16. in Peters person who representeth all believers giving in their names this confession Thou are Jesus the son of the living God Answer 1. The proposition is not sure but a begging of the question for sometime Peter speaketh as a believer in name of the rest Iohn 6. 68. Mat. 19. 27. sometimes as a weake and sinfull man Matth. 26. 35. and as a Satan and adversarie to Christ Mat. 16. 23. Iohn 13. 8. sometime a command is given to him as an Apostle Iohn 21. 16 17. 2 I deny the Assumption He answereth in the name only of these to whom Christ propounded the question but Christ propounded the question as Chrysostome Augustine Theophylact Calvin Beza and Marlorat say only to the believing Disciples and Apostles then present and not to all the believers Parker his second and third reason is The promise of the Keyes agreeth with the confession but the confession is of all the faithfull 2. The nearer occasion wherefore the Keyes were promised to Peter was his second answer but the question was not concerning any thing proper to Churchmen but of that faith That Christ is the Sonne of God which is proper to all the faithfull So Hilarie Ambrose Augustine Theophylact so Whitaker Answer We may oppose Fathers to Fathers Origen Hieronymus Ambrose Cyprian teach that the keyes were given to Peter as the first in gifts and age and in his person Omnibus Apostolis successoribus Petri to all the Apostles and successors of Peter and so Augustine also Cyprian Optatus and Hierome for unities sake Peter only receiveth the Keyes but in him all the rest See more of this in Almaine and Petrus de Alliaco and Ioan. Major 2. I acknowledge the Fathers teach that Peter received the Keyes as Basil saith propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the excellency of his faith that he received the keyes for and to all the faithfull as to the proper subject of the keyes God did promise an established kingdome to Ieroboam if he should walke in Gods statutes it followeth not therefore in the person of Ieroboam that an established kingdome is promised to all that walke in Gods statutes God might have rewarded the faith of Peter as he did the faith of Mary Magdalen and not have made him an Apostle for his confession God is free in his rewards and therefore I deny that the confession of Peter and his Apostolike dignitie is of alike length and bredth for to Peter here is promised not only the power but the exercise of the keyes by preaching the Gospell as is cleare vers 19. But I hope to all that believeth that Jesus is the sonne of God as to many private Christians women and children that believe the exercise of the keyes by preaching the Gospell is not given Are all Apostles are all Teachers 3. Suppose the Keyes were given to Peter because he believed and therefore as a believer which is a sickly consequence it followeth not Therefore the keyes are given to Peter and in him to all believers as to the subject but only that the keyes are given to all believers as the object and for their behoofe To say nothing that by this tenet all must bee believers to whom the keyes are given else the keyes are not given to them which is most absurd Parker 3. Reasoneth thus To be a Peter that is a constant rock and stable believer agreeth to all believers Ergo So doth the keyes to all believers Answer This reason if it hath the strength of a rock against the truth should prove that one constant believer and that a woman should have the power of the keyes but one believer is not the Church as Answorth granteth 2. I deny the consequence for so Iudas should have had no power of the Keyes because he was never a stable believer nor yet builded upon the Rock Parker yet fourthly reasoneth The keyes are promised to that Church which is builded upon a Rock and against which the gates of hell shall not prevaile but this is not the Church of Ministers but the Church of believers in Christ that is builded upon the rock Ergo Answer I deny that it hence followeth that therefore the keyes are given to the Church of believers as to the first subject so as the Church hath in her selfe this ministeriall power Only it followeth Therefore the keyes are promised to the Church builded upon Christ as to the object and end for which Christ intendeth the keyes for what is promised for the good and behoofe of the Church is promised to be given to the Church as God promiseth to his Church in the Prophets David that is Christ Davids sonne as their king that is a King for their salvation but it is not a good consequence Ergo Christs Kingly power is first promised to the Church as to the subject that she may derive that kingly power from her to Christ as our brethren say The Church of believers doth communicate a Ministeriall power and authoritie from her selfe to all her Officers See for this also Vasquez in 3. Tho. to 3. Disp. 144. cap. 5. Non quaecunque c. Whatever is given to Kings and Rulers as heads of the people are not given to the people Sixthly Parker thus reasoneth To whom the meanes of building on the Rock to wit the opening of heaven belongeth to these the keyes doe belong But the meanes of edifying one another which is only by the word in mutuall exhorting and rebuking and comforting belongetth to all the faithfull So Barrow So M. Smith If admonition saith he appertaine to every brother why not excommunication for there is power to binde and loose in two or three witnesses toward a brother and why not in the body of the whole Church Answer 1. The Major is false for the opening of heaven actively by preaching of the Word publikely in a constitute Church is only by the pastours as the edifying by the sealâ—s is onely by them but the opening of heaven passively that is opened heaven agreeth onely to believers Now the meanes actively that is a pastorall opening of heaven agreeth onely to officers not to all 2. Every edifying by the word is not an act of the keyes for there are two acts of the keyes one preparatorie Gradus ad rem vel mitium materiale this is one rebuking one and is not the action of the Church seeing one is not a Church this is onely a preparation to the Churches use of the Keyes as is cleare Matthew 18. 15 If he heare thee thou hast gained thy Brother the man is edifyed here and the matter is not dilated to the Churchs as it is verse 17. 18. The keyes are not yet used There is an other edifying by publike rebuking this is Gradus in re initium formale a formall act
profession else we are not to labour to gain by this text unbelieving brethren and to complaine to the Church of their obstinacie or to forgive them private offences done against us to seventie times seven times which is against the course of the Text. 3. By this glosse little Bairnes which are not to be offended are brethren which have power to binde and loose and preach and baptize which is absurd 4. It is cleare by the Church here is meant a Societie different from the faithfull and brethren that hee speaketh of for he will have the offended brother to rebuke before two or three brethren in private and if the offender heare not tell the Church Now three believers to whom the matter is already told is a Church to Master Smith for so he saith in that same place Then Christ biddeth tell the matter to the Church before the Church heare of it 5. Neither doth the hearing of prayers prove a ministeriall Church seeing God heareth the prayers of one believer in the Prison or the Whales belly but it is the doctrine of these with whom we now reason that six professing Christ being visible Saints who may be unseene Divels in heart and so neither Brethren Disciples nor little ones are an independent visible Church having power to binde and loose and therefore suppose Christ spake here to his Disciples and believers of the Churches power in excommunication it is a weake collection that therefore all Disciples have power to binde and loose And these words verse 18. Whatsoever ye bind on earth c. must be meant only of the Apostles and of the Church verse 18. yea and it must exclude Peter and his offending brother suppose they were both believers because parties by the Law of nature and Nations cannot be Judges But some say that these words What ye shall binde on earth shall be bound in heaven have reference to a private forgiving anâ— gaining of a convinced brother before witnesses vers 15. And a brother in private should forgive another to seventie times seven times 21. 22. Therefore private brethren may binde and loose Answer No private brother can binde on earth for then one brother might excommunicate for these words Whatsoever ye bind on earth c is a ratifying in heaven of the sentence of excommunication verse 17. 2. Binding in private must be a not forgiving of private wrongs which is a sinfull binding and forbidden verse 22. and Matthew 6. 14 And rather cannot be ratified in heaven as Ecclesiastick binding and loosing is verse 18. expresly made good and valid in heaven 11. Smith reasoneth thus The Covenant is made with the Church and so the promises of the covenant but cursing them that curse the Church and blessing them that blesse the Church Gen. 12. 3. and remission of sinnes which is a part of the blessing are given to believers as a part of the covenant Rom. 4. 7. 8. Therefore a power of binding and loosing from sin must be given to the Church as the covenant is given to her Answer The covenant is given to one believing woman ergo by this reason also power to baptize for Smith saith page 51. By one and the same power doth the Church preach pray baptize excommunicate absolve But this is absurd 2. Cursing and blessing Genes 12. and remission of sins Rom. 4. is not the private believers cursing and remission but Gods or the ministers publikely and authoritatively as sent of God And so it is a vaine collection 12. Smith reasoneth To whom Christ is given directly and immediately as King Priest and Prophet Vnto them all other things with Christ are given Rom. 8. 32. And so the Saints are made Kings Priests and Prophets to God to forgive bind and loose But Christ is given to all believers and so the power of binding and loosing to all believers Answer To whom Christ is given subjectively and formally as their gifted Redeemer to dwell into them by faith To them all things are given either subjectively as the personall blessings of the covenant a new heart remission of sinnes perseverance in grace or objectively and finaliter for their good other wayes if one manner of giving be understood in both it should follow that all the believers were temporall Kings and Princes which is most false for temporall princedomes are given for their good but not personally to themselves So the power of the keyes is given for their salvation but not to all believers personally It is in vaine to reason from the priviledges of believers as believers to inferre that all Ecclesiastick priviledges are personally given also to believers for then should all be Apostles all Teachers all the whole body should be an eye and where then should bee the hearing And this man taketh away all necessitie of a calling by the Church to the ministerie as doe the Arminians and Socinians Neither can hee maintaine that there is a twofold power of the keyes one remote belonging to men as Christians another nearer that is ecclesiasticall and given orderly by the Church for he and his followers will have all believers because they are believers in a visible Church actually to censure bind loose absolve excommunicate 13. Thus reasoneth Smith and so Parker The Spouse hath power immediately from the husband the body from the head without any intermediating power Ergo The believers have power of binding without the mediation of Elders Answer All comparisons halt either in one legge or other Every like halteth and the argument presupposeth a falshood that the power of binding and loosing is in the Church of believers mediately or immediately which we deny it is only in the ministeriall Church and conveyed from Christ to the Spouse as to the object and end in the fruits and effects 14 They lastly alledge Fathers Chrysostome saith The power of baptizing is given to the Church So Hierome The whole Church hath judiciarie power over the guides So Gratian Hugo a Sancto Victo Aquinas Gerson Councell of Constance Almaine for this coteth Augustine Answer Wee are not subject to Almaine or Gerson in this question they be otherwise expounded What is given for the Church is said to be given to the Church in the stile of Fathers So doe Ambrose Origen Beda Chrysostome say What was given to Peter was given to all faithfull Pastors And wee know that Chrysostome denyeth the power of baptizing to any but to Pastours 15. They also adde this He that may promise eternall life to a private believer and denounce wrath on an unbeliever hath power to open and shut heaven But a private believer who should exhort his brother Heb. 3. 13. teach and admonish Col. 3 16. Comfort him 1 Thes. 5. 11. may promise life to a believer denounce wrath to an unbeliever Ergo He may open and shut heaven for the word is the Key Answer One private Christian may use the
actibus elicitis in acts performed by an intrinsecall power in the agent he hath no power for the King as King cannot preach himselfe nor baptize c. as the will may command the eye to see the feet to walke but the will doth not see nor walk Here two errours are to be rebuked 1. Whitgift saith the King is not the head of the Church as it is a society of elect and believers for so the government is spirituall but he is the head of the Church as it is a visible society in externall government comprehending good and evill For 1. The government visible and externall is meerly ecclesiasticall by Christs spirituall lawes and censures of rebuking binding loosing and excommunicating but the King is not an ecclesiasticall person and so not the head who hath any intrinsecall influence as King in these acts 2. He is the head of the persons who make the Church and so is a politick head but he is not the head of the Church visible as it is such The head visible and memberâ— are of one nature the King as King is a politicke and civill head the visible Church is not a politick and civill but an ecclesiastick body so Camero erreth who will have all Church-men synodically constituting and decreeing Canons and in all acts of externall government subordinate to the King as King as the instruments and servants are subordinate to the principall cause and first commander 1. Because then the King should be the principall ecclesiastick matter and prime Canon maker the King the first excommunicater when the Church excommunicateth but the members of a Church-Synod are immediately subordinate to Christ whose servants and instruments they are and not the servants of the King Nathan as a man was Davids servant but as a Prophet he was Gods servant and not Davids servant Hence a third errour of court sycophantes must be rejected that the King hath a negative voice in discipline and in Church-Assemblies which is most false 1. Because Christ hath promised to lead his Church in all truth to be with her to the end to be in the midst of his owne assemâ—led in his name and this promise Christ maketh and keepeth under Heathen Kings who have no voice at all in Church-Assemblies 1 Cor. 4 5. Math. 18. 23. Act. 15. 28. 2. If the acts of Church-Assemblies have no ecclesiasticall power without the consent of a Christian â—rince by that same reason the acts of publick preaching baptizing and administring the Lords Supper should lay no ecclesiasticall bond upon mens consciences except the King should consent unto these acts but the latter is against the Word of God Jer. 1. 10. Jer. 1. 18 19. 2 Cor. 10. 4 5. and most absurd Ergo so is the former I prove the connexion because that same power of Christ which is given to the Church conveened for acts of discipline is given for preaching and the conferring of the seales of the covenant for the Church hath the keyes to bind and loose from Christ equally independent upon any mortall man in discipline as in doctrine so in discipline the Kings power cannot be to impede all acts of discipline or to make them null except he consent to them 3. Because these words are absolutely made good without the interveening of any other authority Whatsoever ye binde on earth shall be bound in Heaven and whatsoever ye loose on earth shall be loosed in Heaven els Christ would have said whatsoever the King or civill Magistrate shall binde on earth shall be bound in Heaven otherwise nothing is ratified on earth or Heaven either which the Church bindeth or looseth because the King saith not Amen to it 4. If a contumacious brother shall refuse to heare the Church hee is not for that to bee excommunicated and to be reputed an Heathen and a Publican because the civill Magistrate doth not repute him such an one 5. Of that free grace wherby God heareth the prayers of two or three agreeing to pray for one thing on earth the Lord bindeth and looseth in heaven that which his Church bindeth and looseth on Earth Mat. 18. 19. but the Lord heareth the prayers of two or three agreeing to pray for one thing on Earth though the civill Magistrate doe not give his consent that these prayers be heard and granted of God because the Magistrate is no intercessour without whose consent God heareth not prayers The proposition is cleare from Matthew 18. ver 18 19. 6. If the Magistrate have such a joynt power of binding and loosing and of forgiving and reteining sins with the Church then also with the Apostles and their successours but Christ gave this power to his Apostles without any such condition Matth. 28. 18 19. John â—0 22 23. and they practised this power without consent of the Magistrate and preached and excommunicated against his will 1 Tim. 1. 19 20. 1 Cor. 5. 4. yea as the Father sent Christ so should the Father have sent the civill Magistrate for so are they sent who have power to forgive and retaine sinnes John 20. 21 22 23. 7. That power which upon just reasons we deny to the Pope that we cannot give to the King but upon just reasons we deny to the Pope a negative voyce in Councels to anull lawfull Councels conveened in the name of Christ except he who is the virtuall Church say Amen thereunto neither is the King the virtuall Church 8. If a woe be due to a Pastor if he preach not suppose the Magistrate should forbid him to preach then also is a woe due to the Church which useth not the keyes though the Magistrate forbid then hath the Magistrate no such voyce and if the Church of Pergamos be rebuked for not using the power of the keyes against these who held the Doctrine of Balaam and the Nicolaitanes even when the Magistrate was a killer of the witnesses of Jesus then the Magistratâ— hath no such negative voyce for it should not be possible to censure the followers of such Doctrine seeing hee was against both Doctrine and Discipline but the Lord reproveth Pâ—rgamos in this case Revelation 2. ver 13 14 15. 9. There is no Word of God to prove that the Lord hath given the power of thâ— keyes to the King as the King and therfore we are not to believe that he hath any such power Also if the fore-said power of the keyes be given to the Church without any such power of the King the Church by all the former arguments may conveene to exercise that power in preaching binding loosing excommunicating suppose the civill Magistrate should discharge and inhibit these meetings for if the power of the keyes be given immediately by Christ to the Church then the power of meeting for the exercise of that power must also be given though the Magistrate say not Amen as is cleare Mat. 18. 18 19 20 21. 1 Cor. 5. 4 5. 1 Cor. 11.
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
grant have authoritie of grace to be Kings and Priests to God for grace hath with it heavenly Majestie and authoritie but they have not authoritie officiall or power ecclesiastick they want both power of order and jurisdiction except they be called Pastours and Elders but then they are believers and somewhat more But if they want power of jurisdiction their power as members of the congregation is christian popular private not authoritative not a power of the keyes Grace true and saving addeth a faire lustre to the power of the keyes and doth graciously qualifie and adorn that power but where there is no power of the keyes in simple believers it cannot adorne it to please and embrouder a wicked man is not Christ. What is the power of believers shall be declared hereafter if God permit 4. Parker disputeth thus The Church-guides must be subject to the censures of the Church of believers whereof they are members The Colossians must say to Archippus take heed to the ministerie that thou hast received of the Lord. So Ambrose thinketh it the rulers even the Emperours honour to bee subject to the Church Nazian calleth the Emperour himselfe a sheepe of the flocke and subject to the tribunall as Bellarmine granteth and that tell the Church bindeth Peter and the highest ruler So Barrow Every member is bound to the edification service and utilitie of the whole body commanded to reprove his brother to bind their sins by the word of God even their Princes with chaines to admonish Archippus yea though an Apostle or Angell preached an other Gospell to pronounce him accursed Answ. That the Prelate should be above the Church and exempted from the lawes and censures of the Church whereof he is a Prelate is most unjust and this worthy Parker proveth unanswerably Emperours being pastours are under the lawes of Jesus Christ the highest lawgiver and so Ambrose and Nazianzen say well But hence is not proved because the Collossians are as private Christians to admonish or rubuke their pastour Archippus Therefore the body of believers have the power of the keyes to depose and excommunicate and consequently to ordaine and lay hands on pastours which is commanded and commended only to such as to Timothy and Titus and in them to the Elders and Presbyterie and that tell the Church doeth bind Peter and oblige all Pastors and Rulers to be lyable to the lawes and censures of the Church but by the word Church is not meaned the Church of believers but the Eldership of all incorporations ecclesiastick respective of congregations presbyteries and Synods as God willing I shall make good 3. Barrowes Scriptures are most corruptly wrested for Ioseph a prince did bind in fetters the Senators of Egypt therfore a private believer hath the keyes of the Kingdome of heaven to shut and open What reason is there here An Apostle or Angell preaching another Gospell is accursed it followeth not Therefore a private believer suppone a woman who is no lesse than a man bound to the edification service and utilitie of the whole body is to excommunicate an Apostle or an Angell who shall preach an other Gospell The keyes shall be too common if all private Christians may put to their hand and use them because they are to teach admonish rebuke comfort and edifie one another in a private and popular way any may see it is one thing for one member of the body to help one another by exhorting and rebuking which is a worke of common charitie and for pastors publikely as the ambassadors of Christ Jesus to use the keyes by publike preaching of the Gospell which is a worke of his pastorall charge yea these two differ as an act of obedience to the law of nature and common charitie and an act of obedience to a divine positive law 5. Parker reasoneth thus Coactive jurisdiction as excommunication is a meane of edification that the spirit may be saved in the day of the Lord 1 Corinthians 5. 4. Now the soules of guides Parker saith the soules of Prelates shall bee in a worsâ— case than the soules of the flocke if they bee not subject to a particular Church as Corinth for they want that meane of edification which others have Some say Synods are to take order with pastoâ—rs and not the Church of Believers But Papists answer The Bishop is to be judged by the Archbishop or Patriarch if they shall scandalously sinne then they are to be left to the Pope and the Generall Councell which cannot be had Answer I deny not but every pastour is subject in some things to the Eldership of the congregation where he is and if he were not lyable to lawes or censure hee were a pope but in the matter that deserveth deprivation he is only to be censured by the Presbyterie and Synods for a number of believers nay a number of Ruling Elders cannot deprive him because they cannot ordaine a pastour for the law saith well It is one power of the keyes to ordaine and to exauthorate and deprive But no word of God will warrant a number of believers to censure ecclesiastically their pastor not because hee is their pastor and they his flocke for so the Eldership of his owne congregation might not ecclesiastically censure him which I judge to be false but because the Church of sole believers hath not the power of the keyes and they have not power to censure any other believer except in a private way as fellow members of that same body but in a constitute Church a Colledge of pastors and Elders only hath power to deprive or excommunicate a pastour and there remaineth CHRISTS way of edification that hee bee in this case censured by Synods But yee will say this is the Papists answer I answer it is not for they will have the pastour censured by the Prelate the Prelate by the Arch-Prelate which we deny as Antichristian for all are to be by the Church But Synods mâ—y erre Then appeâ—le to a greater Synod for united force is stronger But they also you will say may errrâ— I answer and the Congregation of sole beleevers is not free from error but this doctrine of our brethren shall resolve all government in the hands of thâ— people as in the highest and most soveraigne juâ—icature which is to make all Pastors all overseeâ—â— all Judges 6. Parker reasoneth from the necessary defence of the Church Every particular Church is an Armie a Ship a body 1 Cor. 12. Therefore when they are neare danger they have power to take order with a drunken Pilot and put him from the rudâ—er and to take order with a tyrannâ—uâ— Captâ—ine and to purge out the filth and excrements of the body So politicians as Keckerman Hottomanus say a wicked Magistrate is to be deposed if no other remedy can be found So Gerson Answ. It is one thing what a multitude may doe in a desperate case of necessity
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.
said There shall be no ravenous beast in the Mountaine of the Lord the Mountaine of the Lord is not taken litterally for Mount Sion as if in every little Mountaine of a visible congregation made up of so many Saints there were not a Iudas amongst them But by the Mountaine of the Lord is meaned the Catholike Church alluding to the visible Mount Sion a type of the Church of Christ through all the earth 2. They dispute thus God in all ages hath appointed and made a separation of his people from the world before the Law under the Law and now in the time of the Gospell Gen. 4. 6. Exod. 6. 3. Levit. 20. 24. Ezech. 6. 11. Psal. 84. 10. Answ. God hath made a separation of the Church from the wicked but not such a separation as there remaineth no mixture of hypocrites and unbeleevers in the Church The Church was separated from Caines seede yet was there Idolatry defection and wickednesse in the Church till God charged Abraham to leave his country and his fathers house God separated his Israel from Egypt but so that there was much Idolatry and wickednesse in Israel thus separated God may and doth separate his owne from Egypt 〈◊〉 in Marriage and mixture with the Canaanites 〈…〉 that are born in the visible Church and professe 〈…〉 us should not be received in the Church 〈…〉 be all taught of God all precious stones all plants of righteousnesse it followeth no way but the contrary therefore because they are unbeleevers under the power and chaines of Sathan and ignorance they are to be received in a communion with the Church to be hearers of the word that they may be all taught of God and all made righteous plants 3. They reason thus The wicked have not Christ for their head So the guide to Zion A true visible Church say the Separatists is the Temple of the Lord the body of Christ a kingdome of Priests a Church of Saints the houshold and Kingdome of God Yea saith Barrow a people chosen redeemed Saints by calling partakers of the most precious faith and glorious hope the humble obedient loving Sheepe of Christ a sheepe-fold watched by discipline a garden well inclosed here entreth no Cananite every vessell is holy Answ. 1. The body of Christ a Kingdome of Priests and Saints and these that are partakers of the holy faith are the chosen of God ordained for glory in his decree of election and effectually called and justified but the adversaries say that the visible Church is a company of Saints by calling where saith Ainsworth there be many called but few chosen hence this argument will prove that none no hypocrites can be in the visible Church as a Church is indeed Christs body Now the Church visible as a Church is indeed Christs body a reyall Priest-hood a chosen generation but as visible it is sufficient that the Church be a royall Priest-hood only in profession and so possibly for a while no royall Priesthood no chosen generation as I have observed before But say they hypocrites are not indeed and really members of the true visible Church but only in reputation as an eye of glasse is not indeed a true part of the body I answer then our adversaries give us no right description of the true naturall and lively members of the true visible Church he that would give such a definition of a man as agreeth both to a living man and to a pictured or painted man were but a painted Logician For they acknowledge the true parts of a visible Church to be a chosen people a royall generation partakers of the holy faith either they are really and in Gods esteem a chosen people c. And so we are at a point there be none members of a visible Church none ought to heare the word as members of the Church none ought to preach baptize bind and loose with the rest of the Congregation but these that are really chosen and effectually called which cannot be said Ainsworth then and M. Canne and Smith doe but mocke us when they say The true matter of a true visible Church are Saints in profession and in the judgement of charity for that is not enough they must be according to the Texts of Scripture alledged by Barrow not onely in the judgement of charity but in Gods estimation and in the judgement of verity a chosen people a royall generation If the true matter of the true visible Church be a chosen generation and a royall Priest-hood only in profession the places cited will not help them for Peter 1 Pet. 2. writeth not to an independent Congregation who are in profession only a chosen people But he writeth to the Catholick Church even to all the dispersed and sanctified and regenerated in Pontus Galatia Cappadocia Asia and Bythinia who were not only a chosen generation in profession but also really and in Gods decree of election Neither Peter nor Isaiah are of purpose to teach that in the independent Congregation of the New Testament there are none but all righteous men no stones to speake with Isaiah but Saphires and Carbuncles no thornes and briers but only the firre and the myrtle trees no iron and brasse but all gold and silver no Cananite no Lyon no uncleane vessell this they shall not find in the independent Congregations of Separatists nor can it be in the visible Church on earth except they seeke the Anabaptists Church a man in the Moone 4. They reason thus The wicked are expresly forbidden in the word of God for medling with his Covenant and ordinances Psal. 50. So the guide to Zion Answ. The wicked are forbidden to speake of Gods Law and his Covenant in some case so long as they hate to be reformed but they are not simply forbidden but hence it followeth not that they should not be ordinary hearers of the word but rather they are to be hearers and so members of the visible Church seing faith commeth by hearing 2. From this argument is nothing concluded against us for such adulterers theeves and slanderers as are forbidden to take Gods Law in their mouth Psal. 50. are to be cast out of the Church and the question is if they be not cast out if the Church for that be no true Church that we should remaine in they say it leaveth off to be a true visible Church we deny 5. There is saith Ainsworth proclaimed by God himselfe enmity and warre betwixt the seede of the woman and the seede of the Serpent and there is no communion nor fellowship betwixt Christ and Beliall light and darknesse Therefore the prophane and the godly cannot be mixed together in one visible society as two contraries are not capeable of one and the same forme Answ. This will prove that which is not denyed that the godly and ungodly cannot agree well together suppose the ungodly be latent hypocrites for they have two contrary natures as fire and water and