a ministeriall company But Acts 1. Matthias was elected an Apostle by the Church as our Brethren confesse but not by a particular Congregation who met every Lords-Day and in ordinary to partake of all the holy things of God the Word and Sacraments 1. Here were the Apostles whose Parish Church was the whole World Mat. 28. 19. Goe teach all Nations 2. In this Church were the brethren of Christ
absurd the Communion shall onely be of Pastorall acts as Christian acts but in no sort betwixt them as Pastorall acts 5. The Scriptures for this opinion are weak Ergo the opinion it selfe is weake I prove the antecedent Act. 20. 28. feede the flocke over which the holy Ghost hath made you overseers c. there is no ground to feede even by Preaching or by vertue of a gift these flockes over which the holy Ghost hath not set you Obey them that are over you in the Lord Heb. 13. 17. c. there is no warrant to submit to other Pastors that are not over you in the Lord though they command by vertue of a gift not by vertue of an office or calling these be loose consequences 6. All reciprocation of mutuall duties amongst sister Churches whereby they exhort rebuke comfort one another must be unlawfull for these be Church acts and this Author saith The office extendeth no further then the calling but there is no calling of Church-membership betwixt sister-Churches and therefore all these duties are not acts of the Communion of Churches as they are such Churches or incorporations in a Church-state but onely duties of Churches as they are Saints but communion of Churches as Churches in the act of Church-dispensing of the Word and Seales reciprocally one to another is not in the Word of God as this opinion will inferre which is a weighty absurd 7. The Authors of this opinion hold That if the Congregation for no fault reject the Pastor whom they once called and elected to â—e their Pastor though in so doing they sinne and reject God in rejecting him yet they take nomen esse the name and nature of a pastor from him yet say they hee still remaineth a Minister of Christ till he accept a call from another Congregation Hence 1. such a one is a Pastor and yet the people have taken name and nature of a Pastor from him as they gave him name and nature Ergo he is either a Pastor without a calling which is absurd or he remaineth a person in relation to another flocke who never choosed him nor gave him any calling 2. To adde by the way if he be capable of a calling to another Church Ergo for the time he is no Minister else they must say he may be a Minister capable of two callings to two sundry Ministeries which yet maketh him a Pastor not in relation to one single congregation onely It is true they object that the Apostles Matth. 18. were commanded to preach to all Nations but Pastors are not so now but are commanded to feed the flocke over which God hath appointed them Act. 20. 28. but it is as true the Apostles were commanded to preach to all Nations in opposition to the charge that the Prophets of old were to speake to the people of Israel onely and the Apostles Matth. 10. forbidden to preach to the Samaritans and Gentiles and it is as true that Gods Spirit limited the Apostles to Preach to Macedonia not to Bithynia now because this particular direction for places is wanting in the Church it is certaine that a man is yet a Pastor in office in relation to as many as Gods hand of providence shall send him unto though he be chosen by a people to feed ordinarily one determinate flocke and though he be not an extraordinary and immediatly inspired planter of Churches or the first planter as were the Apostles yet is he a Pastor in relation to all And if this be not said 1. It were simply unlawfull for Pastors now to plant Churches and spread the Gospell to those nations who have not heard it because all Pastors now are ordinary and none are immediatly inspired Apostles but it is certaine what the Apostles did by an extraordinary gift as such immediatly called pastors it is unlawfull for ordinary Pastors to attempt to doe as to attempt to speake with tongues and to plant Churches by speaking with tongues and confirming it with miracles is unlawfull Papists as Bellarmine Suarez Acosta ascribe this to the Pope and his Apostles Our Divines answer that the Apostles that way have no successors But what the Apostles did by an ordinary pastorall gift as to preach the word administrate the Sacraments to erect and plant Churches by ordinary gifts where the Pastors can speake to the Churches by an ordinary gift in their owne language they are oblieged both within and without the Congregation to preach as Pastors because where God giveth gifts pastorall to pastors he commandeth them to exercise these gifts else they digge their Lords talent in the earth but God giveth to Pastors pastorall gifts to preach to others then their owne Congregation and to administrate the seales to them also and to plant Churches Ergo it is presumed that the Church doth give authoritie and an externall ministeriall calling to the exercise of these gifts 2. It is an unwarrantable point of Divinitie that the Apostles and the Pastors succeeding to them doe differ essentially in this that Apostles might preach as Pastors to more Congregations then one and might plant Churches but pastors succeeding to them may not as Pastors preach to more Congregations then their owne and may not planâ— Churches for then planting of Churches now were utterly unlawfull because it is certaine there be no Apostles on earth and it is not lawfull for a Pastor yea nor it is lawfull for any other gifted person to doe that which is essentiall to an Apostle and agreeth to an Apostle as to an Apostle It is then unlawfull for our brethren seeing they be not Apostles to plant Churches in India Nor is that comparison to be regarded much A Magistrate or an Alderman of a Citie may not lawfully exercise his office of Magistracie in another Citie whereof he is not a Maior and therefore a Pastor cannot preach ex officio as a Pastor in another Congregation whereof he is not a Pastor nor can he exercise discipline in another Congregation then his owne seeing another Congregation hath not by voluntary agreement oath or paction submitted themselves to his ministry nor chosen him for their Pastor For I answer the comparison halteth and doth not prove the point for by one and the same act the citie hath chosen such a man both for to be a Magistrate and to be their Magistrate and have given him thereby authority over themselves onely so he cannot exercise the office of a Magistrate over another Citie who hath not chosen him to be their Maior or ruler But the flocke doth not both call such a man in one and the same act to be a pastor and to be their pastor but hee is made by the laying on of the hands of the Elders a Pastor and a Pastor in relation to all to whom God in his providence shall send him to speake the Congregation by election doth give him no authority pastorall but onely appropriate his pastorall authoritie to themselves in particular
of the truth but also in writing suffering for the truth and death-bed-confessions of the truth These worthy men in their owne bowells as Occam Petrarcha Gerson Mirandula these who in their death bed renued confidence in merits Saints Images were the true Church and the other side the false Church all the Churches of Asia excommunicated by Victor as Bellarmine saith and Binnius Pope Stephen then and his Councell denying communion to Cyprian and fourescore of Bishops must bee the Separatists and Cyprians and his adherents the true Church 2. In this division we are united to the true Apostolick to the ancient Church to the true ancient Church of Rome which opposed the Apostate Church of Rome but an immediate and personall adherence to and union with the ancient Church is not essentiall to a visible Church The separation from a true Church where the Word of God Orthodox is preached and the Sacraments duely administred wee thinke unlawfull and the place for separation mainely I would have vindicated 2 Cor. 6. 14. Be ye not unequally yoaked together with unbeleevers c. Robinson will have this strong for their separation and saith 1. It is true he findeth fault with the beleeving Corinthians communicating with the unbeleeters in the Idol feasts but with all it must be considered that the Apostle up in this particular occasion deliveâ—eth a generall doctrine as from â—â—â—â—â—tion 1 Cor. 5. to forbid commingling with fornicators with 〈◊〉 persons with Idolaters c. and as he forbiddeth partaking with the wicked in their evills yet then therein did he forbid all religious communion with them since their very prayers and other Sacrifices are their evills wherein whilst the godly doth communicate with them what doe they else but acknowledge their common right and interest in the holy things with them Answ. 1. It is good that Robinson with the interpreters doth acknowledge that Paul forbiddeth communicating with unbeleevers aâ— Idol feasts as the place will command us to separate from the Masse Service and therein let it be that hee inferreth a generall Ergo you are to separate from all the worship of the Gentiles Idols and are not to be mixed with them in their service which they give to their false gods but this is not the generall which includeth separation from a Church in the service of a true God the service being lawfull and onely evill to some worshippers and by accident because they eate to themselves damnation but not damnation to others 2. But he forbiddeth saith he all partaking with the wicked in their evills I distinguish their evills in their evills of their personall sins in not worshipping the true God in faith sincerity holy zeale that I deny and it is to be proved Christ himselfe and the Apostles eated the Passeover and worshipped God with one whom Christ had said had a devill and should betray the Sonne of man and was an uncleane man Job 13. 11 12. 18. He forbiddeth all partaking with the wicked in their evills that is in the unlawfull and Idol-worship or in their superstitions and will-worship that is true but nothing against us or for your separation If it be said Judas was neither convicted of his Traitory to Christ nor was he knowne to the Apostles by name to be the man for some of them suspected themselves and not Judas to bee Traytor but you communicate with such as be professed and avowed Traytors and persons knowne to be scandalous and so you acknowledge you have a common right in these holy things with these persons Answ. 1. Christ shewed to the Disciples that they were an uncleane societie and that one had a devill and therefore though they knew not the man by name who had the devill they knew the societie to have a devill and to be uncleane for that one man his cause and so neither Christ nor his Disciples should have taken part with the evills and the Prayers and sacrifices of the wicked for in so doing they acknowledge that they have commune right and interest in the holy things of God with some who have a devill and with an uncleane societie but you cannot condemne Christ and the Disciples communicating at that Supper 2. Though the scandalous person bee not convicted of the scandall that doth make the scandall more grievous and haynous to the scandalous person in that he dare remaine in a sin though he be convicted of his guiltinesse by the Church but it doth not make the persons scandall to be no scandall and no uncleannesse at all for magis minus non variant speciem more or lesse of sinne doth not vary the nature of sin now if Paul will the Corinthians to meet together to eate the Lords body as hee doth 1 Cor. 11. and know that there bee amongst them carnall men such as goe to Law with their brethren before Infidels such as deny the resurrection such as come drunke to the Lords Supper though they bee not convicted of these sinnes by the Church yet if they be knowne to others as Paul doth declare them in that Epistle they must pollute the Lords Table before the Church convict them no lesse then after the Church hath convicted them though the pollution may bee more and greater after Church-conviction then before yet Paul willeth all the Corimbians to acknowledge their communion with the sinnes of the non-convicted and with their abominable and wicked sacrifices and prayers which none can teach or beleeve of the Apostle led by an infallible spirit and therefore to communicate with them is not to take part of their evills 3. He saith at last They who communicate at the same Table with scandalous persons what doe they else but acknowledge their commune right and interest in the holy things of God with such scandalous persons And this is that which Master Coaâ—hman saith This banquet of the Lords Supper is the nearest fellowship that the Saints have in this world what lying signes and decâ—avable demoustâ—ations dâ—e these make who communicate they care not where nor with whom but thinke if they examine themselves it is well enough forgetting that it is an act of communion for if we sever the word Sacrament from communion we put out Gods tearme and put in our owne But I answer 1. These who are baptized by one spirit unto one body as all the visible Churches are 1 Cor. 12. 13. professedly heare one Word preached doe thereby acknowledge they have one communion right and interest in these holy things to wit in a communion with Christ in remission of sinnes and regeneration sealed in baptisme and in one common Saviour and common faith preached in the Gospell and is this communion unlawfull and this fellowship a lying signe because all baptized and all hearing one Gospell and that in an avowed profession are not knowne to be regenerated Then should no Infants be baptized except they know all in the visible Congregation baptized with them to
in lawfull office of the Ministery 2. When conversion doth follow it doth not follow from the preaching of a Pastor or by vertue of his office but by the blessing of God Answ. 1. The former reason is most weake conversion followeth not alway upon Christs preaching and the Apostles their preaching did not alwayes produce conversion but I pray you because they were not efficacious meanes of conversion doth it follow Therefore they were not ordinary meanes I thinke not 2. The second is as weake Conversion followeth not upon the preaching of a Pastor by vertue of his office but by the blessing of God What Ergo Pastorall preaching is not an ordinary meane of conversion neither doth conversion follow upon preaching by vertue of the gift no more then by vertue of the office but by the blessing of God Ergo neither is preaching of a gifted man the ordinary mean of conversion as you teach nor are the Sacraments by this reason ordinary meanes to seale up our communion with Christ and the graces of the Covenant for Sacraments are efficacious meanes onely by the blessing of God and not by vertue of the office We doe not hold that the office hath influence either in the word preached or in the Soules of people but it followeth not that the Pastorall preaching of these who are sent Rom. 10. 14. Esa. 40. 9. and that with Pastorall authority are not the meanes appointed of God for conversion but here they confound meanes actu primo lawfull and ordinary with meanes efficacious and in actu secundo blessed with successe from the Lord. This we acknowledge say they that sound conversion of sinners argueth that the instruments of such conversion were sent of God Rom. 10. 14 15. Jer. 23. 32. yet we dare not say that Gods word is not effectuall to conversion unlesse the man that speaketh it be a Minister that is a Church-officer the contrary being evident Joh. 4. 10. Act. 8. 4. Matth. 11. 19 21. 1 Cor. 7. 16. and to say so mere to limit the Spirit of God where he hath not limited himselfe 1 Cor. 12. 11. 1 Cor. 1. 27. 29. Answ. 1. Sending Rom. 10. 14. is an officiall and authoritative sending not onely a bare gifting and habilitating of the man sent for it is such a sending as the sending of Prophets whose feete were pleasant upon the mountaines and the watchmen who lift up their voice Esa. 52. 7 8. Nah. 1. 15. and this is not a naked gifting but besides they were commanded by God to speake and so had authority now though private Christians be instruments of conversion yet it followes no wayes that they are preachers sent of God in the sense that the Scripture speaketh Rom. 10. 14. 15. and farre lesse in the sense that is spoken Jer. 23. 32. for it is said these who prophecie lyes in Gods name and were not sent shall profit the people nothing now the sending denyed to be in these false teachers is not onely want of gifts but want of an authoritative command of God to preach as is cleare v. 21. I have not sent these Prophets yet they ranne I have not spoken unto them yet they prophecyed When it is said The word of the Lord came to Jeremiah to Ezekiel c. the meaning is not that Jeremiah was gifted onely but beside 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an hability to prophecy the Lord gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority by a speciall Commandement saying Go speake Loe I have sent thee c. Now this immediate Commandement from God himselfe speaking from heaven or in a viâ—on is not in the Churches of the New Testament yet God speaketh by the Elders and Presbytery to Pastors now 1 Tim. 4. 14. 1 Tim. 5. 22. Tit. 1. 9. 10. except you I say with Arminians and Socinians there is no neede now of the Churches sending all gifted may preach the Gospell without any Church-call 3. This consequence is loose conversion of sinners argueth that the instruments were sent of God Ergo the Preaching of Pastors â—â— Pastors is not the ordinary meane of conversion Lastly We deny not but private Christians may be instruments of conversion but the places which afterward shall be examined prove not the point that Pastorall preaching in a constitute Church is not the ordinary meane but your Doctrine is that Pastors as Pastors doe onely confirme those in the faith who are already converted but that they convert none at all as Pastors but that the onely ordinary meanes of conversion and of planting of men in formall state of Church-membership are men gifted to preach and not Pastors by office Sending say they sometimes importeth but an act of Gods providence whereby men are gifted and permitted to do such a thing though they be not commanded of God nor do in obedience to God but for sinisterous ends so God sent the King of Assyria Esay 10. 6. 2 King 24. 2. So they that preached of envy Phil. 1. 15. are sent So Balaam was sent 2. Some are sent who beside gifts and permission have also a sincere mind to imploy their gifts God by his Spirit stirring them up 1 Joh. 7. 18. 3. Those are sent of God who have both gifts permission and a sincere mind to imploy their gifts and withall a lawfull calling to the office if men want a lawfull calling to that office of the ministery and are not sent of God the third way yet may they preach and convert soules as sent of God the first and second way Answ. 1. There should have beene places of Scripture to prove that Balaam and the enviers of Paul Phil. 1. 15. who preached Christ of envy were sent the first way for Balaam prophecied of the Starre of Iacob as one lawfully sent and a called Prophet as all other Prophets though hee was not a gracious man for Numb 24. 2. Balaam saw the visions of God and the Spirit of God came upon him 4. He saw the visions of the Almighty and fell in a trance and Isaiah Ieremiah Ezekiel had no other calling as Prophets though in zeale and simplicitie of prophecying they differed from Balaam and Paul would never have rejoyced that these teachers preached Christ Phil. 1. 15. if they had without all calling of God preached Christ doubtlesse they had a calling of the Church to preach except you thinke that none have a calling as called pastors but those who are converted 3. By this distinction you hold that men may be ordinary Preachers gifted and so sent of God to preach and may and doe convert soules though they have no calling of the Church which unsound doctrine the Arminians and Socinians hold this day for they teach 1. That all gifted persons may preach the Gospel and convers soules 2. That all who are gifted to preach are sent and lawfully called to preach though the Church doe not call them 3. That now since the Gospell is sufficiently revealed and the Apostles are dead there is
and Jeremiah had prophecied yet not being sent of God they should have beene false Prophets and after the Spirit is entered unto Ezecbiel ch 2. 2. and so he is gifted yet is there another sending v. 3. then said the Lord unto me c. And might I pray you Baruch have preached all his Master Jeremiahs Prophecies But I thinke that should not have made him a Prophet yea and Christ in whom was all fulnesse of gifts and grace Job 1. 16. Col. 2. 9. yet tooke not on him to be a Priest of the New Testament till he was called of God as Aaron Heb. 5. 4 5. Job 1. 18. and Calvin Musculus Gualter expone the Prophets and Pastors prophecying peace Isa. 52. to be the Prophets who not onely were gifted to preach but sent with speciall authority to prophecie the peoples deliverance out of Babylon And lastly by this also have the gifted Prophets a calling of God to administrate the Sacraments because if to be gifted be to be sent of God certainly they are gifted to administrate the Sacraments no lesse then to preach and so saith the Arminians with their Socinians as Socinus and Smalcius If they say Christ requireth a particular Minister to the Sacraments but not so to the word I answer to pastorall preaching he requireth also a peculiar minister as our brethren teach from Act. 20. 28. 1 Pet. 5 4. 5. but to teaching by vertue of a gift any gifted man is sufficient the same distinction may as well hold that there is a pastorall administration of the Sacraments and a common administration of them by vertue of a gift yea and Gerardus observeth well that to the calling of the ministery belongeth the administration of the Sacraments as a speciall part thereof 1 Cor. 12. 29. Ephes. 4. 11. Jam. 3. 1. 7. yea and if ministers bee stewards 1 Cor. 4. 12. are they not dispensators of the Sacraments by their office as of the Word 5. Robinson giveth for shame a sort of calling to the unofficed Prophets to wit that the Church requireth them if they have a word of exhortation to speake on as Act. 13. But 1. not his Church but the rulers required Paul and Barnabas to speake 2. The Rulers knew them to be Apostles and Pastors by office for there were Prophets there Chap. 14. 1. but the Apostles would have none to preach as Pastors by office but such as are proved and authorized by the Elders 1 Tim. 3. 10. ch 4. 14. 1 Tim. 5. 22. 2 Tim. 2. 2 3. 3. This calling of the Church is onely for orders cause in the constitute Church but a thing not necessary by divine institution and so the Socinians So Smalcius teach us that the Churches sending and calling in the Apostolick Church was a custome 〈◊〉 decorum arbitramur saith Smalcius u◠id observaretur and and so saith Andr. Raddecius and the Arminians have also the same distinction But this place approveth not that every by person so to speake might preach in the Jewes Synagogues 2. Argum. If Christ ascending on high led captivitie captive and gave gifts unto men some to be Apostles and some Pastors and Doctors and that for the gathering of Christs body and if some not all are Prophets 1 Cor. 12. 29. then hath God appointed Pastors in office to bee the ordinary gatherers of soules in to Jesus Christ and if this bee not said when hee ascended on high hee made all private Christians de jure preachers to edifie publikely the whole Church and if any bee not gifted it is their owne fault for they are obliged to bee such 3. Argum. He who Matth. 10. 42. contradistinguisheth the prophet and the righteous man as different persons and having different rewards he doth not acknowledge a righteous man to be a Prophet hoc ipso because he is a righteous man But Christ doth contradistinguish them v. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Ergo Christ acknowledgeth them to differ Now if a righteous man hoc ipso because hee is a righteous man and a member of the Church should exercise these same specifice acts with a Prophet that is if hee should publikely preach to convert soules he should by this place bee a Prophet and the reward of a Prophet should be given to the receiver of the righteous man yea and more then the reward of a Prophet in respect he is both a righteous man and a Prophet 4. To all Prophets a speciall promise of Gods assistance and presence is made in the word as Jerem. 1. 18 19. Matth. 28. 20 Luk. 21. Verse 14. 15. Act. 9. Verse 17. But to these who are not prophets by office there is no such promise in the word Ergo 5. All that are sent of God as ordinary converters of soules from the kingdome of darkenesse to the kingdome of Jesus Christ must seeke out fit words as the Preacher did Eccles. 12. 11. 12. hee must convince and judge the hearer and make manifest the secrets of the heart as 1 Cor. 14. 24 25. he must cut the word aright as a Timothy 2 Tim. 2 15. he must give every one of the house meate in due season Matth. 24. 46. he must know and try the wayes of the people Jerem. 11. 18. When he seeth the sword comming he must warne the wicked to turne from his evill way Ezech. 3. 18 19. Hee must watch for soules as one who is to give an account Heb. 13. 17. Hee must exhort the people to bee reconciled to God and this hee must pray and request in Christs stead 2 Cor. 5. 20. And hee must give himselfe wholly to reading 1 Tim. 4. 15 16. And not intangle himselfe with any 〈◊〉 calling 2 Tim. 2. 4. All these cannot be done by Prophets not in office And all these are duties of Pastors in office and to ty private Christians who are commanded to attend their owne callings were unreasonable and repugnant to the Word of God The proposition is cleare no man can preach but hee who must give himselfe to reading and must watch and speake to the present case of the hearers but especially such Preachers as are the onely ordinary converters of soules to Christ must give warning that the unrighteous die not in his sinne now to say that all these were duties incumbent to merchants artificers fashioners carpenters cloathiers were to mocke the word of God and to say these and these onely were the gatherers of a Church and Kingdome to Christ were unknowne Divinity 6. All Prophets are set downe in Christs roll of lawfull officers 2. The rules and canons for the right exercise of their ministery is set downe especially seeing these pretended prophets are presumed to be the greatest part of the visible Church 3. The onely ordinary gainers of
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
and Paul tooke Titus and Timothy with him often for helping the worke of the Lord. The next Scripture saith Robinson is 1 Pet. 4. 10 11. As every man hath received the gift so let him minister as good stewards of the manifold graces of God if any man speake let him speake as the oracles of God Answ. This saith with us for private Christians are not stewards who gave them the keyes Yea 1 Cor. 4. 1. it is a word of office and it is not given to Ministers not in office as Beza observeth well he setteth downe one generall that the Ministers be ready to distribute and then two species 1 Preaching Ministers that they speake the Oracles of God 2. Serving Ministers Elders and Deacons that they minister out of the habilitie that God giveth them and the place is against private Prophets Robinson alledgeth Revel 11. 3. I will give power to my two witnesses and they shall prophecy a thousand two hundreth and sixtie dayes clothed in sackcloth The Clergie men are not onely witnesses against the Antichrist In the Antichrists raigne no Church officer aâ— anâ— officer witnesseth against him but all for him as both having their authority from him and binding themselves to submit their doctrine to his censure The persons indeed that were officers even Masse-Priests Monkes and Friers witnessed some of them against him but so did not their office something was extraordinary I acknowledge in respect of the then prevailing order and in respect of their degree of gifts and graces but no extraordinary and miraculous gift of prophecying and Brightman exponeth the two witnesses to bee the holy Scriptures and assemblies of the faithfull Answ. The two witnesses saith Junius are the Ministers for number few and for place contemptible so saith Couper and Paraeus induceth many paires of witnesses as in Bohemia John Hus and Jerome of Prague An. 1415 1416. in Saxonie Luther and Melancthon in Argentine Bucer and Cariton in Helvetia Zwinglius and Oecolampadius in France Farell and Calvin and these were Pastors in office We need not stand upon the number of two but because two is the least and fewest number the witnesses were two But first there is no reason to fetter and restrict the Text to witnesses and Martyrs out of office excluding the Ministers and Prophets in office and to inferre thence that gifted persons in a constitute Church are the ordinary Ministers of conversion 1. These two witnesses did prophecie in the midst of Popish Babylon where God had no visible Church They did upon a particular exigence being called thereunto as the Martyrs of Christ to give a witnesse for Christ against Antichrist and they sealed the truth with their blood but the consequence is null a Martyr at the stake though no Pastor may give a confession of his faith to the persecutors as Stephen did Therefore a gifted person not in office may ordinarily preach in the Church I would not buy such logick with a rotten nut 3. Many women were witnesses and Martyrs and gave a testimony against Antichrist Ergo women may preach in the Church what vanitie is this 2. Also if those witnesses had an extraordinary measure of gifts and graces to beare witnesse to the truth it followeth not Ergo Christians gifted with an ordinary measure of the Spirit are ordinary Prophets for the conversion of soules 2. Though these witnesses were only unofficed Prophets yet the prophecying ascribed to them after they arose from the dead will not inferre that unofficed Prophets are ordinarily to preach for the rising againe of slaine Prophets is not to be exponed of the raising againe of the persons of unofficed Prophets to preach but it is to be exponed of the rising againe of the buried Gospel which in the ministery of faithfull Pastors and in other new Martyrs Pastors and others arose againe from the dead with the Spirit and power of these Martyrs and that buried truth that was in former times persecuted by Antichrist did now revive againe to the wondering of Babylon for the intent of the Spirit is to show that the Gospel and true Church slaine and buried shall arise againe within a short time as three dayes and a halfe 4. It is vaine that he saith none of the Clergy witnessed and prophecied against Antichrist he is not versed in the Churches history who teacheth so for Monkes and Fryars were Ministers though their office unlawfull and as Ministers of Christ. Luther Melancthon and thousands other gave testimony against Antichrist Robinson addeth Revel 14. 6. Where an Angell flyeth in the midst of heaven that is in the visible Church having the everlasting Gospell to preach to them that dwell on the earth and to every nation and kinred That is God raised men in the midst of popery not miraculously inspired for you can show me no such who preached the Gospel not by vertue of an office The office of a Friar Monk or Massâ—-Priest is no ministery of Christs appointment and when they gave their clearest testimony they were almost all excluded out of Rome and so in respect of their personall gifts and graces they were Angels of God in respect of their office they were Angels of Antichrist Answ. 1. There is no reason to reject the interpretation of Junius that this Angell was a type of the servants of God who opposed Popery after the times of Bonifacius the eight as Cassiodorus the Italian Arnoldus de villa nova Occam Dante 's Petrarcha Ioannâ—s de Rupe the Franciscan Wickliff And Pareus refers the type to Wickliffe Marsilius Patavinus Petrarcha Our country man Napper exponeth it of Luther Melancthon and Calvin in the seventh age Anno 1541 and it is false that they were all excommunicated and though the accident of their office to be a Monke a Fryar was Antichristian yet the ministery it selfe was of Christ and by it they did preach against Antichrist as they did validely baptize for I hope they did not baptize as unofficed Prophets Lastly this Angel did not preach in the visible Church but in the midst of Popery and therefore doth not prove it is lawfull in a true visible constituted Church for gifted Prophets out of office to bee ordinary Preachers Robinson much urgeth the place 1 Cor. 14. 1 Because the Apostle speaketh of the manifestation of the gifts and graces common to all as well brethren as ministers ordinary as extraordinary 2. Hee speaketh of the fruits common to all edification exhortation and comfort compared with 1 Thess. 5. 11. 14. and of that which at all times remaineth amongst the Christians to wit love Answ. The cohesion of this Chapter with the former is cleare charitie should be followed because so excellent Therefore cover gifts which are most conducing to love and edification and that is to prophecie he proveth excellencie of prophecying above others and teacheth in this Chapter the right ordering of publick Church meeting Now Robinsons Argument is
all gifted persons as our brethren teach may preach and so the gifted ones amongst the people have authority over the Pastors in this meaning as well as the Pastors have over them and so the difference of rulers and ruled of feeders and the fed is taken away Now for the power of Pastorall teaching the Pastors have authority over the Church but that is over the invisible Church of beleevers and regenerated persons for Pastors as Pastors doe not convert Soules and so they preach to the unconverted not as Pastors or with any Pastorall care for they teach that Pastors Doctors and Church-officers are given Ephes. 4. 11. onely for confirming of those who are already converted not for converting of Soules and by this meanes 1. Pastors doe not preach the Law for the humbling of unconverted sinners they doe not as Pastors or by vertue of the office open the eyes of the blinde nor are they Ministers by whom men beleeve 1 Cor. 3. 5. nor are they Fathers who begot men in Christ Jesus through the Gospell as 1 Cor. 4. 25. Nor doe they pray men in Christs stead to be reconciled unto God as 2 Cor. 5. 20. Which is strange and uncouth Doctrine of our brethren for all these acts ministeriall are performed upon non-converts who are not properly members of Christs mysticall body nor of the spouse of Christ nor members of the visible Church nor the Sonnes and Daughters of the Lord God Almighty nor have some measure of sincerity and truth as this author Chap. 3. Sect. 3. requireth of members of the visible Church and these are not under any pastorall care really and in very deed who are yet unconverted to the faith therefore the Pastor if hee convert any by his preaching he doth it by vertue of his gift not as a Pastor or by vertue of his office as they teach in their answer to the 32. questions so as Pastors they have no authoritie over the unconverted within the visible Church and this authoritative act of Elders over the people falleth to the ground by their principles 3. This authoritative preaching doth not yet make over to the Elders authoritative power above or over the people such as wee now seeke For 1. By this ruling Elders who do not preach and labour not in the Word and doctrine 1 Tim. 7. 17. by office have not this power Ergo yet you give no peculiar authoritie to the whole Eldership over the people 2. The Spirit of God requireth an authority of overseeing and governing to bee in Pastors beside the authoritative power of preaching for besides that a Bishop should bee â—apt to teach 1 Tim. 3. 2. hee must also v. 4 5 6. bee one who can both govern his own house and also the Church of God and not onely must hee not neglect the gift of prophecying 1 Tim. 4. 14. but also hee must know 1 Tim. 3. 13. how to behave himselfe in the Church of God and must bee circumspect in receiving accusations against an Elder and lay hands suddenly on no man and not be partaker of other mens sinnes 1 Tim. 5. 19. 22. he must not onely bee an approven workman to divide the Word aright 1 Timothey 2. 15. and preach in season and out of season 2 Tim. 4. 2. but also must commit the Word to faithfull men who are able to teach others 2 Tim. 2. 2. All which are singular points of authoritative power of government different from authoritative power of teaching And so Titus must not onely have the oversight by sound doctrine to exhort and convince the gainesayers Tit. 1. 9. but hee hath power in governing to order the things of discipline and to appoint Elders in every citie Tit. 1. 9. Act. 4. 23. yea there is an oversight in watching for soules in governing no lesse then in teaching Hâ—b 13. 17. Now this Author sheweth us nothing that is a peculiar authoritative power in ruling governing and a disciplinary overseeing of soules which the Word giveth to Elders as they are Elders and called Governors of Gods people as yet yea all the people are governors rulers and overseers in government by them no lesse then the Elders 4. The Author saith Elders have rule over the Church in dispensing all the censures of the Church unlesse it bee in their owne cause for though they take the consent of the Church in dispensing a censure yet they set on the censures with great authoritie in the name of the Lord yea it is no small power that they put forth in directing the Church what censures are due according to the word as though the Judge dispense no sentence but according to the verdict of the Jury yet his authority is great both in directing the Jury to give their verdict according to the Law and in pronouncing the sentence with power and terrour the like dâ—e the Elders in dispensing Church censures Answ. This dispensing of Church censures hath two branches 1. A directing of the Church in the qualitie of the censures 2. A binding of the censures upon them or in executing the censures of the Church For the former if it bee a pastorall direction it is all one with preaching of the Word and is not an act of authority by way of governing but by way of pastorall teaching But 1. Wee would have a word from God giving this power of the keyes peculiarly to the Pastors for if you give the keyes to all the Church of beleevers as beleevers and because they are Christs Spouse his mysticall body the habitation of his Spirit by faith then with your good leave there bee neither keyes nor any power of the keyes given to the Pastors as Pastors and in respect of their office but onely as they are a part of Christs body now as Pastors or Elders they are neither beleevers nor the bride nor a part of the bride but at best the friends of the Bridegroome Joh. 3. 29. especially seeing the Church as the Church and as using actually the keyes doth censure and judicially prescribe the qualitie and quantitie of the censure as they are directed Matth. 18. 1 Cor. 5. 2 3 4 5. yea and the Church judicially and authoritatively pronounceth the sentence and maner of the censure on the sentence for example of ten collaterall and coequall Judges if two of these ten bee skilled Juristes and shall direct the rest in the qualitie of the punishment to bee inflicted upon a malefactor that direction commeth from them not as Judges over the rest nor by any peculiar power that they have above the rest seeing all the ten are equally and joyntly Judges of a like power but that direction commeth from them as skilled Jurists So here though the Elders direct the Church anent the qualitie of the censure they doe not this by an authority above the Church seeing the Church with them have received the Keyes yea they principally as the Spouse of Christ and his mysticall body have received the keyes and
or Church assembly have any power to bind the Churches to obedience because these commandements and decrees of censure are but ministeriall and limited and in so farre onely of force as they have reason from the Word of God as you say 3. Conclusion There is an authoritative power in Synods whereby they may and doe command in the Lord the visible Churches in their bounds the whole Churches are subject to the ordinance and decree of the Church Act. 1. where with common consent of a Synodicall meeting Matthias is ordained an Apostle Ergo all the Churches are to take him for an Apostle This argument cannot bee repelled because the Apostles by their extraordinary power did choose Matthias Because 1. they themselves cite this place to prove the peoples power ordinary which is to indure to Christs second comming in calling and electing their owne officers and Elders 2. Almain a Papist alleadgeth the place with good reason to prove that a generall councell is above Peter or the Pope because Peter would not choose Matthias without consent of the Apostles and Church 3. If this was extraordinary that Matthias was chosen why then is the vow and consent of the Church sought for there is nothing extraordinary and Apostolick flowing from an Apostolick spirit which is concluded or done by the spirit ordinary of the Church of beleevers So also Act. 6. If the Apostles did not by the ordinary and Synodicall power of ordinary Pastors choose seven Deacons how doe they first require that the Churches of Grecians and Hebrewes should seek out seven men v. 3. and did ordaine them with the common consent of the whole multitude v. 5. Act. 15. A Synod of moe Churches give decrees which obliege the Churches v. 28. ch 16. v. 4. Ergo Synods have authoritie over the Churches Those who say this Synod is not a patterne for after Synods say farre aside for their reason is this was 1. An Apostolick Synod 2. the holy Ghost was here 3. the thing determined was canonick Scripture But this is a way to clude all the promises made to Pastors in the word when as they are first made to Apostles this promise Behold I am with you to the â—nd of the world and this I will send you the other Comforter who 〈◊〉 lead you in all truth cannot bee made to faithfull Pastors and the Christian Church that now is for it is certaine Christ is otherwise present with his Apostles then with his Pastors after them And that he gave them a tongue a spirit when they were before the councels and rulers as to Apostolick men as Act. 4. 8. 9 10. Act. 5. 29. as Christ promised Matth. 10. 19. 20. Luk. 21. 13 14 15. for they were full of the holy Ghost before rulers but by our brethrens doctrine it shall follow none of these promises belong to Pastors now adayes in the like because no pastors now are Apostles Surely this were to fetter and imprison many glorious promises within the pale of the onely Apostolick Church and because Christ ascending to heaven sent downe the Apostolick spirit to his Apostles to write and preach canonick Scripture it shall follow he fulfilleth that promise John 16. 13. to none now adayes because none have the Apostolike spirit in the manner and measure that the Apostles had Yea further it is canonick Scripture that the Apostles at the last supper did shew forth the Lords death till be come againe therefore it shall follow that we have no warrant to shew forth the Lords death till he come againe 2. But that the Apostles in an ecclesiastick way did determine in the Synod for our imitation and not in an Apostolike way is cleare by many evidences in the text as Act. 15. 2. Paul and Barnabas were sent commissioners to the Apostles and Elders about this question Paul as an Apostle needed not be sent to know more of the matter then he knew as an Apostle for as an Apostle he knew the whole mystery of the Gospel Gal. 1. 16. 17. Ephes. 3. 4 5. Ergo he was sent to the Synod as a Pastor and that as an ordinary Pastor 2. They came together v. 6. to consider of this businesse but as Apostles they needed not the help of a Synod Ergo they came together as ordinary Pastors for the Churches after imitation 3. There was much debating and disputing v. 7. about the matter 4. They set down their minds and sentences in order one after another as Peter first v. 7. 8. then Barnabas and Paul v. 12. then James v. 13. and to James his sentence the whole Councell agreeth v. 22. Now what the Apostles as Apostles and from an infallible Spirit do they doe it not by seeking light and help one from another 5. The Decree of the Councell is a thing that Apostles Elders and Brethren and the whole Church resolveth after much dispute v. 22. But all these especially brethren and the whole beleevers as our Brethren say doe not joyne themselves with the Apostles either to write canonick Scripture or to give their consent to the writing of it therefore they doe consent by a synodall authority for the after imitation of the Churches Also there bee reasons of moment for Synods and 1. if according to the Law of nature and nations no man can bee a Judge in his owne cause then are appeales from the Eldership of one congregation when they are a party to the accused person naturall and from a Session to the Presbyteries and Synods of many moe Elders But the former is reason nature Law of Nations Ergo so is the latter 1. It is best reason which hath most of Scripture Paul and Barnabas Act. 15. 1. 2. had no small disputation with those who said circumcision was necessary finding their parties could not be Judges They appeale to a generall councell at Jerusalem where were the Apostles and Elders The Church of the Grecians and the Church of the Hebrewes strive neither of them can judge other and both appeale to a higher judicatory to the twelve Apostles and their owne Churches meeting with them and there is the matter determined aâ—ent helping the poore by Deacons if the Judge doe wrong and one particular congregation shall oppresse one sincere and sound beleever what remedy hath the care of Christ provided for this that the oppressours may be edisied by Church censures and the oppressed freed and delivered by remedy of discipline of Christ whose it is to judge the poore of the people and to save the children of the needy Ps. 72. 4. Now it is knowne that Diotrephes doth sometime excommunicate and the evill seâ—vant ruleth all Hieronymus saith Arrians ruled all in the dayes of Constantius and Valens Basil saith we may say in our time that there is neither Prince nor Prophet nor Ruâ—â—â— nor oblation nor incense Athanasius and Vincentius Lirinent complain'd that it was in the Arrians times as with the Church and Prophets in the
by the dominion of free-will but this is Pelagianisme and Arminianisme and Papists and Pelagians will needs examine the inclinations powers and motions of the soule which goe before the wills consent or arise in us without the wills consent from all subjection to a Law that so originall sinne may bee no sinne because as Pâ—â—agius said it is not voluntary and concupiscence when the will joyneth no consent to it is no sinne yea so the unbeleefe and ignorance of fundamentall points as they remaine in the mind shall bee no sinne 3. If this bee no sinne we are not to pray for illumination to see either the truth on the one side nor on the other and what actions wee doe according to these opinions in things not fundamentall wee doe them not with any certaintie of faith or any plerophorie but blindly or doubtingly and so sinfully which is expresly condemned Rom. 14. 13. and is expressely against that full assurance of faith that wee are to have in those very actions which in their owne nature are indifferent as is evident Rom. 14. 14. I know and am perswaded by the Lord Jesus that there is nothing uncleane of it selfe â— 5. Let every one bee fully perswaded in his owne mind 4. If they be not sinnes then are none to bee rebuked for these opinions no more then they are to bee excommunicated for them and though any erre in points not fundamentall they are not to bee rebuked yea nor to bee convinced of them by the light of the word 2. If they bee sinnes then when they are publickly prosested they must scandalize our brother but there bee no sinnes which scandalize our brother but they are susceptible and in capacitie to bee committed with obstinacie Every sinne sub ratione scandali is the subject of Church-censure Yea Iâ—m 16. 17. Every one is to bee avoyded who causeth divisions and 〈◊〉 es contrary to the doctrine which the Church hath learned of the Apostles and every one who walketh disorderly 2 Thess. 3. 11. and 〈◊〉 not the commandement of the Apostles is to bee excommunicated 〈◊〉 hee bee ashamed v. 14. but opinions contrary to the Apostles doctrine in non-fundamentalls are not fundamentalls and if they bee professed cause divisions and offences contrary to the Apostolik doctrine for many non-fundamentalls are the Apostles doctrine 3. What ever tendeth to the subversion of fundamentalls tendeâ—â—â—◠〈…〉 to the subversion of faith and so doth much truly scandalizâ—anâ— bring on damnation that Christ hath ordained to be removed out of the Church by Church-censures but erroneous opinions in points not fundamentall and in superstructures being professed and instilled in the eares and simple mindes of others tend to the subversion of fundamentalls as having connexion by just consequent with fundamentalls and doe scandalize and bring on doubtings about the foundation and so bring damnation Ergo erroneous opinions in points not fundamentall must be removed out of the Church by Church-censures The proposition is cleare he that falleth in a publicke scandalous sinne is to be delivered to Satan both for his owne sake that he be not damned himselfe but that 1 Cor. 5. 5. to the destruction of the flesh the spirit may be saved in the day of the Lord and so also for others because a little Leaven leaveneth the whole lump v. 6. The assumption is proved by dayly experience for corruption in Discipline and Government in the Church of Rome brought on corruption in Doctrine and the same did we find in the Churches of Scotland and England 4. Fundamentalls are no other thing then that which the Apostle calleth Heb. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first principles of the oracles of God and ch 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrine of the Principles of Christ which are laid as foundations as ib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying the foundation againe c. Then non-fundamentalls must be such superstructures as are not the first Principles of the Oracles of God and are not the Doctrine of the Principles of Christ. But the Apostle will not have us to fluctuate and doubt as Skeptickes in a Pyâ—rhonian Vacillation and Uncertainty in these which he calleth the superstructures 1. As is evident by his words 11 Of whom we have many things to say and hard to be uttered but you are dull of hearing 12. For when for the time yee ought to be teachers yee have need that one teach you againe which be the first Principles of the Oracles of God and are become such as have neede of milke and not of strong food 13. For every one that useth milke is unskilfull in the word of righteousnesse for he is a babe 14. But strong meate belongeth to them that are of full age even those who by reason of use have their senses exercised to discerne both good and evill Chap. 6. 1. Therefore leaving the doctrine of the beginning of Christ let us goe on unto perfection not laying againe the foundation of repentance from dead workes c. Whence it is more then evidently apparent to any intelligent mind 1. That when he saith they ought to be teachers of others he cannot be thought to meane that they should teach fundamentalls onely to others because he would have them to be capable of the food of such as are stronger and have their senses exercised to discerne good and ill and will have them carried on to perction now fundamentalls are expressely the foode of babes which bâ—â— neede of milke c. 6. v. 12. and not the foode of the stronger if then they ought to teach superstructures and non-fundamentalls to others they cannot teach and exhort privately for of such he speaketh these things whereof they have no certainty of faith and which they beleeve with a reserve as ready to reject them to morrow upon second thoughts for what we teach to others those as I conceive we are oblieged to speake because we beleeve Psal. 116. 10. 2 Cor. 4. 13. and those we are to perswade because we know not with a reserve but with certainty of faith the terror of the Lord 2 Cor. 5. 11. If it be said teachers now are not oblieged to know all that they teach now to be divine truths with such a certainty of faith as Prophets and Apostles who were ledde by an infallible Spirit for our private exhorting our publick Sermons come not from a Spirit as infallible as that Spirit which spake and wrote canonick Scripture for we may erre in exhorting in Preaching in writing but the pen-men of canonick Scripture were infallible I answer the pen-men of Scripture when they did speak and write Scripture were infallible de jure de facto they could neither erre actually and by Gods word they were oblieged not to erre and in that they were freer from error then we are who now succeed them to preach and write but what God hath revealed in his word whether they be fundamentalls or superstructures doth obliege
detestable Hereticks have consciences representing to them fundamentall truthes as lies and untruths and have died for these lies did they suffer for righteousnesse for that and yet to their judgement that which they suffered for was truth All the legall obligation is here from Gods Law not from our conscience Arminians Socinians Anabaptists imagine that our conscience is the nearest rule of our actions which is most false our present judgement is never a binding Law to us for the time to come no not when we beleeve fundamentalls Gods Word because it is Gods Word is a binding Law onely our judgement is regula regulata and not regula regulans to be led and not a leading or binding Law to us for conscience because conscience is no more a Pope to us then the dictates of the Bishop of Rome speaking out of his chaire can captivate the conscience of any man and Malderus holdeth that our opinion is a Law according to Ambrose and hee correcteth himselfe and saith our opinion or conscience non tam legem esse quam legis quaddam praeconium promulgationem insinuationem is not so much the Law of God as the promulgation of Gods Law but hee addeth which maketh the businesse as bad and saith promulgatio legis recte dicitur obligare but the truth is the promulgation of the Law doth not obliege for who can say that the Law hath an oblieging power from the Herald his act of proclaiming reading or declaring the Law the promulgation of the Law is an approximation of it to the understanding of the people but the Law of man hath its oblieging power from the honesty of the matter of the Law and it hath its obligation to punishment not from the Herauld but from the authoritie of the Law-giver And our conscience doth onely promulgate Gods oblieâ—ing Law but it layeth not on us the oblieging power except wee speake of an oblieging power in the manner of receiving and beleeving the Law of God that is as I said that wee receive not as a truth what God proposeth as an untruth or that wee receive not as a lie what God proposeth as spoken by himselfe for that is to receive truths against the light of our conscience And when Ambrose calleth our opinion an obliging Law he speaketh as Augustine often doth of the Law of nature which is that habituall opinion naturall that wee have of right and wrong or of the â—aw written in our heart I would not here distinguish betwixt recta ratio right reason and vera ratio true reason for some make right reason the nearest rule of our actions so as the action is lawfull it our conscience perswade to it though the action swaâ—ve and decline from Gods Law For to mee reason is never right which is not true and agreeable to Gods Law It is objected if one shall beleeve it is lawfull to kill a protestant King because it is good service in God to kill a heretick as there bee good store of consciences of this mettall amongst the nation of Jesuiâ—es if hee kill him not bee sinneth against God because be sinneth against the light of his conscience by the sinfull omitting of good service to God and if bee kill him 〈◊〉 sinneth also in committing murther both against the sixt Commandement and also against the fist which commandeth to honour Kings out of which it must follow that either an erring conscience because it is conscience obliegeth us to doe that which because wee doe it in obedience to an erring consceence now leaveth off to bee sinne to the actor under this condition of conscience or then that there may bee such a perplexitie wherein a man by way of contradiction whether hee doe such â—n all or doe it not is necessitated by Gods providence to sinne which absurdity shall make God the author of sinne Answ. There is no necessitie by way of contradiction that a man thus perplexed must sinne whether hee doe or not doe such anaction for I give easily a third case different from both for such a perplexed Jesuite is neither oblieged to kill the Prince nor yet to abstaine from killing in such a perplexed manner but hee is oblieged not to kill the Lords annointed tali modo hee is oblieged to abstinence but not to abstinence tali modo such a way for hee is oblieged to lay aside his erroneous and hereticall conscience and so to abstaine from killing with a well informed conscience for no man is brought under a lawfull perplexitie to sinne but men may bring themselves under sinfull perplexities of conscience which is not to bee fathered upon the holy Lord who hateth sinne with a perfect hatred I answer to the places Mark 9. 30. and Luk. 9. they be manifestly corrupted for the man who cast out devills in Christs name and followed not Christ was not a man who followed the light of an erroneous conscience who thought it service to God to cast out devills in Christs name and not to follow Christ for hee was not oblieged to follow Christ as the Disciples followed him except he had had the same command to follow Christ that the Apostles had which wee read not of nay it is most like if it had beene the error of his conscience not to follow Christ then should Christ have rebuked it but Christ did not rebuke it in the man but directly insinuateth v. 40. that the man was with Christ and a spirituall follower of Christ though hee did not in such a bodily way follow Christ as did Judas and the eleven and it was the fault of the Disciples to tie all the duties of a Disciple casting out devills in Christs name to a bodily following of Christ which was their pride 3. It is a good way to refute sects and erroneous opinions by Scriptures and so is it a good way to convince an incestuous man of the hainousnesse of his sinne by Scriptures and to convince Hymeneus and Alexander of their blasphemous opinions by Scripture for Scripture layeth open the vildnesse of sinnes and hereâ—es but it doth not follow therefore it is not also a good way to deliver incestuous persons and blasphemets to Satan that the spirit may bee saved in the day of the Lord and that they may learne not to blaspheme 1 Cor. 5. 5. 1 Tim. 1. 5. Preaching of the Word is one meane to beare downe sects and erroneous opinions but it taketh not away but establisheth Church-discipline as another meane and the one is subordinate to the other if Matth. 18. an offending brother can bee convinced and brought to repentance by the power of the Word as all rebukes must bee from the Word it is good but if he remaine obstinate in his offence Christ will have the man excommunicated and esteemed a Heatben and a Publicâ—n 4. It is a vaine thing to say that God hath refuted all hereâ—â—s in the Word and therefore there is no need of Synods to refute them and to make
Church which I grant is true and the end of the Ruler should be onely preservation of peace and the externall tranquillity of the Common-wealth yea I say from the Word of God that externall peace is too narrow an end and it doth belong to the second Table the Kings end as Nurse-father and his a like care is to preserve the first Table and as a Nurse-father to see that the childrens milke be good and wholesome though the milke come not from his owne breasts and so his power hath a kingly relation to all the Word of God and not to externall peace and naturall happinesse onely And the King as the King his end is edification and spirituall good of soules also but alwayes by a kingly power and in a coactive way by the sword whereas the Church are in their care of edifying soules to use no such carnall weapons in their warfare 2 Cor. 10. 4. For which cause that learned P. Martyr and 〈◊〉 Parker and also the Professors of Leyden say that Ministers deale with consciences of men Quoniam Spiritus Sanctus inquit Martyr vim suam adjungit cum praedicationibus orthodoxis the holy Spirit conjoyneth the power and influence of grace with sound preaching and the Magistrate doth onely exercise externall discipline And Parker reasoning against Whitgift and 〈◊〉 proveth well that the Church visible though externall yet is Christs spirituall Kingdome and that Church discipline is a part of Christs spirituall Kingdome and that the externall government of Christ by discipline is spirituall every way according to the efficient 1 Cor. 12. 1. according to the end spirituall â—dification Ephes. 4. 12. according to the matter the Word and Sacraments 2 Cor. 10. 3 4. according to the forme of working by the evidence of the Spirit 2 Cor. 2. 4. 13. And this is the cause I conceive why great Divines have said the object of the Magistrates power as a Magistrate is the externall man and earthly things because he doth not in such a spirituall way of working take care of the two Tables of the Law as the Pastor doth and yet the spirituall good and edification of the Church in the right preaching of the Word the Sacraments and pure discipline is his end It is true whether the blasphemer professe repentance or not the Magistrate is to punish yea and to take his life if he in seducing of many have prevailed but yet his end is edification even in taking away the life for he is to put away evill that all Israel may feare and doe so no more but this edification is procured by the sword and by a coactive power and so the Church power and the kingly power differ in their formall objects and their formall ends But Spalato speaketh ignorantly of Kings Who saith as the internall and proper end of the Art of painting the Art of sailing c. is not life eternall but onely to paint well according to the precepts of Art and to bring men safe to their harborie though the persons who are painters and sailers may direct works of their Art to life eternall so saith he the end of the kingly Art is not life eternall but onely the externall peace of the Common wealth hence inferreth he that there is no subordinatim betwixt the power of the Magistrate and the power of the Church but that they are both so immediate under God as the Church cannot in a Church way regulate the King as a King but onely as he is a christian man the Church may rebuke the King while as he abuseth his kingly power to the destruction of soules and that the Church power as such is not subordinate to the kingly power onely the King may correct with the sword the Pastors not as Churchmen and Pasâ—ors but as men who are his subjects But 1. whereas it is certaine the King in respect of politick power is the immediate Vicegerent of God and above any subject in his Dominions so doth the Bishop make the Shoe-maker the Painter the master-fashioner immediate unto God and censurable by none as they are Artificers even as the King is censurable by none as King and so the King is dishonoured who by office is the Lords annoynted and a little God on earth Psal. 82. v. 1. 2 The intrinsecall end of kingly power is no more the advancing of godlinesse and the promoving of the Kings daughter towards life eternall by the sincere milke of the Word as the Lords Vicegerent and Nurse-Father of the Church then the Painter as a Painter or a Sea-man as a Sea-man is to advance godlinesse for this mans intrinsecall and is onely a safe harbour and shoare to temporall lives not the harbour of salvation to soules and his end is onely a faire Image of Art in Paper or Clay not the Image of the second Adam and by this the King as King is interdicted of any Church businesse or care of soules to be fed by the Word or Sacraments to keepe them cleane if he looke to any of these as an end that is not the eye or intention of the King as King but of the King as a godly Christian saith Spalato hence to care for the spirituall good of the Church and the promoving of the Gospel is as accidentall as to say an excellent Painter such as Apâ—ies intendeth in his painting life eternall so the King by this looketh to the Law of God to Religion and the eternall happinesse of the Church by guesse by accident and as King hath neither chaire nor roome in Christian Synods nor a seat in the Church 3. If the meaning be that the King as King that is rightly exercisng the office of a King is subordinate to no Church power that is he cannot be justly and deservedly rebuked by Pastors that is most true but nothing to any purpose for so the Pastor as a Pastor Jeremiah as he doth truly and in the name of the Lord exercise the propheticall office cannot be deservedly censured nor punished either by the Church-synodrie or the King and Princes of the Land but thus way all members of the Church an I any one single beleever doing his duty should be as immediate and independent and highest next on earth to Christ as the King and his three Estates of the Honourable Parliament are in civill matters and as an Occumenick Councell or in our brethrens meaning independent Congregation which is against reason But if the meaning be the acts of a King as aberring from justice not as a King but as a fraile man may be censured and rebuked deservedly by Pastors in a Church way this way also the Pastor as a Pastor is not subject to the Church but onely as a fraile man and so nothing is said to the purpose in this more then the in the former But if the meaning be thirdly that which onely maketh good sense that the acts of the King abstracted from good or bad or as kingly or