who confesseth our Thesis that in these words tell the Church Christ doth understand the Presbytery or Eldership Hence the word Church in the New Testament doth not alwayes signifie the Church of Believers Disciples Brethren who pray in Christs name and are heard in Heaven and are builded on the Rocke and are the body and spouse of Christ for a number may be and often is an Eldership judicially excommunicating and a Presbytery yea and also including some externally professing Christ who are not a company of redeemed ones built by saving faith upon the Rocke Jesus Christ. Also it is insolent that the word Church here should signifie both precisely the Eldership and also in that same vers the whole Congregation of believers because the same Church to the which the offended brother should put in his bill of complaint is that very Church which must be heard and obeyed under the pain of excommunication 2. It is hard that the offender should be excommunicated for not hearing and obeying the Congregation of believers who are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over him in the Lord. 3. By grant of M. Parker the Church of believers hath not power from this place Mat 18. to ordaine pastors to themselves when they want pastors or to excommunicate their own Eldership in case of scandalous sins which is against his grounds and our Brethrens principles who ascribe this authority to the Congregation of believers because a number of believers is not an Aristocraticall part and a select Presbytery and Eldership as he saith is meaned in this word tell the Church 14. The Church here cannot well mean a visible Congregation of believers and Elders conveened to heare the Word preached so as he who contemneth two private admonitions should be accused and censured in the face of the Congregation conveened to hear Gods Word Because the Church meeteth in Christs name for Gods worship if they meet in faith and humble sense of sinne with purpose of heart to worship God in spirit and truth but there is some other thing required that the excommunicating Church meet for the actuall exercise of discipline for beside meeting in Christs name there is required that the Church meet with Pauls spirit and the rod of discipline 1 Cor 5. 4. That yee meet in the name of our Lord Iesus Christ and my spirit with power of our Lord Iesus Christ. Then Pauls spirit as an Elder who hath power of the rod a spirit and power of excommunication is required to this meeting But I doubt not but the Church of believers did meet at Corinth 1 Cor 11. for hearing the Word and receiving the Lords Supper and for ordinary worâ—hip and praying and praysing when it was not needfull that Paul should write That yee meet together in the name of our Lord Iesus and my spirit to heare the Word and to receive the Lords Supper There was no need of Pauls spirit for that therfore I conclude that this meeting of the excommunicating Church requireth another spirit and authoritative power to deliver to Satan such as was in Paul then is required in ten believers meeting in faith without Pauls authoritative power to heare Gods Word For Paul saith of his authoritative meeting I verily absent in body but present in spirit have judged c. but Paul knew that they might meet as a number of believers to heare the Word whither Paul be absent or present in spirit and this I observe for their mistake who teach that two or three agreeing together upon Earth and praying for one thing are heard of God as it is said Mat 18. 19 20. is an independent Church having the power of the Keyes for first Christ then hath not provided a sure way for removing scandals And when he saith tell the Church this tell the Church must be a definite visible conspicuously known Church now in one congregation one province one nation there be three hundreth six or ten hundreth threes or fours of professed believers if every three and every foure be an independent Church to which of all these many threes and fours shall the plantiffe addresse himselfe for they be all equally independent Churches the plantiffe is left in the midst and knoweth not his ordinary judge there be so many tribunals in one Congregation yea in one Family 2. How many key-bearing Churches shall be within one independent Congregation who may all meet in publike in one house for the joynt worshiping of God together 3. Christ in these words where he is said to heare two who shall agree together upon earth as touching one thing hath no purpose to erect visible Churches with the full power of the keyes consisting only of three or foure believers but he doth argue here from the lesse to the more as Bucer saith and as Musculus God will not only ratifie excommunication but he will heare the prayers of his children universally and this promise ver 20. of Christs presence amongst two or three is more large and generall then his promise to ratifie the sentence of excommunication even that Christ will be with his owne howbeit they be not Church-waies conveened or rather as Paraeus saith it is a generall promise of the presence of Christs grace in his Church sive magnâ sive parvâ either great or small and I grant it will prove the power of our Church sessions in Scotland very well where there is often but one Pastor and some few ruling Elders but Christ cannot promise a Church-presence of his Spirit and grace or such a presence wherby he ratifieth the censures of the Church but where there is a Church consisting of Elders and people but if the words be pressed according to the letter and definite number then it shall follow that every two believers yea suppose two women agreeing on earth to pray for one thing shall be a Ministeriall Church having the power of the keys which is most absurd For a number of believers make not a Church having the power of the keys for 1. They want the power of binding and loosing by preaching 2. They are not a golden candlestick in the which Christ walketh as a visible Church is Rev. 1. Christs meaning theâ— must be I promise my presence to the smallest Church suppose it were possible that a Ministeriall Church could consist of the least number that is even of two only but Christs purpose is not to make every two believers a visible Ministeriall Church and every believing Family a congregation having the power of the keys Vasquez the Jesuite hath arguments and ancients to speak from the Text this which we say which can hardly be answered See that Enchiridion of the Province of Cullen under Charles the V. See also Jansenius Maldonat and others on this Text. CHAP. IX Q. 9. What members are necessarily required for the right and lawfull constitution of a true politicke visible Church to the which we
commanded them for they have taken the accursed thing I answer This giveth us occasion to speake a little of the communion with other mens sins We partake these wayes of the Churches sins 1. When we worke with them and are helping causes this communion is unlawfull 2. When we counsell or perswade to false worship 3. When we omit what we are obliged to doe or commit that we should not doe from whence others are occasioned to sin for by morall interpretation he promoveth the sin of others who doth not give all due and obliged diligence to hinder the committing of sin 4. Those who consent to sin who approve and praise the fact and the committers of the fact 5. Those that doe not rebuke sinne 6. Those who are not displeased for it and doth not mourne for it Ezech. 9. and are not humbled for it and doth not pitty the sinner and pray that God in his mercy or justice may be glorified Now of all these we are to consider how Israel did properly communicate with Achans sin Some say there is a seventh way different from all when we in heart desire to doe what others doe wickedly in the externall fact As Israel also coveted in their heart what Achan tooke with his hands or when we doe the same sinne by Analogy that others are doing as the Marriners are punished for Jonahs sinne when as they were doing a sinne by Anology like the sinne of Ionah For Ionah fled from Gods presence as if God could not have followed him through the Seas and had been like the Idoll-gods and the Marriners did the same they worshipped an Idol-god and knew not the God that made the Heaven and the Earth Now wherein none of these seven wayes we partake of the sins of a Church how can their worship be defiled to us or have any influence to infect us but the truth is Israel were guilty of Achans sin because they did not carefully observe and waâ—ne one another to take heed that they medled not with the accursed thing but Joshuah never dreamed of Separation from Israel for Achans sin and the Text saith not that for they could not separate from the Church for Achans sacriledge which was not known to them while God discovered the same else by this Text we are to separate from all Churches where there doth live hidden and covered Achans and unseen hypocrites and thus we behoved to remove and separate up to the Church tryumphing in Heaven or then with Anabaptists find a spotlesse Church on Earth 14. They object To be present at a Masse is to countenance an Idol-worship so to be present in a Church-worship where there is any errours in the worship is to countenance the errour for what worship we countenance to that we say Amen and so we must consent to the wrong constitution of a Church where are prophane people Answ. 1. â—o countenance a worship professedly Idolatrous where the name of the worship doth import the worshipping of a false god is unlawfull for others doe interpret our presence a joynt worshipping with them But our presence at every lawfull worship that is acknowledged lawfull doth not give so much as interpretatively signification of our consent to every particular in the worship because hearing discerning choosing or refusing beleeving or not beleeving according as you find the points agreeable to Gods word or dissonant therefrom doth interveene betwixt your presence at the worship and your consent to the worship now the act of consenting approving and receiving the point of worship is formally to partake of the worship else we could not obey the precept 1 Thess. 5. 21. Try all things some things in the Preacher are to be borne with the Preachers of the Separation have not an Apostolick and infallible spirit if any of them preach unsound Doctrine the presence of the hearers doth not involve them in the guilt of the Preachers erronious worship The Pharisees corrupting of the Law was knowne and rebuked by Christ but yet Christ forbad Separation Heare them saith Christ Mat. 23. they sit in Moses his chaire CHAP. XII Quest. 12. Whither or no doe some warrantably teach that baptisme should be administrated onely to Infantâ— borne of one at least of the nearest Parents knowne to be a believer and within the covenant And who are to be admitted to the Lords Supper NOt only these of the Separation but also others whom we doe most unwillingly oppose in this hold that Baptisme is to be denyed to Infants whose nearest Parents one at least are not knowne to be within the covenant That our mind may be knowne in this we propose these distinctions to the learned and godly Reader to be considered 1. There is an inherent holines and there is a federall holines whereby some are holy by covenant that is have right to the meanes of salvation which right Turks and Pagans have not 2. People or persons are two wayes within the covenant 1. Truly and by faith in Christ and according to the election of grace 2. In profession because the word of the covenant is preached to them as members of the visible Church 3. There is a holines of the covenant and a holines of covenanters and there is a holines of the Nation flocke and people and a holines of the single person 4. There is a holines of election in Gods mind and a holines reall and of the persons elected 5. There is a federall or covenant-holines de jure by right such as goeth before Baptisme in the Infants borne in the visible Church and a holines de facto a formall covenant-holines after they are baptized Hence our first Conclusion All the Infants borne within the visible Church what ever be the wickednesse of their nearest Parents are to be received within the Church by Baptisme 1. Argument If the children of wicked parents were circumcised all without exception notwithstanding the wickednesse of their parents then the children of these who are borne in the visible Church of Christians are to receive that same seale in nature and substance of that same covenant of grace which is baptisme But all the children of most wicked parents were circumcised without exception Ergo so are the children of Christians borne in the visible Church The proposition cannot be denyed by our brethren 1. They say circumcision was given only to members of the visible Church to whom the doctrine of the covenant Gen. 17. 7 8. was preached and these were professors only within the visible Church of the Jewes as M. Best saith and if children were to be circumcised because God said I will be your God and the God of your seed then because this promise is made to Christians and to their seed in the new Testament Acts 2. 38. they should be baptized ver 38. be baptized every one of you c. ver 39. for the promise is made to you and to your children Whence it is cleare as these who were
was not amongst the Elders only but amongst all the beleevers neither were the Elders onely pussed up nor did they onely not sorrow that the incestuous man was not cut off but the belâ—evers also were puffed up and did not sorrow that he was not cut â—ff Ergo all the beleevers had voices in iudging and excommunicating 2. Of old not the Levites onely were to purge out the leaven but all Israel also Ergo here not the Elders only are to purge out this leaven 3. Paul writeth not to the Elders onely not to be mixed with the fornicators but to all the faithfull 4. The faithfull and not the Elders only were to forgive 2 Cor. 2. Answ. I will first answer these reasons and withall shew how the people had hand in excommunication and might prove that there was a Presbytery of many Pastors at Corinth and not a single Congregation of one Pastor and some few Elders and beleevers who did excommunicate I retort these Arguments These with whom the fornicator did converse and so leavened them these who were pusâ—ed up and sorrowed not at the mans fall and at his not being cut off by excommunication these were judicially to excommunicate with the Elders But the fornicator conversed amongst beleeving women and children and did leaven them beleeving women and children were puffed up and sorrowed not Ergo Beleeving women and children did judicially excommunicate but the conclusion is foule and against the Argumentators Ergo so must some of the premisses be foule and false but the assumption is most true therefore their major proposition must be false therfore they must first acknowledge a representative Church with us and that men onely did judicially excommunicate and not all the faithfull except they make women ordinary Judges usurping the authority over men Then the number of these who were puffed up and sorrowed not at his fall c. must be more then the number of the persons who should judicially excommunicate 2. The authors of Presbyteriall govern exam say Elders are principally to iudge and to be leaders and first actors in excommunicating and people are to follow in the second roome and assent So say our Divines Walleus Bucanus Rollocus Beza Therefore Paul cannot rebuke private beleevers because they did not excommunicate judicially in the first roome for then Paul should have rebuked the Elders and leaders for not excommunicating in the order answerable to their place and power and because they did not judicially and authoritatively lead and goe before as first actors and prime moderators in the judiciall act of delivering of the man to Satan and so Paul cannot in reason rebuke all the faithfull amongst whom the scandalous man did converse and who were pusâ—ed up and sorrowed not at the mans fall because they did not excommunicate judicially at most they can be rebuked onely for not excommunicating in the second roome and in that orderly and subordinate way sutable to their place and power 3. I see no foot-step of any tollerable ground in the Text why it should be alleadged that all the faithfull men comming to age to speake nothing of beleeving women and children are rebuked for not excommunicating judicially the fornicator but rather the contrary that the faithfull out of office were not to excommunicate judicially For applying these words as a reproofe to beleeving men v. 2. And ye are puâ—fed up and have not rather sorrowed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end that he that hath done this deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken from amongst you He useth the passive verbe not the active whereby it appeareth that the beleevers were patients rather then agents in the not judiciall and authoritative taking away of the man from amongst them and that their fault was that they moâ—ned not to God for the mans fall and the remisse negligence of the Elders by whose authority he might have been authoritatively delivered to Satan Pareus saith that he blameth the beleevers security Calvin their not being humbled at the fall and Cajetan they boasted that the fornicator was the sinner not they 4. That great Divine Junius doth excellently observe that Paul ioyneth himselfe as an extraordinary Elder with the ordinary Eldership of Corinth v. 4. When you are gathered together with my spirit For as I observed before Paul requireth not only that they be gathered together in the name of Christ which is required in all meetings for Gods worship in Prayers Word and Sacraments but also here he requireth that they meet saith he with my spirit that is with my Presbyteriall power of the keyes and 1 Cor. 4. 21. with the authority which the Lord hath given us for edification 2 Cor. 10. 8. as I am an Elder So said the Prophet to Gehazi 2 King 5. 26. went not my spirit with thee that is my Propheticall power Col. 2. 5. For though I be absent in the â—lesh yet I am present in spirit Now the beleevers out of office did not convene in this meeting indued with Pauls Ministeriall and Pastorall spirit for single beleevers receive not Ministeriall spirit from God neither is such a spirit promised to them Give an instance in Scripture of this promise and we shall lose this cause but this spirit for doctrine and discipline so given to Pastors 1 Cor. 4. 21. 2 Cor. 10. 8. Col. 4. 17. 2 Cor. 4. 1. 2 Cor. 5. 18. 1 Cor. 12 28 29. v. 17. therfore the comming together with Pauls spirit that is with his ministeriall power of the keyes as an Elder must be restrained to the Eldership of Corinth and cannot be applyed to single beleevers men women and children who yet were puffed up and sorrowed not v 2. therefore this is not a gathering together of an independent Congregation of beleevers men and women meeting with Pauls spirit and his presbyteriall power of the keyes in an authoritative and judiciall way to excommunicate but it must be a gathering together of these who had such a spirit and power pastorall and ministeriall as Paul had I deny not but the faithfull conveened or were to conveene in this meeting with the Eldership for praying and hearing the word preached which must be conjoyned with excommunication but the meeting is denominated pastorall and presbyteriall with spirituall power from the speciall intended end in that act which was authoritatively to deliver the fornicatour to Satan and Vrsine thinketh not without reason that the man was excommunicated and there being a space interveening betwixt Pauls writing of the first and his second Epistle to the Corinthians that Paul 2 Cor. 2. writeth for relaxing him from the sentence of excommunication Also Paul when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have already iudged as present meaneth not a popular or private judging as we say the Physitian judgeth of the disease by the pulse and the Geometer judgeth of figures as Marsilius speaketh but understandeth a joynt authoritive judging with
Answ. Either the Prelate or the Presbyter is omitted 1 Tim. 3. Phil. 1. not the preaching Presbyter as is cleare by the description agreeing onely to him Ergo the Prelate is out of Christs rowle 2. Doctors are omitted Phil. 1. 1. 1 Tim. 3. and yet are set downe Eph. 4. 11. yet are ruling Elders in other places as Rom. 12. 1 Cor. 12. 3. Paul 1 Tim. 3. is not describing offices but giveth Canons which generally agreeth to all Church-officers howbeit he giveth instance in two yet in such two as includeth all the rest as he that laboureth in teaching and governing and he that taketh care of the Church goods When Moses describeth the Judge he sheweth what a man the King the Justice of peace the Sheriffe the Major of a City the Lord of the privy Councell should be howbeit these be not named in the Text. Hence because they are not named it followeth not that they are omitted and not spoken of in the Text. Quest. 3. But Elders are not 1 Cor. 12. 29. nor yet Rom. 12. but only governours saith Whytgift and Dr. Field and it is an ill argument à genere ad speciem affirmativè he nameth gouernours it followeth not therfore he nameth your governing Elders Answ. 1. Where Paul setteth downe in order officers by their speciall names ordinary and extraordinary as first Apostles secondarily Prophets thirdly Teachers c. he cannot reckon out generals only for so Apostles Prophets Teachers should be also but generals for the words in Scripture also signifie generals 2. The enumeration should halt which yet is orderly set down if it were composed of a number of particulars and the generals of some easten in amongst them Neither can some here well understand the civill Magistrate 1. Because he speaketh of the Church as the body of Christ consisting of divers members ecclesiasticall And God hath set some iâ— the Church and also he speaketh of the Church Rom. 12. 5. seeing wee being many are one body in Christ and in that place the ruler is clearly differenced from the teaching Doctor v. 7. from the exhorting Pastour and him who showeth mercy in the Church but the civill Magistrate is not a Church officer whom God hath set in the Church as hee hath set Apostles Prophets c. for God hath set him in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Common-wealth and his influence in governing Gods house is meerely civill coactive and regall not pastorall ecclesiastick and ministeriall Neither yet can the place be meant of the governing Prelate 1. Because the Prelate is thought to be the Apostles successour and is first in the roule but the governours heere are some steps posterior to Apostles Prophets c. 2. Because the Prelate giveth himselfe out to be a certaine preaching creature such as it may be 1 Tim. 3. 2. Tit. 1. 9. but the governours here in this lincke are contra-distinguished from Prophets and Teachers and so the Prelate should either be a sole lord governor and no teacher or then he shall be twise yea thrice named in one verse 1. under the name of an Apostle next under the name of a Prophet and lastly should come in as a governour so the Prelate as in Church and State so also in the Bible he should carry too much booke Now seeing here are governours in the Church contra-distinguished from Prophets and Teachers from a just enumeration they must be ruling Elders and it is to be observed that the Apostle saith not Are all Arch-bishops are all Primates And surely the Jesuites have no lâ—sse roome without thâ—ong to pinne in in this wall under the name of helpes and governments their regular Canons and secular Priests as Formalists can alledge for Prelates and their long tayle What Tilenus saith against this place is fully answered by Didoclavius for because the Apostle confoundeth or rather reckoneth together in one enumeration ordinary and extraordinary functions in the Church will it follow he doth not here speake of ruling Elders If that reason be good neither is the Prelate here nor is the Pastor or the Doctor here and if there be who excell in the gift of governing who yet arâ— not called to preach who can deny the necessity of this office Many answers are given to elude the force of that place 1 Tim. 5. 17. The Elders who rule well c. shall ever inforce that loytering Pastors who labour not in the Word and Doctrine are commended by the Spirit of God as worthy of double honour For wee reason thus If these sort of Elders who rule well and especially these who labour in the Word and Doctrine are worthy of double honour then are there two sorts of Elders some who rule well and some who labour in the Word and Doctrine But the former is said 1 Tim. 5. 17. Ergo The latter must be true The proposition in terminis almost is our thesis if two sorts of Elders bee worthy of double honour then are there two sort of Elders for à qualitate ab adjuncto subjecti ponitur subjectum ipsum Also if Paul make the well ruling Elder worthy of double honour and more especially the teaching Elder then hee acknowledgeth some well-ruling Elder worthy of double honour howbeit hee labour not in the Word A reason is because the positive and comparative are ever differenced and maketh a number when both are specified with particularities as here they are by well-ruling and labouring in the word and doctrine The Author of the Survay durst not looke this place in the face Bilson Field and Tylen deny our major proposition If one should say say they a preacher is worthy of double honour especially a painfull Preacher he should not say there be two kinds of Preachers some Preachers thus and thus and some painfull Preachers and a King is worthy of honour especially a iust King he should not make two sorts some are Kings and some are iust Kings as Deacons and Pastors are two sort of Offices Answ. He who saith a Pastor is worthy of honour especially a painfull Pastor should clearly insinuate that two sort of honours were due to Pastors two wayes considered For in the former part he should speake of the office which indeed is worthy of honour In the latter part he should speake of the officer in concreto laudably discharging his office but Paul speaketh not so for he speaketh not of the office and the officer of the abstract and concret of the office and the use and exercise of the office as is here alleadged but he speaketh of officers in the exercise and use of their office in both He saith not Elders are worthy of honour for that might well beare this sense that the office of an Elder is worthy of double honour which sense should be most true for the office of an Elder is worthy of double honour which sense should be most true for the office of an Elder is worthy of honour Suppose the man be
of the keyes without any subjection to any superiour Ecclesiasticall indicatorie p. 187. CHAP. 14. QVEST. 14. Whether or no the power Ecclesiasticall of Synods can be proved from the famous Councell holden at Jerusalem Acts 15. p. 199. CHAP. 15. QVEST. 15. Whether or noe by other valid Arguments from Gods word the lawfulnesse of Synods and Assemblies can be concluded p. 217. CHAP. 16. QVEST. 16. Whether or no it can be demonstrated from Gods Word that all particular Congregations have of and within themselves full power of Church-discipline without any subiection to Presbyteries Synods and higher Church-Assemblies where also the question about publike prophecying of such gifted men as are not in office is discussed against the tenent of Separatists p. 231. CHAP. 17. QVEST. 17. Whether or no some doe warrantably teach that no man hath Pastorall power to preach and administer the Sacraments as a Pastor without the bounds of his owne Congregation And from whence essentially is the calling of a Minister from the Presbytery or from the people p. 260. CHAP. 18. QVEST. 18. Certaine Quares or doubts following upon the Doctrine of independent Congregations p. 272. CHAP. 19. QVEST. 19. Doubts generally seeming to oppose Presbyteriall government discussed and loosed as anent ruling Elders Deacons Widowes the power of Kings in matters Ecclesiastick p. 280. CHAP. 20. QVEST. 20. Whether or no the government of the Church of Scotland can be demonstrate from the cleare testimonies of Gods Word p. 362. CHAPTER I. Whether the power of the Keyes of the Kingdome of CHRIST be conferred upon the multitude of believers as upon the first and proper subject or upon the Church-guides THe Question is not understood of that Royall and Kingly power of excellency and Independencie called all power which is only in Christ Iesus but of the supreme Ministeriall power as all expound it Bucanus Cartwright Amesius Parker that is given to the Church By the Keyes wee understand not the Monarchicall power of Teaching supreme defining Articles of faith and judging the Scriptures as the Jesuites of Rhemes doe dreame Vulcane not Christ made these Keyes We deny not what Bellarmine saith that the keyes signifie a Princedome in Scripture as the key of Davids house promised to Eliakim This key Christ only keepeth Chrysostome and Gregory both say that the care of the whole Christian Church was committed to Peter which proveth not his Princedome but only his ministeriall power given to all the Apostles as well as to him but the Metaphor is borrowed from a Steward or Master-household who hath the keyes of the house given to him to open and shut doores at his pleasure as Calvin Bucan Whitaker explaine it well and it is the power of preaching and governing given to the guides of the Church as servants to open and shut Heavens doore to believers or impenitent persons If wee rightly proceed these distinctions are to bee considered 1. There is a power physicall and a power morall of the Keyes 2. A power popular of the Keyes that belongeth to all and a power authoritative that belongeth to the Guides only 3. The power of the Keyes is in Christ as in the formall subject and fountaine 2. In the Church of believers as in the finall object seeing all this power is for the Church 3. In the Guides as in the exemplar cause representing the Church as we say the image is in the glasse and learning in the booke and this Petrus de Alliaco and Gerson hath the like 4. The Keyes may be thought to be given Mat. 16. to Peter as Prince and King of the Apostles as Papists say or 2. As Peter representeth the Church of believers as some say or 3 As bearing the person of Church guides as we shall demonstrate God willing 5. There is a power ordinary and a power extraordinary 6. The Keyes may be thought to be conferred by Christ immediately either by the immediation of Christs free donation and gift or or by the immediation of simple designation in the former respect the keyes were given by Christ once to the Apostles and still to the Worlds end to the Church guides immediately without the Churches power intervening in the later respect Christ giveth the keyes mediately by the popular consent and election of the Church of believers who doe under Christ designe and choose this person rather than that person Thomas rather than John for the sacred office of weelding the Keyes neither is any man now elected immediately by Christ as the Apostles were 7. Then we may well distinguish in this question these foure 1. Power physicall 2. Power morall 3. Power of order and jurisdiction 4. The use and exercise of that power Wee are to observe that it hath beene a noble and grave Question betwixt the Church of Rome and the Vniversitie of Paris as Spalanto and Robert Parker with others have observed whether Christ hath given the power of the keyes immediately to all the faithfull and by them to the Pastours and Doctors as the Parisians hold so teacheth Almain Ioan. Major Gerson and Occam or if Christ hath given the keyes immediately to the Church guides as we maintaine from Gods Word The mistake hath beene that some Doctors believe that the power of the keyes seeing it is for the good of the whole Church must have some common subject viz. the universall Church in which it must for orders cause first reside before it be given to certaine guides But neither Scripture nature nor reason requireth such a shifting of the keyes from hand to hand seeing Christ can keep them and immediately put them in their trust whom he liketh best Hence for the determination of the Question I. Conclusion The physicall power of the keyes is given to men as they are professors that is men and not Angels are capable of that power for when they are made members of the visible Church they are differenced both from Angels and Infidels as Pagans and Turkes for Angels according to Christs humble love and deepe wisedome are not upon the list to be office bearers in his house but this is not formally a power of the keyes but a popular power about the keyes whereby popular consent may be given to the key-bearers for their election II. Conclusion There is a power popular but not authoritative a power of private Christians not an officiall power of charge given to the visible professors to make choise of their owne office-bearers those against whom we now dispute brethren reverend learned and holy doe confound and take for one and the same the power of electing or choosing officers and the power of Ordination And they make election of Elders which by Gods Word is due to all the faithfull an act of jurisdiction whereas it is a private and popularâ—act flowing from that spirit of grace in believers and from
is to prove the power of the keyes to be in the multitude But we are now disputeing about the power of the keyes in a Church ministeriall which is totum heterageneum where the whole giveth not a denomination to the part as every part of a man is not a man a Church made up of only believers is not Christs organicall body where there are eyes eares and hands and feet as is meaned Rom. 12. and 1 Cor. 12. for all are here an eye of believers and all of collaterall and equall authoritie neither is there here an eye or an hand in a ministeriall function above a foote But wee now dispute about the keyes of a ministeriall Church as Iunius saith made up of integrall parts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Shepheards and Sheepe V. Conclusion The office bearers of the Church have the power of the Keyes and their office immediately from Christ by the immediation of free gift they have their offices from the Church by the mediation of orderly designation seeing it is the Church which designeth such a man to such an office therefore it is said Eph. 4. 11. Hee gave some to be Apostles for the Church he saith not to the Church as if the faithfull by an innate and received power from Christ did ordaine by authoritie Ministers as their servants and Deputies for all the authoritie is Christs not the believers I grant what is given for the Church in some sense is said to be given to the Church as Chrysostome said The gift of baptisme is given to the whole Church but the power of baptising is not given to all the believers as to the subject This Conclusion I prove 1. That is not to be holden which is not written as our brethren hold So Best Travers Parker Ames M. Iacob so also Theodoret Cyrill Augustine Ambrose but it is neither expresly nor by good consequence in Scriptures no precept no promise where all the faithfull lay hands on men for the Ministerie as Titus Paul and the Presbyterie doe 1 Timothy 4. 14. or where all the faithfull doe binde and loose and receive witnesses judicially against Elders as Peter and Timothy have authority to doe 2. Argument If the word say that the power of the keyes is given to certaine select persons and not to all believers then is not this power given to all believers but the word saith the former er The Assumption is thus proved If these Offices that essentially include both the power and the exercise of the Keyes be given to some select persons and not to all the faithfull then are not the Keyes given to all the faithfull but the Lord gave the office of Apostles Prophets c. to some only And God hath set some in the Church then not all first Apostles secondarily Prophets thirdly Teachers c. And hee gave some to be Apostles not all and some Prophets c. Are all Apostles The major is proved because to be an Apostle a Pastor c. is to have a power given by Christ to use the keyes by preaching binding and loosing by censures as an Apostle Pastor c. This cannot be answered seeing there must be another power to binde and loose in Pastours and Elders than is in all believers women believing children and many believers unapt to governe 3 Argument To whomsoever Christ giveth the power of the Keyes to them he gave a ministeriall spirit by way of speciall ambassage to remit and to retaine sins as the Ambassadors of God in Christs stead and them he sent as the fatheâ— sent him as is cleare in the Scripture As the Father sent me so send I you c. He breatâ—ed on them and said receive the Holy Ghost whosoever sinnes ye remit they are remitted In which words our Divines Calvin Bullinger Musculus Beza yea and Papists Cajetan Toletus teach that Christ here did inaugurate his Disciples to preach and exercise the censures of the Church so also Cyrill Chrysostome Cyprian But this ministeriall spirit Christ gave not to all the faithfull but only to the Apostles for he sent not Mary Magdalene and Cleophas in this place as M. Smith saith and why because it is gathered from Luk. 24. 33 34 36. That Magdalene and Cleophas were there saith he when Christ said As my Father sent me so send I you Therefore Mary also and Cleophaâ— received a ministeriall power of the keyes all as well as 〈◊〉 Apostles I answer but this place is all one with Mat. 28. 18 19. where they are commanded to preach and baptize which is not lawfull to women 1 Cor. 14. 1 Tim. 2. And it is all one with the Commission Mark 16 14. which is restruted to the eleven Another weake ground he hath that the eleven were not made Apostles untill Christs Ascension Act. 2. when the spirit was sent and untill he led captivitie captive Ephes. 4. 11. but this power was given to all the Disciples before his ascension Answer a higher mâ—asure of the Spirit was powred on the Apostles at Christs Ascension and by vertue of his Ascension he ordained Apostles Eph. 4. 11. but will it follow none were made Apostles untill he ascended if this were good by vertue of his death wee obtaine forgivenesse of sinnes by his ascending to heaven we also ascend But hence it followeth not that there is no forgivenesse of sinnes while Christ die and that there is no ascending to heaven of the spirits of the Patriarchs and Fathers while Christ ascended 2. That the Apostles were called and received Apostleship from Christ in the dayes of his slesh before his death is cleare Matth. 10. 2 3. and that they went out and preached and cast out divels A second exception there is of some who say a concionall or preaching power of forgivnesse of sinnes is not given to all to whom a loosing from sins by Church censures is given as is cleare in our Ruling Elders who have not power to forgive sinnes by preaching yet have power to forgive binde and loose by Church-censures Answer We may distinguish where the law distinguisheth for howbeit the power of preaching be not given formally to ruleing Elders yet it is effectually in the fruit given to them in the judiciall and authoritative applicatioâ— in the externall court of Christs Church but believers as believers only have neither power to preach formally nor yet effectively to apply judicially the threatnings of the word in discipline to the judiciall correction of delinquents now the keyes in the word and the keyes in the discipline are the same keyes of Christs kingdome as Amesius observeth and the keyes of the word are the keyes of the kingdome committed to all either formally or effectively to whom the keyes of discipline are given but they are never given to
supernaturall ends and effects and then forbidden multitudes who have this power as men women and children to touch the Arke or to preach or meddle with the holy things of God So Francis White Andrea Duvall Soto Victoria Baynes 8. Christ would have set down rules how all Beleevers should use this power as he setteth downe Canons how all Church-men should use their power in the Epistles to Timothy and Titus If any such power as is pretended were originally and fundamentally in all Beleevers But we reade of no rules or no Canons in Gods word obliging all Beleevers to bring in act to actuate or exercise this power thus and thus and not according to their owne liking Therefore there is in them originally no such power CHAP. VI. Q. 6. Whether Christ hath left the actuall government of his Church to the multitude of Beleevers PLato said well of Government by the hands of the people That amongst lawfull governments it is worst amongst uniust governments the best Aristotle saith of of its nature it is corrupt and faulty Plutarch calleth it the Serpents taile leading the head Xenophon speaketh not well of it Our Divines as Calvin Beza Chemnitius Mâ—lancthon Luther Junius Pareus make the government of the Church to partake of all the three governments In respect of Christ the only supreame King it is an absolute Monarchy but this is the invisible government for the most part in respect of the rulers as Pastors and Elders it is an Aristocracie the visible government being in the hands of the Elders and in respect of some things that concerneth the whole members of the visible Church it is a Democracie or hath some popular government in it We are now to enquire if the government of the visible Church be in the collective body of the Congregation as indeed by consequent they teach with whom we now dispute or in the Eldership in Classes and Synods provinciall and nationall as it is now in Scotland We hold that the government popular as it is properly taken when the collective body judgeth and governeth to be expresly against the word of God Eph. 4. 11. He gave some not all to be Apostles c. 1 Cor. 12. 28. And God hath set some in the Church first Apostles secondarily Prophets thirdly teachers after that miracles c. 1 Thess. 5. 12. Now we beseech you brethren to know them that labour amongst you and are over you in the Lord Heb. 13. 17. Obey them that have the rule over you and submit your selves c. 1 Tim. 5. 17. Let the Elders that rule well be counted worthy of double honour Hence it is cleare as the noone-sunne if there be some over the people of God some that are Elders that rule well some to whom the people should submit and give obedience then the whole people are not rulers all have not the rod nor a definitive voice in that highest censure of excommunication All are not overseers guides governours fathers stewards shepheards but some are governed subject sons the flocke ruled and fed then doth not the people governe 2. The keyes were only given to the Elders as is proved 3. God set downe in his word rules canons and directions for all lawfull governours how Timothy and Titus should behave themselves in Gods house in the Epistles to Timothy and Titus but no where doth God give directions how all beleevers should rule command and governe neither hath he promised that Spirit to all in that charge 4. Guides are eyes eares fathers gifted-teachers Eph. 4. 11. But the whole body is not an eye for then where were the hearing 1 Cor. 12. 17. All are not fathers nor all governours gifted therfore 1 Cor. 12. 28 29. actuall government is not in the hands of all the community of believers 5. The faults of evill government is laid upon some not upon all 1 Tim. 3. 4 5 6. Mat. 24. 28. Tit. 1. 7. 1 Pet. 5. 3. Revel 2. 14 20. 3. Ep. John v. 10. And the praise of good government is given to some not to all 1 Thes. 5. 12. Heb. 12. 17. 1 Tim. 5. 17. Rev. 2. 2. 2 Tim. 4. 4 5. 1 Pet. 5. 4 5. 6. It is against the dignity of such as are Embassadours in Christs roome 2 Cor. 5. 20. representing his person who are to be heard as himselfe Mat. 10. 41 42. His Angels Revel 2. 1. intrusted with his secrets 2 Cor. 5. 18. His stewards and builders 1 Cor. 4. 1 2 3. Cor. 3. 10. the friends of the Bridegroom Joh. 3. 29. Therefore they must have some honour of government that is not given to all and every one of the people 7. That government which necessarily includeth a confusion is not to be thought to come from the God of order popular government is such for in some Apostolike Congregations that were independent there were six thousand and above Act. 4. 9. Two answers are given here 1. Smith saith one may speake for all the Church or two Answ. These two are then a representative Church and doe speak in the name of the rest which he denyeth 2. M. Best saith none should be a congregation but so many as may orderly meet without confusion Answ. Then the Apostles government was confused els there was an Eldership that represented the rest and the Church of believers was no independent Church A third answer is Let heads of Families and fathers onely speake Answ. Yet you fall upon a selected and representative Church which otherwaies you deny 2. If sonnes and servants have a like interest in Christ and a like power of the keyes who dare for eschewing confusion take from them what Christ hath given them We may not do evill or rob any that good may come of it Ainsworth against Bernard The Authours deny they maintain popular government Therfore say they the state is popular the government on Christs part is a Monarchy and in the hands of Elders an Aristocracy The people is freely to voice in Elections and judgment of the Churches let the Elders publickly propone and order all things let them reproove convince exhort c. So they say they hold no Democracy or popular government Ans. I acknowledge that the Doctors of Paris doe make distinction betwixt the state and government who yet doe acknowledge a visible Monarchy in the Church and so did the Fathers of the Councell of Constance For the state of the Church is indeed popular in respect nothing that concerneth the state and body of the Church so concerneth theÌ„ should be done without the privity or consent of the people of God no excommunication untill the man and his scandalous sinnes be delated to them 1 Cor. 5. Nothing should be concluded in a Synod untill the people heare and know yea they have all place to speake object reason and dispute
and every one of them commanded to heare 2 The promise of eating the tree of life v. 7. of giving the hidden Manna and the white stone and the new name and they shall be cloathed in white and their names not blotted out of the booke of life who overcommeth agreeth not to Ministers onely 3. The command of being faithfull to the death of holding fast what they have that none take away their crowne of strengthening what remaineth of being zealous and of repenting are not given to Ministers only 4. The rebukes of falling from the first Love of not watching of lukewarmnesse are not laid upon Ministers onely therfore to the Angell of the Church of Ephesus of the Church of Smyrna must need force have this meaning Vnto the Church of Ephesus of Smyrna and what is said to the Angels is said to the Churches as is cleare comparing chap. 1. v. 20. and chap. 2. v. 1. with v. 9. 11 17. So Acts 18 v 21 22. Paul is said to salute the Church that must be the chiefe men and Elders of the Church for the Church being so numerous at Jerusalem as is proved he could not salute the Church of beleevers 1. his manner in writing his Epistles is to salute the prime persons onely and the rest in generall and this being a reall salutation or by all appearance verball he could not salute them all man by man seeing he saw them in the bye and the Kirke of Jerusalem for he landed at Cesarea was more numerous then that he could salute them all man by man And also the Church is named from the Pastors Isa. 40. 9. Sion that bringeth good tydings and it is the Preachers that ordinarily preach the good tydings and the woman that has many sonnes Isa. 54. 1 2. Gal. 4. 26 27. Isa. 49. 21. the woman that bringeth forth the manchilde Rev. 12. the bride who is made the keeper of the vineyard Cant. 1. 6. Now it is the Pastors properly that travell in birth to beget children to God Gal. 4. 19. to the policye of which Church respect is had in this forme of speaking the word Kahal Gnedah Ecclesia a Church an Assembly doth onely signifie the Princes and Rulers when the spirit is speaking of matters of government discipline commanding complaints or controversie as he speaketh here Psal. 62. 1. God standeth in the Church Gnedah or Congregation of the mighty Num. 35. 24. And the Congregation Gnedah shall Judge betwixt the slayer and the avenger of bloud but it is expounded Jos. 20. 4. and the slayer shall declare his cause before the Elders of that City So Deut. 11 12 16 17. thâ—se that are called the men of Israel Josh. 9. 6. are called the Princes of the Church or Congregation v. 15. So compare 2 Sam. 7. 7. spake I one word with one of the tribes of Israel with 1 Chron. 17. 6. spake I one word to any of the Judges of Israel So compare Exodus â—0 18 19. All the people saw the thunder v. 19. And they said to Moses speake thou to us with Deutronom 5. 23. And it came to passe when yee heard the voyce out of the middes of darknesse that ye came neare to me even all the heads of your Tribes and Elders and said compare Exod 4. 29. with 30. 31. also compare 1 Chr. 28. And David assembled all the Princes of Israel the Princes of the Tribes and the captaines of the companies that ministred to the King with chap. 29. 1. Furthermore David the King said to all the congregation Ainsworth acknowledgeth that the word Congregation is thus taken for the Elders only so the Separatists in their confession cite this Psal 122. 3. Lev 20. 4 5 c. with Mat 18. 17. Adde to these that 1. Judges and Priests in Israel might give sentence of death and judge of Leprosie without the peoples consent Deut 1. 16. 2 Chron 26. 16. Deut 17. 8. and yet Israel as well as we were Kings and Priests to God Exod 19. 5 6. Psal 149. 1 2. And why may not we say Tell the Church of Elders as Judges and in telling them ye tell the believers in respect that Elders are not to pronounce sentence of Excommunication while they make declaration to the Church of believers 11 Argument That Church which the plaintiffe must tell that is publickly to admonish the offender but that is the Church of Elders 1 Thes 5. 12 13 14. 1 Tim 5. 20. Luk 10. 16. for they only are to receive publick delations and to rebuke publickly as is Titus 1. 13. 1 Timothy 5. 1. and ver 19. 2 Timothy 4. 2. 12 It shall follow if Christ understand heere by the Church the Church of believers that in the case of an Elderships scandalous life or if otherwise all the officers be taken away by death that then a company of believing women and children being the Spouse of Christ and so having claime and title to Christ his covenant and all his ordinances may censure deprive and excommunicate the â—lders and ordain Elders and pastors with publick fasting and praying and laying on of hands But this latter is unwritten in the Word of God For 1. Private believers farre lesse believing women and children cannot judge the watchmen and those who were over them in the Lord. 2. In the Old Testament the heads of Families only excommunicated Gen 21. 10 11 12 13. and the Priests judged the Leper Levit 13. 3 4 5. Deut 24. 8 9. Numb 5. 1. not the people and in the New Testament the Apostles and Elders only ordained pastors and officers with praying and laying on of hands Act 6. 6. Act 13. 3. Act 14. 23. 1 Tim 4. 14. 2 Tim 1. 6. 1 Tim 5. 22. Tit 1. 5. and never the people also if three be believers happen to be an independent Church and then the plantiff rebuking the offender according to Christs rule Mat 16. 16. before the Brethren who are witnesses he shall tell the Church before he tell the Church because three are an independent Church by the Doctrine of our Brethren and moreover if these three being a Church shall excommunicate the offending brother before the Church of which Christ speaketh when he saith tell the Church shall heare of the matter Then shall 1. Christs order be violated 2. The offending brother shall be excommunicated by a true ministeriall Church â—lave non errante and that duly because he is contumacious to them and yet he is not excommunicated because Christs order is violated and the matter is never come before the Church who hath power to binde and loose on Earth 3. And certainly they must say three or foure believers doe not make a Church and they must give some other thing to make up essentially one true visible Church then a company of believers visibly professing one Covenant with God 13. And we have here for us the testimony of learned Parker who is otherwise against us in this plea
such as hath joynt power of the keyes even by the grant of Separatists with the rest of the Congregation there is not faith in Christ required as an essentiall element as I have proved from Mat. 7. 22. so to make these twelve members of a visible Congregation Faith is not essentially required suppose it be morally required so by that same reason to make other twelve members in that visible society in Christ faith were not required as to make Demas Ananias Saphira Magus Alexander Hyâ—â—â—cus and some moe of that kind a visible Church There is no more required but that profession of faith which moved the Apostolike Church to make them members of a true Church visible For what maketh formally a member of a Church visible to wit profession of the faith that same maketh forty also members of a visible Church and quae est ratio constitutiva partium est etiam constâ—tutiva totius That which formally constituteth a part doth formally constitute the whole where the whole is made of parts of the same nature as what is essentiall to make a quart of water that is essentiall to make a whole sea of water and every part of the visible Church is visible and a visible professour as visibility denominateth the whole so doth it every part of the whole And from this I inferre this fourth That a visible Church as visible doth not essentially and necessarily consist of believers but only of professours of beliefe so that a Church and a visible Church may be opposed by way of contradiction as a number of believers and a number of non-believers For a Church essentially is a number of believers and Christs mysticall body els it is not a Church that is a number of persons effectually called for this cause I grant an Eldership of a congregation a Synod Provinciall or Nationall are unproperly called a Church and howbeit we list not to strive about names we may grant our General assembly not to be properly called a National Church but by a figure for the believers of the Nation are properly the Nationall Church I meane a mysticall believing Church 5. Conclusion The preaching of the Word and seals therof ordinarily setled in a visible society is the essentiall note and marke of a true Church It is weak and vaine that Ainsworth Robinson Canne and Master Smith say The preaching of the Word is no essentiall marke of the true Church and why Because forsooth our Masters learned from Barrow to say It is preached to the Reprobate to whom it is the â—avour of death unto death and it was preached to the scoffing Athenians by Paul Act. 17. and yet the Athenians were not a true Church But we distinguish three things here There is 1. The single and occasionall preaching of the Word 2. The setled preaching of the Word the setling of the Candle-sticke and Kingdome to dwell amongst a people 3. The preached Word with the seales especially the Sacrament of the Lords Supper The single and occasionall preaching or by concomitancy as to a people unconverted and unbelievers and so it is not an essentiall note of the true Church but a meane to gather a Church to God and this they proove and no more and so doe the Belgicke Arminians and Socinians proove against our reformed Churches that it is no marke of the Church so Episcopius the Remonstrants the Catechise of Raccovia and Socinus but this is as if one would say the colours and armes of such a King in warre are carried through the enemies fields as well as through the Kingsland therfore they are not the proper colours of such a King 2. The setled preaching of the Word established and remaining in a Church as the standing candlestick the fixed kingdome of God is the essentiall mark of the true Church and preached in Gods blessed decree of Election only for and to the chosen believers and as it were in the bie to the prophane reprobates amongst them and this they cannot be able to improove And it was M. Smiths vanity to say the Reformed Churches have the Word as the thiefe hath the honest mans purse Anabaptists reason just that way See Calvin 3. The preaching of the Word and the seales of the setled covenant is a means of confirming those that are already converted Neither is it much against us that the Word is preached to the reprobate for the preaching of the Word is considered either in it selfe and actu primo and so it is a mark of the visible Church Or. 2. As it is effectuall by the Spirit of Jesus and actu secundo and so it is an essentiall marke of the true Church and lively body of Christ according to that cited by Whittaker Calvin Willet Paraeus Beza Vrsine Bucanus and our Divines John 1â— My Sheepe heare my voyce Hence observe a vile Doctrine of Separatists holden also by Socinians and Arrainians as Episcopius the Belgicke Remonstrants Socinus the Raccovian Catechise and â—heophil Nicolaides That all gifted persons may preach publikely and that there is no necâ—ssity of câ—lling of Pastors by the Presbytery so doe they teach That there can be no lawfull Pastors now after the Apostacy of of Antichrist till tâ—ere be a constitute Church of believers to choose them or a flocke to them to watch over And therefore conversion is ordinarily wrought say they by private Christians that have the gift to pâ—ophecy publikely and yet are not Pastours for private Christians doe gather the Church say they Pastours doe not ordinarily convert they do only confirme the church of Saints already converted Against which we say The new Testament of Christ telleth us of no officers to preach in Christs name for the perfecting of the Saints the worke of the Ministry edifying of the body of Christ but Pastors and Doctors Eph. 4. 11 12. 2. None but such as have power of binding and loosing by the preaching of the Word Joh. 20. 3. Those to whom Christ giveth power of publick teaching to those he giveth power of Baptizing Mat. 28. 18 19. and sendeth them as his Father sent him 4. How shall they preach except they be sent Rom. 10. 14. Sending in the Apostolike Church was by praying and the laying on of the hands of the Presbytery 1 Tim. 4. 14. 5. There is nothing more ordinary then that Pastors as Pastors and by vertue of their pastorall office convert soules 1. Faith is begotten by hearing a sent â—reacher Rom. 10. 14 15. Ministers by whom we beleeve 1 Cor. 3. 9. by them we receive the Spirit by the hearing of Faith Gal 3. 2. 2. People are begotten over aâ—aine by them as by spirituall fathers and mothers 1 Cor. 4. 15. Gal 4. 19. 3. Pastors are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wooers and under-suters to gaine the Brides consent to marry the lovely Bridegroome Christ Jesus Joh. 2. â—9 2 Cor 11. 2 3. 4.
God which was a solemne publick worship for there was amongst that company who ought to have bin separated v. 4. those to whom the Lord had not given a heart to perceive nor eyes to see nor ears to heare to this day So Moses in that prophaned the name of God polluted the word of the covenant Many other instances might bee given for this purpose 3. Argument If Paul doe not only not command separation in the Church of Corinth but also command and approove their meeting together in Church-communion 1 Cor. 5. 4. 1 Cor. 11. 18 20 21 22. 1 Cor. 14. 23. 1 Cor. 16. 2. where there was schismes and contentious 1 Cor. 1. 12 13. envying and strife 1 Cor. 3. 3. incest and incest tolerated such as is not named amongst the Gentiles 1 Cor. 5. 1. going to law with their brethren for gain before Infidels 1 Cor. 6. Harlotry v. 15 16. Eating at the Idols-Table 1 Cor. 8. Keeping fellowship with Divels 1 Cor. 10. 20 2 22. comming to the Lords Table drunken 1 Cor. 11. 21. eating and drinking damnation v. 29 30. A denying of a fundamentall point of faith the resurrection of the dead and that with scoffing at it 1 Cor. 15. 35. Murthering of weak soules whom Christ had dyed for 1 Cor. 8. 12 13. Pauls name despitefully traduced 2 Cor. 10. 8 9. c. Then it is unlawfull to separate from the pure worship of God because a Church is not constitute of visible Saints and a people all taught of God To this Master Barrow answereth 1. These were faults of frailty and ignorance Answ. Such sinnes of the flesh against the law of nature as envy strife extortion drunkennesse at the Lords Table are not sinnes of frailty malitious hating and reproaching the knowne and approoved servant of God 1 Corinth 10. 11 12. 1 Corinth 4. 18 19 20. are not frailties but must contaminate the worship no lesse then sins to the which obstinacy is added howbeit possibly not in alike measure and degree 2. We then are to thinke them members of a visible Church and not to separate from them howbeit in the judgement of charity we cannot say they are a royall Priest-hood the holy seed the sheepe of Christ the Spouse and body of Christ and all taught of God as you say for so the constitution of the visible Church is marred and a company that is not such is not the matter of a visible Church as you teach Barrow secondly saith We should not separate till their sinnes be reprooved and censured and they declared incorrigible and such as will not heare admonition such were not the Corinthians Answ. Then we are to esteeme denyers of the resurrection schismatickes extortioners drunkards incestuous persons fornicatours knowne so to us to bee a Royall Priest-hood the Sheepe bodie and Spouse of Christ regenerate plants of righteousnesse precious stones of Zion all taught of God aye and while the Church and Professours rebuke them and censure them 2. If these were not dispisers of Pauls admonitions why should Paul say 1 Cor. 4. 21. shall I come to you with the rodde how were some of them puffed up as though Paul would not come ver 18. and why doth Paul never once command that they separate from the Church if the Church will not use the rodde against them if the servant of God must waite on gainsayers and obstinate persons if at any time God shall give them repentance 2 Tim. 2. 14 15 16. Should not one wait on a whole Church or many in a Church and keep communion with them till God give them repentance It 's true Separatists say there should be no separation from a Church till all meanes be used of rebuking but why did not then Elijah Moses Joshuah Isaiah Ieremiah command separation and why did they command Church-fellowship after all meanes are used and Israel declared stiffe-necked Deut. 9. 6. Sodome Gomorrah Isa. 1. 10. impudent and hard-hearted Ezech. 3. 7. stiffe hearted chap. 2. 4. refusing to hearken pulling away the shoulder stopping their eare making their heart as an Adamant Zach. 7. 11 12. after all which Church communion with them in the word covenant and oath of God Sacraments Passeover circumcision prayer hearing of the word is commanded 4. Argument If the Apostle tearme the Gallatians the Church of Christ brethren Gal. 1. 2. receivers of the Spirit by the hearing of faith chap. 3. 2. the children of God by faith in Christ ver 26. spirituall chap. 6. 1. and so esteemeth them a right constitute Church not to be separated from howbeit they were in part removed from Christ to another Gospell Gal. 1. 8. bewitched foolish joyning circumcision and the workes of the Law with faith and so fallen from Christ Christ profiting them nothing fallen from grace running in vaine under the Law againe and not under Christ Gal. 5. 4 5 6 18. beginning in the Spirit ending in the flesh Gal. 3 3. if so I say then is it not lawfull to separate from a Church for the sinnes of the worshippers But the former is true Ergo so is the latter The proposition is clear because Pauls stiles which he giveth them make them the body and spouse of Christ and so it is not lawfull to separate from them Also Paul writeth to them as to the Church of Christ which is an acknowledged Church-communion 5. Argument If the Church of Ephesus be a true Church holding the candlesticke of Christ and Christs presence walking in it that suâ—fered for Christs name and fainted not Rev. 2. and yet had fallen from her first-love If Pergamus held the doctrine of Balaam and the Nicolaitans and murthered the Saints had Sathans throne amongst them ver 13. 14. If Thyatira suffered the woman Jezabel to seduce the servants of Christ. If Sardis had a name to live and was dead and her workes were not perfect before God If Laodicea turned cold indifferent and lukewarme in the matters of God and was ready to be spewed out at Christs mouth Then may a church remaine a true Church with a lawfull visible Ministry having power of the word seales and Church discipline as all these had and cannot be separated from except we would leave the candlesticke and Christ walking in the midst of the golden candlesticks 6. Argument If we are to beare long in patience and brotherly kindnesse with the most refractarie and stiffe-necked gainsayers and to preach to them and so keepe externall communion with them as Paul saith the servant of God must doe 2 Tim. 2. 24 25. much more owe we this to a whole Church which doth contumaciously suffer or defend a sinne and a sinner But the former is true Ergo so is the latter The proposition is proved If we owe patience and longanimity to one then farre more to a hundred five hundred ten hundred so Iohn Epist 3. ver 10 11. did beare with the Church wherein wickednesse was tollerated This argument is
Pastor We desire an instance 2. All ordination by practise and precept in the New Testament is by more Pastors then one yea by a Colledge of Pastors which is cleare Acts 1. 13. the eleven Apostles were at the ordination of Matthias and the Apostle Peter presideth in the action And Acts 6. 2. the twelve Apostles did ordaine the seven Deacons ver 6. and prayed and laid their hands on them ver 6. It is vaine that Turreâ—remata and other Papists say that Peter himselfe alone might have chosen the seven Deacons See for this Whitgyft opposing Turrecremata and Whittaker Also see Acts 13. 1 2 3. Prophets and teachers with the Apostles sent Paul and Barnabas to preach to the Gentiles and they fasted and prayed and laid their hands on them So Paul and Barnabas if there were not more Pastors with them Acts 14. 23. appointed Elders in every Church with fasting and prayer Acts 20. 17. ver 28. There was a Colledge of preaching Elders at Ephesus and at Philippi Phil. 1. 2. Bishops and Deacons at Thessalonica 1 Thes. 9. 12. a multitude that is more then one Pastor that were over them in the Lord and laboured amongst them and admonished them ver 13 1 Tim 4. 14. a Colledge or Senate of Presbyters or Pastors who ordained Timothy by the laying on of hands 2. If ordination of Pastors in the word be never given to people or beleevers or to ruling Elders but still to Pastors as is cleare 1 Tim. 5. 22. Tit. 1. ver 5. Acts 6. 6. Acts 13. 3. 2 Tim. 1. 6. 1 Tim. 4. 14. And if ordination in the word of God be never in the power of one single Pastor except we bring in a Prelate into the Church then one Pastor with one single Congregation cannot exercise this point of discipline and so not all points of discipline 3. If the preaching Elders be charged by the Spirit of God to watch against grievous wolves speaking perverse things Acts 20. 29 30 3â— and rebuked because they suffer them to teach false doctrine and commended because they try false teachers and cast them out Rev. 2. ver 14. ver 20. ver 2. if they be commanded to ordaine faithfull men 2 Tim. 2. 2. and taught whom they should ordaine Tit. 1. 5 6 7. 1 Tim. 3. ver 2 3 4 5. 1 Tim. 5. 22. and whom they should reject as unmeet for the worke of the Lord Then one Pastor and a single Congregation have not the power of this point of discipline and so they are not independent within themselves but the former is said by GODS Word Ergo so is the latter 2. Argument That government is not of God nor from the wisdome of Christ the law-giver that deviseth means of discipline for edifying the people by the keyes and omitteth meanes for edifying by the keyes the Elders of every particular congregation but the doctrine of independent Congregations is such Ergo this doctrine is not of God The proposition is cleare Christs perfect government hath wayes and meanes in his Testament to edifie all rankes and degrees of people for the perfecting of the body of his Saints Eph. 3. 11. 1 Cor. 5. 4 5. Mat. 18. 15 16. Iohn 20. 21 22 23. I prove the Assumption If a pastor and six or twelve Elders turne scandalous in their lives and unsound and corrupt in the Faith there is no way of gaining them by the power of the keyes for there be but three wayes imaginable 1. That they should censure and use the rod against themselves which is against nature reason and unwritten in the Word of God 2. They cannot be censured by Presbyteries and Synods for the doctrin of independent Congregations doth abhorre this And thirdly they cannot be censured by the multitude of believers for 1. The Lord hath not given the rod and power of edification such as Paul speaketh of 1 Cor. 4. 20 21. to the flocke over the over-seers 2. This is popular government and worse the flock made over-seers to the Shepheards the sons authorized to correct the fathers 3. We desire a pattern of this government from the word of God Our third argument is from many absurdities That doctrine is not sound from whence flow many absurdities contrary to Gods Word but from the doctrine of independent Congregations without subordination to Synods flow many absurdities contrary to Gods Word Ergò that doctrine is not sound The Major is out of controversie and is cleare for the Scriptures reason from absurdities 1 Cor. 15. 14 15. Iohn 8. 55. I prove the assumption as 1. The Prophets shall not be authoritatively judged by Prophets and Pastours but by the multitude contrary to that 1 Cor 14. 29. Let the Prophets speake two or three and let the other judge 2. Authoritative and judiciall excommunication was in the Pastors and Elders power 1 Co. 5. 4. 1 Tim. 1. 20. 2 Cor. 10. 8. 1 Cor. 4. 21. this doctrin â—uâ—teth authoritative and judiciall excommunication into the hands of all the people 3. All the assemblies of Pastours in the Apostolick Church for the discipline which concerned many Churches upon necessary causes shall be temporary and extraordinary and so not obliging us now as Acts 1. Act. 6. Act. 11. 1. Act. 8. 14. Act. 13. 1 2 3. Act. 15. Act. 21. 18 19. 1 Tim. 4. 14. and yet these same necessary causes of such assemblies as Divisions betwixt Grecians and Hebrewes heresies schismes remaine in the Church to the worlds end 4. Those who authoritatively governe and ediâ—ie the Church are men separated from the world not intangled with the affairs of this life 2 Tim. 2. 2 3 4 5. therefore if all the multitude governe and over-see both themselves and their guides they are not to remaine in their callings as trades-men servants merchantâ— lawyers c. but to give themselves wholly to the over-seeing of the Church contrary to that which the Word of God saith ordaining every man to abide in his calling 1 Cor. 7. 20 21 22. Col. 3. 22. 1 Thess. 4. 11. 5. Believers are over-seers to excommunicate deprive censure and authoritatively rebuke their pastors and so 1. pastors of pastors over-seers and watch-men over their Over-seers and Watch-men 2. The relation of pastor and flock of feeders and a people fed is taken away 3. That which the Scripture ascribeth to pastorâ— only 1 Tim. 5. 19 20. Tit. 1. 13. v. 9. is given to private professours 6. The brotherly consociation of the authority and power of jurisdiction in many sister-Churches united together is taken away there is no Christian-communion of Church officers as Church officers 7. All particular Churches are left in case of errours to the immediate judgement of Christ and obnoxious to no Church censures suppose they consist of six or ten professours only 8. The grounds of the doctrine are these same arguments which Anabaptists and Socinians use against the places of Kings Judges Magistrates to wit that believers are free redeemed
the Eldership otherwayes he needed not to adde but present in spirit as if I were present have already iudged for whither hee had beene absent or present hee might have given his private minde of the due demerit of so scandalous a sinne 5. The maine thing that our brethren rest much on is that one command of delivering to Satan v. 4. and purging out the old leaven v. 7. and the word of judging that Paul taketh to himselfe v. 4. is given v. 12. to all beleevers and to all that he writeth unto but Paul would not say they command the beleevers to doe that which they had no authority and power from Christ to doe if all beleevers had not power judicially to excommunicate But I answer beside that this is to bring in a popular government in Gods house they consider not that they presuppose as granted what we justly deny that all and every verse of this chapter is spoken joyntly and equally to all both Elders and people which cannot in reason be said as in other parts of the epistle where sometimes he speaketh of all as 1 Cor. 1. 1 4 5. both pastors and people sometimes of the people 1 Cor. 1. 12. 1 Cor. 4. 1. sometimes of teachers only 1 Cor. 3. 12. 1 Cor. 4. 2. 2. One and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge out the leaven v. 7. applied to both Elders and beleevers have divers meanings according as it is applied to divers subjects so that the Elders did excommunicate and purge out one way that is authoritatively and with Pauls spirit and ministeriall power I meane that same power in kinde and speech that was in Paul was in the Elders for Paul was no Prelate above other pastors and the people did purge out the leaven another way by a popular consenting that he should be excommunicate and this is well grounded on Scripture see Acts 4. 27 28. Herod Pilate Gentiles and Iewes crucified Christ now it is certaine they did not cruciâ—ie him one and the same way Pilate judicially the people of the Iewes in a popular way of asking and consenting crucified him so 1 Sam. 12. 18. All the people greatly feared the Lord and Samuell that same verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jara to fear expresseth both the peoples fearing of God which is a religious feare commanded in the first Commandement and due to God only and the peoples fearing of Samuell which civill reverence given to Samuell as to a Prophet is a farre inferiour feare and commanded in the â—ift Commandement so Prov. 24. 21. My sonne feare the Lord and the King 1 Chro. 29. 20. And the people worshipped Jehovah and the King the verbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shachah which signifieth to bow and encline the body religiously but the meaning cannot be that the people gave one and the same religious worship to God and the King for that should be idolatry So howbeit Elders and beleevers were rebuked for not excommunicating and both commanded to excommunicate and purge out the leaven it will never follow that both hath one and the same judiciall power to excommunicate but every one should purge out the leaven according to their place and power and Israel is commanded to put out the leper yet the Priest only put him out judicially and Israel is commanded to put to death the false Prophet and so to put away evill out of the midst of them Deut. 13. 5. and yet the Judge did put away evill judicially and authoritatively and the people as executioners stoning him to death v. 9 10. and what I say of excommunicating that same is said of the authoritative pardoning of the fornicatour 2 Cor. 2. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Vrsine observeth is by authority to confirme their love to him as Gal. 3. 15. the testament is confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth Kemnitius Calvin and Bullinger take the word It is also more then evident that the Church of Corinth was not a congregation of believers onely or a congregation with one pastor only and so not an independent congregation for there was at Corinth a colledge of pastors and so a presbytery of Elders Doctors teachers and Prophets for 1. Paul was but a founder of this Church there were many others that built upon the foundation Christ Jesus and some built gold and silver that is good and sound Doctrine some hay and stubble 1 Cor. 4. 6. And these things Brethren I have in a figure trans-ferred to my selfe and to Apollo for your sakes that ye might learne in us not to thinke of men above that which is written whence I collect howbeit Paul and Apollo and Cephas were not constantly resident teachers at Corinth yet there were other pastors there of whom Paul and Apollo were named as figures that with the lesse envy he might rebuke them and amongst these many teachers some said this is the best preacher others said nay but another preacher liketh my eare better and so there hath beene so many choise pastours there as the Proverbe was true amongst them Wealth maketh wit to waver which Paul sharply rebuketh as a schisme 1 Cor. 1. 12 13. 1 Cor 3. 4 5. So Paul saith Though ye have ten thousand and instructors yet have ye not many â—athers 1 Coâ— 4. 15. Then they had amongst them many teachers And it is 2. cleare from 1 Cor. 12. 14 15 16 17 28 29 30. that there were amongst them Apostles Prophets Doctors Governments or ruling Elders and that this fault was amongst them that the higher contemned the lower which is as if the eye should say I have no need of the hand and that they were not content of that place in Christs body while as they would all be pastors and all eyes and so where then were the hearing v. 17. and to these especially Paul directed his reâ—uke 1 Cor. 5. because of their neglect of discipline against scandalous persons not excluding the multitude of believers who also in their kind deserved to be rebuked 3. We may see 1 Cor. 14. There was amongst them a good number of Prophets who both propheeyed two or three after other by coâ—â—e and who also by the power of the keyes did puâ—lickly judge of true and false doctrine v. 29. which is indeed our presbytery See v. 1 2 3. v. 12 13. v. 24 25 26. so that it is a wonder to me that any learned men should think that the Church of Corinth was one single and independent congregation aâ—d that they met all in one house where â— the Lord had much people 2. where we are not to thinke in such a plentifull harvest of Christ that so many pastors and teachers and so many Apostles and Prophets as there were there as you may gather from 1 Cor. 14. 24 31 32. and so many speaking with divers tongues so many who wrought miracles so many who had the gift of discerning ver 26 27. that all these were
publikely Answ. These Prophets were Prophets by office and so bâ—side that they were gifted they were sent with officiall authority to preach 1. They are such as Paul speaketh of 1 Cor. 12. 28. God hath set some in the Church first Apostles secondarily Prophets Ergo they were officers set in the body as Apostles were at that time Eph. 4. 11. 2. They are called Prophets 1 Cor. 14. v. 29 32. But in all the old or new Testament Prophets signifie over these that are in office as the places in the margen cleare and a place cannot be brought where the word Prophet signifieth a man who publikely preacheth and yet is no Prophet by office but possibly a Fashioner a â—lough-man a Shoomaker 3. The formall â—ffâ—cts of publiâ—e edefying comfeâ—tiâ—g convincing converting soules are ascribed to these â—ophets v. 1 3 4 5 12 24 25 31. which are ascribed to prâ—â—ching Pastors Rom 10. 14 15. 1 Cor. 4. 1 2 3. 4. In this chapter and in chap. 13. Paul doth set downe Canons anent the right use of the offices that he spake of 1 Cor. 12. 28 29. 5. Paul must thinke them Prophets by office while as he compareth himselfe who was an Apostle and Prophet with these Prophets v. 37. If any man thinke himselfe to be a Prophet or spirituall let him acknowledge that the things that I write to you are the Commandements of the Lord. Also these Prophets were extraordinary and temporary as were the gifts of tongues and miracles and therefore none out of office now are to prophesie publikely M. Robinson saith they cannot be extraordinary because extraordinary Prophets are infallible and cannot erre else the Scriptures should have been written by Prophets who could erre but these Prophets 1 Cor. 14. could erre and were not infallible because their doctrine was to be judged v. 29. Answ. This is a silly reason Pareus Bulling Calvin Beza saith all spirits are to be tryed by the word and all Prophets even Samuell and Nathan may erre and looke beside the booke and may speake of their owne spirit how then were the pen-men of Scripture infallible saith Robinson I answer there are none simply infallible but God every man is a lyar The pen-men of the Scripture were infallible because when they were actually inspired by the Holy-Ghost they could not erre And the spirits of all Prophets are to be tryed by the word even of Paul preaching at Berea But it followeth not that Paul then could erre To this they answer that false Prophets as Balaam could not erre when they were actually inspired no more then Canonicke writers Answ. In the case of infallibility all are alike none are infallible by any infused habit of a Propheticall spirit but false Prophets were inspired with an habituall spirit of lying which spirit is not in Canonicke writers Robinson and others of his side thinke them not extraordinarily inspired 1. Because these Prophets might have been interrupted and put to silence that another to whom choiser things were revealed might prophesie v. 3. 2 Because Paul exhorteth to pray for the gift of interpretation and to covet saith others to prophesie Now we cannot seeke in faith from God an extraordinary and miraculous gift 3. Others adde this prophecying was subject to the free-will of the Prophets for they might prophesie or keep silence as they pleased but the acts of extraordinary prophecying are not subjected to the free-will of the Prophets therefore this was but ordinary prophecying to the which all gifted professors even out of oâ—fice are obliged for the edefying of the Church of Christ to the worlds end Answ. All these three come to one to wit acts of extraordinary prophecying are under the determination of free-will A little of this 1. Conclusion Pareus observeth well that there be two kinds of Prophets 1. Some who foretold things to come of these the Text in hand speaketh not 2. Some extraordinarily inspired with an extraordinary grace of interpreting Scripture The former were Prophets in the old Testament the latter especially Prophets of the new Testament knowledge of both were given without study or paines So there was a Propheticall spirit in Paul Gal. 1. 12. I received it not of man neither was I taught it but by the revelation of Jesus Christ. 2. Conclusion The act of foretelling things to come especially things meerly contingent which are determined onely in the free Decree of God is not so under our free-will as the acts of preaching and interpreting Scripture out of a Propheticall infused habit For prophecying things to come seemed to have come on the Prophets of old as a fire-â—lash appeareth to a mans eye in the darke ayre he cannot chuse but see it Ezech. 2. 14. So the spirit lifted me up and tooke me away and I went in bitternesse in the heate of my spirit but the hand of the Lord was strâ—ng upon me Jer. 20. 9. And I said I will not make mention of him nor speak any more in his name but his word was in my heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay 2. King 3. 15. The hand of the Lord came upon Elisha and he prophecyed See Ierom. Oecumen Gregâ—r and Thomas The Propheticall spirit in the New Testament seemeth to be more swayed with free-will and morall threatnings 1 Cor. 9. 16. Woe unto me if I preach not the Gospell yet the habit from whence he preached was a Propheticall principle Galath 1. 12. 1 Cor. 14. 32. 3. Conclu Hence prophecying is not a habit and it is a habit It is not an habit 1. Because no Prophet can simply prophecy when he will except the man Christ especially of things to come by contingent causes the presence of which things saith Suarez is onely connaturall to God and to no morrall man comming on men by a transient irradiation while as the candle of Gods propheticall light glanceth upon the fancy and from thence to the mind that the man may see and reade the species and images and when this light shineth not Nathan and Samuell reade beside the Bible and are widely out Prophâ—cy also is an habit For 1. something remaine in Isaiah and Jeremiah while they sleepe and prophecy not from whence they are named Prophets and really are Prophets for when God hath once revealed himselfe to one as to his owne Prophet even from by past revelation 1 There remaineth a disposition to prophecy 1 Sam. 3. 20. All Israel knew even from Dan to Beersheba that Samuell was established to be a Prophet of the Lord. 2. Because there remaineth a propheticall light whereby the man gave assâ—nt to the last propheticall revelation and so the species and propheticall images must remaine in the fantasie and with these a propheticall memory of by past predictions and so some experimentall certainty that what he fore-telleth shall come to passe See Thomas and Caietan now the object propheticall is
preached to them 11. Whether or no we are to keep some Church-communion with an excommunicate person who is to be rebuked as a brother 2 Thes. 3. 15. and so is to be a hearer of the word and for whose good we use the medicine of excommunication that his spirit may be saved in the day of the Lord 1 Cor. 5. 4. We aske if the doctrine of Independencie standing we are not also totally to separate from an excommunicate person in the very externall Church-communion of hearing the word seeing ten excommunicated persons joyned in Covenant for hearing of the word are no Church no Body no Spouse of Christ. We see not how we are not by the former grounds totally to separate from them 12. If we may rebuke a particular Church and if she remaine obstinate and will not heare why may we not proceed acording to Christs order Mat. 18 tell the Church Answ. By the former grounds we are to stand at single rebuking and proceed no farther 13. Suppose the independent Congregation consist of ten Elders and an hundred beleevers If the ten Elders abide sound in the faith and the hundred beleevers erre in fundamentall points of faith In that case we aske 1. If Christ have appointed no pastorall or ministeriall act of discipline to reclaime these hundred who erre from the faith I answer none at all which may authoritatively reclaime them for they are the supreame independent Church 2. Because it cannot be denyed but Pastors and Doctors of the sâ—id Eldership may preach against their errours and shoot Heaven upon the pertinacious defendors of these pâ—rnicioâ—s errors and that by the power of the keyes Mat. 16. 19. Joâ— 20. 23. yet have they no power of discipline to shut Heaven upon them who thus erre from the faith nor to bind their sins on earth because the Eldership is not the Church neither hath power of jâ—â—isdiction over the hundred erring beleevers How can a power of binding and loosing by way of preaching and that both in Gods Court and the Churches be in these who have no power of discipline to bind and loose 14. Seeing the Sister-Churches of Colosse and Laodicâ—a Col. 4. 16. and of Corinth Macedonia Achaia Galathia 2 Cor. 8. 1 2 3 18 19 23 24. chap. 9. 1 2 3 4 5. are consociated together in a visible body in externall acts of Gods worship as to heare one and the same word of God Col. 4. 16. and to doc Church-businesse and works of mercy toward the poore by their delegates and commissioners We aske if consociated Churches tyed together in a visible Church-communion of acts of divine worship be not with as good reason a visible politick body of Christ as many beleevers consociated in a Church-communion if acts of divine worship doth make a particular Congre-gation 2. If the former Church hath not the power of the keyes upon the grounds of a visible Church-communion among themselves as a Congregation hath the power of the keyes upon these same grounds 3. If these consociated Churches be not a visible Body Spouse and covenanted people with God in Christ as well as a little Congregation of sixe or ten beleevers 4. If such a greater body may not meet in their overseers and exercise discipline and governe the particular Congregations as a Congregation doth meet in their principall members and governe themselves and all the members of the particular Congregation 5. We aske a reason why in a Congregation of three hundred beleevers partaking one Word and Sacrament a hundred of the three separated from the other two hundred cannot meet and exercise the power of the keyes by themselves alone because one worship and one government doth equally concerne them all and by that same reason it should not be affirmed of ten Congregations all partaking one Word and Sacraments upon occasions which neighbourly consociation doth furnish that one cannot meet to exercise discipline in matters which in reason equally concerneth all the ten Congregations without subordination to the joynt authority of all the ten For if a hundred of three hundred cannot exercise discipline there alone without the other two reason would inforce one or two congregations of ten consociated congregations cannot meet without subordination to the whole ten wherof one or two congregations are part if ten be owners of one ship six cannot meet and dispose or sell the ship or repaire her cordadge or any decayed part without the power of the other foure whom it concerneth so if ten congregations be visible owners and copartners of one Gospell one worship one externall profession and one communion with a brother or separation from a scandalous person we aske a reason how one congregation can meet and dispose of that common worship government and haunting familiarly with or separating from a member of the Church without subordination to all the ten congregations whom it doth concerne 15. If the Eldership of one congregation make one visible representative Church ruling and governing the absents we aske why the Eldership of six congregations may not judicially meet and rule six congregations also 16. If the power of the keyes be given to beleevers as beleevers because Christ is their King Priest and Prophet and all things are theirs Paul Apollo Cephas the world 1. It is asked if none have the power of the keyes but beleevers and if all acts pastorall of preaching binding and loosing excommunicating performed by unbeleeving Ministers and Professours be not hence made null as performed à non habâ—ntibus potestatem as if Turkes and Pagans had performed these We thinke they must be null 2. We thinke children baptized by unbeleeving Ministers not baptized 3. An unbeleeving pastor not essentially a pastor 4. If because Christ is given to the elect and all things are theirs and so all ministeriall power of the keyes it is questioned if amongst these all things given to the beleevers we may not include the Magistrates sword the Kings power the masters power over the servant the Captains power over the souldier so that by that same reason there be no Kings no Judges no Masters no Captains save only beleevers we see not how this followes not as well as that the power of the keyes and all things are given to beleevers because Christ is given to them 5. We aske if the power of the keyes in binding and retaining sinnes be not given to unbeleevers or rather for them as Gods intended end to declare the glory of his Justice in the vessels of wrath as Rom. 9. 17. Esa. 8. 14. 2 Cor. 2. 16. 2 Cor. 10. 6 7 8. 17. Quere If the distinction of a true Church 2. A false Church and 3. no Church can stand And if the distinction of true baptisme 2. false baptisme but valid and such as is not to be repeated 3. and no baptisme can stand I answer the doctrine of independency standing we see not how a Church wanting the right matter and consisting of members who
wicked but the Apostle speaketh not of the office but the officers and the praise-worthy exercise of the office The Elders who rule well are worthy of double honour and so the example is not alike 2. If Paul had put downe a generall onely in the former part and said an Elder is worthy of honour this answer might have had some colour howbeit but a colour But now Paul putteth downe a speciall Elders who rule well are worthy of double honour and with these another speciall sort of Elders especially these who labour in the word and doctrine and so clearly he setteth downe two particular species and sorts of Elders Now to make good the sense of the objectors of this they must say a worthy Preacher who ruleth well is worthy of double honour but especially a worthy Preacher is worthy of double honour Therefore of necessity some Elders who rule well must be meaned in the former part who are not meaned in the second and these can in good reason be no other but ruling Elders and teaching Elders for these same sort of Elders cannot be understood in both places 3. And this sense suppose it should stand should have but a colour of reason because you shall never find the Spirit of God commend and praise the simple exercise of an office but the right and conscientious exercise thereof Gods Spirit will not say he who ruleth and he who preacheth is worthy of double honour but he who ruleth well and preacheth well is worthy of double honour 4. By this wild interpretation men may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well-governing Pastors who labour not in the word and doctrine and so the dumbe Prelates who hold it all one to be damned to a Pulpit and to a man-mill shall be Pastors worthy of double honour Now Paul will not say this of a right Bishop 1 Tim. 3. 2. Tit. 1. 9. because good governing in a Pastor includeth labouring in the word and doctrine as the whole includeth the part For preaching is a speciall act of overseeing and well-governing of soules Jer. 1. 10. 2 Tim 4. 2. Because the word is the instrument of pastorall governing how can Pastors rule well by using aright the word of God except they labour in the word which is the shepheards staff of right governing and painfull preaching Heb. 13. 17. Acts 20. 28 29 â—0 31. And so the Apostle shall say one thing twice to wit these Pastors who rule well in labouring in the word are worthy of double honour especially these Pastors who labour well in the word and doctrine 5. To labour in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 8. 1 Cor. 15. 38. 1 Thes. 1. 3. Mat. 11 28. is a word in the positive and not in the superlative degree And let it be a word of the superlative degree if the well-governing Elder here signifie the Prelate as the currant exposition of Formalists is and the Elder labouring in the word and doctrine signifie the painfull preaching Presbyter then the Presbyter who is a poore Pulpit-man is more worthy of double honor and double maintenance and the Lordly benefice then my Lord Prelate This glose will offend the proud Prelate Doctor Hall fetcheth from Sculâ—etus another poore interpretation The Elders who rule well that is administer the Sacraments make publike prayers and privately admonish faithfull people are worthy of double honour especially these who excell in the gift of teaching which is more excellent then baptizing 1 Cor. 1. 17. Answ. 1. We have a new office brought in in odium tertij out of hatred to ruling Elders and this is a creature who can baptize administer the Lords Supper and pray far off a print booke and admonish in corners but cannot preach but first I aske this fellowes name 2. Where is such an officer in Gods word 3. By what warrant hath one power to administer the Sacraments and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well as a well-governing Elder who cannot preach the word and pray this is but the reading Priest who saith service for hire and yet he baptizeth ex officio by his office Christ conjoyneth the publike preaching and baptizing Mat. 28. 18 19. as two parts of an office and here they are separated and given to different officers 4. How is a man called on that ruleth well because he baptizeth well and readeth faire in the booke and is not called on who ruleth well because he preacheth well For it cannot be conceived how baptizing belongeth rather to well governing then good preaching 3. Good governing is the Prelates element for so he saith himselfe but to preach base it 's for his Chaplaine and by this to read service to baptize to exhort privately shall make the Prelate a good governing Elder but worthy of lesse honour then the preaching Presbyter But the right Bishop 1 Tim. 3. must both be apt to teach and one who can governe well and this maketh the Prelate in office only a Reader But neither can Doctor Fields other glosse stand The guides of the Church are worthy of double honour both in respect of governing and teaching but especially for their paines in teaching so he noteth two parts or duties of Presbyteriall offices not two sorts of Presbyteries Answ. 1. By this it is the Prelates glory to preach but he cryeth up courting and Lordly command and in his practise cryeth downe preaching 2. This interpretation wrongeth the Text For the divers Pronounes must note divers persons as is cleare in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is all one as if Paul should say That Archippus who ruleth well is worthy of double honour especially that Archippus who laboureth in the word and doctrine where as it is one Archippus who ruleth well and laboureth in the word and doctrine None use to speake so supersluously or ignorantly who understandeth the Greeke Language except by way of excellency persons be noted which is not here Also it should be untrue that any should be worthy of double honour for well governing except only he who laboureth in the word and doctrine which is against reason and the words of the Text. Neither can these words Tell the Church stand in a particular Congregation if ruling Elders be removed especially where there is a Pastor in the Congregation For then the Church should either signifie the multitude of beleevers which I have abundantly refuted or the Pastor with the Deacons but Deacons have no jurisdiction in Gods Church by the word of God Or thirdly the word Pastor it alone should signifie the Church which is Popish therefore of necessity there must bee some Rulers with the Pastors which make the ministeriall Church of which our Saviour speaketh Neither can the famous Councell at Jerusalem consisting of Apostles Elders and Brethren exclude ruling Elders D. Field citeth Cyprian Tertullian Hierom Ambrose for ruling Elders but doth no way satisfie the Reader for he
of nature require duties of us as the sonne to the excommunicated father owes love and honour and conversing with him Exod. 20. 12. For a commandement naturall and simply morall obligeth more and in the roome before the positive and lesser commandement as Hos. 6. 6. Mat. 12. 3 4 5 6. yet is the excommunicated excluded onely from the publike prayers and seales of the Covenant not from private prayers and hearing of the word 1 Thes. 3. 15. For the Church intendeth in that censure the saving of his spirit in the day of the Lord 1 Cor. 5. 5. and the hearing of the word is that necessary meane of salvation Rom. 1. 16. 1 Cor. 1. 18 21. Rom. 10. 17. 1 Pet. 1. 23. The contrary order not unlike to this is kept in confirming authoritatively the Churches love to the excommunicated person being penitent and in pardoning and forgiving him when he heartily sorroweth for his sin 2 Cor. 2. 6 7 8 9 10. From this censure no member of our Church is exempted yea a scandalous Pastor is by the Presbytery deprived and excommunicated as he was ordained by them 1 Tim 4. 14. 2 Tim. 2. 14. and he who hath committed câ—ying and hainous sins is scarce ever to be readmitted in the ministery as being hardly found such an one as is described 1 Tim. 3. Tit. 1 5 6 7. except it be seen to all that he hath obtained mercy in a conspicuous and large measure as 1 Tim. 1. 13 14 15 16. 13. ARTICLE Private Worship NOne may preach the word with us but Pastors and the sons of the Prophets and such of their sort who aime at the holy ministery and that authority Ecclesiasticall must warrant them is cleare by our Law and practise as it was in the Jewish Church 1 Sam. 10. 5. 2 King 2. 7. 2 King 4 1. 1 King 20. 35. The worship of God is commanded by our Assemblies to be in private families as chatechizing by the Master of the Family or some other better gifted in every Family Deut. 6. 6. 7 8. Gen. 18. 19. Ephes. 6. 1 2 3. 2 Tim. 3. 15. praying Zach. 12. 10. None by any act of our Church whether Pastor or any other in office or out of office is obliged to a stinted or read prayer as the word of God alloweth Rom. 8. 26 27. yea here it is free to all having the spirit of adoption to expresse their particular necessities which cannot well be booked to God according to the present case of the Church and person praying as the Saints have done Psal. 88 9. Psal. 5. 7. Psal. 28. 2. Psal. 1 21. 1. Psal. 123. 1. Ioh. 17. 1. Luk. 18. 13. and Psal. 3. Psal. 5. Psal. 25. Psal. 30. Psal. 34. Psal. 54. Psal. 57. Psal. 63. c. yet did our Church never condemne but constantly practise the praying of that divine and Canonicall prayer of our Saviour called the Lords prayer as being commanded Mat 6. 9 Luk. 11. 2. in matter and manner though affirmative precepts oblige not ad semper Also singing of Psalmes is commanded by our Church in Families as Exod. 29. 39. Psal. 55. 17. Eph. 5. 18 19 20. and house-discipline as Job 1 3. Deut. 21. 18. Psal. 101. 7. and private fasting in Families Nehem 1. 4. Esth. 4. 16. Zach. 12. 11. Our Assembly also commandeth godly conference at all occasionall meetings or as Gods providence shall dispose as the word of God commandeth Heb. 3. 13. 1 Thes. 5. 11 12. Levit. 19 17. Zach. 8 21. Mal. 3. 16. Col. 3. 16. providing none invade the Pastors office to preach the word who are not called thereunto by God and his Church Heb. 5. 4 5. Rom. 10. 14. 15. 1 Cor. 12. 28 29. and by that same warrant the grieved in conscience is to confesse his sins which troubleth and presseth downe his soule to either an experienced Christian or Pastor as Jam 5. 16. but this confession is free to the grieved party I meane free from being canonically commanded in our Assemblies and far from Sacramentall confession or Auricular confession to a Priest FINIS TO THE RIGHT HONORABLE And truly noble Lord IOHN Earle of Lindsey Lord Parbroth c. one of His Majesties most Honourable Privy Councell in the Kingdome of SCOTLAND Errata PAg 9. lin 13. restrâ—â—â—ted r restricted p. 10. l. 30. or r. are p. 38. l. 4. manifest râ—â—â—iest â—â—â—iest p. 52 l. last guested â— gifted p. 5â— l last 〈…〉 r. adequate p. 60. margen 3. Arg. r. 3. Arg in the 6. l after p. 94. l. 1. there be believers r. three belâ—evers p. 100. l. â—0 cont r court â—aâ— averteth râ—verteth â—verteth p 154 l. 6. and to that r. and that the. p. â—65 l 31. 〈◊〉 r. circumcised and also r. aâ— p. 200. l. 1 for r. or p 2 6. l. â— with r which p. 2â—2 l 12. voâ—ces r. votes p. 33 l 33. 〈◊〉 r. 〈◊〉 p. 2â— 8. l 20. and they are 〈◊〉 they are p 249 l. 25 over r. ever p 276. l 33. we thinke r. we thinke nâ—t p. 28â— l. 18. yet are r. so are p 265. l. 15. and r. one p. 315. l. 25. nature r water p. 324. l. 38 â—ele and. Eccles. 12. 12. Beza epist. 79. Brightman Revelat. of Apoc ch 3. 7. History of the Church of Scotland p. 108 109 Corpus Confess fideâ— p. 6. Esa. 23. 24. Cant. 6. 10. Ps. 48. 4. 3 Ioh. v. 9. Halls Remonstrâ—nce to the Parliament an 1641. Senec. sent Ps. 45. 3 4. Ezech. 48. 35. Phil. 1 7. Bucer Hier. Sophron. Seneca Iob 16. 19. Phil. 3. 15. Ezech. 48. 35. QUEST 1. Matth 28. 18. Bucan loc 42 q. 2. Cartwright against Whitgist pag. 139. Ames English puritanisme p 9. Parker de polit Ecclesiast lib. 3. cap. 1 Rhemens in Mat. 16. Bellarmine 〈◊〉 22. â—5 22. â—â—â—vel 3. 7. Matth. 28. 18. Chrysost. in Mat. hom 25. Gregor lib. 4. Epist 32. Calvin Institut lib. 4. cap. 6. Comment in Mat. 16. Bucan loc 42. q. 2. Whitaker to 2. Controvers 4. q. 2 â— 5. Petrus de Alliaco de Eccles. authoritat part 3. c. l. aliquid est in alio subâ—ective foâ—maliter 2. sinâ—liter causaliter 3. ut in exemplo Gerson de potestat Eccles. consider 11. Immediatio gratâ—ita donationis vel simpliâ—ts designationis Iohn 20. 22 23. Mat. 28. 18 19. Marc. Antoni de Domi. Arch. Spalat de Repub. Ecclesiastica l. 5. c. 12. 11. 2. Parker de polit Eccles. lib. 3. c. 2. Iac. de Almainâ— de potest Eccles. c. 7 Gerson de auâ—er pap consid 8 9. Ioan. Major in Mat. 16. Occam l. 1. p. â— n. 6. N. 1 Conclusion 2 Conclusion Acts 1. 21. Act. 6. 4. Aquinas â—2 q. 81. 1 Thes. 5. 21. 1 Iohn 4. 1. Iohn 10. 8. 27. 28. Heb. 5 14. 1 Tim. 3. 2 3 4 5 6. Gerson de aufer pa consid 16. Almain de pote laica eccles â— 3. M. Best Churches plea against Pages Henry Iacob Governmâ—â— by free