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
key toward another this way but these are not the keyes ecclesiastically and formally that are given to the Church seeing one man is not the Church But only the keyes materially used in a private way as a common servant at command of the Lord of the house may use the keyes and give broad to the barnes but it followeth not hence that the keyes are given to him authoritatively as to the Steward by speciall office because this servant of charitie useth the keyes or rather that which is in place of the keyes which is the word in a private way CHAPTER III. Whether or no the Church of believers in a Congregation be the first Church having the highest power of jurisdiction within it selfe and that independently and power above and over their Eldership to constitute and ordaine them by an intrinsecall power received from Jesus Christ and by that same power to censure and depose them when they become scandalous in life or corrupt in doctrine THe determination of this question so neare of blood and kindred to the former two is of much force to cleare many doubts in this subject Hence I propound these following distinctions as very considerable 1. A Church independent is twofold either a Church of believers in a congregation having originally the power of the keyes within themselves to make or unmake their officers 2. Or an Eldership of one congregation including the congregation that may from an intrinsecall power without subordination to Synods provinciall or nationall exercise all jurisdiction This question is of the former independent Church 2. A Church is considered two wayes 1. As totum essentiale this is a mysticall Church consisting of only bâ—lievers or of persons as professing faith a Church of faithfull of Saints 2. The Church is considered as totum integrale made up of officers and a flock this Ames cals an instituted Church others a Ministeriall Church as we consider John as a believer or John as an Elder or minister of a Church 3. There is a twofold Primacie answerable to this One whereby a number of believers is the first mysticall body of Christ immediately united to Christ as a mysticall body to the head This is a mysticall or Christian primacy or to speak so firstnesse or principality 2. There is an other primacy or principalitie ministeriall wherby such a number of men are the first subject of the keyes having power of binding and loosing first and immediately from Christ as is proved Ch. 1. 4. 3. Christ hath a twofold influence as head upon these two bodies one influence of speciall and saving grace upon the Church of believers An other common influence communicating to the ministeriall body the power of the keyes and gifts which hee gave to men to be Pastours and Teachers and Elders when he ascended on high and leâ— captivitie captive Neither do they looke right on this question who will have the power of the keyes an essentiall propertie of the Church of believers for there is no reciprocation here betwixt the propertie and the subject seeing the power of the keyes is in many that are unbelievers and not of Christs mysticall body Many warrantably preach Christ to others and seale the covenant to others who are unsaved men remember the builders of the Arke and many are Christs mysticall body that have not the power of the keyes All believers are not Eldâ—rs having power of order Hence our 1. Conclusion If wee speake of a Christian primacie and eminency of grace the Church of believers sincerely professing the faith and believing is the only first true visible Church 1. The essence and definition of a called and effectually translated company agreeth to them and they are the called of God 2. Because the promises made to the redeemed saved and washen Church belongeth to them they are properly the Church builded on the rock the loved and redeemed spouse of Christ. 2. This Church is the true body of Christ which shall infallibly bee glorified with the head Christ. The ministeriall Church is his body also on which hee hath an influence bestowing upon them common gifts but not a body which shall infallibly be glorified but in so far as they are true members of the Church of believers And here observe our brethren have no cause to object to us that there is not a place in all the old or new Testament where the word Church signifieth only the presbyterie or Eldership the contrary whereof God willing I shall shew but I desire that they will produce a place in either the old or new Testament where the word Church signifieth a governing multitude or a ministeriall company of onely believers having power and use of the keyes yet this must be shewed in this dispute if their principles stand good 11. Conclusion A multitude of believers sincerely professing the faith is the first visible mysticall Church because the definition of a visible mysticall Church agreeth to them being redeemed professors of the Gospell So the saints at Colosse Corinth Philippi as not including their guides is a true uisible Church Before I come to the third conclusion I must shew what our brethren hold anent this present question The English puritanisme holdeth every Congregation or Assemblie of true believers joyning together according to the order of the Gospell in the true worship of God to be a true visible Church And that this name is unproperly given to Synods or Assemblies of office-bearers so also the Guide to Zion Parker maketh the Church of believers in any particular congregation to be the highest and most supreme Church in majoritie and power of jurisdiction above tâ—eir owne Eldership or Presbyterie having power to ordaine or depose them above all Synods of Pastours and Elders William Best citeth and approveth the mind of the English Church as he calleth it at Frankeford the Ministers and Seniors severally and joyntly shall have no authority to make any manner of decrees or ordinances to bind the congregation or any member thereof but shâ—ll â—â—ecute such ordinances as shall be made by the congregation and to them delivered Hooker against Paget They whicâ— had compleat and perfect Ministers before any Classes had power to call those Ministers they have authoritie above the Ministers But a particulâ—r congregation had perfect and compleat Ministers perfectly and compleatly called before any Classes To this agreeth the confession of faith of the unjustly called Brownists that every Christian congregation yea two or three sequestred from the whole hath â—ower from Christ of election ordination deposition excommunication of the Elders or Office-bearers set over them And expresly M. Parker a man otherwayes of an excellent spirit for holinesse and learning saith That the supremacie of Ecclesiasticall power is in the Church of believers contradistinguished from their guides Paul and Apollo Here we see
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
a Minister Secondly Parker reasoneth thus Every meane is inferiour to the end but Church guides are meanes ordained of Christ for the Church of believers and the gathering of the Saints as Gods intended end Therfore Church guides are inferiour to the Church of believers and subject thereunto So Paul 1 Cor. 11. proveth the woman to be subject to the man because the woman is for the man Answ. From this is only concluded that Rulers are inferiour in dignitie to the believers which is neither questioned nor denyed by us but it is not hence proved that believers have majoritie of jurisdiction above the overseers or that overseers borrow the power of the keyes from the believers as from the first subject The woman is inferiour in dignitie to the man and the man more excellent but the man suppose he be the end hath not a jurisdiction or Lordly power over the woman Christ the mediator is for the Churches salvation as for the end it followeth not that the Church hath a jurisdiction over Christ. The good Angels are ministring spirits for the good of the heires of salvation Heb. 1. 14. It followeth not by good Logick that the heires of salvation have power of jurisdiction over the good Angels Thirdly Parker reasoneth thus from the dignitie of the Church If the Church bee a Mistresse Spouse and Mother then her guides must be subject to her as servants and sonnes So Bergensis in the councell of Basill So Whittaker proveth the Pope to be subject to the Church as his Mother Answe The Church of sole believers is not the Spouse and mother of the Church guides but the ministeriall Church of Pastours and elders is Queene Mother that begetteth the sonnes of Zion to God and so all the authoritative power that the mother hath it is from the Fathers and Pastours that beget children to God Other wayes one private Christian that is a meanes of begeating a pastour to the faith of Christ hath power of jurisdiction over the Pastour which no wise man will averre when Divines subject the Pope to a generall Councell they make him with good reason inferiour to a ministeriall Church Fourthly Parker reasoneth thus If Christ communicate a greater measure and a more immediate presence of his spirit to the Church of believers than to the overseers Then the most supreme power of jurisdiction is given to the believers and not to the overseers So Whittaker where there is mâ—joritie of power there is majoritie of assistance of the Holy Spirit ruling the Church many eyes see more than one I will be with you to the end of the world is promised to the Church So our Divines reason against the Pope Greater is the Temple than the gold that sanctifieth the Temple the altar than the sacrifice The faithfull cannot fall away the guides except they be believers may fall away neither is there a promise of salvation remission of sinnes made to the guides which is made to the Church of believers Ans. If the wayes of Christs presence with the believer and with the overseers were one and the same the argument would say some thing but they are of divers kindes Therefore I deny this Where Christ is more immediately present there is the more supreme power of the keyes or there is the power of the keyes more principally for it is a caption a non causa for Christs presence by faith is not the cause of the power of the keyes Saving grace is not the cause why God giveth common gifts for then a holier pastor should be more essentially a Pastor Baptisme administrat by him should bee more essentially baptisme then the baptisme administred by a lesse holy or a prophane pastour this is the errour of the Donatists to hang the worthinesse of Gods ordinances upon the worthinesse of the instruments one baptisme is not more essentially baptisme than another Whatever be the goodnesse or badnesse of the Minister the power of the keyes essentially is one and the same in all God doth more assist and more abundantly blesse one mans ministerie than another but the difference there is in the effects and manner of working not in the essence and nature of the keyes as we say a man of thirty yeares is more and greater of stature and a bigger man than a child of foure years old but a man of thirty yeares is not more essentially a reasonable creature than a child of foure yeares old for the nature of man is alike essentially in both The goodnesse of God and his good pleasure is the cause why God giveth the power of the keyes to some persons and not to othersome the grace and holinesse of a man is not the cause It is dangerous to averre that the power of the keyes is more or lesse in persons according as they are more or lesse sanctified and graced of God for then Mary Magdalene hath more power of the keyes and hath more ecclesiastick authoritie than Iudas or any unbelieving Pastour duely called of Christ and his Church And therefore it is a sickly consequence to reason from the excellencie of the promises of grace and the measure of holinesse to the power of the keyes or the measure of the power of the keyes Our Divines reason well from a greater majoritie of grace and light pastorall or of gifts pastorall or ecclesiastick to inferre the majoritie of power of jurisdiction and of this speaketh Whittaker and our Divines There is a greater measure of the Spirit of prophecy and of grace ministeriall promised to the whole representative Church of Christ convened in a Councell Occumenick than to one man the Pope or to a Prophet and they give but doe not grant that the Pope is a Prophet when they hold him to be a thiefe or a robber Hence they prove well the Pope to be inferiour in power of jurisdiction to a generall councell of Pastours and Elders 2. It is utterly false that they say where there is more stabilitie of grace and holinesse there is more authoritie and ecclesiastical power When both the subjects are not capable of ecclesiastick power now the subjects are so here the Eldership is a subject capable of the keyes but the communitie of believers that are private Christians and no more are not capable of this power and they beg the question who reason with us in this argument It is soule reasoning to say the snow is whiter than a Raven because there is more of cold qualities elementarie in the snow nor in the Raven because the Raven is not white at all Aristotle taught us long since at the Schooles that the comparative degree could not be ascribed to the subjects of whom the positive degree is denyed Because a Raven is not white it is vanitie to prove that snow is whiter than a Raven Believers are not capable of the keyes remaining only believers except God freely call them to the Ministeriall state Believers I
was not amongst the Elders only but amongst all the beleevers neither were the Elders onely pussed up nor did they onely not sorrow that the incestuous man was not cut off but the belâ—evers also were puffed up and did not sorrow that he was not cut â—ff Ergo all the beleevers had voices in iudging and excommunicating 2. Of old not the Levites onely were to purge out the leaven but all Israel also Ergo here not the Elders only are to purge out this leaven 3. Paul writeth not to the Elders onely not to be mixed with the fornicators but to all the faithfull 4. The faithfull and not the Elders only were to forgive 2 Cor. 2. Answ. I will first answer these reasons and withall shew how the people had hand in excommunication and might prove that there was a Presbytery of many Pastors at Corinth and not a single Congregation of one Pastor and some few Elders and beleevers who did excommunicate I retort these Arguments These with whom the fornicator did converse and so leavened them these who were pusâ—ed up and sorrowed not at the mans fall and at his not being cut off by excommunication these were judicially to excommunicate with the Elders But the fornicator conversed amongst beleeving women and children and did leaven them beleeving women and children were puffed up and sorrowed not Ergo Beleeving women and children did judicially excommunicate but the conclusion is foule and against the Argumentators Ergo so must some of the premisses be foule and false but the assumption is most true therefore their major proposition must be false therfore they must first acknowledge a representative Church with us and that men onely did judicially excommunicate and not all the faithfull except they make women ordinary Judges usurping the authority over men Then the number of these who were puffed up and sorrowed not at his fall c. must be more then the number of the persons who should judicially excommunicate 2. The authors of Presbyteriall govern exam say Elders are principally to iudge and to be leaders and first actors in excommunicating and people are to follow in the second roome and assent So say our Divines Walleus Bucanus Rollocus Beza Therefore Paul cannot rebuke private beleevers because they did not excommunicate judicially in the first roome for then Paul should have rebuked the Elders and leaders for not excommunicating in the order answerable to their place and power and because they did not judicially and authoritatively lead and goe before as first actors and prime moderators in the judiciall act of delivering of the man to Satan and so Paul cannot in reason rebuke all the faithfull amongst whom the scandalous man did converse and who were pusâ—ed up and sorrowed not at the mans fall because they did not excommunicate judicially at most they can be rebuked onely for not excommunicating in the second roome and in that orderly and subordinate way sutable to their place and power 3. I see no foot-step of any tollerable ground in the Text why it should be alleadged that all the faithfull men comming to age to speake nothing of beleeving women and children are rebuked for not excommunicating judicially the fornicator but rather the contrary that the faithfull out of office were not to excommunicate judicially For applying these words as a reproofe to beleeving men v. 2. And ye are puâ—fed up and have not rather sorrowed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the end that he that hath done this deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken from amongst you He useth the passive verbe not the active whereby it appeareth that the beleevers were patients rather then agents in the not judiciall and authoritative taking away of the man from amongst them and that their fault was that they moâ—ned not to God for the mans fall and the remisse negligence of the Elders by whose authority he might have been authoritatively delivered to Satan Pareus saith that he blameth the beleevers security Calvin their not being humbled at the fall and Cajetan they boasted that the fornicator was the sinner not they 4. That great Divine Junius doth excellently observe that Paul ioyneth himselfe as an extraordinary Elder with the ordinary Eldership of Corinth v. 4. When you are gathered together with my spirit For as I observed before Paul requireth not only that they be gathered together in the name of Christ which is required in all meetings for Gods worship in Prayers Word and Sacraments but also here he requireth that they meet saith he with my spirit that is with my Presbyteriall power of the keyes and 1 Cor. 4. 21. with the authority which the Lord hath given us for edification 2 Cor. 10. 8. as I am an Elder So said the Prophet to Gehazi 2 King 5. 26. went not my spirit with thee that is my Propheticall power Col. 2. 5. For though I be absent in the â—lesh yet I am present in spirit Now the beleevers out of office did not convene in this meeting indued with Pauls Ministeriall and Pastorall spirit for single beleevers receive not Ministeriall spirit from God neither is such a spirit promised to them Give an instance in Scripture of this promise and we shall lose this cause but this spirit for doctrine and discipline so given to Pastors 1 Cor. 4. 21. 2 Cor. 10. 8. Col. 4. 17. 2 Cor. 4. 1. 2 Cor. 5. 18. 1 Cor. 12 28 29. v. 17. therfore the comming together with Pauls spirit that is with his ministeriall power of the keyes as an Elder must be restrained to the Eldership of Corinth and cannot be applyed to single beleevers men women and children who yet were puffed up and sorrowed not v 2. therefore this is not a gathering together of an independent Congregation of beleevers men and women meeting with Pauls spirit and his presbyteriall power of the keyes in an authoritative and judiciall way to excommunicate but it must be a gathering together of these who had such a spirit and power pastorall and ministeriall as Paul had I deny not but the faithfull conveened or were to conveene in this meeting with the Eldership for praying and hearing the word preached which must be conjoyned with excommunication but the meeting is denominated pastorall and presbyteriall with spirituall power from the speciall intended end in that act which was authoritatively to deliver the fornicatour to Satan and Vrsine thinketh not without reason that the man was excommunicated and there being a space interveening betwixt Pauls writing of the first and his second Epistle to the Corinthians that Paul 2 Cor. 2. writeth for relaxing him from the sentence of excommunication Also Paul when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have already iudged as present meaneth not a popular or private judging as we say the Physitian judgeth of the disease by the pulse and the Geometer judgeth of figures as Marsilius speaketh but understandeth a joynt authoritive judging with
may not preach nor baptize that so they may be prepared for the ministery according to that 1 Tim. 3. 13. For thâ—y who have used the office of a Deacon will purchâ—â—e to themselves a good degree and great boldnesse in the faith Answ. What Philip and Stephen did in facto in an extraordinary fact nihil ponit in iure it belongeth nothing to Law but the 〈◊〉 of it selfe is a serving of Tables and a taking of the burden of caring for the poore of the Pastors that the Pastors may give themselves to the word and prayer Acts 6. 2 4. Now if Deacons ex officio turne Preachers and give themselves to the word and prayer then by the Apostles reason Acts 6. 4. they cannot serve Tables but they must have other Deacons to take the burden of the poore off them that they may give themselves to the word 2. Christ ordaineth Mat. â—8 18. Apostles and Pastors their successors to preach the word and not Deacons 3. There shall be moe officers in Gods house given for the edifying of the Saints then Pastors and Doctors even preaching Deacons yea all the offices in Gods house shall be Preachers the Prelate to Formalists is a peece of a Preacher the Pastor and Doctor by their office must preach the ruling Elder is nothing to them and the Deacon is a teacher and so all are teachers ex officio why then doâ—h Paul 1 Cor. 12. difference betwixt Governours helps and teachers seeing all are teachers 4. Rom. 12. He who sheweth mercy and he who distributeth are differenced by their specificke acts from the Pastor who exhorteth and preacheth 5. Paul requireth 1 Tim. 3. that the Pastor be apt to teach but he requireth no such thing of the Deacon whose qualification he describeth at length 6. The well using of the Deacons office is no more by 1 Tim. 3. 13. a degree to the ministery or pastorall calling then much boldnesse in the faith is a degree thereunto for he who ex officio doth preach and baptize is not a degree to a Pastor as he who discourseth is not in degree to be a man or in preparation a man onely but he is formally a man now to preach and baptize are specificke acts of a Pastor Mat. 28. 18. and so the Deacon must be formally a Pastor as he is formally a a man who can and doth performe acts which proceed only from the specificke forme of a man 7. It is a mystery that a Deacon may preach and baptize but he may not administer the Sacrament of the Lords Supper For 1. Philip an Evangelist as well as a Deacon might have done both 2. Is the Sacrament of the Lords Supper holier then the Sacrament of Baptisme that the Deacon may administer the one Sacrament and not the other But this is a Masse-mystery there is no Transubstantiation in Baptisme and therefore a woman a laicke as they speake may baptize but he must be a consecrated and orderly Priest who hath power to make and create the naturall body of Christ. So Greg. de Valentia Suarez Vasquez Bucanus teacheth us 3. The word of God knoweth not any who have power to baptize and have no power to administer the Lords Supper 8. The Popish Libeller in the Survay saith when now contributions and collections cease the Deacon may preach and baptize Then Deacons ordained Rom. 12. 8. Acts 6. 4 5. 1 Tim. 3. are now out of the world and they have given to us for a well made Deacon an ill made and a spilt Minister but the cause remaining the office should remaine the Churches poverty remaineth For the Prelate hath a singular faculty of creating beggars in his Officiall-Courts Q. 9. How is it that you have taken away widowes which was an office established by the Apostles Rom. 12. 8. For some say they should be gone because they were temporary and the heate of the Easterne Countries which caused sicknesse required them but they are not needfull now So saith Cartwright Others make them perpetuall as Fenner some make them to be women as Cartwright some men as Travors some neither men nor women onely as Beza and Junius Answ. The perpetuall use of that office we thinke continueth that is that there be some to shew mercy on the poore which are captives exiled strangers diseased distracted and that there be Hospitals for that effect and Chirurgians Physicians aged men and women but that widowes were officers in the Church as Elders and Deacons are we thinke no but that that service may be performed by men or women as the Church shall thinke good Cartwright thinketh no other then what I say Fenner thinketh well that the sicke should alwayes be cared for neither by men only nor by women onely as Beza and Junius thinke but by both as need requireth Quest 10. Presbyteriall government cannot consist with a Monarchy you ioyne with Papists in oppugning the Princes authority in causes Ecclesiasticall Cartwright Viretus Calvin teach that the authority of Kings commeth immediately from God the Creator not from God in the Mediator Christ. So the Survay Answ. It is the slanderous malice of Court-Sycophants to say a friend to Christ cannot be a friend to Caesar but we set downe our mind here anent thus 1. Concl. Presbyteriall government and the regall power of Monarchs doe well consist Paul a favourer of this government 1 Tim. 4. 14. commandeth that prayers be put up to God for Kings and all who are in authority and so doe we teach 2. Conclusion Our adversaries here corrupt the mind of Cartwright Viretus Calvin and others who say that the authority of Kings come immediately from God as Creator and not from God in Christ as Mediator For the kingly power is considered two wayes 1. In generall as kingly and in the person of heathen Princes who know nothing of God as a Redeemer in the Mediator And so the kingly power in generall as given for the good of all humane societies in generall is from God the Creator for the good of all societies whither heathen or Christian. So Nebuchadnezzar Darius Nero and Julian were essentially Kings and yet had not their kingly power immediately from the Mediator Christ except in this generall sense that the kingly power is a lawfull ordinance of God warranted by the word of God and Testament of our Testator Jesus Christ because these are essentially Kings and lawfull Magistrates who either never heard of Christ nor any thing of God but onely that he is Creator of the world or then who persecute and hate the name of Jesus Christ. It may be that the fruits of persecuting Princes their government redound to the â—ood and salvation of the Saints and that by accident as all things worke out for the good to those who love God Now â—ormalists denying such to be lawfull Kings as either know not
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
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
single believers who cannot lawfully preach Therefore single believers are not the subject of the keyes 4. Argument Such power of the keyes without the which the Church of Christ is perfect and complete for government is superfluous and so not of Divine but of humane Ordination But the Church is complete and perfect in its government in that there are in it believers Pastours Doctors Elders and Deacons suppose no power of the keyes be in the communitie of believers The proposition is Parkers so reason the Fathers Cyrill Chrysostome Basil Augustine Beda so William Best M. Iacob M Robinson I prove the Assumption The Eldership have no oversight in the Lord and there is no necessitie or exercise of the keyes as Elders if all believers have a ministeriall power to bind and loose as M. Smith and others teach and if all edifie by the keyes as Parker saith and judicially censure excommunicate and ordaine or depose their rulers as the English Puritanisme and authors of the presbytery examined doe prove from 1 Cor. 5. and Guide to Zion For ten believers being nothing but believers by Divine right or al 's well the governing Church without the Eldership as having them suppose all the Elders were believers Where also there be twentie times three believers they have all in their owne families the power of the keyes and so there are twenty Churches complete and independent within themselves joyned in twentie neighbour families all under one covenant with God and flying all knowne sins Now when Christ saith If thy brother offend thee and obstinately refuse to heare tell the Church Which of the twenty three shall the Brother wronged have recourse unto tell the Church as reason would say must bee some visible Church Senat or judicatorie but all these twenty threes met within their houses are independent Churches if they be believers as we suppose and all visible Churches Shall wee thinke that Christ hath left a grieved brother to a blind Tell the Church and yet who can know this Church for all have alike interest in Christ which of the twenty threes bee the Church that Christ meaned in these words Tell the Church by this doctrine none can dreame 5 Argument The multitude of believers hath either this power of the keyes from Christ and from heaven or from the earth and from men for I thinke our brethren will not dreame of any ecclesiastick positive law not warranted in Gods word for a third for this Papists teach This is Christs argument for John Baptists ministerie If from Christ and Heaven it is either from the law of nature or from some divine positive law from nature it is not For 1. the power is not naturall but supernaturall reaching a supernaturall end the gathering of the Saints Eph 4. 11 12. neither is this power such as can have nature for its Author as Almain saith seeing it is above natures reach And so also saith And Duvallius If happily they say it is from good consequence naturall for because of the claime and interest that the faithfull have in Christ Christs keyes are given to them as God giving Christ he giveth all other things with Christ. I Answer This maketh no man but a believer yea no gifted pastour capable of the keyes except hee have faith in Christ which we shall hereafter refute as contrary to Scripture Neither can it bee from any positive law or grant or promise in the new Testament that all the members of the Church shall be Princes Rulers Commanders that Christ hath left none to be over other in the Lord. If this be from men it is a humane ordinance and cannot stand See what Bellarmine saith to this purpose 6. Argument The power of the Keyes is either given to the believers as believers or as they are such whome God gifteth for government selected from amongst others if the later be said we have our intent and the keyes must be given immediately to some selected guides If the keyes be given to believers as they are such and under this reduplication Then 1. All believing women and children have authoritie in the Lord over the congregation which as Duvallius saith is not to be admitted for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea 2. saith Paul Baynes If the power of the keyes and teaching had beene given to all believers all should have beene made Pastours and Doctours though not to continue so in exercising the power And so all must have the power of seeing as the Church eyes and Watchmen and all the power of hearing as the Church eares and certainely the second act must proceed from the essence and first act as moving must proceed from a living soule to laugh from a reasonable soule so to excommunicate judicially to judge correct cast out bind and loose all which Parker and others prove to agree to believers from Matthew 18. and 1 Corinth 5. must flow from a ministeriall principle and so all must bee eyes and eares which is against the varietie of the gifts of the spirit If the whole body were an eye where were the hearing if the whole were hearing where were the smelling v. 14. for the whole body is not one member but many yea a collection of many members Hence 7. Argument That is not to be admitted which overturneth the order established by Christ of commanding and obeying and which everteth the integrall members and parts of a visible politike ministeriall body of Christ but to give the power of the keyes to all and every one overturneth this order of Christs Ergo This doctrine is not to be admitted The Major is undenyable I prove the Minor The ministeriall Church is divided as Junius saith in Sheepeheards and flock some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Overseers and Watchmen others such as are to submit and obey some are Watchmen then they have some that they watch over Some Shepheards ergo they must have Sheep Some Ambassadors in Christs stead Ergo They have some to whom they carry the Embassage Heralds Witnesses Stewards Fathers Saviours Sowers Reapers builders then they must have a People House Sonnes Ground c. upon whom they exercise their native operations But if all have power of the keyes and power to edifie by binding and loosing all should be Overseers Watchmen Sheepheards Ambassadors and if all were Fathers where were the Sons What a worke would this be that all Christians must leave their trading husbandry arts sayling and oversee the Church and judge and determine Church matters betwixt brother and brother So Francis Iohnson reasoneth Master Smith answereth two things to this 1. The Elders saith he shall obey the voice of the Church in things commanded by God and all the Saints are to obey
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
of the keyes for if admonition private per modum communis charitatis and not per modum specialis delegationis were an act of the keyes then because an Elder woman is to instruct the younger one woman should have both the power and actuall exercise of the kyes towards an other woman this is absurd Their seventh Argument is from the Parisian Schoole All things are yours whether Paul or Apollo or Cephas c. So they cite Revel 2. 27. So Robinson and so Smith so Parker To whom Christ is given for a King to them the power of Christ the King is given Also to whome the covenant and Christ is given to them all the promises 2 Corinth 1. 10. Psalm 133. 3. Act. 2. 39. And so the power of binding and loosing is given Answer 1. All are yours finaliter that is all are for you avd tend to your salvation 2. All are yours in fructu in the fruit that God bringeth out of all Paul or Apollo their ministerie out of life and death that is faith comfort salvation are yours this is true But all are yours subjective inhaesive formaliter All are yours formally and in possession it is false for then yee should be all earthly Kings all Pastours to preach and administer the Sacraments 2. Christ and the promises are made to one single believer and that a woman a childe but a single woman is not the Church having power to bind and loose in heaven 3. The promise of binding and loosing is made to the faithfull that is for their good and edifying but not to them as the subject for in that place it is said The world life and death are yours how can the world be in the faithfull as in the subject They doe not possesse all the world how is death in them as the subject except they be dead 8. They reason thus Christ hath given in gift Pastors to the Church Ergo He hath given them the authoritie of Pastors for God mocketh not his Church to give them gifts whereof they are not capable Hence Parker inferreth that the power of the keyes is in the believers immediately and in the Rulers at the second hand and borrowed from them Answer First I retort the Argument Christ hath given the actuall exercise of the keyes the preaching of the Word and the administration of the Sacraments to the Church of believers will it hence follow that believers because they are believers are capable of the exercise of the keyes This is against Parker himselfe 2. Christ hath given Pastours to the Church in gift that is to the Church as the Subject and first disposer of these offices it is most false for the Rulers of the Church or Presbyterie is the first subject and these who authoritatively under Christ doe ordaine pastours the Church of believers doth only elect and choose them by a popular consent Christ hath given Pastours in gift to the Church that is for the Churches good and edification hence it followeth not that believers are uncapable of Pastours in the way and manner that they are given to them God mocketh not Israel when he giveth to them David as their King but it followeth not the people are the first subject of the Kingly power 9 Parker reasoneth thus ibid. The power spoken of Mat. 16. and 18. should be applyed to all the Church and to Christs friends not to his enemies there is no ecclesiastick power in heretikes and Schismatikes What is the cause seeing both heretikes and also believers doe exercise the power of the keyes that the keyes are given to the one that is to believers as to the end and not to heretikes Surely as Gyprian saith because the authoritie is given principally to believers as to the end and to them principally and to others secondarily as they are esteemed parts of the Church of believers and have their authoritie derived from believers Answer The power spoken of Mat. 16. 18. is given to the visible governing Church whether they be believers or hypocrites providing they be Pastours and Elders called lawfully by the presbyterie and chosen by the people and the power of the keyes is given to the eldership that hath the oversight of the flocke in the Lord 1 Thessal 5. as to the subject but yet this power is given to the Church of believers to gather them in to Christ and for the reprobate to cleare Gods justice and to make them inexcusable and there is no reason to aske a cause Why both believers and heretikes exercise the power of the Keyes seeing Christ gave this power to believers and not to heretikes for I say Christ hath given the power of the keyes to both when he gifteth both with abilitie to discharge the places and giveth them authoritie in his Church And it is a false ground and not farre from Anabaptisme that there is not Ecclesiasticall power in heretikes and Schismatikes Iudas and all called Pastors and Elders suppose they be before God but plaistered hypocrites and covered Wolves have no lesse the power of the keyes as is cleare Matthew 7. 22 23. Philippians 1. 16. then Paul or Peter And also it is false that Rulers have their authoritie from believers they have their offices by way of ordination from Christ and the Presbyterie and by way of popular election and designation from professors of the Church bee partly believers partly unbelievers 10. M. Smith reasoneth thus Christ gave the power of binding aâ—d loosing Mat. 18. not to the Presbytery but to Disciples and Bretâ—ren because vers 15. 17. the Disciples move a question concerning the Kingdome of Heaven and Christ teacheth that little ones that is Brethren and Disciples are not to be offended but to be sough when they are lost v. 15. he teaches the duties of admonition in the degrees thereof for the winning of brethren He speaketh of Brethren and Disciples attributing to them power of binding and loosing v. 19. promising the hearing of their prayers if they be but two or three v. 21. 22. teaching them remission of offences private unto seventy times seven times Answer All this dependeth upon this Argument If the whole scope and intent aime at Disciples and Brethren then power of binding and loosing is given to brethren which connexion is most false and loose Christ speaketh to believers of the power of the ministeriall Church or Preaching Baptizing Ergo Hee giveth to these hee speaketh unto and to all brethren power to binde and loose and preach and baptize This doth not follow for so a power to preach and baptize is given to believing women Christ speaketh to his Disciples as Disciples of the dominion of the Kings and Princes of the Gentiles of false Prophets Wolves in Sheep-skins ergo he giveth to his Disciples a power to be Kings and a warrant to be false Teachers it followeth no wayes 2. By a brother v. 15. is not meant a true believer but a brother in
our brethrens minde cleare Ten or twenty believers in a congregation have from Christ 1. The supreme power of the keyes 2. They are the supremest and highest Church on earth 3. Above Pastours and Elders even convened in a Synod in Christs name 4. Some few believers cloathed with no ecclesiasticall office may ordaine Pastours and Elders deprive and excommunicate them 5. Give ordinances and lawes to the Eldership 6. When Synods or assemblies of office-bearers are met in assemblies and cannot agree in their canons the matter is to be referred by appeale or reference to a company of believers cloathed with no ecclesiasticall function as to the most supreme ecclesiasticall judicatorie on earth These are points unknown to Scripture which our brethren hold Hence out third conclusion The Church of believers in eminence and primacie of Christian dignitie is above the Church ministeriall as ministeriall 1. In dignitie 2. Stabilitie 3. Causalitie Indignitie 1. Because the Church of believers is the redeemed and conquested purchase of our Lord Jesus but all the office-bearers or the ministeriall Churches of Pastours and Elders on earth are not his redeemed ones in so far as they are no more but officers and ministers of the house except they be believers and so they fall in to the redeemed Church which is a better world than to be naked pulpit-men 2. In stabilitie because the advocation of Christ that the gates of hell shall not prevaile against the Church of believers and the promises of the Covenant for perseverance standeth good for them But no such promises of stabilitie are made to naked Church guides but if they guide well they fare the better only common gifts are promised to them which cannot take them to heaven 3. In causalitie the Church of believers are superiour and above the Church of Church-guides because Rulers and Officers are servants and meanes imployed by Christ for the Church of believers as for the end office-bearers are for believers as the meanes for the end but believers are not for office-bearers Medicine is for our health and meate for our life and the end is the cause and so excellenter than the meanes because of these three respects and of the necessity of consent of believers in all acts of Government Christs kingdome being a willing people The Fathers Tertullian Origen Cyprian Chrysostome Augustine Epiphanius Ierome Cyrill Hilarie and our late Divines Junius Chemnitius Martyr Calvin Beza Willet Fulke Bucer and our brethren Baines and Ames doe ascribe a superioritie and so an authoritie to believers as to the fountaine and cause of jurisdiction above Ministers and give the exercise of jurisdiction only to officers not because officers have not the power aswell as the exercise but because the being and operation of officers is all for the Church Gerson also in this subjecteth the Pope and we every Pastour suppone he were a double Lord Prelate to the Church that is to the Councell or Assemblie of the Church and that in a fourefold respect 1. Ratione indeviabilitatis because the ports of hell shall not prevaile against the Church but the Pope or the Pastour is a man may nod and totter 2. Ratione regulabilitatis because the Church in a Synod may regulate and line the Pope or pastor when he crooketh because hee is not essentially a right line 3. Ratione multiplicitatis because the Church containeth in it the Popes or Pastours power but the Pope or Pastour containeth not in his bosome the Churches power 4. Ratione obligabilitatis because the Church may appoint lawes to oblige both Pope and Pastour but the Pope or Pastor cannot oblige the Church Now as the Church of believers is above the Church guides in Christian dignitie and excellency of grace for asmuch as the saving grace of faith is more excellent than the common graces of the power of the keyes yet in an other respect the Church guides are a Church ministeriall in authoritie and jurisdiction above the believers Therefore Junius saith the Pastour and the flock are in divers relations above and inferiour to one another Hence 1. Every one of these two Churches are first and highest each in their owne kind The Church of believers is the highest and most supreme Church I speake of a Christian supremacie and dignitie in the one kinde Also a ministeriall Church is the highest and most supreme Church in its kind to wit in a ministeriall authoritie But that which we prove is that we see not in Gods word a Church of sole believers that is a governing and ministeriall Church having the keyes and power and exercise of jurisdiction over the Eldership and Church-guides whatever our brethren say on the contrary Our first Argument is Because such a Church in name or thing is not in the old and new Testament Therefore this independent Church to us is nothing for the Antecedent we require precept promise or practice for such a Church 2. We have proved that the power of the keyes is no wayes given to sole believers ergo farre lesse can the exercise of that power be in them over their guides except we establish a popular government where all the members of the Church have the power of the keyes and doe actively use them and judge ordaine consttuite despose and excommunicate their rulers 3. Every lawfull power of jurisdiction is regulated by precepts in Gods word But this power in believers over their guides is not so regulated for Gods word giveth precepts to regulate the Kings power to his subjects that he play not the Tyrant the Masters power to his servants that he deale equally with them the parents power over the children that they provoke them not to wrath and so in all lawfull powers that are of God But in no place hath God said Ye that are the flocke and sheepe oversee and governe your sheepheards nor hath he said ye that are sheep children sonnes of the house use your power over your shepheards fathers in God stewards in Christs house with moderation and longanimitie and wisedome nor hath he said yee sons â—lock and people of God feede governe and rule these that are your fathers in God and have the oversight over you in the Lord not as lords over the Lords inheritance but as good examples to the flocke yet this must be in Scripture if this power be of God 4 If the Eldership and Church-guides be rulers and governours taking care of the house of God 1 Tim. 3 4 5. Such as rule well the people 1 Tim. 5. 17. such as must rule with diligence Rom 12. 8. and feed the flock of God not as lords over Gods inheritance taking the oversight not by constraint 1 Pet 5. 2. such as are over the people in the Lord 1 Thes. 5. 12. such as rule over the people and the believers watching for their soules and must give an account
when overseers will not by their authority remove a wolfe and a false teacher extremis morbis extrema remedia Hard diseases and desperate have need of desperate cures But it is an oâ—her case when in a constitute Church there is a government of Christ established for there are two things to bee considered here 1. A popular but withall a private substraction and separation from the Ministery of a knowne Wolfe and seducer and this the Law of nature will warrand than licet tutelâ inculpatâ uti as Parker saith from Saravia So the son may save himselfe by a just defence in â—leeing from his madde father or his distracted friend comming to kill him Now this defence is not an authoritative act nor act judiciall of authoritie but an act naturall that is common to any private person yea to all without the true Church as well as within to take that care in extreme necessity for the safety of their soules that they would doe for the safetie of their bodies 2. The question is whether the community of beleevers may doe this that is whether they by the power of the keyes given them by Jesus Christ may deprive and excommunicate the Pastor because the Law of Nature in some cases may warrant a private separation from a corrupt ministery 3. The case is not a like here as in a free Common-wealth for a free Common-Wealth containeth Ordines regni the estates that have nomotheticke power and they not only by the Law of Nature may use justa tutela a necessary defence of their life 's from a Tyrants fury but also by the Law of Nations may authoritatively represse and limite him as is proved by Iunius Brutus Bucherius Althusius Hâ—nonius Therefore Henning Amisaeus do well distinguish betweene plebem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populum for indeed the multitude excluding the States or the base of the people can hardly have an other Law against a Tyrant then the Law of Nature but the Common-wealth including the estates of a free kingdome hath an authoritative So Isiodor Origen Aristotle Plato Tit. Livius Plutarch and that of the Councell of Basil Plus valet regnum quam rex the Kingdome is more worth than the King as Silvius citeth is approved by all but the multitude of sole beleevers have not the keyes at all and therefore they can doe no other thing but use a necessary defence of their soules And what Keckerman and Hottoman saith is not against us Also Gerson in name of the Parisians going to the Councell of Pisan saith a Councell may be gathered without the Pope without the guides of the Church two wayes Charitative when Charity reigneth 2. Authoritative when the case of the Churches ruine requireth that a Councell should bee and if the Pope and Pastors refuse to convene and the necessary defence of soules is the like here 7. No power is given to Pastors absolutely but to edification and so upon condition and therefore if the condition cease the power ceaseth But say yee It ceaseth What then it followeth not they should be deprived by the Church but by the Synod yea but you will say it followeth for the power is not given for the edification of the Synod and not for their destruction but for the edification of the Church and this destroyeth the Church Also Synods cannot alwayes bee had Answ. If the power bee abused wholly it ceaseth and the Pastor before God in foro interno hath losed his power If it bee abused in one or two acts it is not losed else a King doing against judgment and justice and a Pastor doing against pietie should leave off to be a King and Pastor which is hard to affirm 2. The power authoritative is given by the Presbytery for the edification of the Church principally and for the edifying of Synods and Elderships Secondarily but hence it followeth not that this power should bee taken away by the Church of sole beleevers Object Synods saith hee cannot bee had ordinarily Answ. So neither publike preaching at some times It followeth not therefore that publike preaching is not a meane of edifying because through accident and iniquitie of time the publike preaching cannot be had 8 Parker reasoneth from the stability of the Church Where there is more stabilitie there is more authority as our Divines reason proving the Pope to be inferiour to the Councell 1. A Church cannot be gathered in the name of Christ but there is the power of Christ 1 Cor. 5. 4. Matth. 18. But a Church may be and was constitute at first saith Saravia without Elâ—ers and Pastors 2. The Church hath ecclesiasticke auâ—hority when the overseers are absent as in the reformed Churches or when by heresie they lose their authority the authority of the overseers dependeth on the Church but the authority of the Church dependeth not on the overseers 3. When the Pastor is dead the Church keepeth still her authoritie when the Pope is saith Bellarmine the keyes remaine in the Christs hands and he giveth them to the next Pope Behold fleeing keyes saith Morton Ans. A ministeriall Church is never gathered in Christs name while there be a ministerie unlesse you would say Peter is a man before he be a reasonable creature which is a contradiction some few beleevers may meete together but they cannot preach baptize censure while Christs power of the keyes bee given them except by an extraordinary power from I. C. 2. What if a Church of beleevers bee by order of nature before there be overseers Yet have they not the keyes while CHRIST call some of their number out to give them the Keyes for there was no power of the Keyes of the New Testament while Christ gave it to Iohn Baptist and called the twelve Disciples else their calling to bee Apostles should not bee a conferring on them the Keyes which is false for when Matth. 10. 1 5. they are sent out with power to preach he gave them the Keyes â—nd yet they were a Church of Disciples before and first called to faith and then to the Keyes and to the Apostleship 2. The Church of beleevers have no authority Ecclesiasticall nor power of the Keyes if all the Pastors on earth were removed from the Church by Death and in that case the Keyes should indeed bee only in Christs-hand and the case being extraordinary Christ behoved extraordinarily to supply the want of ordination which Timothy Titus and other Elders doth ordinarily give for the Church of beleevers could not give that which they have not and yet Bellarmines Keyes are â—leeing Keyes for he hath no cause to say when the Pope dieth The Keyes flee to Heaven for there are living many thousand Pastors and Elders who have the Keyes suppone the Pope died and never lived again 10. Parker reasoneth thus If Peter stand up Acts 2. in signe of reverence as standing is in Scripture
Numbers 16. 9. 1. â—hro 19. 11. Ezec. 44. 11. John 3. 29. before the multitude of believers then he acknowledged their authority above his But Peter did the former Acts 2. Answ. This argument concludeth not the power of the Keyes to bee in the multitude There is Authority of grace in a multitude professing the Truth but not power of the Keyes and certainely we denie not simply but beleevers are farre above all overseers But the question now is of superioritie and honour of jurisdiction 11. If nothing must be done in a Church without the common consent of believers then beleevers have jurisdiction above their over-seers but the former is true Act 15. Act. 1. I may adde what these of the Separation say The faithfull had knowledge and consent in elections Act. 1. 15 23 26. Act. 6. 2 3 5. and 14 23. and 15. 23 25. For hearing and deciding Ecclesiasticall controversies Act. 11. 2 18. and 15. 2 22. and 21. 18. 22. for writing generall letters Act. 15. 25. for sending some to build other Churches Act. 11. 22. for sending the benevolence of Brethren to other Churches 1 Cor. 16. 3. and 2 Cor. 8. 19. for excommunication 1 Cor. 5. Mat. 18. Ans. If this be a good Argument All publike Church businesse is to be done by knowledge and consent of beleevers and cannot be done by their over-seers done Therfore the faithfull have jurisdiction over the over-seers Answ. We will borrow the Argument and give it back againe for us no publike businesse is to be done without the knowledge and consent of Eldership Ergo The Eldership hath the jurisdiction 2. That all be done by their consent I grant but with these distinctions 1. Their quiet and tacite consent for there is not required an expresse consent by word of mouth of all the multitude as of women speaking in the Church for they should give reasons of their consent if an expresse consent be required 2 Consent of manyest not all els the Churches deed should bind none absent 3. A consent popular not judiciall els they are all made Judges 4. Their privity is thought a consent how could six thousand that our Bretheren make an independent Church in the Apostles time all speake 2. All judge in Excommunication 3 All reason dispute propone answer as Judges must doe heere grave Beza our Divines Calvine Bucer Bullinger Melancton Beza Bucan Pareus Rivetus Sibrandus Junius Treleatius the fathers Cyprian Jerome Augustine Nazianzen Chrysostome Ambrose Theodoret Theophylact require all to be done consentiente plebe But my Bretheren what if there be a discord and beleevers deny consent In a matter of Excommunication Zepperus Zanchius Beza Bucanus Pareus thinke the Eldership should not excommunicate 2. But what if the contagion of the not excommunicated leaven the whole lump I see not how believers have a negative consent 3. If the matter be a point of necessary truth to be determined and the Pastours and Elders in the Lord and from his Word command it as a necessary truth to be obeyed but the Beleevers consent not I aske whither or not that which Watchmen command from Gods Word and authoritatively and judicially in his name ought not to stand as an obliging Mandat and Canon even when the Beleevers gain-say Our Bretheren say the Mandat tyeth and obligeth materially and in it selfe but not ecclesiastically because beleevers doe not consent it hath not the force of a Canon seeing they have the keyes Ans. But this Canon Arrianisme is Heresie we suppose is all one both materially and Ecclesiastically according to that Hee that heareth you heareth me and so it tyeth being determined by Pastours with others Synodically conveened Shall it oblige the one way Ecclesiastically being preached and not the other way being Synodically determined because the people consenteth not Certainly if power of preaching be a power of the keyes all that are silent to that which is preached give a consent to what is preached for silence at the hearing of a vow when it is lawfull to speake is a consent Numb 30. ver 14. Now it is lawfull to any member of the Congregation to speake against what is unfound in Doctrine publickly delivered so it be spoken timously Hence it must follow that what tyeth and obligeth as an act of the keyes in preaching tyeth also when determined by the Eldership suppose all the Congregation doe not judge and determine judicially I may say that by our Bretherens grounds preaching is a publick Ecclesiastick act of the keyes and of the whole Church for the Church preacheth by her Pastour as by her mouth and servant receiving authority and the keyes to preach from the Church Therfore all must give their consent to what is preached els it is not the Word of God or to be judged and reputed to tye us to faith and obedience no lesse then publick acts of the Church and this were strange to say the word preaching is not the word obliging ecclesiastically except all believers women and children confirme it by their consent and suffrages judicial 12. Parker reasoneth thus If Peter render an account to the particular Church of believers at Jerusalem of his eating with the uncircumcised and of what may be judged scandalous then the judiciall power of censuring Church-guides is in the hands of the people But this Peter the Apostle did Act. 11. not as Gratian saith ut doctor mansuetudinis but as â—erus saith ex officio And as Gerson saith non ex humili condescensione sed ex debito obligatione not of Humility but of duty So reasoneth Best also So Almain saith Pope Nicolas said to Lotharins except he would abstaine from the coâ—pany of his excommunicated whore he would complaine to the Church he said not he would take order with him himselfe as being above a Councell When Symmachus the Pope contended with some he gathered a Councell and they iudged the matter If two Popes contend for a Popedome saith Almaine a generall Councell is to determine Answ. The Major is not true Peter is to purge himselfe before any one brother offended of a scandall and farre more before the Church Yea the necessity of his salvation and so the law of nature forbidding to offend the weake willeth him to purge himselfe if he were a Pope saith Occam now one offended brother is not a church and so the Superiority of jurisdiction in believers is not hence concluded 2. He purged himselfe before the Apostles and Bretheren ver 1 and not before the Brethren onely 3. If he had done wrong he was obliged to confesse his scandall before one offended believer and also before all the Church but that prooveth not jurisdiction in the believers 13. Paul rebuketh Peter before the Church of Antioch ergo That Church of Antioch might iudge Peter Ans. The same answer sufficeth 2. It is not proved that in the presence of Believers only Paul did
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
a Congregation And these have not the power of all the keyes as of ordination of Pastors and so of deposition seeing in the Apostolike Church there were alwayes a number of Pastors at the ordination of Pastors onely they may performe some acts of discipline that concerneth that flocke The adequate and proper subject of full power of the keyes is the presbytery of Pastors and Elders as we shall prove hereafter 3. Conclusion The power of the keyes indirectly commeth from the Church of beleevers to some select officers I say indirectly not directly because howbeit beleevers by no innate and intrinsicall power of jurisdiction in them doe ordaine officers yet they are to give a popular consent to the election of their officers as the word of God all the â—athers and our Divines teach against Papists and Prelates who take away this power from the people of God Now by this popular election men are put in that state whereby they may be and are ordained office-bearers by the laying on of the hands of the Elders And this our brethrens arguments prove and no more Hence the power of the keyes commeth to the officers three wayes whereof we deny one 1. As if the Church of beleevers received the keyes first from Christ then by authority from Christ did give over the use of them in some acts to the officers and did appoint them her servants That this is not according to the Scriptures of God I hope by gods grace to prove 2. The power of the keyes and all power of jurisdiction and order is first in Christ then immediately communicated to the Apostles and their successors in them and here the offices and power is of Christ Jesus onely 3. As the application of the man to the office and the office to the man is twofold one by popular election such a man pleased the multitude Act. 1. Act. 6. Another by authoritative ordination or imposition of hands to an office in Gods house which they would have by a multitude of beleevers having no ministeriall function but is not in the Apostolike Church of the New Testament that ever we can reade We find out ordination by the presbytery 1 Tim. 4. 14. 4. Conclusion The essence and definition of a Church doth not ex aequo equally and alike agree to the Church of beleevers and Ministers or office-bearers or to a company of a visible Church made up of these two parts beleevers and officers as our brethren speak of their visible Church My reason is cleare Beleevers are essentially and properly the mysticall body of Christ and the Church of redeemed ones Eph. 5 25. Act. 20. 28. And the Church builded on a rocke which they say received the keyes from Christ which I dare not say but the Church of officers that are only officers and no more that is called of God and his Church and cloathed with a calling to be Pastors and Doctors Elders Deacons are not the redeemed of God but may often be and are reprobates and not members of Christs true body according to the influence of saving grace Now from this I inferre that beleevers and office-bearers make not one common and true mysticall body that hath received equally the keyes from Christ and that these predications are unproper and figurative and that literally and in rigor of the letter they are false Sion bringeth good tydings the Church giveth sucke and milke to her children the Church begetteth a man childe because the Pastors of the Church doe these things For there is no effective influence or causality comming from the Church of beleevers in these and the like Pastorall actions except that they pray for these fruits of a Ministery they chuse the men for the worke but doe not ordaine them But we cannot say that the Church doth formally preach and beget children to God in and through preachers as their servants as a King speaketh such a businesse by his Legat and Embassador and our King doth governe and reigne in Ireland by his Deputy Here the Kings authority hath influence in the acts of his Deputy and Legat For where will Scripture beare this The beleevers at Colossee preach to the beleevers at Colossee by their servant Archippus Philippians preach to Philippians by their servant Epaphroditus And the Church exerciseth authority and governeth her selfe in and through the servants sent by her selfe And the faithfull Thessalonians are over themselves in the Lord and obey themselves in their servants and Ministers sent by themselves how I say will the holy Spirits stile of language make these in rigor true but according to our brethrens tenents they are most true Katheren Childley against Edwards saith pag. 10 11. When the hand launceth the foot it cannot be said properly the action of the hand alone because the hand is set on worke by the body if the body be destitute of the power for the motion of the body commeth not from the hand but the motion of the hand from the body So this Argument would say The Pastor preacheth as the mouth of the Church and preaching is an act of the whole Church performed by the Pastor as their servant or mouth And so the power of preaching must be first in the Church and not first in the Pastors as motion is first in the body and not first in the hand Answ. The comparison holdeth not The Pastor is Gods mouth Jer. 15. 19. Luk. 1. 70. But Pastors are not the mouth of the Church and the motion is here from Christ principally from the Pastor as the mouth instrumentally from the Church objectively and finally and the comparison of the body naturall halteth in this It may be objected 2 Cor. 4. 5. We preach not our selves but Christ Jesus and our selves your servants for Christs sake Therefore Ministers are the servants of the Church Answ. Ministers may be thought the Churches servants two wayes 1. Subiectively as if they had their authority from the Church and were Pastors of men or from men This is the questioned sense that we deny 2. finaliter that is they are servants not of the Church but for the Church as Christ is called our servant Mat. 20. 28. And the Angels our ministring spirits yet neither Christ nor the Angels have authority and a Calling from us to their service It is as if one would say The Physitian hath skill from the sicke person which is false because God gave him skill for the sicke person and not from the sicke person 5. Conclusion We judge this distinction against Scripture and reason that the power of the keyes essentially fundamentally and originally is in the Church of beleevers and the exercise only and some borrowed acts of the keyes should be in the officers 1. Because we are not to distinguish where the Law doth not distinguish because this distinguishing is unknowne to the Scripture which never giveth the keyes to the beleevers 2. The comparison which Parker fetcheth
from the Parisians holdeth not Sight is in the eye as the instrument but it is principally and originally from the whole man for the whole man seeth by the eye The authority of the Church is as the soule in the whole body as Bridgesius saith and in every member of the body Howbeit it doth not exercise the power in every member but it seeth by the eye and heareth by the eare so the power of the keyes is in all and every one of the faithfull but it exerciseth some Acts ministeriall as preaching baptizing in the guides and other are Acts in other members of the body but the power is in all But I answer That this comparison halteth many wayes 1. The body is a physicall organicall matter capable of the soule and a kindly or naturall house or shop for the soule to worke in and every member may exercise some vitall operation by the soules inacting of it as hearing smelling seeing moving growing c. But the Church consisting of beleevers and Ministers that are often opposed by way of contradiction as beleevers and non beleevers and a beleever that is no more but a beleever is not capable of the power of the keyes it being gratia gratis data a freely given gift of God except the Lord be pleased freely to give it by some Law or promise And so these that are only beleevers are as the woodden leg or the eye of glasse in the body wanting all authoritative power of the ministery where God hath not gifted and called them now every member of the body is inacted by the soule 2. If this comparison hold well as every member of the body liveth and is denominated a living thing howbeit every member be not an eye or an eare by the information of the soule so every toe and finger liveth by the inacting of the soule actu primo and moveth and groweth actu secundo so must every beleever in the body of Christ Man and woman be actu primo and essentially a ministeriall part and office-bearer having authority from Christ and also actu secundo exercise some ministeriall acts for such as is the nature of the act such is the nature of the power and such as is the power such is the act If the power be ministeriall so is the act If the act be not ministeriall as it cannot be in these onely that are beleevers especially women and children so neither is the power 3. The whole man seeth by the eye heareth by the eare but the beleevers see by their owne eyes as they must live by their owne faith and not with the Pastors eyes neither doe they grow by that soule of grace by which the Pastor groweth 3. The Beleevers must either be the virtuall or the formall subject of the keyes They are not the virtuall subject or cause as flint is a cause of fire for our brethren say that the beleevers formally performe acts of the keyes and that they rebuke they excommunicate they chuse their officers which is an authoritative act of the keyes as they teach Now a virtuall cause is not formally the cause of the effect as fire is the cause of fire and doth not formally performe acts of the formall cause food doth not formally make motion in the body but onely virtually But they are forced to acknowledge that beleevers are the formall subject of the keyes It is absurd that one should essentially and actu primo have the power of the keyes and yet he may not preach nor baptize that is as if one had a reasonable soule and yet could neither discourse nor move nor walke 4. The power of the keyes is either in the officers as officers or onely as beleevers if as officers then they cannot borrow the keyes from beleevers seeing they have them as officers suppose they be not beleevers and that is against the meaning of this distinction if they have the power of the keyes onely as beleevers then all Ministers that are non-beleevers want the keyes 5. Office-bearers have either a nearer and more ministeriall power of the keyes then beleevers or onely that same ministeriall power if the former be said the ministery is but a naked act that some exercise at the Churches direction sometimes and no habituall power whereby Paul is made a Minister Col. 1. 25. and Epaphroditus is denominated a faithfull messenger Phil. 2. 25. for so one shall not be a Minister of Christ but when he is in the act of his ministery against Scripture and reason If office-bearers have onely that same ministeriall power that beleevers have Then Ministers cannot ordaine others to be Ministers except they be beleevers and a Minister shall not preach from an inward principle proper to a Minister but from a principle common to him with other beleevers which maketh no diâ—ference betwixt a beleever and a Minister but in the naked acts And this is all one as to say a man doth walke naked and yet he is void of life he preacheth and hath no other inward power ministeriall then any beleeving woman or childe hath 6. If the power of the keyes be originally in the Church of Beleevers and the exercise only in officers then Pastors in rigor of speech are the Churches servants and so not over them in the Lord. 2. Pastors are sent by the Church from the inherent and innate power of the Church as if the Church had a dominion and authority over the Pastors hence will it follow that Pastors have their authority from Beleevers which is most absurd For then if Beleevers should receive the keyes immediately from Christ to be communicated to others and applyed to men fit and able therefore this application is not a making of a Minister or a reason why Archippus is a Minister as the reason why a fire burneth a dry tree is not the application of the tree to the fire but the nature of the fire and drinesse of the timber If one should bring out from amongst ten glasses one and hold it out to the Sunnes light and beames this refulgent beauty and glancing is not from the man that bringeth the glasse before the Sunne except occasionally the glancing splendor is from the nature of the glasse and the Suns light And the man applyeth not the light of the Sunne to the glasse but bringeth out the glasse to the light of the Sunne So doe Beleevers but apply the fit person in their wise election to Gods office and they apply not the office to the man for it is presupposed they are tyed to the rules 1 Tim. 3. requiring such a man as is of good report apt to teach c. and the application is not in the free-will of people or Pastors neither hath God left it to Beleevers in generall what men they place in offices So Spalato 7. It cannot stand with Christs wisedome that he hath conferred an excellent supernaturall power of the keyes that reacheth
is a Church not assembled to prophecying and praying but to rebuking to judiciall censuring by binding and loosing where all private persons as their witnesses the offended brother be they publike or be they private persons yea suppose a woman otherwise forbidden to speake in the Church met for worship 1 Cor. 14. may speake in this Church for a woman may offend and be excommunicate or be offended for scandals betwixt woman and woman is to be removed 3. The Church spoken of here is such a superiour and judiciall seat as ought to be obeyed in the Lord under the paine of excommunication and to whose voice and sentence coactive the contumacious is said to be disobedient as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to disobey in the holy tongues doth signifie But a multitude of beleevers are no such superiour and judiciall seat as may be obeyed or disobeyed by inferiours under the paine of excommunication for it is without the warrant of Gods Word that all Christians Pastors Elders and Doctors are under the judiciall and coactive sentence of beleevers 4. What ever Church may excommunicate every member thereof convened with the Church may inflict all inferiour censures also for whosoever may inflict judicially the greater punishment may inflict the lesse but all the members of the Church of beleevers may not in this assembled Church inflict lesser punishments For example a woman a sonne a servant who are all equally the true members of the true Church of beleevers being beleeving professors may not in an assembled Congregation rebuke publikely her husband and Pastor his Father and Master For publike rebuking being a degree of teaching and especially in the assembled Church the Apostle will not have the woman to teach publikely and usurpe authority over the man nor any to exhort and rebuke in the Church but Pastors 5. These to whom the essence and definition of a Ministeriall Church having power to excommunicate as this Church hath that power Mat. 18. 17. doth necessarily and essentially belong these and these only are here understood under the name of the Church But so it is that the essence and definition of a Ministeriall Church having power to excommunicate agreeth not necessarily and essentially to a company of true beleevers assembled Church-wayes ergo by the name of a Church here is no wayes understood the Church of true beleevers assembled Church-wayes The proposition is undenyable for out of the words may be gathered a definition of a Ministeriall Church to wit an Assembly that has power of preaching and binding and loosing and so of all Church-censures I prove the assumption To have power to preach convene before them and judicially cognosce and sentence and excommunicate a contumacious member doth agree to these that by no necessity are beleevers because to have power to preach and excommunicate essentially require no more but that persons be 1. professors of the truth 2. that they be gifted to preach and governe 3. that they be duely called thereunto by the Church as Judas and others are but all these three are and may be in a company in whom is no saving faith as the word and experience cleare For howbeit to be a called Pastor the like I say of Elders Doctors Deacons and visible professors require faith in Christ as a gracious element and necessary ingredient to make him a saved man Yet it is not required to the essence of a Pastor Yea Parker Answorth and authors of Presbyter govern ex acknowledge professors to be members of a visible Church and so to have power of the keyes who are but rotten hypocrites and what wonder seeing God onely seeth the heart and men cannot see farre in a milstone 6. All the arguments proving that the power of the keyes is not given to all beleevers but onely to the overseers of the Church and proving that the government of Christs house is not popular but in the hands of the Elders proveth the same for this is a ruling and authoritative and judging Church 7. Pareus saith The Church here meaned is the Church to be complained unto but none can complaine to a multitude 8. The practise of the Apostolike Church 1 Cor. 1. The house of Eloe being grieved with the schisme of Corinth telleth not the whole beleevers but telleth it to Paul and in him to the Pastors who had the rod of discipline in their hands and the Spirit of God giveth rules about receiving complaints to the Eldership Tit. 1. 13. and never to all beleevers therefore the rebuking and excommunicating Church spoken of here must be the Church of Elders 9. The Church here is those to whom the keyes are given Mat. 16. 19. I will give to thee the keyes whatsoever thou shalt bind on earth shall be bound in heaven but here the keyes are given to Peter and in him to the Apostles and those to whom he said Joh. 20. Whose sinnes ye forgive they are forgiven and whose sinnes ye retaine they are retained for that is to binde and loose in heaven as they should bind and loose on earth and to whom he said As my Father sent me so send I you but this Christ said to the Church of the Apostles and Elders for he hath not sent every beleever as his Father sent him for that is a Pastorall sending as is cleare from Mat. â—8 18. All power is given to me in heaven and in earth Hence he draweth a conclusion v. 19. Goe therefore and teach c. Which clearly includeth the keyes and power of preaching baptizing and governing which agreeth not to all beleevers in any tollerable sense As Theophilact Chrysostome Cyrill August Hieron Cyprian teach and that this place Ioh. 20. As my Father sent me so send I you cannot be common to all beleevers the Fathers teach Theophilact in loc He saith to them Enter ye in my ministeriall charge Cyrill in loc Chrysost. ibid. Creati sunt totius orbis Doctores Aug. in Psa. 44. Hieron Epist. and Evagrin Cyprian Epist. 41. in locum Pauli omnes successisse 10. The onely apparent Argument against this interpretation is weake and so our interpretation must stand For they say that the word Church is never taken but for a company of beleevers and the redeemed Eph. 2. 20. builded on the rocke Christ. I deny not but the word Church is very sparingly taken for the overseers onely yet it is taken in that sense and there is reason why it cannot bee otherwise taken in this place for Revelation 2. The Angell of the Church of Ephesus Smyrna c. standeth for the whole Church and the whole Church is written unto under the name of the Angell of such a Church Which may be demonstrated thus 1. because not only the Ministers but the people that have eares to heare are all
Pastor We desire an instance 2. All ordination by practise and precept in the New Testament is by more Pastors then one yea by a Colledge of Pastors which is cleare Acts 1. 13. the eleven Apostles were at the ordination of Matthias and the Apostle Peter presideth in the action And Acts 6. 2. the twelve Apostles did ordaine the seven Deacons ver 6. and prayed and laid their hands on them ver 6. It is vaine that Turreâ—remata and other Papists say that Peter himselfe alone might have chosen the seven Deacons See for this Whitgyft opposing Turrecremata and Whittaker Also see Acts 13. 1 2 3. Prophets and teachers with the Apostles sent Paul and Barnabas to preach to the Gentiles and they fasted and prayed and laid their hands on them So Paul and Barnabas if there were not more Pastors with them Acts 14. 23. appointed Elders in every Church with fasting and prayer Acts 20. 17. ver 28. There was a Colledge of preaching Elders at Ephesus and at Philippi Phil. 1. 2. Bishops and Deacons at Thessalonica 1 Thes. 9. 12. a multitude that is more then one Pastor that were over them in the Lord and laboured amongst them and admonished them ver 13 1 Tim 4. 14. a Colledge or Senate of Presbyters or Pastors who ordained Timothy by the laying on of hands 2. If ordination of Pastors in the word be never given to people or beleevers or to ruling Elders but still to Pastors as is cleare 1 Tim. 5. 22. Tit. 1. ver 5. Acts 6. 6. Acts 13. 3. 2 Tim. 1. 6. 1 Tim. 4. 14. And if ordination in the word of God be never in the power of one single Pastor except we bring in a Prelate into the Church then one Pastor with one single Congregation cannot exercise this point of discipline and so not all points of discipline 3. If the preaching Elders be charged by the Spirit of God to watch against grievous wolves speaking perverse things Acts 20. 29 30 3â— and rebuked because they suffer them to teach false doctrine and commended because they try false teachers and cast them out Rev. 2. ver 14. ver 20. ver 2. if they be commanded to ordaine faithfull men 2 Tim. 2. 2. and taught whom they should ordaine Tit. 1. 5 6 7. 1 Tim. 3. ver 2 3 4 5. 1 Tim. 5. 22. and whom they should reject as unmeet for the worke of the Lord Then one Pastor and a single Congregation have not the power of this point of discipline and so they are not independent within themselves but the former is said by GODS Word Ergo so is the latter 2. Argument That government is not of God nor from the wisdome of Christ the law-giver that deviseth means of discipline for edifying the people by the keyes and omitteth meanes for edifying by the keyes the Elders of every particular congregation but the doctrine of independent Congregations is such Ergo this doctrine is not of God The proposition is cleare Christs perfect government hath wayes and meanes in his Testament to edifie all rankes and degrees of people for the perfecting of the body of his Saints Eph. 3. 11. 1 Cor. 5. 4 5. Mat. 18. 15 16. Iohn 20. 21 22 23. I prove the Assumption If a pastor and six or twelve Elders turne scandalous in their lives and unsound and corrupt in the Faith there is no way of gaining them by the power of the keyes for there be but three wayes imaginable 1. That they should censure and use the rod against themselves which is against nature reason and unwritten in the Word of God 2. They cannot be censured by Presbyteries and Synods for the doctrin of independent Congregations doth abhorre this And thirdly they cannot be censured by the multitude of believers for 1. The Lord hath not given the rod and power of edification such as Paul speaketh of 1 Cor. 4. 20 21. to the flocke over the over-seers 2. This is popular government and worse the flock made over-seers to the Shepheards the sons authorized to correct the fathers 3. We desire a pattern of this government from the word of God Our third argument is from many absurdities That doctrine is not sound from whence flow many absurdities contrary to Gods Word but from the doctrine of independent Congregations without subordination to Synods flow many absurdities contrary to Gods Word Ergò that doctrine is not sound The Major is out of controversie and is cleare for the Scriptures reason from absurdities 1 Cor. 15. 14 15. Iohn 8. 55. I prove the assumption as 1. The Prophets shall not be authoritatively judged by Prophets and Pastours but by the multitude contrary to that 1 Cor 14. 29. Let the Prophets speake two or three and let the other judge 2. Authoritative and judiciall excommunication was in the Pastors and Elders power 1 Co. 5. 4. 1 Tim. 1. 20. 2 Cor. 10. 8. 1 Cor. 4. 21. this doctrin â—uâ—teth authoritative and judiciall excommunication into the hands of all the people 3. All the assemblies of Pastours in the Apostolick Church for the discipline which concerned many Churches upon necessary causes shall be temporary and extraordinary and so not obliging us now as Acts 1. Act. 6. Act. 11. 1. Act. 8. 14. Act. 13. 1 2 3. Act. 15. Act. 21. 18 19. 1 Tim. 4. 14. and yet these same necessary causes of such assemblies as Divisions betwixt Grecians and Hebrewes heresies schismes remaine in the Church to the worlds end 4. Those who authoritatively governe and ediâ—ie the Church are men separated from the world not intangled with the affairs of this life 2 Tim. 2. 2 3 4 5. therefore if all the multitude governe and over-see both themselves and their guides they are not to remaine in their callings as trades-men servants merchantâ— lawyers c. but to give themselves wholly to the over-seeing of the Church contrary to that which the Word of God saith ordaining every man to abide in his calling 1 Cor. 7. 20 21 22. Col. 3. 22. 1 Thess. 4. 11. 5. Believers are over-seers to excommunicate deprive censure and authoritatively rebuke their pastors and so 1. pastors of pastors over-seers and watch-men over their Over-seers and Watch-men 2. The relation of pastor and flock of feeders and a people fed is taken away 3. That which the Scripture ascribeth to pastorâ— only 1 Tim. 5. 19 20. Tit. 1. 13. v. 9. is given to private professours 6. The brotherly consociation of the authority and power of jurisdiction in many sister-Churches united together is taken away there is no Christian-communion of Church officers as Church officers 7. All particular Churches are left in case of errours to the immediate judgement of Christ and obnoxious to no Church censures suppose they consist of six or ten professours only 8. The grounds of the doctrine are these same arguments which Anabaptists and Socinians use against the places of Kings Judges Magistrates to wit that believers are free redeemed
bought with a price all things are theirs and therfore all power which consequence is no stronger the one way then the other 9. It layeth a blot upon Christs wisdome who hath appointed congregations to be edified by no power of the keyes in case of aberration aâ—d incorrigible obstinacy 10. It maketh the Word of God imperfect which setteth downe no Canons how the believers of an independent Church should governe and Paul teacheth how Timothy and Titus and all Church-men should governe 11. It excludeth not women from usurping authority over men by judging excommunicating ordaining pastors seeing they are the body and Spouse of Christ as believing men are 12. It maketh the Sacraments no Sacraments the baptized non-baptized and in the place of Turkes if possibly the pastour and the ten professours of the independent Church be unbelievers which is too ordinary 13. By this an assembly of Pastors and Elders from divers congregations have no more the power of the keyes then one single man who may counsell and advise his brother 14. Extreme confusion and inevitable schismes hence arise whilst such a sister-Church saith I am Pauls and her sister-Church saith I am Apollo's and there is no remedy against this fire 15. The patterne of a Church governing and ministeriall consisting of only believers is neither in all the Scriptures antiquity nor in the writings of Divines But of these I shall speake more fully hereafter God willing 4. Argument That Doctrine is not to be holden which tendeth to the removing of a publick Ministry but the doctrine of independent Churches is such Ergo the doctrine of independent Churches is not to be holden The proposition is out of doubt seeing Christ hath ordained a publick Ministry for the gathering of his Church Ephes 3. 11. 1 Cor 11. 1 Cor 14 1 Tim 3. 1 2 3. Heb 13. 17. 1 Thess 5. 12 13. 1 Cor 5. 4. Math 16. 19. Math 28. 18. Joh 20. 21 22 23. I prove the assumption By the doctrine of independency two or three or ten or twelve private Christians in a private Family joyning themselves covenant-waies to worship God is a true visible Church So the English Puritanisme So a Treatise called Light for the ignorant So the Guide to Zion So the Separatists holding Independent Congregations define a visible Church Every company Congregation or Assembly of true believers joyning together according to the order of the Gospell in the true worship is a true visible Church This being the true definition of an independent congregation from the writings of the Patrons thereof I prove that it taketh away the necessity of publick ministery 1. because every twelve in a private Family is this way joyned together and is an independent Church 2 this congregation being independent it hath within it selfe the power of the keyes and is not subject saith the English Puritanisme to any other Superiour ecclesiasticall jurisdiction then to that which is within it self But 1 Katherin against M. Edwards saith p. 7 8. Private Christians have the Spirit Ergo they may pray Answ God forbid we deny but they both may and ought to pray continually but hence it followeth not affirmativè à genere ad speciem therfore they may authoritatively not being called of God as was Aaron and invade the pastors chaire and pray and fast and lay on hands by ministeriall authority as the pastors doe Act 6. 6. Act 13. 3. 2. The Church saith the Feminin Authour p. 8. is not blinde so that none have power of seeing but only the officers Answ. All believers see and discerne true and false teachers 1 Iohn 4. 1. Heb 5. 14. 2 Cor 3. 18. Psal 119. 18. Ephes 1. 17. but it followeth not affirmativè à genere aâ— speciem theâ—fore they doe all see as the eye of the body with an authoritative and pastorall light and eye for then all the body should be an eye where were then the hearing 2 Cor. 12. 17. 3 Within it self there is no jurisdiction ministeriall for in the definition of a Church ministeriall there is deepe silence of Ministers or office-bearers and good reason by their grounds who hold it For it is a society of believers joyned together covenant wayes in the true worship of God which society hath power to ordain and elect their owne pastors and Elders here is the power of the keyes to bind and loose on earth as Christ bindeth and looseth in Heaven Math 18. 18. chap 16. 19 and a ministeriall act of these keyes to wit the ordaining of Pastours Doctors Elders and Deacons before there be any Pastor Doctor or Elder or Deacon A ministery then must only be necessary ad benè esse non ad esse simpliciter to the better or wel-being of the independent Church and not to the simple being of the Church for the thing must have a perfect constituted being and essence before it can have any operation and working proceeding from that being as one must be a living creature indued with a sensitive soule before it can heare or see or touch now this independent Church must have the perfect essence and being of a ministeriall Church seeing it doth by the power of the keyes within it selfe constitute and ordaine her owne Ministers and Pastors and if they were joyned in the worship of God before they had Ministers they did in a visible way being a visible Church in the compleate being of a visible Church worship God before they had Ministers for before they ordaine their Ministers they must keepe the Apostolick order fast and pray and lay on their hands for so did the Apostles Act 1. 24. Acts 6. v. 6. Acts 13. 3. Act 14. 23. 1 Tim 4. 14. 2 Tim 1. 5. So here are publick fasting publick praying publick ordination of a visible and independent Church and as yet they have no Ministers So in case the Eldership of a congregation shall all turne scandalous and hereticall this same independent congregation may excommunicate them Ergo before excommunication they must publickly and by the power of the keyes convince them of Heresie rebuke them pray for them and finally by the spirit of Paul a Pastor 1 Cor 5. 4. judicially cast them out Now let all be Judges if this be farre from pastorall preaching and if here be not ministeriall acts and the highest judiciall and authoritative censure exercised by no Ministers at all and what hindreth by this reason but the independent Church that doth publickly and authoritatively pray fast rebuke convince gainsayers make and unmake by the power of the keyes pastours and Ministers may also without Ministers preach and administer the Sacraments against which the Separatists themselves doe speake and give reasons from Scripture that none may administer the Sacraments untill the pastors and teachers be chosen and ordained in their office But hence we clearly see an independent Church constituted in its compleat essence and exercising ministeriall acts and using the keyes without any ministry
They would not depresse and submit the immediately inspiring Apostelike spirit to mens consent so as men must give consent and say Amen to what God the authour of Scripture shall dite as Scripture This was a villifying and lessening of the authority of Scripture therfore necessarily hence it followeth this was an Ecclesiasticall degrace of an Assembly They object twelfthly That Paul and Barnabas went up to Jerusalem not to submit their iudgement to the Apostles for then they had not been infallible neither for the necessity of an assembly or because Congregations depend dâ—th on assemblies but they did it 1. to conciliate authority to the Decrees 2. To stop the mouthes of false Apostles who alleadged that the Lords Apostles stood for circumcision otherwise Paul himselfe might have determined the point Answ. 1. Paul as an ordinary Pastor howbeit not as an Apostle was to submit to a Synod in this case as an Apostle he might have excommunicated the incestuous Corinthian without the Church but it shall not follow that Paul did write to the Corinthians to excommunicate him for no necessity of a Church-court and Synod but onely to conciliate authority to excommunication and to stop the mouthes of enemies 2. I aske what authority doe they meane 1. authority of brotherly advise But these Decrees bind as the Decrees of the Church v. 28. chap. 16. 4. chap. 21. v. 25. 2 If they meane authority Ecclesiasticall the cause is ours 3. If they meane authority of divine Scripture then this Decree must have more authority thâ—n other Scriptures which were not penned by common consent of all beleevers 4. This is a bad consequence Paul could have determined the point his alone Ergo there was no need of a Councell for the Scriptures and many holy Pastors determine that Christ is equall with God the Father It followeth not that therefore there is no need of one Councell to condemne â—rrius They object 13. There were no Commissioners at this assembly from the Churches of Syria and Cilicia therefore it was not an assembly obliging Ecclesiastically all the Churches of the Gentiles Answ. 1. Suppose Syria and Cilicia had no Commissioners here which yet we cannot grant but give only yet Ierusalem and Antioch had their Commissioners which maketh the meeting formally and essâ—ntially a Synod of many particular Churches met synodically in one for there were many single Pariâ—hionall congregations both at Ierusalem and at Antioch 2. We doubt not but the Apostles who wrote to them the Decrees of the assembly advertised them also of that Apostolike remedy for determining the question seeing they writ to them ver 24. We have heard that some have troubled you with words subâ—erting your soules saying ye must be circumcised Ergo the Apostles tendred their sâ—lvation therefore we are to thinke that Syria and Cilicia had their Commissioners here What if they neglected to send á facto ad ius non valet consequentia they should have sent Commissioners This assemblies Decrees did lay a tye and bond upon the Churches of Syria and Cilicia then it did either tye them as a counsell and advise or or as a part of Scripture or thirdly as a Decree of an Ecclesiasticall Synod If the first be said this Canon doth not lay a command upon them the contrary whereof we find v. â—8 it layeth a burthen on them chap. 16. 4. chap. 21. 28. and Decrees that they must keep The second is unanswerably confuted in answering the tenth objection If the third be said we obtaine what we seeke and so they should have sent Commissioners otherwise the Decrees of Synods shall oblige Ecclesiastically Churches who are not obliged to be present in their Commissioners which neither we nor they can affirme 14. They object That this is not one of our Synods for the multitude of beleevers had voices here And the whole multitude spake for it is said v. 12. Then all the multitude keept silence and gave audience And Whittaker saith they had decisive voices but in your Synods none have voyces but only the Eldership Answ. 1. That the faithfull speake propose and reason our booke of discipline saith So saith Zuinglius Beza yea the Fathers as Cyprian and others Who will not have Acts made against the peoples coâ—sent it is like the multitude speake but orderly seeing the Holy Ghost was here v 28. Whittaker saith only it is like that some of the multitude spake And what marvell then many should speake seeing it was untruth that any of Moses Law which was also Gods Law should be abrogated 2. The Church may send in some cases learned and holy men to Synods who are neither Pastors Elders nor Doctors So was here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brethren that is choise and able men otherwise beleeving women and the whole Church of beleevers comâ— under the name of brethren in Scripture Parker saith well The materiall ground of commissioners at assemblies is their gifts and holinesse the formall ground is the Church calling and sending them 3. That the whole multitude had definitive voices is first against what we have said expounding these words Mat. 18. Tell the Church 2. It is a meere popular government refuted before 3. I reason from the end of the Synod These onely had definitive votes who met together synodically for to consider of this question but these were only Apostles and Elders v. 6. including brethren who only had place to judge as Bullinger and Calvin saith and not the multitude 4. The Canons are denominâ—ted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decrees ordained by the Apostles and Elders Acts 16. 4. Acts 21. 25. 5. By what warrant could the brethren at Ierusalem give Lawes to brethren of other independent congregations of Syria and Cilicia and these also who were absent So this â—hall be no Synâ—d 6. I grant the Epistle is sent in the name of all For 1. to send greeting in an Epistle is not an act of jurisdiction but a sort of Christian kindnessâ— 2. It was done by common consent of all 3. It added some more authority 4. It is possible the sending of the Decrees required charges and expences 15. The Female replyer to M. Edwards the reason saith she why the Church of Antioch sent the matter to be dâ—cided at Jerusalem was because the parties were members of the Church of Jerusalem Acts 15. 1. certaine men which came from Judaea taught the brethren c. v. 24. They went out from us and this proveth independency of Churches for the Church of Antioch judged it an unequall thing to iudge members of the Church of Ierusalem Answ. 1. Let it be that contenders for ceremonies were of the sect of the Pharisees yet the soules of these of Antioch were subverted v. 24. If Antioch had been independent they could have determined the truth to prevent subversion of soules who ever were the authors of that wicked doctrine but their sending their commissioners to
5. 4. 5. and since he tooke this care for a Nationall Church Numb 5. 2 3 4 5. Who can doubt but he hath care of edifying and saving in the day of the Lord Churches of Nations and Provinces under the New Testament yea and a greater care then for saving one single man seeing the influence of his love is bounded first upon the body bride and spouse by order of nature before it be bounded upon one finger or toe or any particular member of the body I meane one single person They answer God hath provided other meanes for whole Churches then to excommunicate them for it wanteth precept promise and practice to excommunicate a whole Church thâ—y are to be rebuked and we must pleade with obstinate Churches Hos. 2. 2. and if they remaine obstinate we are to with-draw our fellowship anâ— communion from them and not to acknowledge them as sister-Churches that is we are to separate from them but there is no warrant to excommunicate them Answ. 1. I say this is a begging of the question for we desire a warrant of Gods Word why sister-Churches may use some power of the keyes against sister-Churches such as is to rebuke them plead with them Hos. 2. 2. and yet we may not use all power of the keyes even excommunication now to rebuke and pleade against a Church to Parker and our brethren is a power of jurisdiction and a sort of closing and shutting of Heaven 2. The Iewes did justly excommunicate the Church of the Samaritans and Christ alloweth therof Iohn 4. 22. ye worship ye know not what salvation is of the Jewes in which words Christ pronounceth the Iewes to be the true Church and the Samaritans not to be the true Church 3. I desire to know what excommunication is if it be not to deny all Church-communion with those who were once in our Church now if this be done by one Sister-church to another sister-church it is no excommunication at all seeing Christ hath not given the power of the keyes to one Sister-church over another for one particular Church is not set over another in the Lord but when the Eldership of many consociated Sister-churches denieth Church communion to one of these consociated Churches having turned obstinate in scandalous sins I see not what this is els but excommunication and authoritative unchurching and ejection of such a Church Also our brethren pleade for the peoples power in excommunicating because all and â—very one of the beleevers are to eschew the company of the person excommunicated therfore all and every one should have hand in excommunicating him as all Israel and not the Judges onely were actors in putting away the leaven so reasoneth Parker M. Best so also the Separatistes yea if it bee right taken so also saith Beza P. Martyr Calvin Marlorat So Chrysostome Augustine for all are to consent to the excommunication of one who is a member of that visible Church with themselves but so it is that all consociated Churches are to eschew the company of an excommunicated by a single congregation supposed by our brethren to be independent Because 1. if they admit him to the Lords Supper with them they prophane the holy things of God 2. They annull excommunication supposed by our brethren duely clave non errante inflicted and so they loose on earth kim whom God hath bound in Heaven they hold him for a member of Christ and a brother whom Christ hath delivered to Satan and will have to be reputed as a Heathen and a Publican Ergo by this reason all should have hand in excommunicating such a person but many Sister-churches consociated together in neighbourly and sisterly Church-fellowship as we heard before cannot excommunicate in their owne persons being possibly twenty severall congregations Therefore they must excommunicate in their Elderships synodically conveened which is our purpose we intend It is but a womanly evasion of the Femall authour who differenceth betwixt rejection of an offending Church and excommunication We may reject saith she an offending Church but not excommunicate Saul rejected God did he therefore excommunicate God â—or this is but a suting of the question it is not simple rejection of an obstinate Church that we plead for but an authoritative unchurching and not acknowledging of an obstinate Church to be any more a Church with whom we can communicate in the holy things of God and this is more then simple rejection or refusing to obey as Saul is said to reject God I grant we seldome find the practice of excommunicating Churches in the New Testament because so long as a number of beleevers are in a Church God leaveth them not all to be involved in one scandalous grosse sinne therfore the presbytery is to censure particular persons and not the whole Church therfore when we separated from Rome which was an authoritative declaration that Rome is now no longer a Spouse of Christ but a strumpet we did not separate from the faithfull lurking amongst them 10. Argument That government is not from Christ that is deficient in the meanes of propagation of the Gospell to Nations and congregations that want the Gospell But the government by independent congregations is such The proposition is cleare 1. Because Christs keyes are perfect and opens all lockes 2. Our Divines hence prove Christ a perfect Mediatour King Priest and Prophet because he perfectly cureth our threefold misery I prove the assumption by the doctrine of independency Pastors and Doctours may not preach the Gospell without the bounds of their owne congregation neither can they exercise any pastorall acts else where saith the English Puritanisme and M. Best and so Pastors and Doctors have now since Apostles are out of the world and the Churches are planted no authority pastorall to preach the Gospell to those who sit in the region and shaddow of death and if they preach the Gospell to those who are not of their congregation 1. They doe it as private men not as Pastours 2. They have no pastourall authority or calling from Jesus Christ and his Church so to doe But certainely Papists as Bellarmine Suarez Becanus Vasquez Gregor de Valentia seeme to say better who will have the authoritative power of sending Pastors to Nations who want the Gospell to be in the Pope whom they conceive to be an universall Pastor to care for the whole Churches so Christ hath left no pastorall authority on Earth in Pastors and Doctors to make those the Churches of Christ and to translate them to the kingdom of grace who are yet carried away with dumbe Idols and howbeit the Apostles and their universall commission ordinary to preach the Gospell to all their immediate calling their extraordinary gifts be now out of the world yet it is unbeseeming the care of Christ that pastorall authority should be so confined at home and imprisoned within the lists of every particular
Church consisting possibly of six or ten beleevers only that the care for many Churches 2 Cor. 11. 28. The pastorall care to gaine Jew and Gentile those that are within and without to be made all things to all men to save some should be now in no pastors on earth but dead with the Apostles as if these places 1 Cor. 10. 32. 1 Cor. 9. 19 20 21 22 23. Rom. 1. 14 15. Rom. 9. 2 3. did not presse to all Ministers of Christ the extending of their pastorall vigilancy to the feeding and governing of all the Churches in their bounds that maketh up one visible politick body communicating one with another in the acts of Church-communion Hence it must follow 1. When the Grecian Church shall be wronged by the Hebrew Church that the pastors may not synodically meet and by joynt authority remove the offences betwixt Church and Church as the Apostles did Act. 6. 2. It followeth that all the meetings and convention of the Apostles and Pastours to take care authoritatively for the Churches as Act. 1. Act. 4 35. Act. 6. 2 3 4. Act. 11. 1. Act. 8. 14. Act. 14. 1 2 3 Act. 15. 6. Act. 21. 18 19 20 c. Act. 20. 18. Act. 14 23. 1 Tim. 4. 14. were all meetings of Apostles extraordinary temporary and Synods of Apostles as Apostles and not meetings of pastors as pastors to joyn their authority in one for the governing of many Churches 3. It followeth that Pastors and Elders and Doctors may now no more lawfully meet and joyne their authority in one for the feeding of the flock then they may take on them to worke miracles speake with tongues and as Apostles goe up and down the earth and preach to all the world the Gospell O that our Lord would be pleased to reveale his minde to our deare Brethren in this point of truth For what be extraordinary and temporary in the conjoyned authority and pastorall care of the Apostles for all the Churches of the world I see not neither is it in reason imaginable which doth not in conscience oblige Pastors Doctors and Elders in the Church of Scotland to conjoyne their authority in one Synodicall power for all the Churches of Scotland O saith our Brethren there should be too many masters commanders and Lords over the free and independent visible Churches of Christ. I answer seeing all these Pastors and Elders in a nationall Synod are no other way over all the Churches of Scotland then the particular Eldership in a particular congregation is over the believers there be no more too many Lords and Masters over the whole Churches collectively united in a general Synod then there be too many Lords over the particular congregations For 1. in both meetings the beleevers choose their owne guides and commanders that are over them 2. Nothing is done in either a Nationall or in a congregationall Synod without the tacite consent of believers 3. In both it is free for beleevers to refuse and not receive what is decreed contrary to Gods Word See Zipperus and so there is no dominion here but what you finde Heb. 13. 17. 1 â—hess 5. 14 15. Math. 18. 17 18. Nay our brethren will have pastors so farre strangers to all congregations save only to their owne that M. Davenport and Mr. Best saith to the Pastours and Churches other Churches are without and Pastors have nothing to doe to judge them and they alleadge for this 1 Cor. 5. 12. but by these that are without Paul meaneth not these who were not of the congregation of Corinth but he meaneth Infidels and Heathen as in other Scriptures for Paul judged and excommunicated Hymenaeus and Alexander 1 Tim. 1. 20. who were without the Church of Corinth and if this exposition stand Pastors can extend no Church censure towards these who are of other congregations neither can they rebuke nor admonish them as Christians for these are Acts of Church-censures as our brethren teach Our eleventh Argument is from the light of sanctified reason for sanctisied reason teacheth that the stronger authority of the greater politicke body of Christ should help the parts of the body that are weaker as 1 Cor. 12. The whole body suffereth when one member suffereth and so the whole body helpeth the weaker and lesse honourable member 1 Cor. 12. v. 23 26. So universall nature contendeth for the safety of particular nature and helpeth it therefore the greater body and Nationall Church is to communicate its authority for the good of a particular Congregation which is a part thereof But the doctrine of independency maketh every Congregation an independent and compleat body within it selfe needing no authority to governe it higher then its owne authority as if it were an independent whole Church and no part of a greater visible Church But suppose the greatest part of Corinth deny the resurrection as often the worst are manyest then I aske whom to doth the Lord speake Take us the little foxes that spoile the vines He speaketh either to greater Synods which we say that the greater body may help a part and save a little daughter of Sion Or to the soundest part of the Congregation but they are weakest and fewest and shall the greater body looke and see a member perish and not help Let them help say our brethren with advise and counsell but not with command and authority I answer Take us the little foxes is an act of authoritative and disciplinary taking enjoyned to the Church 2. Our Argument is drawne from the greater authority in the politicke body to the lesser brotherly advise is not authority Hence authority as authority by this meanes shall not help the weaker parts of the body contrary to that which we have at length commanded 1 Cor. 12. Neither doe some reply well that he speaks 1 Cor. 12. of Christs invisible body because it is said v. 13. For by one spirit we are all baptized into one body whether we be Jewes or Gentiles Jewes and Gentiles saith he make not a visible Church but an invisible Catholike Church I answer 1. What can hinder under the New Testament Paul a Jew to make a visible Church with the Ephesians who are Gentiles 2. That he speaketh of a visible politicke body is cleare while he alleadgeth The eye exerciseth Pastorall acts of seeing for the foot and that the eare heareth for the whole body and when one member suffereth all suffer which is principally true of a politicke visible body For we are not baptized in one body visible with those preachers who are long agoe dead who never preached for the good of us who now beleeve in Christ because we never heard them preach and so they are not eyes seeing for us Our twelfth Argument is from the practises of the Jewish Church in a morall duty If Christ hath left the Churches of a whole Nation in no worse case then the Nationall Church of the Jewes were in for their publike giving of
the Eldership otherwayes he needed not to adde but present in spirit as if I were present have already iudged for whither hee had beene absent or present hee might have given his private minde of the due demerit of so scandalous a sinne 5. The maine thing that our brethren rest much on is that one command of delivering to Satan v. 4. and purging out the old leaven v. 7. and the word of judging that Paul taketh to himselfe v. 4. is given v. 12. to all beleevers and to all that he writeth unto but Paul would not say they command the beleevers to doe that which they had no authority and power from Christ to doe if all beleevers had not power judicially to excommunicate But I answer beside that this is to bring in a popular government in Gods house they consider not that they presuppose as granted what we justly deny that all and every verse of this chapter is spoken joyntly and equally to all both Elders and people which cannot in reason be said as in other parts of the epistle where sometimes he speaketh of all as 1 Cor. 1. 1 4 5. both pastors and people sometimes of the people 1 Cor. 1. 12. 1 Cor. 4. 1. sometimes of teachers only 1 Cor. 3. 12. 1 Cor. 4. 2. 2. One and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purge out the leaven v. 7. applied to both Elders and beleevers have divers meanings according as it is applied to divers subjects so that the Elders did excommunicate and purge out one way that is authoritatively and with Pauls spirit and ministeriall power I meane that same power in kinde and speech that was in Paul was in the Elders for Paul was no Prelate above other pastors and the people did purge out the leaven another way by a popular consenting that he should be excommunicate and this is well grounded on Scripture see Acts 4. 27 28. Herod Pilate Gentiles and Iewes crucified Christ now it is certaine they did not cruciâ—ie him one and the same way Pilate judicially the people of the Iewes in a popular way of asking and consenting crucified him so 1 Sam. 12. 18. All the people greatly feared the Lord and Samuell that same verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jara to fear expresseth both the peoples fearing of God which is a religious feare commanded in the first Commandement and due to God only and the peoples fearing of Samuell which civill reverence given to Samuell as to a Prophet is a farre inferiour feare and commanded in the â—ift Commandement so Prov. 24. 21. My sonne feare the Lord and the King 1 Chro. 29. 20. And the people worshipped Jehovah and the King the verbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shachah which signifieth to bow and encline the body religiously but the meaning cannot be that the people gave one and the same religious worship to God and the King for that should be idolatry So howbeit Elders and beleevers were rebuked for not excommunicating and both commanded to excommunicate and purge out the leaven it will never follow that both hath one and the same judiciall power to excommunicate but every one should purge out the leaven according to their place and power and Israel is commanded to put out the leper yet the Priest only put him out judicially and Israel is commanded to put to death the false Prophet and so to put away evill out of the midst of them Deut. 13. 5. and yet the Judge did put away evill judicially and authoritatively and the people as executioners stoning him to death v. 9 10. and what I say of excommunicating that same is said of the authoritative pardoning of the fornicatour 2 Cor. 2. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Vrsine observeth is by authority to confirme their love to him as Gal. 3. 15. the testament is confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth Kemnitius Calvin and Bullinger take the word It is also more then evident that the Church of Corinth was not a congregation of believers onely or a congregation with one pastor only and so not an independent congregation for there was at Corinth a colledge of pastors and so a presbytery of Elders Doctors teachers and Prophets for 1. Paul was but a founder of this Church there were many others that built upon the foundation Christ Jesus and some built gold and silver that is good and sound Doctrine some hay and stubble 1 Cor. 4. 6. And these things Brethren I have in a figure trans-ferred to my selfe and to Apollo for your sakes that ye might learne in us not to thinke of men above that which is written whence I collect howbeit Paul and Apollo and Cephas were not constantly resident teachers at Corinth yet there were other pastors there of whom Paul and Apollo were named as figures that with the lesse envy he might rebuke them and amongst these many teachers some said this is the best preacher others said nay but another preacher liketh my eare better and so there hath beene so many choise pastours there as the Proverbe was true amongst them Wealth maketh wit to waver which Paul sharply rebuketh as a schisme 1 Cor. 1. 12 13. 1 Cor 3. 4 5. So Paul saith Though ye have ten thousand and instructors yet have ye not many â—athers 1 Coâ— 4. 15. Then they had amongst them many teachers And it is 2. cleare from 1 Cor. 12. 14 15 16 17 28 29 30. that there were amongst them Apostles Prophets Doctors Governments or ruling Elders and that this fault was amongst them that the higher contemned the lower which is as if the eye should say I have no need of the hand and that they were not content of that place in Christs body while as they would all be pastors and all eyes and so where then were the hearing v. 17. and to these especially Paul directed his reâ—uke 1 Cor. 5. because of their neglect of discipline against scandalous persons not excluding the multitude of believers who also in their kind deserved to be rebuked 3. We may see 1 Cor. 14. There was amongst them a good number of Prophets who both propheeyed two or three after other by coâ—â—e and who also by the power of the keyes did puâ—lickly judge of true and false doctrine v. 29. which is indeed our presbytery See v. 1 2 3. v. 12 13. v. 24 25 26. so that it is a wonder to me that any learned men should think that the Church of Corinth was one single and independent congregation aâ—d that they met all in one house where â— the Lord had much people 2. where we are not to thinke in such a plentifull harvest of Christ that so many pastors and teachers and so many Apostles and Prophets as there were there as you may gather from 1 Cor. 14. 24 31 32. and so many speaking with divers tongues so many who wrought miracles so many who had the gift of discerning ver 26 27. that all these were
is made indefinitely a Pastor for the Church and is obliged to labour the conversion of all within and without the bounds of his Church in as far as he is a Pastor But forasmuch as the Church thinketh good to appropriate his Ministery to this particular congregation for the more commodious congregating and gathering of the sheep of Christ he is not so their Pastor as he cannot exercise Pastorall acts towards others also neither doth the place Acts 20. 28. and 1 Pet. 5. 2. insinuate any such marriage-relation betwixt Pastor and Parish as that he is a Pastor to none but his owne Parish for as he is to seed specially these over which the Holy-Ghost hath made him overseer and amongst whom he is principally by the Churches speciall appropriation and application of his ministery to them So also hath the Holy-Ghost made him an over-seer to feed indefinitely and as Gods providence shall offer occasion as many as God hath purchased by his bloud Acts 20. 28. and as many as are the Lords heritage 1 Pet. 5. 3. whether they be of his owne congregation or no as the words clearly import and he is a Pastor to them as they are the Lords heritage conquered with his bloud and not because he is appointed Pastor over them and no more 3. Arg. Beleevers of divers congregations are members of a visible politicke body and are to keep Church-communion together in exhorting rebuking and comforting one another and so may eate bread at the Lords Table and be made one body 1 Cor. 10. 27. but by this doctrine they may not eat at one Table of the Lord For if the Pastor may not administer the Sacrament lawfully to persons of divers congregations neither may they receive the Lords Supper from him for if it be unlawfull for the Pastor to administer the Sacrament to these of other congregations seeing he is to them as a Non-Pastor and as a Christian only they cannot lawfully receive the Supper of the Lord from a Non-Pastor Yea and Pastors baptizing Infants of other congregations doe sinne and these Infants thus baptized are Inâ—idels and non-baptized because they are baptized by one who is a Non-Minister to the baptized 4. Arg. That opinion must be reasonlesse and without ground the speciall reason and ground whereof is false But the speciall ground and reason of this opinion is false Ergo c. I prove the assumption The speciall ground thereof is that ordination and election of Pastors are all one and that Pastors have essentially their calling from the election of the people but there be wide differences betwixt ordination of a Pastor which essentially maketh him a Pastor and the peoples chusing him to be their Pastor as 1. that all Divines according to Gods Word make them different things as doe Theophylact Cyprian Athanasius Ambrose Chrysostome Hyperius Aretius Professors of Leyden Morneus Plessaeus Zanchius Willet Gers. Bucer Zipperus 2. The word of God restraineth ordination of officers to Pastors 1 Tim. 4. 14. 1 Tim. 5. 22. 2 Tim. 2. 2. Tit. 1. 5. Acts 6. 6. Acts 13. 1 2 3. and ascribeth election of officers to the people Acts 6. v. 5. 3. Ordination is an act of authority and supreme jurisdiction conjoyned with fasting praying and laying on of the hands of the Elders but publâ—â—â—e praying and dedicating the Pastor to Christs service with imposition of hands is given to Pastors Acts 6. 6. 1 Tim. 4. 14. Acts 13. 1 2 3. but never to the multitude of beleevers Give an instance in all the Scripture of the ordination of Pastors and officers of the New Testament that way No man ever alleadged any one place in Numbers they bring where the children of Israel are said to lay on hands on the Levites but judge how six hundred thousand sighting men could all lay their hands on the Levites and these were not all Israel but certainly these must be the heads and Princes of Tribes who put hands on the Levites as the word is often taken as I observed before Now ordination is an act of jurisdiction such as is to send an Embassador but that an Embassador consent to goe such as is election is no act of jurisdiction For a father to give his daughter in marriage to one is an authoritative act of a father but for the daughter to consent to the choise is no act of authority but an act of her private choise 2. Ordination is that which formally makes the man and Pastor The peoples election doth only appropriate the mans ministery to such and such a people It is one thing to make a gold ring this is an act of art and another thing to propine and gift the ring to such a person M. Jacob saith the people hath power to reject a Minister who is unworthy True they have power to reiect him from being their Minister but their power of election or rejection hath no influence in either ordaining him to be a Pastor or rejecting him from being no Pastor Neither is it much that M. Best saith that in this an Apostle differeth from the Pastor that the Apostle is a Pastor through the whole Christian world but the Pastor is tyed to a certaine congregation out of which he is not a Pastor Answ. We allow of no Pastors ordained Pastors without a certaine flocke but this hindereth not but ordination of a Pastor is one thing and tying of a Pastor to be a Pastâ—r of such a flocke is another thing and that these two come from divers causes and grounds An Apostle was a Pastor to all the world yet might he exercise pastorall acts of preaching and praying towards these people who would not receiue his ministery and against whom he was to shake off the dust of his feet as a witnesse and a Pastor is only the Pastor of that flocke over the which the Holy-Ghost by the Churches authority hath set him as their Pastor but yet so as when he preacheth in another congregation he ceaseth not to be a Pastor howbeit he be not the Pastor of that flocke They object The essence of a Pastor is from something but it can be from nothing but from the consent of the people So M. Jacob. Answ. The pastorall calling is essentially from something but it is not from the consent of the people because a man may exercise pastorall acts of preaching toward these who are most unwilling to receive his ministery Ergo the pastorall calling must be essentially from the ordination of Elders 1 Tim. 4. 14. 3. They object Whatsoever is essentiall at some times and places for the making of a Minister is essentiall for ever but the peoples consent at some times and places is for the making of a Minister essentiall and no other thing at that time can be essentiall For example when Christians came first out of Antichristian tyranny when there are no lawfull Pastors and in the first
are not professed beleevers having saving faith can be any thing but a non-Church and such as is a non-Spouse a non-body of Christ and a non-covenanted people and so wanting all power of the keyes Quâ—re If the baptisme of that congregation can be valid baptisme not to be repeated I leave to the consideration of the learned Yea if the Minister be an unbeleever by the former grounds it can be no baptisme But some â—ay it is the baptisme of the Church and so valid suppose the Minister be an unbeliever and so want power I answer the whole congregation may be unbelievers as is the Minister and so yet the baptisme comming from the Church cometh from these who want power and cannot be valid 2. Suppose the congregation be a company of believers yet I see not how by their authority they can make the baptizing of a Pastor wanting all power to be valid for then if the Church should baptize by a Turke or a Woman that baptisme should be valid which no man can say 18. What sort of an Assembly was the meeting Act. 15. if it was a lawfull Synod of sundry particular Churches or an extraordinary meeting the practice whereof doth not oblige us If it was a meere Apostolick meeting obliging as Apostolick and if it oblige us as Apostolick how commeth it that the multitude spake and gave their mind in that which obligeth us as Canonick Scripture For that the multitude spake our brethren collect from v. 12. and how is it that Elders and brethren determine in penning Canonick Scripture Except the first be said there be many doubts here of which the way of independency cannot cleare us Q. 19. How commeth it that the Lords Apostles who were to goe through all the Nations of the world to preach the Gospell doe so often assemble together to consult about the common affairs of the Church and discipline as Act. 1. Act. 2. Act. 4. Act. 6. 4. Act. 8. 14. Act. 11. 1. Act. 13. 1 2 3. Act. 15. Act. 21. 18. Act. 20. Paul and the Elders of Ephesus v. 17 18. 1 Tim. 4. 14. it is questioned seeing these assemblies of many pastors from sundry Churches because the Scriptures saith they were occasioned by the present necessity of ordering things belonging to all the particular Churches if they were only temporary extraordinary and Apostolick meetings which oblige not us to the like practise howbeit there be the like cause of meetings in the Church now as errours and corrupt doctrine in many particular Churches as were Act. 15. the murmurings betwixt Churches as Act. 6. a suspitious practise of a pastor which seemeth to be against Gods law as Peters going in to the uncircumcised Act. 11. 20. Whither or not Paul did not some things as an Apostle as writing of Canonick Scripture working of miracles 2. And some things as a Christian as Phil. 3. 9 10 11 12 13. 3. And some things as an ordinary Elder and Pastor of the Church delivering some persons to Satan 1 Cor. 5. 4. and whither or no is Pauls rod and authority and his power of excommunicating whereof he speaketh 1 Cor. 4. 21. 1 Cor. 5. 4. 2 Cor. 10. 8. common to all believers Our brethren must say it is common to all believers 21. If the power of the keyes be given to all believers a question is 1. If Pastors have no other power of the keyes but that same that believers have seeing the ground of Christs gift is one and the same to wit alike interest in Christ and if alike power of preaching baptizing excommunicating be in Paul and all believers 2. Whither or no the calling of Christ and his Church doth not superadde and confâ—rre to him who is made a pastour some farther power of the keyes then hâ— had before he was cloathed with any such calâ—ing seeing to rebuke exhort and comfort one another are dâ—ties of the law of natâ—â—e and would oblige all suppose Christ had given the 〈◊〉 of the keyes to none at all wee see not but our brethren must deny that the calling of the Church giveth any other power of the keyes then the believer had before he was called 3. If there be not a greater power of preaching baptizing and binding and loosing in the believers then in pastors seeing believers give the power to pastours and may take it away againe 22. If six believers be excommunicated and that justly clave non errante yet remaining believers it is questioned if they keepe not still the power of the keys they must keepe that power and yet are no members of Christs visible body 23. I desire a place may be produced in all the old or new Testament where a ministeriall or governing Church is taken for a company of only believers This our brethren teach 24. If all authoritative Assemblies for renewing a covenant with God restoring of the worship of God be 1. A part of the paedagogy of the law of Moses and removed by Christ 2. If these Assemblies in the Churches of Christ now be a species of Judaisme This we deny 25. If believers exercising the most eminent acts of ordaining pastors publick censuring depriving and excommunicating pastors publick convincing gain-sayers be not formally hence made by our brethren over-seers watch-men for the soules of Pastors and guides and so Pastors of Pastors We answer affirmatively they are by the former grounds 26. Let the godly and learned consider if the Patrons of independent Churches are not to give obedience to Decrees and Canons of Synods for the necessity of the matter as a brotherly counsell from Gods Word obligeth in conscience the brother to whom the counsell and advise is given howbeit the tye be not authoritative by the power of the keyes and if in that they are not to conforme CHAP. XIX Doubts against Presbyteriall government discussed as about ruling Elders Deacons Widowes the Kings power in things ecclesiasticall Quest. 1. HOw doth Calvin and Cartwright deny that the Apostle speaketh of ruling Elders Tit. 1. and yet Junius and Beza that both a preaching and ruling Elder are there comprehended So the authour of the survey of discipline Answ. A great question anent the latitude of an haire how doth many Formalists make the Prelate an humane creature and some jure humano and yet Land of Canterbury and D. Hall maketh him jure divino 2. An office may be described two wayes 1. Directly and expressely as the Pastor 1 Tim. 3. 2. Indirectly as many things agreeing to the Deacon as that he hold the mystery of saith in a good conscience â—e be sober grave faithfull in all things c. all which are required in the Doctor and Pastor also Quest. 2. How are the ruling Elders 1 Tim. 3. omitted where the officers are named Paul passeth from the Bishop to the Deacon omitting the ruling Elder So is hee omitted Ephesian 3. 11 Philip. 1. 1. it is like they are not of Christs making who are not in Christs rowle
the Elders of Ephesus being more then an ordinary Presbytery because of the multitude of that Church Act. 19. was of the nature of a Provinciall Assembly or a greater Presbytery Act. 20. 17 18. The fourth Assembly is a generall Assembly of many Provincef and is a cleare warrant of our Nationall Assembly as Act. 1. 15. where the eleven Apostles were Act. 6. 2. where the twelve Apostles were and Act. 15. where Jerusalem Antioch Syria and Sylicia are met in their principall guides Apostles Brethren Elders with us the King or his Commissioner is present as in the Nationall Assembly of the Jews was King David 1 Chron. 13. 1 2. Asa 2 Chron. 15. 9. Hezekiah 2 Chron. 29. 4 Josiah 2 Chron. 34 29 for the King beareth the Sword and is there as a politick President and nursing Father Esa. 49. 23. Rom. 13. 4. The members of the Councell are Pastors Doctors Elders as Act. 15. 23. sent by the Churches for that effect Act. 15. 2 3. All the Churches have place to speake propound and reason in an orderly way as there the multitude spake v. 12 13. but none have decisive voices save only Commissioners as Apostles and Elders Act. 15. v. 2 6. Ch. 16. 4. Ch. 21. 25. The acts of the Assembly oblige all the absents not present in all their members as v. 23 24 28. Act. 16. 4. ch 21. 25. not because of the authority of the Church but because of the matter which is necessary and agreeable to Gods word as Act. 15. 14 15 16 17 18. In this Assembly a Moderator is chosen who ordereth propoundeth and gathereth the voices as Acts 15. either James or Peter Silence is kept that one onely speake at once as v. 7. first Peter after him Barnabas and Paul v. 12. after them James v. 13. and these who speake are to speake to the Assembly or Moderator not to parties as v. 13. Men and brethren Also a Clerke is chosen who writeth the acts of the Assembly as v. 23. they wrote letters after this manner The Commissioners carry home from the Scribe of the Assembly the decrees of the Pastors and Elders to be observed by them as Act. 16. 4. Christian prudency and natures light teacheth the time and place for the next Assembly to be appointed most conveniently for the â—ase of all the Churches Where matters are difficile to inferiour Assemblies and parties wronged and there is no small dissension then references and appeales are made to the greater Assemblies and they determine that Paul and Barnabas or A. B. and S. â— goe to Jerusalem or the place of the next Assembly to the Pastors and Elders about this question as 1 2. All our inferiour Assemblies have brotherly correspondence by mutuall advise and counsell one with another but none have authoritative power over another as 1 Cor. 16. 1 2 3 4. 2 Cor. 8. 1 2 3. Col. 4. 17. By reason of our Assemblies no man though most eminent in gifts piety or authority may play the Diotrephes 3 John v. 10. or hath power to cast out the brethren out of the Church 2. By Assemblies order of gifts and subordination of the part to the whole is maintained as Antioch is inferiour to both Antioch Jerusalem Syria and Cilicia convened in a Synod Acts 15. v. 23. compared with 28. Acts 6. both the Church of the Hebrewes and the Church of the Grecians are subject to a Synod of Apostles and Disciples v. 2. and Peter a pillar of the Church and Paul inferiour to none of the greatest Apostles are subject to Synods Acts 11. 1 2 3. Acts 21. 19 20 21 c. 3. By Assemblies schismes dissentions Acts 15. 2 and errors or heresies subverting the soules of these of particular Churches Antioch Syria and Cilicia ver 23 24. are removed out of the Church and unity preserved In keeping of the Decrees of Assemblies particular Churches doe well v. 28. and so are the Churches established in the faith and increase in number daily Acts 16. 4 5. and Religion is restored to it's purity and the Land enters into Covenant to seeke the Lord God of their Father and rejoyce at the oath and seeke the Lord with their whole desire and he is found of them 2 Chron. 15. 12 13 14 15. and this have we found So long as we were as Judah who ruled with God and was faithfull with the Saints Hos. 11. v. 12. and went not to Gilgal nor up to Beth-aven Hos 4. 15. In Church-censures we proceed thus In private faults if a brother offend a brother he is admonished alone by the offended If that gaine him not he is admonished before two or three If that prevaile not the matter is brought before the Church which hath power of the keyes If he obey not the Church he is excommunicated Mat. 18. 15 16 17 18 19 20. in more hainous and publike faults the scandalous person is not so dealt with but where the fault is grosse and hainous the offender more quickly is delivered to Satan as 1 Cor. 5. 4. 1 Tim. 1. 19 20. Where obstinâ—cy and wilfull impenitencie is added to lesser scandals the offender is excommunicated as 1 Thes. 3. 14. yet with great meeknesse and longanimity for he is three Lords dayes publikely admonished and three Lords dayes publikely prayed for as this gentlenesse is required in the Lords servants 2 Tim. 24 25 before they cut off any 1 Cor 4. 21. The censures publike of the Churches are rebukes in publike as Paul requireth 1 Tim. 5. 20. and that the rebuke may be publike and the rebuked may make publike confession before the offended Congregation He standeth in a publike place which we call the stoole or pillar of repentance which hath both a warrant by natures light which requireth that he who speaketh to a multitude should stand in a place where all may commodiousâ—y heare to whom he speaketh as Judg. 9. 7. Deut 27. 12 13. And also in Scripture by Salomons example who on a scaffold spake to the people 1 Chron. 14. 30. and the practise of Ezra who read to the people the booke of the Law in a pulpit of wood which they had made for the purpose Nehem. 8. 4. which also is a warrant for a pulpit 2. To this publike rebuking there is a second censure adjoyned which is a debarring of the offender from the Lords Supper 1 Cor. 11. 28. which is our lesser excommunication 3. Our third censure is the greater excommunication which is done by the whole Congregation as all other censures but divers wayes by the Presbytery or Eldership judicially and authoritatively by Paul his pastorall spirit 1 Cor. 5. 4. the Minister in the Churches name pronouncing the sentence 1 Tim. 1. 20. and and by the people 1. consenting and approving 1 Cor. 5. 4 5 6. 2. Mourning and being humbled at the sinne 1 Cor. 5. 2. 3. Abstaining from all brotherly fellowship and familiarity with him 1 Cor. 10. 11 12. except where the law