rebuke him from this Text. 14. Christ immediately and without the mediation of the Church saith Parker communicateth himselfe to beleevers ergo he communicateth his power also immediately to his Church Ans. It followeth not because he communicateth not his power of the keyes to the Church of believers either mediately or immediately because he giveth it not to them at all CHAP. V. Q. Whether or no some doe warrantably teach that the power of the Keyes is essentially and originally in the Church of Beleevers and in the Church-guides only at the second hand and in the by quoad exerâ—itium so as the Church of Believers should be the mistresse delegating the keyes by an imbred and kindly authority and the Church-guides as her proper servants and delegats do borrow the use and exercise of the keyes from the foresaid Church of Believers THe tenent of these with whom we now dispute is that all the power of the keyes is given by Christ to the multitude of Believers as to the first fountaine and that this power is derived and gested by the mulmultitude of believers to such and such persons to be used and exercised by them as the servants both of Christ and the Church For the clearing of the question and trying if this distinction be law-biding These distinctions are to be observed 1. The power of the keyes may be thought to come to the Ministers of the Church three waies as shall be cleared 1. By mediate derivation the Church receiving this power from Christ and deriving it over to the friends of the Bridegroome 2. By immediate donation God immediately giveth the honour of the keyes to these whom he maketh his Courtyers in this kinde 3. By application the Church only naming the men to the office 2. The power of the keyes and all sacred offices in Gods House are from the immediate wisdome of Christ The designation of such men to such offices is by the ministery of the Church 3. The power of the keyes is one thing the lawfull exercise of the keyes is another thing 4. The Ministers may be thought the servants either of the Church or servants of Christ for the Church 5. Designation of men by the Church to sacred offices may be thought either in the Churches free-will or tyed to the lawes designed by Christ. 6. The Church of believers may be thought either the virtuall or the formall subiect of the keyes 7. The power of the keyes may be thought to be given to the community or multitude of Believers or professours of faith in Christ in the generall not designing one man rather then another but leaving that to the disposition of meanes and disposition of second causes who shalâ— be the man as to be a Musitian to be an Astronomer is given to mankinde as some way proper to man as Porphyre saith howbeit all and every one of mankinde be not alwayes Musitians and Astronomers It is thought by our Brethren that the Church of believers is the first seat the prime subject and head fountaine under Jesus Christ to whom the keyes are given and that howbeit all offices and officers be only of Christs institution yet the Church of believers doe as the Spouse and Mistresse and bride of Christ communicate the lawfull exercise of some acts of the keyes as to preach administer the Sacraments oversee the conversation of the flock care for the poore to some certain men as her deputies and servants with borrowed authority from her selfe as the Well-head and prime fountain under Christ of all the authority and use of the keyes that is in the officers of the House as Pastors Doctors and Elders the Church still keeping in her own hands authority and power of the keyes in most materiall acts of the power of the keyes as by these keyes to ordain and elect all the officers and in case of aberration or failing to censure depose excommunicate them and all members of the visible Church and that independently and without any subordination to Presbyteries Classes and Synods even as the kingly power of actuall government is in the Kings hand and he appointeth deputies and servants under himself and in his name and authority to do and execute his will according to the Laws of the Kingdom so doth the Church of believers under Christ by an imbred authority and power received from Christ send out Pastors Doctors and Elders in her name and authority to exercise certain ministeriall acts yet so as the Church of believers in all the acts performed by the officers remaineth the principall and prime agent cause and actor under Christ and the officers only her servants deputies and instruments performing all by authority borrowed from her the bride Queen and Spouse of Christ This they believe to be contained in the Scriptures and taught by Fathers and Doctors of the Church I deny not but by the faculty of Paris this question was agitated in the Councell of Basil and Constance to bring the Pope as a sonne and servant under the power of a Generall Councell The Sorbonists and Doctors of Paris that are not near the smoake of the Popes glory for this contend with the Jesuites men that are sworne bellies to the world and the Pope The Parisians cite the Councell of Carthage where Augustine was present And Augustine and Tertullian and Chrysostome seeme to favour this So Maldonate Ferus Jansenius Sutluvius Whittaker Morton Spalato Gerson Almain Petr. de Alliac Also Edmundus Richerius and Sim. Vegorius set out a booke of Church policy depressing the Pope and extolling the Church power as full and compleat without a ministeriall head as their owne Parisian Doctors acknowledging the command of having a Pope to be affirmative and not to bind alwayes and that the Churches power remaineth full when the Pope is dead as the Parisians say p. 8. The booke came out without the name of an Authour and was condemned by Cardinall Peronius Archbishop of Senona and Primate of France and Germany and is refuted by Andreas Duvallius a Sorbonist What our Divines say in this I have exponed to be far otherwise then is the mind of Parker M. Jacob M. Best and the Authours of presbyteriall government examined Ann. 1641. Hence our first conclusion is All offices and office-bearers in Gods house have their warrant immediately from Christ Jesus as we all agree against the bastard prelacy 1. because of the perfection and plenitude of Scripture 2 because of our Law-giver Christs wisedome and his seven Spirits that are before the Throne seeing he seeth better then men 3. because of the Scriptures Eph. 4. 11. Rom. 12. 7 8 9. w 1 Cor. 12. 26 27 28 29. 1 Tim. 3. Act. 20. â—8 And therefore Presbyters and Deacons have their offices immediately from Christ and not from the Prelates 11. Conclusion The first subject of the keyes is either made quate or narrower as one Pastor and some ruling Elders of
Christ or beleeve not in him joyne hands with Papists and make way for Anabaptisticall Anaâ—chy that a persecuting or an unbeleeving King is no King not to be obeyed but to be turned out of his Throne And to this meaning Calvin Viretus and Cartwright teach that the kingly power floweth immediately from God the Creator not from God in the Mediator Christ. But 2. thâ— kingly power is considered in a speciall manner as it is in a Christian whether professing onely the Gospell or truly beleeving in Christ and so in relation to Christs Church and to the soule of a beleeving Prince the kingly power floweth from God in and through the Mediator Jesus Christ as all common favours which in generalâ— flow from God the Creator are sanctified and blessed to the beleevers in the Mediator Christ as meat drinke sleep riches kingly honour And in this meaning Sauls kingly honour in respect of Saul himselfe is but a common favour flowing from the Creator howbeit to Gods Church for whose good he did fight the battels of the Lord it was a speciall favour flowing from God in Christ as our Divines say that creation which in it selfe is a common favour to all is a meane in the execution of the Decree of Elâ—ction to the children of God 3. Conclusion Hence our Divines say that kingly authority is the same ordinance of God essentially considered in the heathen Princes as in Christian Kings as Cartwright and others say Neither doth it follow as our unlawfull Canons teach That the Christian Kings now have that same power in Causes Ecclesiasticall which the godly Kings amongst the Jewes as David and Salomon had â—or David and Salomon were Prophets as well as Kings and had power to pen Canonâ—cke Scripture and to prophesie which power in Ecclesiasticke causes no King now can have Neither doth it follow which Whytgift saith that we give no more authority to the Christian Magistrate in the Church of Christ then to the great Turke Our Divines say and that with good warrant that the kingly power as kingly is one and the same in kind in heathen Nero and in Christian Constantine As a heathen man is as essentially a father to his owne children and a husband to his owne wife and a King to his owne subjects as a Christian man is a father husband and king to his owne children wife and subjects Neither doth Christianity superadde and give of new any kingly power to a King because he is now become by Gods grace of a Heathen King a Christian King Christianity addeth indeed a new obligation to imploy his kingly power which he had full and entire before now in its exercise and use to more regall and kingly acts as to take care that the Gospell be soundly preached the Sacraments and discipline of the Church kept pure and heretickes punished according to that he to whom much is given from him much shall be required But the same King while he was a heathen King had the same kingly power and authority to performe these regall acts but being yet a heathen he wanted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supernaturalis a supernaturall or reall and physicall power to performe these acts now this power which he wanted before he heard of the Gospell and beleeved in Christ was not a kingly authority for then he should not have been a compleat Heathen King before which is against Gods word commanding obedience to heathen Kings Rom. 13. 1 2. 1 Tim. 2. 1 2. 1 Pet. 2. 17. but this power that he wanted is a Christian power to exercise regall and kingly acts Neither is this an inconvenience that power to exercise the acts of a calling in a Christian manner be Christian and supernaturall and yet the authority kingly and not formally Christian but such as is and may be in a heathen King therefore kingly power and Christian power are here carefully to be distinguished and a Christian Kings power as a Christian is more then the Turks power in Church-matters Hence our Adversaries here dethrone and degrade the King for they give the King a head-ship and dominion over the Church as he is a Christian man and take that headship from him as a King because if the Turke by sword should conquer Britaine and become our King by their grounds he should be Head of the Church no lesse then our Christian Prince who now reâ—gneth over us and certaine it is a poore Headship that they give to the King even such a Head-ship as a Heathen King and the Turke hath over subdued Christian kingdomes and thus by their way Nero and Julian were heads of Christs Church 2. If unbeleeving Kings cease to be Kings then when they commit any fault that maketh them in Gods Court no members of the Church they are to be dethroned which is most seditious doctrine and so Formalists herein joyne with Papists 4. Conclusion There be these distinctions here considerâ—ble 1. The Kings power ordinary and extraordinary 2. His power as a King 2. and as a singularly graced Christian. 3. His power hortatorie as a Christian and coactive as a King 4. His power accumulative not privative in Church-matters 5. His power in actibus imperatis in acts commanding to another and his power in actibus elicitis which he is to performe himselfe If a King were a Prophet as a David he might doe many things in an extraordinary way in Church-matters which he cannot now ordinarily doe 2. As a singularly graced Christian he may write Sermons and Commentaries on holy Scripture for edifying the Church but this should be done by him by no kingly faculty 3. As a Christian he may exhort others to doe their duty but as King he may command that which Paul commanded Timothy and Titus to commit the Gospell to faithfull men who are able to teach others to preach in season and out of season to lay hands suddenly on no man and reforme Religion purge the Church of idolatry and superstition as Joshuah and Hâ—zekiah did all which Church-men and Synods might doe also but Synods doe this in an Ecclesiasticke way upon the paine of Ecclesiasticke censures The King doth it by a regall kingly and coactive power of the sword 4. the Kings power is accumulative in giving to the Church and ayding and helping God hath given to the King the ten Commandements and the Gospâ—ll as a pupill is given to a Tutor The King holds his sword above the Law of God to ward off the stroakes of wicked men who doe hurt the Law but the Kings power is not privative to take any priviledge from the Law and the Church so his power is as a tutor to keep not as a father who may both give and take away from his son the inheritance his power is defensive not offensive 5. He hath power in actibus imperatis to command that all preach sound Doctrine decree just Canons exercise discipline aright but in
the light of saving faith and a grace that they call gratia gratum faciens grace whereby wee are accepted to God as Aquinas speaketh for it is that Heavenly instinct of Believers whereby they try all thing and keepe that which is good and whereby they try the spirits even of Officebearers whether they be of God or not and know the voice of the Shepheard from the voice of a stranger and have their senses exercised to discerne good and evill I denie not but there is a twofold power of election of guides one proper to believers which is as I have described it their choosing of Officers De jure and should flow from this descerning instinct of saving grave in believers there is an other power of election De facto that floweth from a common grace of discerning in visible professors both is sufficient for Ecclesiasticall choosing of guides yet both is but popular not authoritative but power of authoritative jurisdiction is gratia gratis data a common grace given to many that are never converted nor saved yea the office of a publike guide to save others is given to a man that is never saved himselfe and requireth some indowments of governing that are not required in all the faithfull as is cleared by Paul 1 Timothy 3. Therefore Gerson will have us to difference betwixt these two a Pastour ad utilitatem and a Pastour ad veritatem and a called Pastour and a called Christian Pastour And Almaine proveth well that the calling to a Church-office is not founded upon saving faith and charitie This power of choosing is a power about the keyes but not a power of the keyes 2. It is common to all believers who are not to take Pastours as the market goeth upon a blinde hearesay but officiall authoritie is given to Demas and Iudas and such men often 3. It is given to women to try the spirits yet women have not authoritie neither are to usurpe authoritie over men in the Church I desire in the feare of God that this may be considered by William Best Henry Jacob and the Author of Presbyteriall Government examined for our Divines as Daneus give the calling of â—hurch guides to the Presbyterie and the approbation to the people Vrsine differenceth betwixt the judgement of Elders and the consent of people and Bucer judiciously distinguisheth power from authoritie And Martyr Calvin Beza Zuinglius Viretus Luther so the Fathers Tertullian Cyprian Ambrose Chrysostome In this meaning said Augustine the keyes were given in Peter to the whole Church so our Divines are to be expounded when they say the power is in the Church and the exercise of the power in the guides for that power which is in the Church of believers is popular not authoritative III. Conclusion The physicall power of the keyes is in all professors as our first Conclusion saith 2. The supreme morall power in Christ Iesus formally and independently To mee is given all power in Heaven and Earth Matthew 28. 18. this includeth the power of working miracles by the hands of his Apostles all as well as the power of the keyes and is communicated to the Church not formally but in the effect 3. Power morall about the keyes as is said in 2. Conclusion is given to all the faithfull 4. The exercise of the keyes to preach and administer the seales of Grace to open and shut Heaven by the keyes is given to the Rulers in some things as they are scattered and single men as to preach and administer the Sacraments without consent in speciall to every singular act in some things as to exercise power of Jurisdiction the exercise and the power is given to a communitie not to one Vnitati non uni as Gerson observeth from Augustine and Augustine from the word Matthew the sixteenth for the Church not one single man hath power of Discipline if one Pastour himselfe alone should Excommunicate the Excommunication were null both in the court of CHRIST and his Church if a Pastour should baptize against the Churches minde the Baptisme were valid howbeit there were an errour in the fact for power of jurisdiction is given to the members of the Church scattered tanquam subjecto cuidam materiali potentiali in remote power and not formally but as they are met in a Synod in Christs name 5. The power of the keyes is given to the Church of believers two wayes 1. As to the end or the small object of the keyes and this we acknowledge as truth for Christ gave officers for the Church as his intended end Hee gave some to bee Apostles c. for the perfecting of the Saints for the worke of the Ministerie for the edifying of the Body of Christ. But 2. The power of the Keyes is not given to believers as to the formall subject that they may authoritatively make and ordaine officers Hence the IV. Conclusion is this When the Church standeth of believers only as contradistinguished from her guides it is then totum homogeneum a body consisting of alike parts where the denomination of the whole is given to the parts as every part of water is water so every three believers of five hundred believers is a Church of believers Now if a Church should be in a remote Island not consociate with other Churches and yet wanting guides our brethren say in this case the power of the Keyes should bee seene to bee in believers and they might choose and ordaine their owne officers I grant they have great Schoolemen to say with them as Almaine and Ocâ—am and the Schoole of Paris who say if all the Cardinals were dead the faithfull might and should choose the Pope Sylvester in summa verbo excommunicatio 9. nu 2. saith The Romane clergie should have the power of choosing the Pope in that case But Câ—jetan Tom. 1. Epist Tractat. 1. Vasquez in 3. part Thomas Tom. 3. Disput. 244. cap. 3. 30. 31. doe better say in that case the power of choosing should be in the hands of a Generall Councell and that by divine right Then by their minde supreme power or the keyes by divine right is in the hands of Church guides But great Schoolemen say that the keyes by a miracle and extraordinary might remain in the body of the faithfull But I say in this case Necessity is an unbooked and naughty Lawyer and God extraordinarily should supply the want of ordination as he can doe the defect of second causes so that if God send some pastours to a congregation that were unwilling to choose their owne Eldership Pastours might ordaine themselves Pastors in that case to these people and God should supply their want of popular election and this is all 's good to prove election to be in the hands of Church guides which both our brethren and wee deny as the other case
him as he is a believer an Elder should not be a Lord over the flock it is required of a Steward that hee bee faithfull as a Steward that he ordaine Elders and these men of good report that he receive not an accusation against an Elder Now I hope these are not required of believers as believers neither were the Epistles to Timothy and Titus written so much to these men as believers as to them as holy Elders and Pastours And yet if the power of the keyes bee common to all the faithfull these Epistles are written to all believers primely to men and believing children how they should use the keyes ordaine Elders receive Witnesses governe the Church Deare Brethren see this and consider it for your good 10. Argument That which maketh the government of Gods house Democraticall and popular is not to bee taught but this Opinion is such as I hope to prove hereafter 11. Argument If the power of the keyes be given to believers as believers Then all and only believers have the power of the keyes Quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which agreeth to any thing reduplicative and for this formall reason it agreeth to that subject only But all and only believers have not the power of the keyes for the Major Parker teacheth The keyes were given to Peter as a believer not as an Apostle I prove the Assumption The believers three or foure may be excommunicated and that justly in which case they remaine believers and yet being no members of the Church cannot have the power of the keyes also many have the power of the keyes yea and are pastours that are not believers as Christ saith Have not I chosen you twelve and yet one of you is a Divell Many will say to me in that day Lord we have prophefied in thy name and in thy name cast out Divels c. and yet they are workers of iniquity never knowne of Christ as his elect So some enemies to Paul and wicked men Phil. 1. Haters of the Gospell and yet preached it in such sort that Paul rejoyced that Christ was preached Now if they bee not believers that are pastours their pastorall acts of baptizing and administring the Sacraments are null seeing they have no power of the keyes many shall doubt if they have beene baptized because they may happily doubt yea too justly doubt of the beliefe and so of the pastours power of the keyes Yea six or ten professors and visible Saints are an independent congregation and so have the power of the Keyes to appoint an Eldership to Excommunicate and yet these ten may be faithlesse hyppocrites hence all their acts of the keyes are null It is knowne how Austin Jerome and the Fathers contend that the Baptisme of Heretikes is lawfull 12. If I shall once for all here cleare from Antiquitie that the Eldership hath only the keyes I also prove from Antiquitie 1. A Presbyteriall and representative Church 2. That the congregation of believers is not an independent Senate to ordaine an Eldership and deprive them 3. That the prime ground of an independent congregation hath no ground in Antiquitie Polycarpus Pastour of Smyrna an hearer of the Apostles as is thought An. 143. willeth the Philippians to submit themselves to the Elders and Deacons as to Christ. Irenaeus the Disciple of Polycarpus admonisheth the faithfull of the same Tertullian An. 226. saith The Elders had the charge of excommunication and censures Ignatius very ancient if we believe antiquitie describeth our very Scotish Presbyterie and calleth it a Senate of Pastours and Elders that was in the Church in his time So Origen who lived with Tertullian resembleth the Presbytery to the Senate of a Citie and Ruffinus agreeth with them Cyprian the presbyters and other officers have the power of the keyes So the Nicen Councell saith as the Mageburgen and Socrates say Aurelius was ordained by Cyprian and his colleagues he requireth that the multitude he present to consent but that the Presbyteries ordaine Cyprian ascribeth the same opinion to Firmilianus So Clemens Alexandrinus Discipline is in the hands of the Presbyters Basil also establisheth a Presbyteriall Senate of moe parishes as is our Scotish Presbyterie and that by the authoritie of the ancient Fathers Athanasius conjoyneth the people and Clergie in ordination and election and giveth to every one of them their owne part Jerome his minde is knowne to all So Dionysius Alexandrin The Synod of Antioch writing to the Church about Samosetanus calleth themselves Pastours Elders and Deacons So also the Councell of Carthage 4. Ambros. in 1 Tim 5. or the ancient author of that Commentarie acknowledgeth the government by the Presbyterie to be most ancient And Augustine against Crescon acknowledgeth this and Gregor They both give the power of censures Presbyteris senioribus to the Pastours and Elders So for this also Eusebius Zonaras Theodoret Chrysostome and farther Nazianzen To oversee and governe is due to the Pastours The Ancient confession of the Waldenses An. 1535. offered to the King of Boheme approved by Luther Melanchton Bucer and Musculus approveth the government by Pastours Deacons and Elders Wickliffe Iohn Hus and Hierome of Prage adhereth to this confession as Aeneas Sylvius witnesseth This was a point laid upon Wicklisse condemned in the Councell of Constanoe as Bellarmine saith That Ecclesiasticall power is given immediately to the Officers So the Councell of Toled 8. yea and Baronius himselfe saith Christ breathed his power immediately on the Apostles Iohn 20. The Papists giving the highest power of jurisdiction to an Oecumenick Councell teach this The Councell of Constance saith A generall Councell hath its power immediately from Christ. A Generall Councell of theirs at Lawsanne An. 1440. A Generall Councell at Pisa An. 1512 as they call it So the Generall Councell of Basil confirmed as they say by Pope Martine the fifth So also many famous Vniversitie as the Vniversitie of Cullen consulted advised and required by Theodor. Archbishop of Cullen the Vniversitie of Erford of Cracovia of Paris To adde our owne Divines Calvin Luther Melanchton Martyr Musculus c. were supersluous CHAPTER II. Quest. 2. Whether or no some do warrantably prove from Scriptures that the power of the keyes is given to all the faithfull IT is needfull that we discusse the Arguments of these who ascribe this power to the faithfull And 1. Parker reasoneth thus proving the keyes to be given to Peter not as hee sustained the person of an Apostle but as he sustained the person of all the faithfull Mat. 16. Peter sustaineth his person here whose he representeth in other places but in other places he representeth the person of believers Ergo The Keyes are given to him â—ere as he representeth the person of believers And so the keyes are given to all believers Mat.
to God therefore Heb. 13. 17. 18. Then have the Elders by divine right a jurisdiction over the Lords people in the Lord and so the Elders in authoritie and jurisdiction are above the people And so by no reason can the people be over their overseers in the Lord and command watch take care for their soules They say divers wayes one may bee both a Sheepheard and a Sheep the King as King is above the Pastour and the Pastour being a man owes subjection and obedience to the King Againe as the King is a member of the Church he is to heare and obey the pastor as the messenger of Lord of losts according to that he that heareth you heareth me and so may it be here But I answer The case is no way like for our brethren make the pastours and the flock to bee over one another and subject one to another with one and the same kinde of subjection I grant Archippus is over the Colossians to command them in the Lord but the Colossians are not in the same power of jurisdiction over Archippus they may only admonish him to fulfill his Ministerie but they have no authoritative power of jurisdiction to command to deprive to excommunicate but by this learning ten Elders with the consent of ten believers may excommunicate ten believers and these same ten believers may excommunicate these ten Elders and his ten believers for there is an independent Church of believers on both sides hence sonnes and servants may excommunicate those that are over them in the Lord and watch for their soules 5. That ever in a constitute Church except where God calleth extraordinarily pastours were ordained pastours by a multitude that are not pastors nor Elders but only believers and private Christians is not to be read in the word of God for every where in the word where pastours and elders are created there are they ordained by pastours neither find we ever Apostles or pastours to be tried and found true or false and not suffered to teach by the sole believers but by the Angels of the Churches If believers being only believers may ordaine pastors and may againe depose and excommunicate which are the highest acts of jurisdiction then may they preach and baptize not being called Ministers then may the Sacraments be administrate where there are no pastours which is absurd to the Separatists themselves 6 If the whole eldership in a congregation erre and commit scandalous sins to whom shall we complaine not to themselves for they are parties to be judged nor to a Synod for independent congregations acknowledge no authoritie of Classes and Synods then to the Church What is that To the believers Then Christ Mat. 18. intended to erect no ministeriall Church at all yea the ministerie by no place in Scripture have power of jurisdiction If not by this place Mat. 18. for Mat. 16. the keyes were given and the binding and lâ—osing saith our brethren to the Church builded upon the rock but this was the Church of believers not the Church of Ministers Hence have we cause to doubt whether our brethren acknowledge a ministerie which hath received the keyes from Christ if these two prime places faile them whereas Fathers Doctors Councels our Divines Protestants and Lutherans popish Writers Schoolemen Canonists casuists acknowledge the keyes to bee given to the Apostles in these places This doctrine will finde too great favour with the Anabaptists denying the power and authoritie and necessitie of the Churches calling to the Ministers of the new Testament 7 What if the women and believing children be the greater part shall they be the Church Mat. 18. which hath the power of the keyes suppose the whole Eldership and gravest Christians be on the contrary side But the Elders with them being but three or foure believers gathered together in Christs name have also the power of the keyes and are essentially a true visible Church and yet are overswayed by the manifest and most ignorant 8 When a question cannot be determined by three believers viz. a complainer and three believing brethren who are witnesses Mat. 18. v. 16. 17. which to oâ—r brethren is a Church having power of the keyes then Christ commandeth to tell the Church which hath power to bind and loose that is the Elders When the Disciples and two Apostles cannot determine the question about circumcision and the Church of Antioch cannot determine it the practice of the Apostles was to refer the decision to Apostles and Elders Act. 15. 2. 6. 22. Act. 16. 4. This doctrine saith the contrary when matters cannot be determined by Elders and Minister the matter is to be referred to the company of private believers as to the Principal and sole supreme Church builded on the rock which only properly and principally and essentially hath the keyes And this is contrary to Apostolick order CHAP. IV. Whether or no our brethren prove strongly that the Church of believers is the first Church having supreme jurisdiction above the Eldership MAster Parker of good memorie to prove that the Church of believers is above and superiour to the ministerial Church of Bishops or Eldership 1. Reasoneth thus The member and the part is inferiour in authoritie to the body and the whole But guides are members of the Church of believers Therefore guides are inferiour to the Church of believers So saith the law The part is contained in the whole So Gerson and the fathers of Basill as Aeneas Silvius cited by Morton prove the Pope to be inferiour to a Generall Councell and that he must be judged by them Answ. We deny not but the guides as guides are inferiour to believers inferiour in Christian dignitie and eminency and this in as far as the guides are believers for one believer is inferiour to ten believers because a part of a Church of believers is inferiour to the whole but hence is not proved that the guides every way that are in authoritie and jurisdiction are inferiour to believers The eye as a part is inferiour to the whole body but as indued with the excellent facultie of seeing is not inferiour to the whole body 2. Rulers as Rulers are not parts nor members of a Congregation consisting only of believers for in so far as they are Rulers they are members of a Presbyteriall Church and so they are inferiour in dignitie and authoritie to the whole The Pope is a part and a base part of the ministeriall Church but it followeth not hence that the body or communitie of believers may censure him neither may every whole or every body exercise jurisdiction over the members for then every familie of believers might excommunicate the master of the family ten believers might excommunicate five Every body that hath authoritie and is a free incorporation within it selfe may censure every member but as a company of believers cannot ordaine so neither can they depose or excommunicate
the Elders in things commanded by God and these may well stand together I answer If we speake of divers kindes of obedience it is true people is to obey the Pastours and Elders using the keyes here the sheepe obey the Shepheards and this is the obedience that Christ hath established in his house and the Elders as Archippus are to heare the flock admonishing no commanding as Watchmen Fathers Pastours by the power of the keyes that they would take heed to the ministerie which they have received of the Lord and this is but private admonition that one man one woman may give to their Pastours Now one man is not the Church bearing the keyes but this opinion maketh Archippus and all the faithfull at Colosse to beare the keyes and command by power of the keyes so that all are Fathers Pastours Pastours by one and the same power of the keyes His second answer is All are not rulers An incorporation may make a Major or Sheriffs and yet the incorporation is not a Major and Sheriffe So the Church may make Ministers and yet the Church it selfe is not properly an Elder or a Deacon Answer It is not alike An incorporation hath a priviledge but not any princely or magisteriall authoritie to create a Major but the Saints have the regall power of the keyes from Christ not only to make Elders but also to judge authoritatively with coequall power with the Elders by your doctrine if the whole inhabitants of a citie may make a Major and set themselves down in the Bench as collaterall Judges with the Major then all the inhabitants indeed were Majors as all the Saints in Corinth did judicially excommunicate why are they not then all Elders and Pastours Shew us any authoritie that Pastours have in governing which the meanest of the congregation hath not And this maketh all Ministers and all to be Watchmen Fathers Overseers This I take to have beene the errour of Tertullian who will have Christ to have left all Christians with alike power 8. Argument If there be a peculiar authoritie in Pastors over the flock that is not in the flock Then the keyes are not both in the Pastours and the people but the first is said in Scripture ergo The later must also be said I prove the Minor What will ye that I come to you with a rod or in love or in the Spirit of meeknesse also Therefore I write these things being absent lest being present I should use sharpnesse according to the power that the Lord hath given me to edification and not to destruction Hence it is that the Angels of the seven Churches in Asia are rebuked for not exercâ—sing discipline against Iezabel and the holders of the Doctrine of Balâ—m which proveth the Angels had the keyes els all alike had beene rebuked Now that every one of Corinth hath the power of Pauls Rod and his power given for edification is most ridiculous So Becanus the Jesuite Can every believer say to a Church Shall I come to you with the Rod Yet if all have the keyes as the subject all have the Rod also 9. Arg. That which Christ will have to be a ministeriall power in the members of his Church to the exercise therof Christ giveth competent and answerable gifts to the foresaid effect But God neither giveth nor hath promised nor requireth answerable gifts for using the keyes in all believers Therefore Christ willeth no ministeriall power of the keyes to be in all the members of the Church The proposition I prove 1. God promiseth gifts to the priesthood of the new Testament As 1. Diligence Esay 61. That strangers shall stand and feed their flocks 2. Zeale Esay 62. That they shall never give the Lord rest 3. That they shall be cloathed with salvation 2. When God sendeth Moses Isaiah Ieremiah he giveth them gifts and abilities for the calling So as the Treatist of Discipline observeth it is oft said The Spirit of the Lord came upon him and he judged Israel So also other places for this 3. They are condemned who take on them a calling and say Thus saith the Lord and yet the Lord sent them not neither spake he to them as in Isaiah Jeremiah and Ezekiel 4. Where the Lord giveth a calling or power such as the keyes of his Kingdome the not improving and putting the Lords Talent to the bank is a sinfull digging of the Lords Talent in the earth Hence I desire to know from Gods word these foure things 1. If the power of the keyes be given by Christ to all the faithfull this power is a ministeriall calling Where is there a promise for light prudence for government to goe out and in before the Lords people made to every one of the Lords people 2. Where is the tongue promised to them all in judgement that none shall resist and the consolations promised to them in the discharge of this power of the keyes 3. Where is the Spirit of the Lord comming upon them all and every one that they may judge the people 4. Where are the believers condemned for usurping the keyes and because being ignorant they cannot discharge that calling Where is the carelesse governing of all and every one of the faithfull rebuked in the word of God as a digging of the Lords talent in the earth I adde two things to confirme this 1. Our Divines disputing against the great Pope the Bishop of Rome and against the little Pope the Prelate his god-son and first born come out of the Popes loynes as Calvin Beza Iunius Zanchius Sadeel Pareus Vrsine Whitaker Reynold and Amesius Baines Parker Didoclavius c. They prove if such power of the keyes and plenitude of order and jurisdiction were in these two creatures the Pope and the Prelate the wisedome of Christ in his Word should have set downe the canons for the regulating of the power besides the canons that concerneth all other Bishops or Pastours for the heads or Monarchs dutie in the common wealth is carefully set downe in the word as what a man the King should be but the word hath no canons for the power of the keyes and the regulating of that power in all and every believer man and woman 2. If God set downe a Canon and requires abilities in the Church guides as Elders labouâ—ing in the word and doctrine and governing and in Deacons that he requireth not in all believers then the power of the keyes is not in the Church guides and in all believers also but the former is said 1 Tim. 3. for it is required in a Minister that his power of the keyes may be said to be of God that he should rule his owne house well else how should he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take care to governe the Church of God One may be a believer and yet this is not required of
imployed to edifie one single congregation who were all ordinary worshippers of God within the walles of one house 4. We see how the false Apostles and teachers laboured to make Paul a despised Apostle amongst them as is cleare in the 2 epist. ch 10. ch 11. ch 12. and so their meeting together 1 Cor. 5. 1 Cor. 11. 1 Cor. 14. must be expounded of their meeting distributively not collectively as though all met in one house and suppose that the paines of so numerous a company of Prophets should do nothing but feed one single congregation which meet all in one house yet there was here a Colledge of many Pastors Prophets Doctors and Elders who have power of excommunication so faith Robinson that there were many Doctors and Teachers in this Church and proveth it well from 1 Co. 12. for which see what our own Divines say as Calvin Beza Pareus Bulling Martyr Pelican Pomeran So also Chrysost. Theoph. Oecumen Ambros. Lyra. Caietan So I thinke this place thus discussed is much against independent Churches and for the presbyteries power They object 2. Act. 14. 2. Then appointed they Elders by the peoples consent in every Church Ergo Every Congregation hath power to chuse their owne Pastors and Elders Answ. 1. Paul and Barnabas the Apostles of Christ chose Elders in every Church with the peoples consent Ergo a congregation wanting pastors who ordaineth Elders can and may of themselves ordaine Pastors and Elders What a weak consequence is this Pastors in an Apostolick Church ordained pastors Ergo the multitude have power to ordain Pastors I rather inferre the contrary Ergo there are no congregations of believers independent who have power to ordaine Pastours without a Colledge of Pastours and observe saith Caietan on that place That the fasting and prayers of the Apostles were at the Ordination of Presbyteries 2. Suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were applyed to the people I see not what can in reason be said against Vasquez who saith it will follow only they were created by the consent of the people and a man more to be respected then Vasquez Fran. Iunius saith that lifting up of the hands may well be meant of Paul and Barnabas their hands See also Tilen Calvin Beza and Bullinger Ordinary Election saith hee is from this commended and this forme of rite of lifting up of the hands was borrowed from the Grecians who gave suffrages with lifted up hands However the peoples free election is hence authorized which forme was used in Cyprians time Quando ipsa plebs maximè habeat potestatem vel eligendi dignos sacerdotes vel indignos recusandi quod ipsum videmus de divina authoritate descendere ut sacerdos plebe presente sub omnium oculis deligatur dignus atque idoneus publico iudicio ac testimonio comprobetur It is nought that Bellarmine saith they had not jus eligendi power of choosing but jus ferendi testimonium de-vitâ ac moribus power to give testimony of the life and conversation of the pastors chosen but good man he seeth not that this is a power of Election by Cyprians testimony and no power of choosing which is a contradiction and so saith Theodoret avouching this to be the minde of the Councell of Nice in an Epistle to the Bishops of Alexandria and the first generall Councell at Constantinople Only from the time of Frederick the ij who died ann 1300. were the people excluded from the power of choosing Pastors and Elders and this was the deed of Gregory the ix as Krantzius reporteth Vasquez defendeth Illyricus in this whom Bellarmine refuteth It is true some say the election of Alexander the iij. which was foure hundred yeares before was made by the Cardinals only without the peoples consent But 1. What may the Antichrist not dâ— his deed is not law 2. Who can beleeve such a dreamer as Radevicus who alleadgeth this Platine I grant saith that Gregory the 7. was chosen 500. yeares before by the Cardinals only But to these I adde Gregory was a lawlesse man and from lawlesse facts without the authority of Scriptures and Synods no lawfull election without the consent of the people can be concluded But what can be said against Chrysost. Leo and Gregor Magn. and many cleare testimonies for us which are to bee seene in Gratian. all affirming that the ancient Church required the consent of the people to the ordination of Elders but all these expresly speake of popular cognition of the good parts gifts and holinesse of the chosen Elders and doe still ascribe authoritative Ordination of Elders to the presbyterie of Elders as all Ancients with one pen affirme They object from Col. 2. 4. That the Church of Colosse had order and so discipline within themselves Ergo Colosse was an independent Church And that same they alleadge of the Church of Thessalonica which had the power of Excommunication within themselves 1 Thess. 3. 6. Answ. Seeing Epaphras Col. 1. 7. and Archippus Col. 4. 17. and others were their pastors at Colosse it is no marvell that they had discipline within themselves but what then therefore they had discipline independently the Congregation not standing under subjection to the Presbiterie it followeth no wayes 2. They had discipline within themselves not being compassed with sister-Churches in a Christian consociation it will not follow therefore Churches confâ—ciated with other Churches 2. Churches in case of aberration 3. Churches in points of discipline that concerneth many Churches 4. In the case of difficulties that cannot be expedited and determined by the particular Churches it will not I say follow that they have power of discipline independently and without subordination to superiour judicatures 3. The conclusion to be proved is that one pastor with some ruling Elders and beleevers is the most supreme ministeriall Church subordinate to none other Church assemblies now in Thessalonica 1 Thess. 5. 12 13. there were many pastours who warned and admonished them The Syrian saith who stand before your face to teach you Beza saith they were teachers so Erasmus Calvin Bullinger so he stileth the pastors so Marlorat Sutlu Brightman Scultetus 4. They object The seven Churches of Asia are commâ—nded or rebukâ—d by Christ for exercising or omitting discipline every candle sticke stood by it selfe and held forth her owne light if they had had dependency one upon another one message would have served them all but onely Thyatâ—ra is charged for sufferinâ— Jâ—zabell to teach if they were one Church the whole would have beene gulty of the sinnes of the part the whole being negligent to disciplinate the part but every Church is rebuked for it's own fault Ergo every one was independent within it selfe So M. Best Author of Presb. gover exam and the femall doctrix Childley Answ. The first of these seven to wit Ephesus was not a particular congregation but had a