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
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
in an orderly way as may be collected from Act. 15. 12 13. letters are sent in the Churches name charity sent to the distressed Saints in their name officers chosen by their consent but all this maketh no popular government if we speak properly seeing the multitude doth not judge define judicially nor sentence nor command and give out Canons and Constitutions But these of whom we now speake doe constitute a popular government in the Church which I proove 1. Parker the fore-said Authours Best M. Jacob Smith and these that are for independency of Congregations ascribe to the whole multitude and from 1 Cor. 5. 4 5 12. a judiciall exercise of the rod and a judging of these that are within Mat. 2. 18. The Church to be heard and obeyed that doth judicially excommunicate is not the Church of over-seers say they but the Church of all believers 3. Binding and loosing and the keyes of the Kingdome and that is both power and exercise is given to the Church builded on the rocke against which the gates of Hell shall not prevaile Mat. 16. 18 19. so they teach also 4. All the power and jurisdiction that Presbyteries and Synods have saith Parker is from the Church of believers 5. The Congregation of believers hath power of jurisdiction over the officers and rulers of the Church to make and unmake ordaine censure depose and excommunicate their over-seers say they Now all who have written Politiks as Aristotle Bodin Tholosanus and our Divines disputing against the Popes Monarchy Junius Daneus Keckerman Chamier Musculus Sadeel say these are properly Judges who cognosce and authoritatively try sentence decree and punish delinquents and all this the whole faithfull doe by the power of the keyes as is prooved ergo there is a democraticall or popular government brought into Christs house this way and all necessity of overseers and officers taken close away Smith saith it is Antichristian to place Rulers and Elders over the whole body of the Church Yea he seeth not why all believers may not preach and administer the Sacraments And if the Keyes be given to them and actuall government to over-see and rule their over-seers I see not how this will not follow from the fore-said grounds See what Arnisaeus and Spalato saith both acknowledge that is popular government when the people ruleth themselves Neither is it enough to say the Elders rule because they propone and order all things and reproove convince and exhort for no man will have the Apostle James whom many of our Divines think President and Moderator of the Councell of Hierusalem Act. 15. The Ruler and one that is over the Councell in the Lord and such an one as the Councell must obey and submit unto for his place of Moderation For the Duke of Venetia because he moderateth their Senate and proponeth and ordereth suffrages is not thought by Bodine Tolosanus Arnisaeus Keckerman or any Politician to be the King and Prince of the Venetians and Lord Judge over the Senate The Lacedemonian government was popular howbeit the people did order their matters by their Ephori that were a sort of Rulers to the people The Moderatour of our Assembly is not Judge or over the Assembly in the Lord Nay he hath not a suffâ—age and decisme voice in our Assembly because he is Moderator but because he is a chosen Commissioner and member of the Assembly So Field saith well If the Pope be only a President in the Councell he is not a Prince Turrâ—cremata distinguisheth betwixt a President of Honour and a President of Authority The Canon of the Councell of Paris maketh the Pope above this or this Church or Bishop but when he is in a generall Councell he is there as a President of Honour only not as a Prince but as the first member by order of the Councell and subject to the Councell Now the Scripture giveth to the over-seers an authority a presidency of authority We must obey them and submit to them and heare them as we would heare Christ. 2. Seeing this is ordinary to our Brethren to reason thus All the faithfull are the Spouse and Body of Christ Kings and Priests unto God and have a like title and interest in him therfore the Keyes are immediately communicated to them without the mediation of Rulers interveening Hence I inferre if all have alike right to the keys for their alike title by Faith and right of free redemption in Christ ergo all are alike Rulers over all in the Lord then because believers as believers have a title and interest in Christ as their redeemer and office-bearers because office bearers have no title in Christ as Redeemer for no office giveth a man a claime to Christ as a redeemer but only some generall title to him as Lord of the house Hence it shall follow that the believers are Over-seers and Rulers and Pastors and that they should order and moderate all publick actions So I see no authority or preheminency given to the Church-guides but that which is due and more due to the believers then to them As for reprooving convincing exhorting these are common to all the faithfull as our Brethren say and so due to them by virtue of the keys and more due then to office-bearers who do but borrow the keyes at the second hand as they teach and receive them not immediately from Christ. Now we all know that Anabaptists take away all Magistracy under the New Testament all dominion conquered by warre all relation of captain and souldier master and servant upon this ground that we are all Christs free-men all Christians equally redeemed in Christ And if the sonne make you free then are you free indeed And the New Testament maketh us all Christs ransomed ones and so there should be no servant And we are called in Christ to liberty be not servants of men See what our Divines Calvin Pareus Bucan Tilenus Professours of Leyden answer Anabaptists Libertines Socinians Arminians thus abusing Gods Word And certainly if the keyes and government of the Church be given to all believers because they are all made Kings Priests and Prophets and we are made free and redeemed in Christ and all things are made ours Therfore I may well inferre upon the same grounds the keys of civill power to be Kings temporall and freemen civilly are made ours if all things be ours and so no Magistrate no Captain no souldier peace and liberty are ours no master or servant I am far from thinking that our worthy Brethren do allow of this conclusion but the principles are too sibb and near of blood What Fathers say for the Church government by Elders and not by the people may be seen in Ignatius who will have us to have recourse to the Apostles as to the Colledge of Presbyters And
hath to Christ is not the ground why the keyes are given to that people as to the originall subject because they may have the Word Sacraments and keyes a long time and yet want faith in Christ and so all title and claime to Christ All which time they have the keyes discipline and Sacraments and I beleeve their acts of discipline censures and Sacraments are valide therefore the Church redeemed and builded on the rocke Christ is not the kindly subject of the keyes 2. The keyes are given to professors cloathed with a ministeriall calling whither they be beleevers or unbeleevers howbeit God giveth them for the salvation and edification of beleevers 3. There is nothing required to make a independant Congregation but an profession of the truth covenant-wayes and outward worshipping of God suppose the members be unbeleevers 4. Conclusion There is a visible governing Church in the new Testament whose members in compleat number of beleevers doth not meet in one place ordinarily for the worship of God neither can they continually so meet 1. The Church of Jerusalem was one Church under one government and called one Church in the singular number which grew from one hundred and twenty Acts 1. to three thousand one hundred and twenty Acts 4. 41. and then added to these Acts 4. 4. five thousand men which is eight thousand one hundred and twenty And Acts 9. 35. all that dwelt at Lydda and Saron turned to the Lord v. 42. many in Joppa beleeved in the Lord Acts 20. 21. many thousands of the Jewes beleeved Acts 5. 14. multitudes of beleevers moe were added to the Lord both of men and women Acts 6. 1. their number were multiplyed Now it was not possible they could all meet in one house especially seeing that prophecye was to take its first accomplishment at Jerusalem where all flesh was to see the salvation of God And that of Joel 2. I will poure my spirit on all flesh It s true Bayne saith this Church was numerous by accident at extraordinary confluences of strangers Yet the multitudes of thousands which I have observed from the story of the Acts granting the confluence Acts 2. of nations to be extraordinary did meet daily Acts 2. 46. from house to house Now so many thousands could not meet daily that is ordinarily 2. From house to house in private houses and so it is not possible all that people did make but one Congregation independent where 1 all had voices in discipline 2. all did breake bread that is receive the Sacrament in a private house so that their meeting together must be taken distributively in diverse Congregations not collectively for that were against edification 2. against the nature of congregationall worship 2. There was a visible Church in Samaria under one government that could not convene in all the members in one place The numerous people in Samaria converted to the faith is knowne to all it being the head City of the ten Tribes So huge that all Israel was named Samaria They received the faith Acts 8. and as ver 10. They all gave heed to Simon Magus from the least to the greatest So ver 6. with one accord they gave heed unto these things which Philip spake hearing and seeing the miracles that he wrought ver 12. they beleeved and were baptized both men and women And that on Philip might have preached to one single Congregation who doubteth but the number of beleevers were so many that ver 14. the Apostles behooved to send Peter and John to help to hold up the harvest 3. That the Church of Ephesus could not be one single Congregation that met together is cleare 1. There was there a Presbytery of Pastors or Bishops Acts 20. 28. and these preaching or feeding Pastors who were to watch and take heed to false teachers rising up amongst themselves 1. teaching perverse things 2. making Disciples to themselves the teacher and scholler are relata every one of them has respect to other 2. That they were teaching Elders that did follow the Apostles doctrine is cleare Rev. 2. 2. Thou hast tryed them that say they are Apostles and are not and hast found them to be lyars and Christ termeth them one Church for their common government The answer of Tylen saith Christ saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Churches and therefore all the Congregation were one Presbyteriall Church at Ephesus But it is without example in the word that one single Congregation with one Pastor onely and some ruling Elders doth try Ministers gifts and finding them false teachers authoritatively to cast them out so that the harvest has been so great that false teachers calling themselves Apostles resorted to Ephesus to help the good number of Pastors who were there already Acts 20. 28. By this it is cleare that Ephesus had many Congregations in it and many preachers also who in a common society fed the flocke and exercised discipline Rev. 2. 2. neither can we say there was but one Angell there except we make that one a Prelate contrary to the word of God Acts 20. 28. 2. The multitude of converts there required a Presbytery or a multitude of consociated Pastors Acts 19. 20. Paul continued there by the space of two yeares so that all they who dwelt in Asia heard the word of the Lord 1 Cor. 16. 8. there was a great doore and effectuall open to him at Ephesus 2. They were once madly devoted to their great Idoll Diana and had a Temple for her that all Asia wondred at therefore Ephesus was no small Towne This Temple Herostratus saith was built by all Asia and was two hundred and twenty yeares in building and had in it as he saith one hundred and twenty seven pillars every one of them made by severall Kings and every one of them sixty foot high Now ver 19. Pauls miracles were knowne to all the Jewes and Greeks at Ephesus and feare fell on them all and the name of the Lord Jesus was magnified and many of them that beleeved came and confessed and shewed their deeds v. 19. And many that used curious arts brought their books and burnt them before all men And what wonder it is said ver 20. so mightily grew the word of God Paul fought with beasts at Ephesus millions here were mad upon the Idoll Diana If the beleevers had not been the manyest they durst not professe the burning of their bookes nor durst Paul stay there two yeers Hence if there was a setled Church here above two yeares a constituted Presbytery in this City Acts 20. 17 28. that had power of jurisdiction to ordaine teaching Elders and reject hirelings Rev. 2. 2. and so many thousands of Greekes and Jewes such an effectuall doore opened to the Gospell against so many thousands opposing there was not here one onely single independent Church that met in one house only but a Presbyteriall Church Now they could not all preach at one time to them
being a number of preachers Acts 20. 36. Paul prayed with them all and yet they were set over that flocke by the Holy-Ghost Acts 20. 28. therefore they had each their owne Church and one canot officiate or exercise Pastorall acts amongst the flock of another Pastor as our brethren would prove from this same place Acts 20. 4. What shall we say the Church of Rome was onely an independent single Congregation that met in one place or house seeing the faith and obedience of the Saints there was heard through all the world Rom. 1. 8. Rom. 16. 19. so that Tertullian in his time saith halfe of the City was Christians And Cornelius saith beside himselfe there was forty and five Presbyters Consider how many prime persons families Paul saluteth Rom. 16. Paul stileth them one Church and one body that had jurisdiction common to all Rom. 1â— 3 4 5 6 5. So Galatia is written too as to one Church and had one government and discipline Gal. 5. 9. A little leaven of false doctrine leaveneth the whole lump as 1 Cor. 5. v. 6 7. and Gal. 5. ver 10. He that troubleth you shall beare his judgement whosoever he be ver 12. I would they were even cut off by the rod of discipline as Pareus and Perkins expound it that trouble you So Gal. 6. 1. the spirituall are to restore in meeknesse the weake falling in sinne and yet they were many Congregations in Galatia Gal. 1. 2 1 Cor. 16. 1. 6. We finde a Presbyterie at Antioch of Prophets and teachers Acts 13. 1. who laid hands on Paul and Barnabas 2 3. and ordained them to goe and preach And a Presbytery at Lystra Acts 16. 1 2 3. where Timothy was recommended to Paul and received in his company and laid hands on by him Now that this imposition of hands was not done by the collective body of the Church but by the Elders and Presbytery is cleare from 1 Tim. 4. 14. as Iunius collecteth for that the people laid on hands there is no ground 7. And Acts 21. 18. There is a Presbytery at Ierusalem of Iames and the Elders exercising jurisdiction for before them Paul giveth account of his ministery amongst the Gentiles v 19 20. and they enjoyn Paul for the believing Jewes sake to purifie himselfe v. 23 24. which Paul obeyed v 26 27. and this Presbytery taketh on them the Canons of the Councell of Jerusalem made Acts 15. at least as a part of that famous Councell 8 To ordaine Elders in every city is all one as to ordain Elders in every Church Act 14. 23. so doth Luke expone it as Parker confesseth Act 20. 17. And from Miletus hee sent to Ephesus and called the Elders of the Church he saith not of the Churches Act 16. 4. And when they went thorow the cities they delivered them the decrees c. now what is meaned by cities is exponed in the next ver 5. So were the Churches established So Tit 1. 5. That Thou shouldest appoint Elders in every city as I appointed thee Then that there bee an Eldership and Presbytery of Pastors in every city is an Apostolike Institution and so the commandement of our Lord Iesus for that Paul understandeth there especially preaching Elders in every city is cleare by the words following that sheweth what sort of men preaching Elders should be ver 9. able by sound Doctrine both to exhort and to convince the gain-sayers c. Hence if an Eldership in a city as Ephesus and Ierusalem and Antioch where all cannot meet for multitude bee an Eldership in one Church as our book of Discipline hath it then there was Presbyteries in great cities where there were many Congregations but the former is proved already ergo the Presbytery of many Congregations is the Apostles Presbytery 9. If Gods word warrant a number of officers in Gods house who ordaineth Pastors by laying on of hands and who tryeth these who say they are Apostles and Pastors and are lyars and who hath jurisdiction to punish false teachers as Balaam and Iezabel and who appointeth Elders in cities and Churches then is there a Presbytery and society of Pastors and Elders in moe consociated and neighbour congregations appointed for this effect But there is such a number of officers in Gods House of which number are no single believers not cloathed with any Ministeriall calling Therfore there must be a Presbytery diffâ—rent from private Professours that overseeth many Congregations I prove the proposition First that there is such a number and that they are different from ordinary professors 1 Tim 4. 14. Neglect not the gist that is in thee which was given by the laying on of the hands of the Elders Re 2. 2. Re. 2. 14 20. Tit 1. 5. 1 Tim 5 22. now that ordinary professours who are not Elders doe lay hands on Pastors ordain or appoint Elders and judicially try and choose or refuse false Teachers and censure or deprive them wanteth precept promise or practice in the Word of God except we say the Epistles to Timothy and Titus are not written to Church-men but to all professours that they should lay hands suddenly on no man that they should appoint Elders in every city Now also that this united Presbytery is a Presbytery of one single Congregation is 1 Against that which we have prooved of the great Church of Ephesus Act 20. Act 19. Rev 2. as also against the necessity of Pastors labours who are not to stay in numbers together upon one single Congregation where two or moe cannot be had To the place 1 Tim 4. 14. some answer that that laying on of the hands of the Presbytery was extraordinary and ceased with the Apostles Others say he speaketh of the office not of the persons Answ The latter is a devise of Prelates refuted by our Divines an office neither hath hands nor feet but persons only have hands 2. Castalio calleth this with good warrant The Senate of Elders Chrysost and Hugo Cardinalis a Colledge of Presbyters Iunius saith it is all one with the Church Mat 18. But thirdly we deny not but there was an extraordinary laying on of hands by the Apostles by which the Holy Ghost was given Act 8. 18. But this is the laying on of the hands of the Apostles as Presbyters which is ordinary and is limited and ruled by the Word and must not be done suddenly 1 Tim. 5. 22. now no such rule is laid upon the miraculous laying on of hands there is no feare that the Apostles in working of miracles should partake of other mens sinnes and that the ordinary laying on of hands such as this was did not give the Holy Ghost is cleare Act 14. 3. The Elders layeth hands on Paul and Barnabas who before had received the Holy Ghost Act 9. 17. 3. This answer is against the nature of this Epistle where Paul setteth down a plat-forme of Church government to be keeped unviolably to the second comming
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
imployed to edifie one single congregation who were all ordinary worshippers of God within the walles of one house 4. We see how the false Apostles and teachers laboured to make Paul a despised Apostle amongst them as is cleare in the 2 epist. ch 10. ch 11. ch 12. and so their meeting together 1 Cor. 5. 1 Cor. 11. 1 Cor. 14. must be expounded of their meeting distributively not collectively as though all met in one house and suppose that the paines of so numerous a company of Prophets should do nothing but feed one single congregation which meet all in one house yet there was here a Colledge of many Pastors Prophets Doctors and Elders who have power of excommunication so faith Robinson that there were many Doctors and Teachers in this Church and proveth it well from 1 Co. 12. for which see what our own Divines say as Calvin Beza Pareus Bulling Martyr Pelican Pomeran So also Chrysost. Theoph. Oecumen Ambros. Lyra. Caietan So I thinke this place thus discussed is much against independent Churches and for the presbyteries power They object 2. Act. 14. 2. Then appointed they Elders by the peoples consent in every Church Ergo Every Congregation hath power to chuse their owne Pastors and Elders Answ. 1. Paul and Barnabas the Apostles of Christ chose Elders in every Church with the peoples consent Ergo a congregation wanting pastors who ordaineth Elders can and may of themselves ordaine Pastors and Elders What a weak consequence is this Pastors in an Apostolick Church ordained pastors Ergo the multitude have power to ordain Pastors I rather inferre the contrary Ergo there are no congregations of believers independent who have power to ordaine Pastours without a Colledge of Pastours and observe saith Caietan on that place That the fasting and prayers of the Apostles were at the Ordination of Presbyteries 2. Suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were applyed to the people I see not what can in reason be said against Vasquez who saith it will follow only they were created by the consent of the people and a man more to be respected then Vasquez Fran. Iunius saith that lifting up of the hands may well be meant of Paul and Barnabas their hands See also Tilen Calvin Beza and Bullinger Ordinary Election saith hee is from this commended and this forme of rite of lifting up of the hands was borrowed from the Grecians who gave suffrages with lifted up hands However the peoples free election is hence authorized which forme was used in Cyprians time Quando ipsa plebs maximè habeat potestatem vel eligendi dignos sacerdotes vel indignos recusandi quod ipsum videmus de divina authoritate descendere ut sacerdos plebe presente sub omnium oculis deligatur dignus atque idoneus publico iudicio ac testimonio comprobetur It is nought that Bellarmine saith they had not jus eligendi power of choosing but jus ferendi testimonium de-vitâ ac moribus power to give testimony of the life and conversation of the pastors chosen but good man he seeth not that this is a power of Election by Cyprians testimony and no power of choosing which is a contradiction and so saith Theodoret avouching this to be the minde of the Councell of Nice in an Epistle to the Bishops of Alexandria and the first generall Councell at Constantinople Only from the time of Frederick the ij who died ann 1300. were the people excluded from the power of choosing Pastors and Elders and this was the deed of Gregory the ix as Krantzius reporteth Vasquez defendeth Illyricus in this whom Bellarmine refuteth It is true some say the election of Alexander the iij. which was foure hundred yeares before was made by the Cardinals only without the peoples consent But 1. What may the Antichrist not dâ— his deed is not law 2. Who can beleeve such a dreamer as Radevicus who alleadgeth this Platine I grant saith that Gregory the 7. was chosen 500. yeares before by the Cardinals only But to these I adde Gregory was a lawlesse man and from lawlesse facts without the authority of Scriptures and Synods no lawfull election without the consent of the people can be concluded But what can be said against Chrysost. Leo and Gregor Magn. and many cleare testimonies for us which are to bee seene in Gratian. all affirming that the ancient Church required the consent of the people to the ordination of Elders but all these expresly speake of popular cognition of the good parts gifts and holinesse of the chosen Elders and doe still ascribe authoritative Ordination of Elders to the presbyterie of Elders as all Ancients with one pen affirme They object from Col. 2. 4. That the Church of Colosse had order and so discipline within themselves Ergo Colosse was an independent Church And that same they alleadge of the Church of Thessalonica which had the power of Excommunication within themselves 1 Thess. 3. 6. Answ. Seeing Epaphras Col. 1. 7. and Archippus Col. 4. 17. and others were their pastors at Colosse it is no marvell that they had discipline within themselves but what then therefore they had discipline independently the Congregation not standing under subjection to the Presbiterie it followeth no wayes 2. They had discipline within themselves not being compassed with sister-Churches in a Christian consociation it will not follow therefore Churches confâ—ciated with other Churches 2. Churches in case of aberration 3. Churches in points of discipline that concerneth many Churches 4. In the case of difficulties that cannot be expedited and determined by the particular Churches it will not I say follow that they have power of discipline independently and without subordination to superiour judicatures 3. The conclusion to be proved is that one pastor with some ruling Elders and beleevers is the most supreme ministeriall Church subordinate to none other Church assemblies now in Thessalonica 1 Thess. 5. 12 13. there were many pastours who warned and admonished them The Syrian saith who stand before your face to teach you Beza saith they were teachers so Erasmus Calvin Bullinger so he stileth the pastors so Marlorat Sutlu Brightman Scultetus 4. They object The seven Churches of Asia are commâ—nded or rebukâ—d by Christ for exercising or omitting discipline every candle sticke stood by it selfe and held forth her owne light if they had had dependency one upon another one message would have served them all but onely Thyatâ—ra is charged for sufferinâ— Jâ—zabell to teach if they were one Church the whole would have beene gulty of the sinnes of the part the whole being negligent to disciplinate the part but every Church is rebuked for it's own fault Ergo every one was independent within it selfe So M. Best Author of Presb. gover exam and the femall doctrix Childley Answ. The first of these seven to wit Ephesus was not a particular congregation but had a
maketh them all preaching Elders and maketh all the Presbyters to be preaching Presbyters that he may fill the field with Prelates But 1. the Ancients by way of question and as it were doubting at least polimickely determine that the Councell and voices of Elders should be had in governing the Church but seeing they all and most expresly Hierom acknowledge that Episcopus and Presbyter are all one they must either understand other Elders then preaching Elders otherwayes it was a question amongst them if Bishops had voices in the government of the Church which was never heard in all Antiquity 2. Cyprian complaineth that seniores had been debarred in discipline but acknowledgeth that Presbyters were so proud that they were Masters of all and ruled all absque consensu seniorum therefore he acknowledged preaching Presbyters and governing seniores to be diffâ—rent 3. We are not to doubt but Hierom knew the mind of Antiquity better then D. Field and that Hierom was not singular in this knowne to all Quid facit Episcopus quod non facit Presbyter exceptâ ordinatione Hence Pastors have had in the ancient Church all power of jurisdiction with these who were as Hierom saith Bishops or Prelates consuetudine non dominicâ dispositione by the Churches custome Prelates above Pastors and this is the judgement of all our Divines who have ever judged the contrary Popery and a step to the Popes Chaire I might cite Calvin Beza Junius Bucan Pareus Vrsine Luther Melancthon Polan Piscatâ—r Sibrandus Aretius Danaeus Fenerus Kickerman Rivet Walleus Professors of Leyden Gil Voctius and many others Now if Antiquity tooke Episcopus and Presbyter for all one except in the sole act of ordination and in all other points of jurisdiction they were equall what meaned that word that the Ancients all approved none gainsâ—ying that ever I saw who are not parties or corrupted by Prelates Episcopi nihil faciunt sine consilio Clericâ—rum and nihil sine consilio Presbyterorum The meaning must be ridiculous except ruling Elders be understood Pastors doe nothing without the advise of Pastors and Bishops doe nothing without the counsell of Bishops for Bishops and preaching Presbyters are all one except in the act of ordination We never read 〈◊〉 sounâ— antiquity that Bishops domineered over Bishops Yea it is knowne the Bishop of Constantinople and the 〈◊〉 had the dignity above the Bishop of Rome and the Châ—rch of Rome Ambrose or as venerable a man The Jewish Church or Synagogue and after the Church had Seniors or Elders without whose counsell nothing was done in the Church which by what negligence it grew out know not unlesse it were by the sloth or pride of the teachers whilest they alone would seeme to be something Here are Elders diâ—â—erenced from teachers It is ignorantly replyed by Field that none were teachers but Prelates and all others teached by permission from the Prelate because Valerius Bishop of Hippo gave Augustine a Presbyter leave to preach Answ. That none were teachers but Prelates is most false What then suppose we grant that were none called teachers but Prelates he dare not say that Tertullian Irenaeus Hierom Augustine Cyprian Ambrose Chrysostome Oecumenius Theophylact Cyrillus Prosper Hillarius a thousand times calleth all Pastors Doctors teachers And what howbeit Christ be the only Arch-doctor and teacher and all others teachers by his grace and gracious permission are not Apostles Bishops Pastors called teachers a hundred times in Gods word and this man will not give the Ancients leave to call poore Presbyters teachers and yet Paul giveth them this name as they are contradistinguished from Apostles Eph 4. 11. 1 Cor. 12. 29. Q. 4. But the Ancients knew no Lay-Elders Answ. Nor doe we de iure know them they are Church-men and should be for all their life-time entertained upon the Churches charges what our Church de facto doth tolerate by reason of our Churches poverty is another question Q. 5. How is it that your ruling-Elders doe not give imposition of hands and blesse Pastors when they are ordained and so the lesser should blesse the grerter So the author of Survay So D. Field Answ. If they judicially consâ—nt to imposition of hands it is sufficient 2. There is no inconvenience that a ruling Elder as a part of the Presbytery blesse one who is not yet a Pastor but to be ordained a Pastor For the ordainer as he is such is greater then the ordained Q. 6. Beza giveth the keyes to both Pastors and Elders Cartwright denyeth the koyes to any except only to Pastors But Daniel Niâ—llius the keyes saith he were given to Peter ratione officij by his office and not to the Apostles only but also to all who were to be sent to preach and governâ— Answ. The keyes by the preaching of the Gospell Potestas concionalis clavium were given to Peter as representing all Pastors and Doctors tanquam subiecto adaequato The keyes by way of disciplinary binding and loosing were given to Peter taâ—quam subiecto virtuali representing not only Pastors but also Doctors and ruling Elders who were to be called and sent of God Q. 7. How can any voice in matters of Religion but only Pastors for ruling Elders are not Pastors So Field Answ. It is Jesaite-like to reason thus with Bellarmine who saith it is a pastorall act to define in Councels and therefore none should teach in Councell saith Panormitan in the Councell of Basill but Prelates who are the pillars and keyes of Heaven So said Eccius But the Councell of Basill thought not so nor the Greeke Church for whom Nilus speaketh alleadging others whom it concerneth should voice also 2. Matters of discipline concerneth all Ergo Elders representing the people should voice 3. Suppose that the suffrage and voice of a Pastor and of an Elder be voices different onely in diverse relatioâ—s to divers officers to wit the Pastor and the Eider yet in the matter of bearing weight in the conscience from force of truth and not from the authority of men they are equall and therefore ruling Elders having knowledge and light and withall authority of office may well have voices But it followeth not hence that these who have knowledge are formall Canon-makers because the Decrees and constitutions of Synods lay two obligations upon the people One for the matter and so in respect that in the morall part thereof they mâ—â—t be agreeable to the word they bind the consciences to an obedience of conscience 2. They impose an Ecclesiasticall tye from the authority of the Coâ—â—cell and Canon-makers and so they require subjection or obedience of reverence for the authority officiall that is in the Canon-makers The second command layeth on the first bond or tye and the first command layeth on the other bond and tye Q. 8. Philip and Steven who were Deaâ—ons baptized â—nd preached Acts 21. 8. Acts 7 1 2 3 c. but your Deaâ—ons
32. Deut. 4. 2. Lev. 10. 2. Heb. 1. 13. Heb. 7. 14. 1 Chron. 15. 13. 1 King 12. 32. Mat. 15. 14. Rev. 22. 18. whereas they want warrant from Gods word All actions of divine worship all religious meanes of worship all actions of morall conversation must be warranted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as it is written for the which cause our Church condemneth kneeling in the act of receiving the Lords Supper all Holy-dayes dedicated to God or Saints except the Lords-day confirmation bed-communion surplice corner-cap c. because they are acts of worship and religious meanes of worship not according to the word as is clearly shewne to the Reader by the following Categoricke Tables where all right worship morall acts of discipline and conversation that are lawfull will bide the tryall of this according as it is written even to the last specificke and individuall humane act and where the last individuall act is proved all the rest in that same Categorie is proved As when I prove Peter to be a man I prove him to be a sensitive creature a living creature a bodily substance c. which no man seeth in the Categorie of humane Ceremonies and unlawfull offices Hence our first Categorie as it is written Mat. 26. 26. 1. The worship of God 2. Sacramentall worship 3. Partaking of the supper of the Lord 4. Partaking of the Lords Supper in this time and place by Peter Iames Anna. So in the officers of the New Testament as it is written Col. 4. 17. Phil. 2. 25 1. A lawfull Minister of the New Testament 2. A lawfull Pastor 3. Archippus Epaphroditus So as it is written 1 Cor. 5. 4 5. 1. an act of discipline 2. An act of Church-censure 3. An act of the Eldership of Corinth excommunicating the incestuous man The like may be said of an act of charity to the poore 1 Cor. 16. 1. But come to the Categorie of Formalists and you shall see a great defect and this as it is written shall be wanting foure times as the diagram following doth show plainly not written 1. Order and decency as it is written 1 Cor. 14. 2 Orderly Ceremonies of humane institution 3. Sacred symbolicall signes of Religions institution devised by men 4. Surplice crossing 5. A Surplice upon William Thomas the crossing of this Infant John made by this Pastor Thomas this day and place So the reason is cleare why we will have nothing undetermined by Scripture in either acts of the first or of the second Table except meere circumstances of persons time and place which adde no new morality to the actions is because we hold the word of God to be perfect in doctrine of faith and manners and all points of discipline which the Patrons of Ceremonies and humane Prelates are forced with Papists to deny 2. ARTICLE Officers of the Church THe ordinary officers of our Church are Pastors to whom belongeth the word of exhortation 1 Tim. 3. 1 2 3. 2 Tim. 1. 7 8 Doctors who in schooles expound the word of God and convince gainsayers Rom. 12. 7 8. Eph. 4. 11. 1 Cor. 12. 28. Governours or governing Elders who rule well Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. Acts 15. 23. and Deacons who care for the poore Acts 6. 2 3 4. 1 Tim. 3. 8 9 10 11 12. As for the Prelate who is pretended to be the Pastor of Pastors and an Ecclesiasticall creature having majority of power both of order and jurisdiction above the Pastor and Doctor the Church of Scotland did ever repute such an one the fifth element and the sixt finger in the hand as having no warrant in the word and therefore unlawfull Exod. 25. 9. Heb. 8. 5. 1 Chron. 8. 19. 11 12 13. 1 King 6. 38. as also expresly condemned Luke 22. 24 25 26. 1 Pet. 5. 3 4. Mat. 18. 18. 1 Cor. 5. 4 5 6. Acts 1. 23. Acts 15. 24. In the first constitution and infancy of our Church there were some visitors and superintendents for planting of Churches because breasts and haire of our Churches were not growne after the example of the Apostles who sent such to plant and visit Churches and appoint Elders in Congregations Acts 8. 14 15 16. Acts 13. 14. 15 16. Acts 14. 23. Tit. 1. 5 6 7 8 9. Acts 21. 17 18. but after the Church was planted there was no need of such Titular Doctors who were Pastors onely and taught not in the Schooles but were onely previous dispositions to Episcopacy as blew colour prepareth a cloth for purple our Church never allowed upon the grounds allowing lawfull Doctors as the Scripture doth Rom. 12. 7 8. 1 Cor. 12. 28. Eph. 4. 11. 3. ARTICLE Calling of Officers and especially Pastors IVnius maketh according to Gods word three parts of the Pastors calling 1. Election some call it Nomination 2. Presentation or offering of the man 3. Confirmation When a place vacketh in the ministery with us a Pastor maketh a Sermon of the necessity of a Pastor shewing what a person the Pastor should be after the example of Peter Acts 1. 22. The looking out of a man is sometimes given to the multitude of beleevers with us according to that Acts 6. 3. The Apostles say Wherefore brethren looke ye out seven men But ordinarily this beginneth at the Presbytery or Colledge of Pastors from whence things take their beginning Acts 1. 15. And in those dayes when the Church wanted an Apostle Peter stood up and said Acts. 6. 2. then the twelve called the multitude When they wanted Deacons Acts 21. 18. the matter is brought first to the Eldership Acts 11. 30. the Disciples charity is sent to the Eldership Paul sent Timothy Titus Sylvanus whom after the multitude did approve Acts 14. 22. 2 Cor. 8. 16. and so doe we 2. The person is tryed 1. by Timothy and Titus and so by the Presbytery 1. his ability that he be able to teach others 2 Tim. 2. 3. that he be apt to teach 1 Tim. 3. 2. Tit. 1. 9. else the Timothies of the Church lay hands suddenly on him contrary to 1 Tim. 5. 22. So the Presbytery tryeth according to these Canons with us his skill in the Tongues Latine Hebrew and Greeke his ability of preaching popular Sermons and interpreting Scripture in controversies in Chronology and the history of the Church and he must be proved and tryed by the people by preaching sundry Sermons to them 1 Tim. 3. 10. And let these first be proved and let them use the office what ever officers they shall be Pastors Doctors Elders or Deacons Also his grace and godlinesse is tryed by both people and Presbytery 1 Tim. 3. 2 3. his ability to governe v. 4 5. Acts 6. 3. Titus 1. 7 8 9. his fidelity 2 Tim. 2. 2. and he must bring a Testimoniall or Christian Letters of recommendation from those amongst whom he lived as 1 Tim. 3. 7. 3. When all this is done he is not yet a Pastor Then a day is
of the keyes without any subjection to any superiour Ecclesiasticall indicatorie p. 187. CHAP. 14. QVEST. 14. Whether or no the power Ecclesiasticall of Synods can be proved from the famous Councell holden at Jerusalem Acts 15. p. 199. CHAP. 15. QVEST. 15. Whether or noe by other valid Arguments from Gods word the lawfulnesse of Synods and Assemblies can be concluded p. 217. CHAP. 16. QVEST. 16. Whether or no it can be demonstrated from Gods Word that all particular Congregations have of and within themselves full power of Church-discipline without any subiection to Presbyteries Synods and higher Church-Assemblies where also the question about publike prophecying of such gifted men as are not in office is discussed against the tenent of Separatists p. 231. CHAP. 17. QVEST. 17. Whether or no some doe warrantably teach that no man hath Pastorall power to preach and administer the Sacraments as a Pastor without the bounds of his owne Congregation And from whence essentially is the calling of a Minister from the Presbytery or from the people p. 260. CHAP. 18. QVEST. 18. Certaine Quares or doubts following upon the Doctrine of independent Congregations p. 272. CHAP. 19. QVEST. 19. Doubts generally seeming to oppose Presbyteriall government discussed and loosed as anent ruling Elders Deacons Widowes the power of Kings in matters Ecclesiastick p. 280. CHAP. 20. QVEST. 20. Whether or no the government of the Church of Scotland can be demonstrate from the cleare testimonies of Gods Word p. 362. CHAPTER I. Whether the power of the Keyes of the Kingdome of CHRIST be conferred upon the multitude of believers as upon the first and proper subject or upon the Church-guides THe Question is not understood of that Royall and Kingly power of excellency and Independencie called all power which is only in Christ Iesus but of the supreme Ministeriall power as all expound it Bucanus Cartwright Amesius Parker that is given to the Church By the Keyes wee understand not the Monarchicall power of Teaching supreme defining Articles of faith and judging the Scriptures as the Jesuites of Rhemes doe dreame Vulcane not Christ made these Keyes We deny not what Bellarmine saith that the keyes signifie a Princedome in Scripture as the key of Davids house promised to Eliakim This key Christ only keepeth Chrysostome and Gregory both say that the care of the whole Christian Church was committed to Peter which proveth not his Princedome but only his ministeriall power given to all the Apostles as well as to him but the Metaphor is borrowed from a Steward or Master-household who hath the keyes of the house given to him to open and shut doores at his pleasure as Calvin Bucan Whitaker explaine it well and it is the power of preaching and governing given to the guides of the Church as servants to open and shut Heavens doore to believers or impenitent persons If wee rightly proceed these distinctions are to bee considered 1. There is a power physicall and a power morall of the Keyes 2. A power popular of the Keyes that belongeth to all and a power authoritative that belongeth to the Guides only 3. The power of the Keyes is in Christ as in the formall subject and fountaine 2. In the Church of believers as in the finall object seeing all this power is for the Church 3. In the Guides as in the exemplar cause representing the Church as we say the image is in the glasse and learning in the booke and this Petrus de Alliaco and Gerson hath the like 4. The Keyes may be thought to be given Mat. 16. to Peter as Prince and King of the Apostles as Papists say or 2. As Peter representeth the Church of believers as some say or 3 As bearing the person of Church guides as we shall demonstrate God willing 5. There is a power ordinary and a power extraordinary 6. The Keyes may be thought to be conferred by Christ immediately either by the immediation of Christs free donation and gift or or by the immediation of simple designation in the former respect the keyes were given by Christ once to the Apostles and still to the Worlds end to the Church guides immediately without the Churches power intervening in the later respect Christ giveth the keyes mediately by the popular consent and election of the Church of believers who doe under Christ designe and choose this person rather than that person Thomas rather than John for the sacred office of weelding the Keyes neither is any man now elected immediately by Christ as the Apostles were 7. Then we may well distinguish in this question these foure 1. Power physicall 2. Power morall 3. Power of order and jurisdiction 4. The use and exercise of that power Wee are to observe that it hath beene a noble and grave Question betwixt the Church of Rome and the Vniversitie of Paris as Spalanto and Robert Parker with others have observed whether Christ hath given the power of the keyes immediately to all the faithfull and by them to the Pastours and Doctors as the Parisians hold so teacheth Almain Ioan. Major Gerson and Occam or if Christ hath given the keyes immediately to the Church guides as we maintaine from Gods Word The mistake hath beene that some Doctors believe that the power of the keyes seeing it is for the good of the whole Church must have some common subject viz. the universall Church in which it must for orders cause first reside before it be given to certaine guides But neither Scripture nature nor reason requireth such a shifting of the keyes from hand to hand seeing Christ can keep them and immediately put them in their trust whom he liketh best Hence for the determination of the Question I. Conclusion The physicall power of the keyes is given to men as they are professors that is men and not Angels are capable of that power for when they are made members of the visible Church they are differenced both from Angels and Infidels as Pagans and Turkes for Angels according to Christs humble love and deepe wisedome are not upon the list to be office bearers in his house but this is not formally a power of the keyes but a popular power about the keyes whereby popular consent may be given to the key-bearers for their election II. Conclusion There is a power popular but not authoritative a power of private Christians not an officiall power of charge given to the visible professors to make choise of their owne office-bearers those against whom we now dispute brethren reverend learned and holy doe confound and take for one and the same the power of electing or choosing officers and the power of Ordination And they make election of Elders which by Gods Word is due to all the faithfull an act of jurisdiction whereas it is a private and popularâ—act flowing from that spirit of grace in believers and from
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
him as he is a believer an Elder should not be a Lord over the flock it is required of a Steward that hee bee faithfull as a Steward that he ordaine Elders and these men of good report that he receive not an accusation against an Elder Now I hope these are not required of believers as believers neither were the Epistles to Timothy and Titus written so much to these men as believers as to them as holy Elders and Pastours And yet if the power of the keyes bee common to all the faithfull these Epistles are written to all believers primely to men and believing children how they should use the keyes ordaine Elders receive Witnesses governe the Church Deare Brethren see this and consider it for your good 10. Argument That which maketh the government of Gods house Democraticall and popular is not to bee taught but this Opinion is such as I hope to prove hereafter 11. Argument If the power of the keyes be given to believers as believers Then all and only believers have the power of the keyes Quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which agreeth to any thing reduplicative and for this formall reason it agreeth to that subject only But all and only believers have not the power of the keyes for the Major Parker teacheth The keyes were given to Peter as a believer not as an Apostle I prove the Assumption The believers three or foure may be excommunicated and that justly in which case they remaine believers and yet being no members of the Church cannot have the power of the keyes also many have the power of the keyes yea and are pastours that are not believers as Christ saith Have not I chosen you twelve and yet one of you is a Divell Many will say to me in that day Lord we have prophefied in thy name and in thy name cast out Divels c. and yet they are workers of iniquity never knowne of Christ as his elect So some enemies to Paul and wicked men Phil. 1. Haters of the Gospell and yet preached it in such sort that Paul rejoyced that Christ was preached Now if they bee not believers that are pastours their pastorall acts of baptizing and administring the Sacraments are null seeing they have no power of the keyes many shall doubt if they have beene baptized because they may happily doubt yea too justly doubt of the beliefe and so of the pastours power of the keyes Yea six or ten professors and visible Saints are an independent congregation and so have the power of the Keyes to appoint an Eldership to Excommunicate and yet these ten may be faithlesse hyppocrites hence all their acts of the keyes are null It is knowne how Austin Jerome and the Fathers contend that the Baptisme of Heretikes is lawfull 12. If I shall once for all here cleare from Antiquitie that the Eldership hath only the keyes I also prove from Antiquitie 1. A Presbyteriall and representative Church 2. That the congregation of believers is not an independent Senate to ordaine an Eldership and deprive them 3. That the prime ground of an independent congregation hath no ground in Antiquitie Polycarpus Pastour of Smyrna an hearer of the Apostles as is thought An. 143. willeth the Philippians to submit themselves to the Elders and Deacons as to Christ. Irenaeus the Disciple of Polycarpus admonisheth the faithfull of the same Tertullian An. 226. saith The Elders had the charge of excommunication and censures Ignatius very ancient if we believe antiquitie describeth our very Scotish Presbyterie and calleth it a Senate of Pastours and Elders that was in the Church in his time So Origen who lived with Tertullian resembleth the Presbytery to the Senate of a Citie and Ruffinus agreeth with them Cyprian the presbyters and other officers have the power of the keyes So the Nicen Councell saith as the Mageburgen and Socrates say Aurelius was ordained by Cyprian and his colleagues he requireth that the multitude he present to consent but that the Presbyteries ordaine Cyprian ascribeth the same opinion to Firmilianus So Clemens Alexandrinus Discipline is in the hands of the Presbyters Basil also establisheth a Presbyteriall Senate of moe parishes as is our Scotish Presbyterie and that by the authoritie of the ancient Fathers Athanasius conjoyneth the people and Clergie in ordination and election and giveth to every one of them their owne part Jerome his minde is knowne to all So Dionysius Alexandrin The Synod of Antioch writing to the Church about Samosetanus calleth themselves Pastours Elders and Deacons So also the Councell of Carthage 4. Ambros. in 1 Tim 5. or the ancient author of that Commentarie acknowledgeth the government by the Presbyterie to be most ancient And Augustine against Crescon acknowledgeth this and Gregor They both give the power of censures Presbyteris senioribus to the Pastours and Elders So for this also Eusebius Zonaras Theodoret Chrysostome and farther Nazianzen To oversee and governe is due to the Pastours The Ancient confession of the Waldenses An. 1535. offered to the King of Boheme approved by Luther Melanchton Bucer and Musculus approveth the government by Pastours Deacons and Elders Wickliffe Iohn Hus and Hierome of Prage adhereth to this confession as Aeneas Sylvius witnesseth This was a point laid upon Wicklisse condemned in the Councell of Constanoe as Bellarmine saith That Ecclesiasticall power is given immediately to the Officers So the Councell of Toled 8. yea and Baronius himselfe saith Christ breathed his power immediately on the Apostles Iohn 20. The Papists giving the highest power of jurisdiction to an Oecumenick Councell teach this The Councell of Constance saith A generall Councell hath its power immediately from Christ. A Generall Councell of theirs at Lawsanne An. 1440. A Generall Councell at Pisa An. 1512 as they call it So the Generall Councell of Basil confirmed as they say by Pope Martine the fifth So also many famous Vniversitie as the Vniversitie of Cullen consulted advised and required by Theodor. Archbishop of Cullen the Vniversitie of Erford of Cracovia of Paris To adde our owne Divines Calvin Luther Melanchton Martyr Musculus c. were supersluous CHAPTER II. Quest. 2. Whether or no some do warrantably prove from Scriptures that the power of the keyes is given to all the faithfull IT is needfull that we discusse the Arguments of these who ascribe this power to the faithfull And 1. Parker reasoneth thus proving the keyes to be given to Peter not as hee sustained the person of an Apostle but as he sustained the person of all the faithfull Mat. 16. Peter sustaineth his person here whose he representeth in other places but in other places he representeth the person of believers Ergo The Keyes are given to him â—ere as he representeth the person of believers And so the keyes are given to all believers Mat.
profession else we are not to labour to gain by this text unbelieving brethren and to complaine to the Church of their obstinacie or to forgive them private offences done against us to seventie times seven times which is against the course of the Text. 3. By this glosse little Bairnes which are not to be offended are brethren which have power to binde and loose and preach and baptize which is absurd 4. It is cleare by the Church here is meant a Societie different from the faithfull and brethren that hee speaketh of for he will have the offended brother to rebuke before two or three brethren in private and if the offender heare not tell the Church Now three believers to whom the matter is already told is a Church to Master Smith for so he saith in that same place Then Christ biddeth tell the matter to the Church before the Church heare of it 5. Neither doth the hearing of prayers prove a ministeriall Church seeing God heareth the prayers of one believer in the Prison or the Whales belly but it is the doctrine of these with whom we now reason that six professing Christ being visible Saints who may be unseene Divels in heart and so neither Brethren Disciples nor little ones are an independent visible Church having power to binde and loose and therefore suppose Christ spake here to his Disciples and believers of the Churches power in excommunication it is a weake collection that therefore all Disciples have power to binde and loose And these words verse 18. Whatsoever ye bind on earth c. must be meant only of the Apostles and of the Church verse 18. yea and it must exclude Peter and his offending brother suppose they were both believers because parties by the Law of nature and Nations cannot be Judges But some say that these words What ye shall binde on earth shall be bound in heaven have reference to a private forgiving anâ— gaining of a convinced brother before witnesses vers 15. And a brother in private should forgive another to seventie times seven times 21. 22. Therefore private brethren may binde and loose Answer No private brother can binde on earth for then one brother might excommunicate for these words Whatsoever ye bind on earth c is a ratifying in heaven of the sentence of excommunication verse 17. 2. Binding in private must be a not forgiving of private wrongs which is a sinfull binding and forbidden verse 22. and Matthew 6. 14 And rather cannot be ratified in heaven as Ecclesiastick binding and loosing is verse 18. expresly made good and valid in heaven 11. Smith reasoneth thus The Covenant is made with the Church and so the promises of the covenant but cursing them that curse the Church and blessing them that blesse the Church Gen. 12. 3. and remission of sinnes which is a part of the blessing are given to believers as a part of the covenant Rom. 4. 7. 8. Therefore a power of binding and loosing from sin must be given to the Church as the covenant is given to her Answer The covenant is given to one believing woman ergo by this reason also power to baptize for Smith saith page 51. By one and the same power doth the Church preach pray baptize excommunicate absolve But this is absurd 2. Cursing and blessing Genes 12. and remission of sins Rom. 4. is not the private believers cursing and remission but Gods or the ministers publikely and authoritatively as sent of God And so it is a vaine collection 12. Smith reasoneth To whom Christ is given directly and immediately as King Priest and Prophet Vnto them all other things with Christ are given Rom. 8. 32. And so the Saints are made Kings Priests and Prophets to God to forgive bind and loose But Christ is given to all believers and so the power of binding and loosing to all believers Answer To whom Christ is given subjectively and formally as their gifted Redeemer to dwell into them by faith To them all things are given either subjectively as the personall blessings of the covenant a new heart remission of sinnes perseverance in grace or objectively and finaliter for their good other wayes if one manner of giving be understood in both it should follow that all the believers were temporall Kings and Princes which is most false for temporall princedomes are given for their good but not personally to themselves So the power of the keyes is given for their salvation but not to all believers personally It is in vaine to reason from the priviledges of believers as believers to inferre that all Ecclesiastick priviledges are personally given also to believers for then should all be Apostles all Teachers all the whole body should be an eye and where then should bee the hearing And this man taketh away all necessitie of a calling by the Church to the ministerie as doe the Arminians and Socinians Neither can hee maintaine that there is a twofold power of the keyes one remote belonging to men as Christians another nearer that is ecclesiasticall and given orderly by the Church for he and his followers will have all believers because they are believers in a visible Church actually to censure bind loose absolve excommunicate 13. Thus reasoneth Smith and so Parker The Spouse hath power immediately from the husband the body from the head without any intermediating power Ergo The believers have power of binding without the mediation of Elders Answer All comparisons halt either in one legge or other Every like halteth and the argument presupposeth a falshood that the power of binding and loosing is in the Church of believers mediately or immediately which we deny it is only in the ministeriall Church and conveyed from Christ to the Spouse as to the object and end in the fruits and effects 14 They lastly alledge Fathers Chrysostome saith The power of baptizing is given to the Church So Hierome The whole Church hath judiciarie power over the guides So Gratian Hugo a Sancto Victo Aquinas Gerson Councell of Constance Almaine for this coteth Augustine Answer Wee are not subject to Almaine or Gerson in this question they be otherwise expounded What is given for the Church is said to be given to the Church in the stile of Fathers So doe Ambrose Origen Beda Chrysostome say What was given to Peter was given to all faithfull Pastors And wee know that Chrysostome denyeth the power of baptizing to any but to Pastours 15. They also adde this He that may promise eternall life to a private believer and denounce wrath on an unbeliever hath power to open and shut heaven But a private believer who should exhort his brother Heb. 3. 13. teach and admonish Col. 3 16. Comfort him 1 Thes. 5. 11. may promise life to a believer denounce wrath to an unbeliever Ergo He may open and shut heaven for the word is the Key Answer One private Christian may use the
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
supernaturall ends and effects and then forbidden multitudes who have this power as men women and children to touch the Arke or to preach or meddle with the holy things of God So Francis White Andrea Duvall Soto Victoria Baynes 8. Christ would have set down rules how all Beleevers should use this power as he setteth downe Canons how all Church-men should use their power in the Epistles to Timothy and Titus If any such power as is pretended were originally and fundamentally in all Beleevers But we reade of no rules or no Canons in Gods word obliging all Beleevers to bring in act to actuate or exercise this power thus and thus and not according to their owne liking Therefore there is in them originally no such power CHAP. VI. Q. 6. Whether Christ hath left the actuall government of his Church to the multitude of Beleevers PLato said well of Government by the hands of the people That amongst lawfull governments it is worst amongst uniust governments the best Aristotle saith of of its nature it is corrupt and faulty Plutarch calleth it the Serpents taile leading the head Xenophon speaketh not well of it Our Divines as Calvin Beza Chemnitius Mâ—lancthon Luther Junius Pareus make the government of the Church to partake of all the three governments In respect of Christ the only supreame King it is an absolute Monarchy but this is the invisible government for the most part in respect of the rulers as Pastors and Elders it is an Aristocracie the visible government being in the hands of the Elders and in respect of some things that concerneth the whole members of the visible Church it is a Democracie or hath some popular government in it We are now to enquire if the government of the visible Church be in the collective body of the Congregation as indeed by consequent they teach with whom we now dispute or in the Eldership in Classes and Synods provinciall and nationall as it is now in Scotland We hold that the government popular as it is properly taken when the collective body judgeth and governeth to be expresly against the word of God Eph. 4. 11. He gave some not all to be Apostles c. 1 Cor. 12. 28. And God hath set some in the Church first Apostles secondarily Prophets thirdly teachers after that miracles c. 1 Thess. 5. 12. Now we beseech you brethren to know them that labour amongst you and are over you in the Lord Heb. 13. 17. Obey them that have the rule over you and submit your selves c. 1 Tim. 5. 17. Let the Elders that rule well be counted worthy of double honour Hence it is cleare as the noone-sunne if there be some over the people of God some that are Elders that rule well some to whom the people should submit and give obedience then the whole people are not rulers all have not the rod nor a definitive voice in that highest censure of excommunication All are not overseers guides governours fathers stewards shepheards but some are governed subject sons the flocke ruled and fed then doth not the people governe 2. The keyes were only given to the Elders as is proved 3. God set downe in his word rules canons and directions for all lawfull governours how Timothy and Titus should behave themselves in Gods house in the Epistles to Timothy and Titus but no where doth God give directions how all beleevers should rule command and governe neither hath he promised that Spirit to all in that charge 4. Guides are eyes eares fathers gifted-teachers Eph. 4. 11. But the whole body is not an eye for then where were the hearing 1 Cor. 12. 17. All are not fathers nor all governours gifted therfore 1 Cor. 12. 28 29. actuall government is not in the hands of all the community of believers 5. The faults of evill government is laid upon some not upon all 1 Tim. 3. 4 5 6. Mat. 24. 28. Tit. 1. 7. 1 Pet. 5. 3. Revel 2. 14 20. 3. Ep. John v. 10. And the praise of good government is given to some not to all 1 Thes. 5. 12. Heb. 12. 17. 1 Tim. 5. 17. Rev. 2. 2. 2 Tim. 4. 4 5. 1 Pet. 5. 4 5. 6. It is against the dignity of such as are Embassadours in Christs roome 2 Cor. 5. 20. representing his person who are to be heard as himselfe Mat. 10. 41 42. His Angels Revel 2. 1. intrusted with his secrets 2 Cor. 5. 18. His stewards and builders 1 Cor. 4. 1 2 3. Cor. 3. 10. the friends of the Bridegroom Joh. 3. 29. Therefore they must have some honour of government that is not given to all and every one of the people 7. That government which necessarily includeth a confusion is not to be thought to come from the God of order popular government is such for in some Apostolike Congregations that were independent there were six thousand and above Act. 4. 9. Two answers are given here 1. Smith saith one may speake for all the Church or two Answ. These two are then a representative Church and doe speak in the name of the rest which he denyeth 2. M. Best saith none should be a congregation but so many as may orderly meet without confusion Answ. Then the Apostles government was confused els there was an Eldership that represented the rest and the Church of believers was no independent Church A third answer is Let heads of Families and fathers onely speake Answ. Yet you fall upon a selected and representative Church which otherwaies you deny 2. If sonnes and servants have a like interest in Christ and a like power of the keyes who dare for eschewing confusion take from them what Christ hath given them We may not do evill or rob any that good may come of it Ainsworth against Bernard The Authours deny they maintain popular government Therfore say they the state is popular the government on Christs part is a Monarchy and in the hands of Elders an Aristocracy The people is freely to voice in Elections and judgment of the Churches let the Elders publickly propone and order all things let them reproove convince exhort c. So they say they hold no Democracy or popular government Ans. I acknowledge that the Doctors of Paris doe make distinction betwixt the state and government who yet doe acknowledge a visible Monarchy in the Church and so did the Fathers of the Councell of Constance For the state of the Church is indeed popular in respect nothing that concerneth the state and body of the Church so concerneth theÌ„ should be done without the privity or consent of the people of God no excommunication untill the man and his scandalous sinnes be delated to them 1 Cor. 5. Nothing should be concluded in a Synod untill the people heare and know yea they have all place to speake object reason and dispute
Basilius saith The governours of the Church are set down 1 Cor. 12. 28. And Ambrose on that place saith the Church policy is set downe 1 Cor. 12. So Chrysostome Cyprian Tertullian so Origen Ireneus August Theophylact Theodoret Hyerom which for time I cannot cite at length CHAP. VII Q. 7. If there be no true visible Church in the New Testament but onely a congregation meeting in one place and no Presbyteriall or representative Church as they call it at all OVr Brethren hold that the only true publick visible Church in the New Testament is a Congregation of Believers joyned together by a voluntary profession of Faith and meeting in one place to worship God They deny 1. That the word Church doth ever signifie a Presbytery or Eldership 2. They deny that there is any representative Church properly so called or that it hath the title of a Church in the New Testament 3. They deny that there is any Provinciall or Nationall Church that can be called a visible politique body of Christ. 4. They deny any Church to have power of jurisdiction over a particular Congregation For the decision of the present questions these distinctions are to be observed 1. There be odds betwixt a Church visible and a Church ministeriall 2. There be odds betwixt a Cathedrall or mother Church and this we deny and a Church Nationall and provinciall which cannot meet to the worship of God in all the particular members therof 3. The Church is termed representative three wayes as we shall heare 1. properly 2. commonly 3. most properly 4. Suppose the name of Presbyteriall Church be not in the New Testament yet if the thing it selfe be in it it is sufficient The word Church is not taken here 1. For the Temple or House where God is worshipped 2. Neither for foure or five that worship God ordinarily within the walls of a Family Rom. 16. 5. Salute the Church at their House 1 Cor. 16. 19. Philem. v. 2. It is termed Kahal that is in the old Testament rendred Synagogue and Kahal rendred Ecclesia And Kahal Deut. 5. 22. or Hehillah Deut. 33. 4. signifieth a Congregation of people and Gnedah a Congregation Exod. 16. 1. Psal. 111. 1. is turned Ecclesia Mat. 16. 18. Act. 7. 38. Kahal is either a multitude of Nations or People Gen. 35. 11. so Jer. 50. 9. An Assembly of Nations not a Church of Nations came against Babylon Somtimes the Tribes and Governours are called Kahal the Church or Assembly 1 Chron. 13. 2 3. 1 Chron. 29. 6. 2 Chron. 1. 2 3. See Piscator Junius Guide to Zion The word Gnedah that signifieth the Assembly of the Judges Psalm 82. 1. is turned in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5. 27. and Act. 6. 12. M. Ball hath observed that the Arabick Interpreter useth four words Gamhon Act. 19. 31 39. 2. Gamahaton Acts 7. 38. both signifieth an Assembly or an Assembly of Princes 3. Kainsaton Rom. 16. 1. Acts 11. 26. 4. Bihaton Matth. 16. 18. and 18. 17. the Church that hath power to determine controversies 1. Conclusion A number of believers professing the truth is not presently a visible politick Church 1 Because then every Christian Family should be a visible politick Church 2 Peter offended Mat. 18. and rebuking his offending brother before three witnesses and gaining his brother to repentance v. 16. is a number of believers in that same act professing the truth and convincing an offender and so professing Gods worship and yet they are not the judging governing Church because if the offender will not heare Peter then he is to tell the Church Hence visibility of Profession agreeth both to a number of believers if for example ten out of ten particular Congregations confesse Christ before a persecuting Judge and also to a constitute Church of Believers and Elders Then true Faith and the visible professing of true Faith is not enough to constitute a Church that ordinarily hath power and exercise of the keyes neither find we any warrant in Gods Word that the swearing of an oath or making a covenant by four or five or 10. or 40. believers to worship God together as he hath commanded in his word doth essentially constitute a visible ministeriall Church 1. Because a ministeriall Church is a body of Pastor and People of eyes eares hands feet wherof Christ is head Rom. 12. 4. 1 Cor. 12. v. 14 15 c. but a number of sole and only believers are not such a body 2. More is there required an oath and covenant but this is and may be where there is no ministery 2. Conclusion We deny that Christ hath given power of jurisdiction to one particular Church over another particular Church or to one Church to be a mother Church to give laws and orders to little daughter-churches under it for that jurisdiction is not to be found in the Word of God and so is not lawfull See Paul Baynes and Parker and Cartwright 3. Conclusion A Church may be a visible incorporation of guides and people meeting for the worship of God and exercise of discipline and yet not necessarily a Church of believers for if there be twenty or thirty visible Saints who are Saints in profession they may meet for the worship of God and consequently by our Brethrers grounds independently and without any subordination to Synods or classes exercise discipline I proove that they are not necessarily believers 1. Because to make one or two formall members of a visible Church is not required that they be indeed believers it sufficeth that they professe Faith and be apparantly Saints and our Brethren teach they may be Hypocrites and often are as Iudas was amongst the Apostles now by that same reason all the thretty may be heart-hypocrites and face-professors for who seeth the heart And our Brethren say the preaching of the word and the administration of the Sacraments are not essentiall notes and markes of the Church because the word is often preached to reprobates and unbeleevers and by that same reason the power of the keyes and discipline is exercised by hypocrites and unbeleevers 2. Amesius saith it is probable he saith not it is necessary where the Word and Sacraments are that there are some beleevers And I say it is probable but that at all times there should be beleevers especially when it is first founded it is not necessary I say when it is first founded because we cannot say it is possible that there should be never any beleevers there at all for the Lord sendeth not a ministery to these where there are none chosen at all it doth crosse the wisedome of God who doth nothing in vaine that he should light a candle where he had no lossed money and the Shepheard should be sent through the fields where there were no lossed sheep at all Hence I inferre these consectaries 1. that the claime and title that a people
of Christ as is cleare 1 Tim. 6. 14. and so he saith himself 1 Tim. 3. 15. These things I write that thou mayest know how to behave thy selfe in the Church Gerson Bucer These were written for ages to come so the Refutator of Tilen and our own Rollock and so the Fathers Oecumenus say he setteth downe the summe of Ecclesiasticke Discipline So Chrysostome Augustine Enthim Cyrillus 10. Suppose we should grant a Presbyteriall Church be not expresly in the Word as we thinke it is Mat. 18. as we shall prove yet the thing it self cannot be denied hence take away a Presbytery whose it is to ordaine and censure Pastours of necessity the government and power of the keyes must be in the hands of the people against the arguments in the former Chapter that cannot be answered for the multitude of believers cannot ordaine a Pastor suppose we grant they are to chuse and elect their owne Pastor yet it is not warranted by the Word that ruling Elders with one pastor should ordain pastors seeing ordinations is given still to preaching Elders Act 14. 3. Tit 1. 5. 1 Tim 5. 22. 2 Tim. 2. 2. Rev 2. 2. Act 20. 29 30. and to moe pastours then to one only But by the way let us heare what is said against this 1. The word Church signifieth alwaies a gathered together Church or such as may gather together Act 11. 26. a whole yeare they assembled with the Church Act 20. 7. The Disciples came together to breake bread so Act 1. 10. Act 2. 44 46. Act 5. 12. Act 15. 25. An. Our brother M. Gillespi saith many Interpreters expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were together that is of one accord in love and amity and also Churches not being builded and they meeting in private houses as in Maries house Act 12. schoole of Tyrrannus Act 19. 9. in an upper chamber Act 20. 8. Pauls lodging at Rome Act 28. 13. What private houses could ordinarily contain so many thousands 2. The Scripture speaketh so to give us an example of the publick meeting for publick worship where it is not needefull that all met in one place collectively it is enough they meet all distributively 3. Neither doth the word Church alwayes signifie a meeting of one single Congregation as Act 12. Prayers was made by the Church that is by all professours Herod vexed the Church Act 8. Saul made havocke of the Church I persecuted the Church There is no necessity to expound these of people meeting ordinarily to worship God for Herod and Saul persecuted all whither Apostles or professours in houses not respecting their meeting in one place also it shall follow that prayers were not made in private but only in the Church that is in the conveened Congregation for Peter which is absurd And that they were a visible Church is cleare els Herod and Saul could not persecute them Parker answereth The whole Nation of the Iewes did meet at one meeting and are called by Luke the Church and there came innumerable multitudes to heare Christ. Answ. That is for us the Church of the Iews contained six hundreth thousand fighting men beside women children and aged persons and the Levites that attended the Tabernacle and Arke it were a wonder to make out of this an independent Congregation all judging and governing both themselves and their governours Therfore there may be a visible Church under one government that cannot ordinarily meet to heare the Word of God and howbeit there met innumerable multitudes Luke 12 to heare Christ and that with great confusion that is forbidden in Church meetings 1 Cor 14. So that they trod on one another that multitude could not be a Church 1. Ordinarily meeting 2. To heare one pastor 3. To judge all the people and over-see their manners 4. And to communicate ordinarily at one Table in the Lords Supper this is against the nature and true use of a Congregation met in one place for the publick worship Thirdly they reason the Church visible in the New Testament are called the Churches in the plurall number the Churches of Judea Galatia Asia Macedonia Hence it followeth there is no visible Church larger then a Church meeting in one house Answ We reade of the Church of Hierusalem Act 15. where certainly there were moe particular Churches 2 It followeth not for moe Churches were visible and audible Act 15. at that famous councell and are called so united the whole Church and yet separated they were sundry churches they are so named in opposition only to the Nationall and typicall Church of Iudea not in opposition to provinciall and Nationall Churches and Synods 5 Conclusion A Church may be called representative three waies 1 Properly as if the Rulers stood in the persons of believers judging for them as if the believers were there themselves as a deputy representeth the King So Israel did sweare a covenant Deut 9. 14 15. for their posterity not borne this way the Eldership doe not judge for the Congregations as if the Congregations did judge by them as by their instruments as Robinson saith because the multitude of believers should not judge at all therfore Elders doe not in governing represent their persons So Bannes said the Pope this way hath no Legate for he cannot give an Apostolike spirit to his Embassadour for then he miâ—ht leave saith he an apostolike spirit in legacy to some successour We acknowledge no representative church in this sence as the authour of presbyteriall government examined unjustly imputeth to us 2 A representative Church may be thought a number sent by a community and elected to give laws absolutely tying as if believers should say We resigne our faith and conscience to you to held good whatever you determine without repeale or tryall that is blinde faith that we disclaime all our Rulers acts in our Assemblies do bind 1 conditionally if they be lawfull and convenient 2 matters to be enacted are first to be referred to the congregations and Elderships of particular congregations before they be enacted 3 A representative Church is a number having election and designation from the Church of believers but ordination from the Eldership to voice determine and command as those who are over them in the Lord to make constitutions and decrees according to Gods word and this way we hold a representative Church Mat 18. and 1 Cor 5. which made acts according to Gods word tying the whole congregation even the absents for the presents representeth the absent If the incestuous person had bin judicially excommunicated the Apostle Paul and all the absents that neither had bin actours nor witnesses had bin tied to abstain from bortherly conversing with him and this way the decrees of the Councell of Jerusalem tyed the absent Churches Act 16. 4. and Chrâ—sts power of the keyes Iohn 20. were given to Thomas howbeit absent
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
a people who hath Christ for King Priest and Prophet We on the contrary hold this as our fourth conclusion That howbeit openly and grossely prophane wicked persons as knowne atheists and mockers of Religion Idolaters papists heretickes sorcerers witches theeves adulterers c. are not to be keeped in the Church but to be excommunicated nor yet to be received into the Church as members thereof untill they give evidences of their repentance Yet we say that there is nothing required more as touching the essentiall properties and nature of being members of a Church as visible but that they professe before men the faith and desire the seales of the Covenant and crave fellowship with the visible Church which I prove 1. From the manner of receiving members in the Apostolike Church where nothing is required but a professed willingnesse to receive the Gospell howbeit they receive it not from their heart Act. 2. 41. then they that gladly received his word Peters word were baptized and the same day were added to the Church about three thousand soules v. 45. And they sold their possessions and parted them to all men Now amongst these glad receivers of the Gospell were Ananias and Saphira ch 4. v. 34 35 36 37. chap. 6. v. 1 2 3. It is true they are all charged by Peter to repent ere they be baptized and added to the Church but the Apostles require no more to make members of the visible Church â—ut 1. professed willing receiving of the word and this receiving expressed by an outward act of selling their goods which was but hypocâ—isie in Ananias and Saphira as the event declared yet were Ananias and Saphira for that time members of the Churches as truly visible and their acts of electing and chusing a Pastor and consenting to excommunicate scandalous persons in that time valid in Christs cout Yea suppose Ananias had been a preacher his preaching and baptizing should have been valid by grant of Separatists Also there is no more required by the Church of Simon Magus Act 8. v. 13. but beleeving historically at the sight of miracles and he was baptized and received into the Church presently Now this beleeving was not seene to be saving faith to Peter and the Apostles we know no wayes they had to know it seeing they know not the heart but what is said v. 13. he continued with Philip and wondred which an hypocrite might doe and he had been not long since an abhominable sorcerer and usurped the honour of God like a sacrilegious robber of the Almighty of his glory ver 9 10 11. And the like we may see of Demas who forsooke Paul 2 Tim. 4. 10 and followed the present world There was nothing to make him a member of the visible Church then but that for a while he followed Paul in his journeyes and professed the faith And the like must be said of Hymeneus and Alexander who for a time were members of the true Church as it is visible and a professing Church and this was knowne onely by their profession yet that they had but a bare profession is cleare seeing afterward they made shipwracke of faith 1 Tim. 1. 19 20. Now our brethren cannot deny but all these might and did exercise Ecclesiasticall Acts that were valid and ratified of God yea of binding and loosing and so nothing is required to make men members of a visible Church but such an outward profession of faith as may befall and hath been found in the fairest broidered and paâ—mented hypocrites who have been in the Apostolike Church Also what more was in Judas even after Christ had said Have not I chosen you twelve and one of you is a Devill yet the eleven say not Lord discover him to us that we may separate from him 2. Argument If the visible Church planted and constituted lawfuâ—ly be a draw-net wherein are fishes of all sorts and a house wherein are vessels of silver and gold and also base vessels of brasse and wood and a barne-floore wherein are wheat and a chaffe then a Church is rightly constitute howbeit there be in it beleevers and unbeleevers and hypocrites as members thereof And there is no more required to make members of the Church visible as visible but that they be within the net hearers of the word within the house as vessels of brasse within the barne-wals as chaffe in likenesse and appearance like wheat But the former is true and granted by Barrow Mat 13. 47. 2 Tim. 2. 20 21. Mat. 3. 12. Barrow saith Hypocrites are ever in the Church but it followeth not that the prophane multitude for that should be admitted members without proofe of their faith Answ. As the likenesse between the vessell of brasse and the vessell of gold and their being in one and the same Noblemans cuâ—table together is sufficient to make the brazen vessell a part of the plenishing of the house so the hypocrites externall profession and receiving the word and remaining in the Church as Ananias and Saphira and Simon Magus his beleeving his adhering to Philip his desire of Baptisme maketh him a member of the visible Church and the Church that these are in is a truly and right constitute visible Church 3. Argument If that Church be rightly constitute and a true Church where the man without the wedding garment commeth to the Marriage of the Kings sonne that is where multitudes were called and doe heare the Word and so come to the banquet of the Gospell that are not chosen and are destitute of the wedding garment of faith and Christs righteousnesse and all these that are professed hearers of the word and yet not sound beleevers Then a professed and externall use of the meanes if no outward out-breakings of scandals be in them maketh men members of the visible Church and the Church is rightly constitute where these are but the former is true Mat. 22. v. â— 3. c. v. 11 12 13. and this is a point most ordinary in every visible Assembly where the word is preached where some beleeve and some are hardened as in the parable of the sower where the seed falleth upon good ground and bringeth forth fruit and also upon the way side upon the rockie and thorny ground and in the parable of the ten Virgins to make them all the visible kingdome of heaven there is no more required but that all have lâ—mps that is a profession that they are the Bridegroomes men attending the wedding and yet five of them wanteth oyle And so when Christ preacheth and worketh miracles some beleeve and some beleeve not Joh. 7. 31 32 33. Acts 2. 48 49 50. compared with Acts 5. 1 2. 2 Cor. 15. 16. 4. Argument Israel was a right constituted Church The covenanted people of God an holy people to the Lord chosen to be a peculiar people to himselfe Deut. 14. 1 2. Deut. 29 10 11 12. a people on whom God set his love Deut. 7. 7. So happy as none was
seducing his people CHAP. X. Quest. 10. Whither or no it be lawfull to seperate from a true Church visible for the corruption of teachers and the wickednesse of Pastours and professours where Faith is begotten by the preaching of professed truth THat we may the more orderly proceed these distinctions are to be considered as making way to cleare the question 1. There is a separation in the visible Church and a Separation out of and from the visible Church 2. There is a Separation totall and whole from any visible communion with the Church or partiall and in part from a point of Doctrine or practise of the Church in a particular only 3. There is a Separation negative when we deny the practise of an errour with silence or refuse publike communion with the Church but doe not erect a new Church within the Church There is a separation positive when we doe not only refuse practise of errours and protest and pleade against them but also erect a new visible Church 4. As there is a three-fold communion 1. in Baptisme 2. in hearing of the Word 3. in communicating with the Church at the Lords Supper so there is a three-fold separation answerable therunto 5. The influence of a worship corrupt may either be thought to come from the persons with whom we worship or 2. from the matter of the worship if corrupt and that either 1. by practise or 2. by not practising somthing that an affirmative commandement of God impaseth on us 6. A communion in worship either implyeth a consent and approbation of the worship or no consent at all 7. A communion of worship when the worship in the matter is lawfull yet for the profession may be most unlawfull as to heare a Jesuite preach sound Doctrine 8. There is a separation from a friendly familiarity and from a communion in worship 1. Conclusion We are to separate in the true visible Church from all communion wherin need-force we cannot choose but sinne suppose we separate not from the Church Eph. 5. 11. Have no fellowship with the unfruitfull workes of darkenesse but rather reproove them Col. 2. â—1 Touch not taste not handle not 2 Epist. John Bid him not God speed that bringeth another doctrine 2. Conclusion from the first conclusion it will follow that a separation in part I meane in some acts of publike worship when we cannot chuse but fall in sin from a true Church is lawfull as we must separate from an idolatrous communion where the bread is adored for then the Lords Table is made an Idols Table and yet we are not totally and wholly to separate from the Church and hearing of the word and praiers and praises of that Church as we shall heare 3. Conclusion Anent separation from Rome and spirituall Babel We have two parties to satisfie if they would in reason be informed 1. Papists 2. Separatists opposers of government Presbyteriall who thinke we have all as good reason to separate from our selves and Presbyteriall Churches as from Babel But I shall speake a little of the first in some few Theses considerable for our purpose 1. Consideration It is most false that Bellarmine saith Churches all withered as branches separated from trees when they separated from Rome Joseph grew as a fruitfull Branch and blessings was on the top of his head when he was separated from his Brethren Deut. 33. 16. For 1. The contrary is seene in the reformed Churches who never flourished as since our separation from Rome 2. The Churches in Asia and Africa and especially the Greeke Church flourished ever since and they separated from Rome and had famous learned men in them after the separation as Theophylact Damascen Occumenius Zonaras Cedrenus Elias Cretensis Basil Nilus and many others and especially the Aethiopian and Armenian Churches had both their Bishops and Assemblies howbeit generall they could not have seeing they were apart not the whole Church 2. Consideration The faithfull before Luther the Albigenses Waldenses and others yea the Romane Doctors themselves holding the fundamentall points with some hay and stubble builded upon the foundation made a negative Separation from Babylon and did neither hold nor professe their grosse Idolatries and other fundamentall errours howbeit they did not hold them positively by erecting a new Church because the separation was then in the blade and not ripe for the Harvest 3. Consideration We hold that Rome made the Separation from the Reformed Churches and not we from them as the rotten wall maketh the schisme in the house when the house standeth still and the rotten wall falleth 1. Because we left not Christianity in Rome but the leprosie of Popery growing upon Christianity seeing we kept the Apostolike faith and did positively separate from the pookes blybes and ulcers of Christian Rome 2. We did not separate from the Westerne Churches either collective or representatively gathered in a generall Councell 3. We departed not from a Nationall Provinciall or Parishonall Church or Pastors that we had before nor from the materiall Temples and Churches except that some not very considerable hyrelings and idoll-pastours would not goe before us 4. And because the succession of fundamentall truths from generations to generations is as necessary as the perpetuall existence of the true Catholick Church while the covenant with night and day and the ordinances of Heaven shall continue Jer 31. 37. therfore there were a succession of professours and members of the Catholick Church that did ever hold these fundamentals which we to this day hold against Rome suppose Histories cannot cleare the particular persons by name 5. We have not separated from Romes baptisme and ordination of Pastors according to the substance of the act nor from the letter of the twelve Articles of the Creed and contents of the old and new Testament as they stand with relation to the mind and intent of the Holy Ghost howbeit we have left the false interpretations of the Lords of poore peoples Faith and Consciences 4. Consideration We separate not from acts of love to have the reliques of Babel saved howbeit we have separated from communion in faith and worship 5. Consideration The essentiall ingredients and reasons of a lawfull divorce are here 1. we could not lye in one bed with that sometime sister Church of Rome but our skin behoved to rub upon her botch-boyle and therfore we did separate from nothing but corruption 2. There was there persecutions and in that we are patients and ejected rather then departers on foot and horse 3. A professed dominion over our consciences 4. Necessity of receiving the marke of the beast and so the plagues of the beast to worship Images and the worke of mens hands a necessity of professing fundamentall errours that subvert the foundation of faith did all necessitate our seperation 6. Consideration The Church of believers might lawfully use justâ tutelâ aetâ—rnae salutis a necessary defence for salvation and forsake her corrupt guides and choose others
and so we had the consent of the Church to the separation and a voice from Heaven Come out of her my people 7. Consideration A collaterall and sister-Church such as Rome ever was is not said to separate from another the lesser separateth alway from the greater the member from the body Where there is a schisme sister-Protestant Churches then cannot be said to separate one from another nor can the crime of schisme here be more objected to us then to Rome but rather to Rome separating from Orthodoxe and right beleeving Rome 8. Consideration We separate not from men but errours 2. We separate from Papisme kindly properly and totally from Christian Articles in no sort 3. From points of truth sewed and engraven with Popery only by accident breaking the thread and needle that sowed them together But as concerning the other point We see not how we are to separate from the reformed Churches as Ainsworth saith and how M. Jacob saith Our reformed Divines cannot satisfie the obiection that Calvin and Luther and Zuinglius who had their ordination and calling to be Pastors from the Church of Rome and so from Antichrist and so our Ministers having ordination and calling from Ministers who had their calling from Antichrist cannot be lawfull Ministers nor our Church a true Church seeing it wanteth a true Ministery except we say with them they had their calling essentially from the suffrages and consent of the Church of beleevers who have power to ordaine Ministers and power to depose and excommunicate them if need be But I answer this power is in the backe of the Bible and amongst unwritten traditions not in the holy Oracles of the old or new Testament Hence I will speake a word of the calling of our reformers 2. of the Church of Rome if they could give a calling to our reformers seeing we hold them to be an Antichristian Church Some answer and Walleus approveth them that Luther Zuinglius Farellus were Pastors ordinary of Churches and so had power to convince the gainsayers But the question yet remaineth from whence had these before them their calling Our Divines Tylen Bucan professors Leyd Walleus distinguish here three things 1. Something in the calling of our reformers was from God so authoritatively they were called of God the Ministery being of God 2. The Christian Church lying under Popery called designed and ordained the men to be Pastors so their calling according to the substance of the act was from God and the Romane Church as a Christian Church 3. There was corruption in the way and manner of their vocation as the Antichristian ceremonies and an oath to maintaine the doctrine of the Church of Rome not onely as a Christian Church but also as Romish if any of them did sweare to defend the corruptions of the Church this latter was taken away by Gods illumination of their minds A called Minister sweareth to defend the truth and this truth of this Church but aye under the notion of truth and if he see it to be errour he still holdeth the substance of his oath in as far as it is obligatory and tyeth him in conscience It is objected An Antichristian Church cannot ordaine Christian Ministers Rome was then an Antichristian Church Ergo Answ. That which is wholy as touching its whole essence Antichristian cannot ordaine Christian Ministers True A dead man cannot beget a living barne The Romane Church was not wholly Antichristian but kept some of Christs truth That which is Antichristian in part onely may ordaine Ministers who have the true essence of a Ministeriall calling for Israel no wife but a whore Hos. 2. 2. a whore and no wife merito iure in ill deserving yet a mother and a wife de facto and keeping something of a covenanted bride is called Gods people Hos. 4. 6. and Ezech. 16. 21. Thou hast slaine my children then her barnes were Gods barnes in Covenant and not bastards God was still Samaria's God Hos. 13. 16. a remnant according to election remained Rom. 11. 5. The Orthodox Fathers acknowledged the Africanes as a true Church who defended heresie that barnes baptized by heretickes were to be baptized againe 2. A calling is extraordinary either in habit or in exercise in habit as to be an Apostle and have the gift of miracles Thus our reformers calling was not extraordinary they were not immediately called by God from heaven for they would not have concealed such a calling if they had had any such Or a calling is extraordinary in the exercise and that two wayes Either in the Principle moving them to teach or 2. in the manner of teaching and efficacy a calling extraordinary in the principle moving is twofold Either a meere Propheticall impulsion of Revelation stirring them up to such an act as the Spirit of the Lord came upon Saul and he prophecyed this our reformers had not because we never finde that they alleadge it 2. A more then ordinary motion with illumination by Gods Spirit speaking in the Scriptures in which motions they were not subordinate in the exercise of their Ministery to the Church of Pastors but immediately in that subordinated to God and in this I prove that our reformers were extraordinary Doctors 1. Because Ezech. 34. in a universall apostaâ—ye of the Prophets and shepheards the Lord extraordinarily worketh v. 11. For thus saith the Lord God behold I even I will both search my sheep and seeke them out Now this is by Pastors when the ordinary Pastors are all failed So Rev. 11. in that universall Apostacye under Antichrist when the Gentiles treade upon the utter Court of the Temple and the holy City God stirreth up two witnesses to prophecye in sackâ—loth that is some few Pastors for two is the smallest number and they prophecye and are slaine and yet they rise againe We need not apply this to men in particular as to John Hush and Jerome of Prague but certainly some few spake against Babylon and they were borne downe and oppressed and killed and men of that same spirit rose and spake that same truth as if the very two men who were slaine had risen within three dayes againe 2. Because when the Church is overgone with heresie and Apostacye our reformers in the exercise of their Minestery were not to keepe a certaine flocke as in a constitute Church and suppose they had no calling but eminent gifts they were to spread the Gospell to Nations as Luther did and suppose the people should resist them as in many places they did yet God called them and they were not to expect election from people So Cyprus and Cyrenus preached Act. 11. and 18. and we reade of no vocation that they had from either people or Apostle So Origen preached to a people in a certain Town where there was not one Christian and afterwards he was chosen their Pastor As for the Church of Rome suppose our Reformers have their calling thence yet
God which was a solemne publick worship for there was amongst that company who ought to have bin separated v. 4. those to whom the Lord had not given a heart to perceive nor eyes to see nor ears to heare to this day So Moses in that prophaned the name of God polluted the word of the covenant Many other instances might bee given for this purpose 3. Argument If Paul doe not only not command separation in the Church of Corinth but also command and approove their meeting together in Church-communion 1 Cor. 5. 4. 1 Cor. 11. 18 20 21 22. 1 Cor. 14. 23. 1 Cor. 16. 2. where there was schismes and contentious 1 Cor. 1. 12 13. envying and strife 1 Cor. 3. 3. incest and incest tolerated such as is not named amongst the Gentiles 1 Cor. 5. 1. going to law with their brethren for gain before Infidels 1 Cor. 6. Harlotry v. 15 16. Eating at the Idols-Table 1 Cor. 8. Keeping fellowship with Divels 1 Cor. 10. 20 2 22. comming to the Lords Table drunken 1 Cor. 11. 21. eating and drinking damnation v. 29 30. A denying of a fundamentall point of faith the resurrection of the dead and that with scoffing at it 1 Cor. 15. 35. Murthering of weak soules whom Christ had dyed for 1 Cor. 8. 12 13. Pauls name despitefully traduced 2 Cor. 10. 8 9. c. Then it is unlawfull to separate from the pure worship of God because a Church is not constitute of visible Saints and a people all taught of God To this Master Barrow answereth 1. These were faults of frailty and ignorance Answ. Such sinnes of the flesh against the law of nature as envy strife extortion drunkennesse at the Lords Table are not sinnes of frailty malitious hating and reproaching the knowne and approoved servant of God 1 Corinth 10. 11 12. 1 Corinth 4. 18 19 20. are not frailties but must contaminate the worship no lesse then sins to the which obstinacy is added howbeit possibly not in alike measure and degree 2. We then are to thinke them members of a visible Church and not to separate from them howbeit in the judgement of charity we cannot say they are a royall Priest-hood the holy seed the sheepe of Christ the Spouse and body of Christ and all taught of God as you say for so the constitution of the visible Church is marred and a company that is not such is not the matter of a visible Church as you teach Barrow secondly saith We should not separate till their sinnes be reprooved and censured and they declared incorrigible and such as will not heare admonition such were not the Corinthians Answ. Then we are to esteeme denyers of the resurrection schismatickes extortioners drunkards incestuous persons fornicatours knowne so to us to bee a Royall Priest-hood the Sheepe bodie and Spouse of Christ regenerate plants of righteousnesse precious stones of Zion all taught of God aye and while the Church and Professours rebuke them and censure them 2. If these were not dispisers of Pauls admonitions why should Paul say 1 Cor. 4. 21. shall I come to you with the rodde how were some of them puffed up as though Paul would not come ver 18. and why doth Paul never once command that they separate from the Church if the Church will not use the rodde against them if the servant of God must waite on gainsayers and obstinate persons if at any time God shall give them repentance 2 Tim. 2. 14 15 16. Should not one wait on a whole Church or many in a Church and keep communion with them till God give them repentance It 's true Separatists say there should be no separation from a Church till all meanes be used of rebuking but why did not then Elijah Moses Joshuah Isaiah Ieremiah command separation and why did they command Church-fellowship after all meanes are used and Israel declared stiffe-necked Deut. 9. 6. Sodome Gomorrah Isa. 1. 10. impudent and hard-hearted Ezech. 3. 7. stiffe hearted chap. 2. 4. refusing to hearken pulling away the shoulder stopping their eare making their heart as an Adamant Zach. 7. 11 12. after all which Church communion with them in the word covenant and oath of God Sacraments Passeover circumcision prayer hearing of the word is commanded 4. Argument If the Apostle tearme the Gallatians the Church of Christ brethren Gal. 1. 2. receivers of the Spirit by the hearing of faith chap. 3. 2. the children of God by faith in Christ ver 26. spirituall chap. 6. 1. and so esteemeth them a right constitute Church not to be separated from howbeit they were in part removed from Christ to another Gospell Gal. 1. 8. bewitched foolish joyning circumcision and the workes of the Law with faith and so fallen from Christ Christ profiting them nothing fallen from grace running in vaine under the Law againe and not under Christ Gal. 5. 4 5 6 18. beginning in the Spirit ending in the flesh Gal. 3 3. if so I say then is it not lawfull to separate from a Church for the sinnes of the worshippers But the former is true Ergo so is the latter The proposition is clear because Pauls stiles which he giveth them make them the body and spouse of Christ and so it is not lawfull to separate from them Also Paul writeth to them as to the Church of Christ which is an acknowledged Church-communion 5. Argument If the Church of Ephesus be a true Church holding the candlesticke of Christ and Christs presence walking in it that suâ—fered for Christs name and fainted not Rev. 2. and yet had fallen from her first-love If Pergamus held the doctrine of Balaam and the Nicolaitans and murthered the Saints had Sathans throne amongst them ver 13. 14. If Thyatira suffered the woman Jezabel to seduce the servants of Christ. If Sardis had a name to live and was dead and her workes were not perfect before God If Laodicea turned cold indifferent and lukewarme in the matters of God and was ready to be spewed out at Christs mouth Then may a church remaine a true Church with a lawfull visible Ministry having power of the word seales and Church discipline as all these had and cannot be separated from except we would leave the candlesticke and Christ walking in the midst of the golden candlesticks 6. Argument If we are to beare long in patience and brotherly kindnesse with the most refractarie and stiffe-necked gainsayers and to preach to them and so keepe externall communion with them as Paul saith the servant of God must doe 2 Tim. 2. 24 25. much more owe we this to a whole Church which doth contumaciously suffer or defend a sinne and a sinner But the former is true Ergo so is the latter The proposition is proved If we owe patience and longanimity to one then farre more to a hundred five hundred ten hundred so Iohn Epist 3. ver 10 11. did beare with the Church wherein wickednesse was tollerated This argument is
confirmed That which the Prophets of God at Gods command did preaching and waiting on upon an obstinate Church all the day long that same onwaiting patience owe we to the Church whereof we are members But the Prophets at Gods command kept Church-fellowship of prophecying to a people disobedient and obstinate aye till God cast them off as Isaiah doth chap. 65. 2 3. all the day long The Prophets went and preached to Ierusalem after they had stoned and killed the former Prophets Mat. 23. 37. and after they had killed the heire Christ Iesus they preached to them also Acts 2. 22. Acts 3. 13 14. Acts 4. 1 2 3. 5. 4 c. so Jer. 3 12. Ieremiah after he had beene put in the stockes and the word of the Lord became a reproach yet still prophecyed Ier 20. 9. Ier. 26. 12. Now a preacher in a constitute Church is a member and part of that Church where he preacheth and is to beleeve and be saved by that same word which he commandeth others to heare as a meane of their salvation 1 Tim 4. 16. 7. Argument If the wickednesse of a Church have such influence as to pollute the publike worship and to defile these that communicate in the worship so as they must separate therefrom and if the unconverted preacher be not to be heard as a lawfull Pastor Then also we can communicate in no Church where there are lurking hypocrites But both these are against the word of God Ergo separation from the Church in that kind must be against the word of God also The proposition is cleare If the sinnes of these that heare and communicate with me defile the worship to me they defile it whether I know their sinnes or no. If a pest man eating with me defile my meate the meate is infected to me whether I know it or no and if I be obliged to know it and know it not my ignorance is sinnefull and doth not excuse me Now certainely no beleever is obliged to know the latent hypocrite it was no sinne in the eleven Apostles that they knew not Iudas to be the traitor while God discovered him The assumption I prove an unconverted man may be a called Pastor whom we may lawfully heare as Iudas was a chosen Apostle so Mat. 7. 22 23. Phil. 1. 16 17 18. Also it were lawfull to be a member of no visible Church if the sinnes of unknown hypocrites should defile the worship because in the net and barne-floore there are alwayes bad fish and châ—ffe Judge then if M. Barrow teach judiciously If the open sinnes saith he of Ministers or people defile not word and Sacraments administrated by them why hath God said the sacrifice of the wicked is abhomination to the Lord Prov. 15. and that the wicked may as well kill a man as a bullock and what the defiled â—riest toucheth is defiled their prayers and sacraments are not the Ordinances of God Answ. Except by Anabaptists I never read the Scripture so perverted the praying preaching sacraments of a defiled Priest and an unconverted man to himselfe but not to others are abhominable and sinne before God whether they be censured by the Church or no whether they be known to be defiled and polluted sinners in the state of nature or not knowne because their persons are not reconciled in Christ to God as all our Divines prove as Augustine and Prosper proveth against Pelagians and our Divines against Arminians see for this what Arminius Corvinus and the Jesuite Bellarmine Suarez and â—asques saith on the contrary The notoriety of Ministers and professors sinnes or their secrecy is all one the sinne defileth the man and the mans worship preaching and prayers to himselfe but their sinnes doe not anâ—ll and make of no effect the ordinances of God that are publike the prayer of the unconverted Minister is the prayer of the Church and heard for Christs sake howbeit the man himselfe be a taker of Gods name in vaine else infants baptised by an unconverted Pastour were infidels and yet unbaptised if his sacraments administred by him in the state of sinne be no ordinances of Christ but abhominations that defile others as well as himselfe Thus the preaching of Scribes and Pharisees the abhominable slaves of hell as concerning their conversation were not to be heard even while they sate on Moses chayre the contrary whereof Christ commandeth Mat. 23. 2 3 4. 8. Argument If the Church-worship must be forsaken for the wickednesse of the fellow-worshippers then the publike ordinances of word and sacraments should have their worth and dignity from the persons worshipping as preaching should be more the word of God the holier the preacher be and lesse the word of God the lesse holy that he be and not the word of God at all if the preacher be an unwashen and an unhallowed Priest whereof there are too many alas in our age But this were absurd the word hath all the essentiall dignity and holinesse from God and preaching and baptizing are true pastorall acts and meanes of salvation so the men be called by God and the Church having their power from Christ Jesus whose ordinances they are what ever be the mens morall carriage I grant it is more unsavoury and worketh the lesse if the man be an ungracious slave of sinne but that is by accident and from our corruption who cannot looke to Gods word and receive it as his word but we must looke who he is a good or a bad man who carrieth the letters and what vessell it be that beareth Gods-treasure if of gold or of earth This argument Augustine presseth against the Donatists 9. Argument If Church-worship where wicked people worship with us be defiled to us beleevers then Peters preaching was defiled to the converts Acts 2. because Ananias and Saphira Simon Magus did worship with them Moses Elijah Joshua could not but be defiled by the prefence of stiffe-necked people whose hearts were going after Baalim and they sinned in taking part and consenting to a polluted covenant Passeover feast of the Lord Sermon or the like It is not enough to say if they knew the worshippers to bâ— such they were not to communicate with them I answer then the worship publike where wicked persons doe communicate doth not of it selfe contaminate and pollute the worship to others who are true believers but only upon condition that believers know the wickednesse for 1. We desire a warrant of this from the Word of God or the nature of the worship 2. And if so be baptisme administred by a private person whom we take to be a faithfull Pastor should be lawfull I never thought our knowledge had power to change worship from a pure and cleane case to make it impure and uncleane by this meanes light and darkenesse Christ and Beliall the womans seede and the Serpents seede may remaine together we may stay with the infectious botch of uncleane
lay hands on their officers and the right of election as they would prove from Levit 8. 2 3. a place notwithstanding abused for the congregation there is the Princes of the congregation as it is a hundred times taken in the old Testament els how could six hundreth thousand persons beside aged men women and children lay hands on the officers They did also excommunicate no lesse then our Church of believers as they say therfore their Church in the essence of a visible Church was every way as ours except in some accidentall ceremonies Lastly suppose the Iewes were the only visible Church that none could separate from yet Christ and Belial light and darknesse should never dwell together 5. They object A little leaven leaveneth the whole lump and so a scandalous sinner not censured maketh the whole Church an infected lump therfore we are to separate from that Church if they goe on except wee would be leavened So Robinson Ainsworth Smith Canne object Answ 1. There is a double infection one physicall as leaven that by touching leaveneth and pest-cloaths that by touching defile the ayre or mens bodies the comparison holdeth not in this I am sure There is a morall infection by evill example and so the incestuous Corinthian not excommunicated did infect if any should use his company as a brother and member of the Church of this latter sort the place 1 Cor 5. is to be understood The incestuous man would infect if the guides and the Apostles spirit should â—â—t cast him out Hence it is true that Church guydes in not excommunicating did what was in them morally to infect and leaven the Church but 1. It followeth not that the Church was actu secundo and actually infected howbeit no thanks to the guides 2. It followeth not that they should separate from a Church that might infect because that is not Gods meane of eschewing infection to lowpe out of one true Church to another for one fault 2. The eschewing and separating from the error of the Church and the mans company is enough to them to eschew the infection They urge But it is atempting of God to stay in an infected lump suppose you be not actually infected your selfe for no thankes to you as it is a tempting of God to keepe company with a wicked man suppose by Gods grace yee learne not his wicked fashions a man is guilty of selfe-murther who rydeth a swelling and dangerous river and sinneth in so doing suppose God graciously pardon his rashnesse and carry him through the river safe I Answ. 1. To stay in every place where sinners are and to haunt the wicked mans company as his companion is a sinfull tempting of God suppose ye be not actually insnared but to stay in the company or Church carefully flying every spot and soule ayre that may blow sin upon you is no tempting of God But secondly they thus urge to stay a member of a leavened Church and keepe Church-communion with that infected Church is to tempt God therfore God calleth you to separate from that Church I answer 1. To stay a member of that Church wholly leavened and where the matter of the worship is leaven and fundamentall points corrupted and obtruded upon the conscience is to tempt God for then I keepe communion with a leavened Church as leavened such as is Babell but the assumption now is false and the case not so here but to keep my self and remain a member of a Church leavened in part with one sin and to take no part with the sinne and yeeld no consent therunto is no tempting of God Paul joyned as a member with the Church of Corinth and acknowledged them as a Church and commanded to keepe Church fellowship with them 1 Cor 5. 4. even when this leavened lump was souring amongst them But thirdly they urge the incestuous mans sinne not censured infected the Church the infected Church infecteth the worship Answ. I deny that the sinne of the worshippers infecteth the worship to others that are not guilty it infecteth the worship to themselves but not to others a worship corrupt by accident only through the fault of the worshipper may and doth make the Lords Supper damnation to the eater and therefore the eater is forbidden so to eat a worship in the matter and intrinsecall principle unjust and sinfull is defiled both to the man himselfe and to all that taketh part with him as the teacher of false Doctrine and all that heareth and believeth are defiled but if the sin of an unworthy communicant even knowne to be so be damnation to himselfe and defile the worship to others then Paul would have said he that eateth and drinketh unworthily eateth and drinketh his owne damnation and the damnation of the whole Church and Paul should have forbidden all others to eat and drinke withall who communicateth unworthily if he allowed separation but he saith he eateth and drinketh damnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to himselfe not to all others But fourthly they urge thus We must not onely strive to rebuke and censure one another but we must not stay a member of that Church in the which we are not permitted to doe the duty that Christ hath commanded us for the station and place is unwarrantable where we are necessitated to sinne that is to omit a duty of the Keyes that God hath given to all the faithfull Ergo we must separate from that Church where all the faithfull may not use the Keyes Answ. 1. Also if the power of the Keys be in the hands of the people as some teach so as they are under a commandement of God to rebuke authoritatively and judicially to censure and excommunicate their universall omission of that duty seemeth to be sinfull and howbeit I be loath to teach Separation I see not how the authours who give the power of the keyes to all private Christians are not to separate from all Churches where Presbyteriall government is no lesse then the strictest Separatists doâ— 2. Affirmative precepts tye not in all differences of time To rebuke your brother is alwayes lawfull so it be done observing due circumstances but that every beâ—eever rebuke Church-wayes and judicially by the power of the keyes doth not tye at all because Christ never gave that power to all 2. Some duties tye absolutely as to pray these we cannot forbeare Suppose a Church should make a Law like Darius to borrow a dumbe Devill for thirty dayes and to pray none that Church should not be heard and not acknowledged in that Other dutyes tye conditionally as not to pray in publicke with a man notoriously serving Satan and deserving to be excommunicate yet if the Church excommunicate not wee are not to separate from the prayer of the Church because that person is suffered there so these duties that tye upon a condition that dependeth upon others and not upon my selfe tye not alwayes I am obliged to beleeve what point the Pastor teacheth but
want of spirituall chastity and marriage-love to her Lord and for that contend against her to separate from her as from a harlot and non-Church then is reall holinesse required for the constitution of a visible Church amongst the Jewes as amongst us which Separatists deny 10. They object Abraham behooved to separate from his fathers house for the idolatry thereof before Abrahams family was made the true Church of God therefore there is no remaining in a Church where the worship is corrupted Answ. Separation from a Society professing Idolatry and corrupting altogether the doctrine of the Covenant such as was Abrahams fathers house we grant is lawfull their father was an Hittite and their mother was an Ammorite Ezech. 16. 3 4 5 c. Isa. 51. 1 2. but what is this to separate from a Church where are the true signes of Gods presence the Word and Sacraments in substance professed 2. God in a particular call went before Abraham to make a Church of him of whom the Messiah was to come and to whom he was to give his Covenant whereas his Covenant was not in Abrahams fathers house This call is not made nor this Revelation to these who separate from the Church and true Covenant 11. They object The Ministery of the Gospell should be as the holy flocke as the flocke of Jerusalem in their solemne feasts that the oblation might be sanctified but when the people is a confused prophane multitude they are not the oblation of the Lord and so not the Church that we can remaine in to and offer such lamed sacrifice to God in our prayers Answ. The same will follow in their Churches where Minister and professors beeing whited wals and painted hypocrites though not knowne to others A scabbed sacrifice is offered to God and that hypocrites are in the Church alwayes we and they agree and teach joyntly 2. What though the people be prophane and knowne to be a bad sacrifice seeing they professe the truth shall they be excluded from the prayers of the Church and none offered to God in the prayers of the Church but onely beleevers shall not these be offered in prayer to God who are yet unconverted what meaneth that petition then Thy Kingdome come is it not a prayer of the Churches for the non-converted 12. They object With that Church we cannot ioyne with as members thereof where Images and Pictures of Devils are laid upon Gods Altar for spirituall sacrifices which is as abominable to God as uncleane beasts were under the Law And Christ cannot be a Priest to offer these in publicke Church-service to God but prophane men in the Church are such pictures of Devils Ergo the true Church should not offer them to God nor should we stay in that Church where such are offered as Christ will not offer unto God Answ. 1. That same inconvenience shall ever retort upon the objectors because hypocrites that are still in the visible Church shall be Images and Pictures of Devils offered to God and Christ can be no Priest to offer such to God 2. That a visible Church may be a holy oblation laid upon the Altar of God to be offered to God by our High-priest Christ It is not required for the Essence of a true and acceptable sacrifice of worship that all and every one of the Congregation be holy and spiritually cleane For then the Church of the Lords Disciples and followers in the dayes of his flesh should not be a cleane offering to God for amongst them was Judas The Church of beleevers Acts 2. should not be an holy oblation but an offering to God of Images and Pictures of Devils For in their visible Church was Ananias Saphira and Simon Magus Christ our High-priest beareth the twelve Tribes of Israel in his breast and offereth Israel to God as the typicall Priest did yet all and every Idolater Sorcerer Murtherer in Israel are not written on Christs breast but onely thosâ— that are sealed of every Tribe Rev. 7. It is sufficient to make the oblation holy that there are some few beleevers that are stamped with the Image of God and offered in a holy and cleane oblation to God by out High-priest Christ For amongst Separatists were sound revoltâ—rs that left their Congregation and wrote against the Separation yet these were once offered to God while they were visible Saints and esteemed to be taught of God and sound beleevers 13. They object That it is not lawfull to have communion with a Church where there is any superstition or Idolatry or false worship For David would not take up the names of Idols in his lips nor is it lawfull to touch the garment spotted of the flesh in respect one Achan taking the accursed spoyle brought iudgement on all the rest and therefore they must separate who would be free of the curse Answ. It is not lawfull to communicate with the holiest Church on earth in an act of false worship we grant but every false worship doth neither make a true Church a false Church or no Church neither giveth it a ground and warrant of Separation for there was much false worship in Corinth where many were partakers of the Idols Table 1 Cor. 8. 10. and many denyed the Resurrection and so Thyatira Pergamus Rev. 2. where were Balaams doctrine and Jezabel the false Prophetesse and yet none of these are to be separated from as false Churches and the Separatists would observe this that when Churches in the New Testament are most sharply rebuked if communion with these Churches going on in their sinnes be Idolatry and false worship and offering of Devils Images to God how is it that the Lord and his Apostles rebuketh the faults but never warneth the true and sound beleevers to separate and make a new Church seeing this is the only remedy to them and there is not another way to escape the judgement of the wholâ— Church 2. David would not take up the names of Idols in his lips nor should any touch the garment spotted of the â—lesh nor consent unto or countenance Idols but to communicate with a Church where there is a prophane people and a false worship in some points is not to touch unclean garments for the cleane and the sound worship of God is cleane and as for the example of Achan it is most impertinent Israel knew not Achans sacriledge till the Lord found out the man and if this stand good a lurking hypocrite and an unseene Achan in a visible Congregation bringeth a curse on the Congregation and from such a Congregation we are to separate What madnes is this we are to separate from a society before we know any Achan to be amongst them But Separatists say God would not have punished Israel by making them â—ly before the men of Ai Josh. 7. If Israel did take no part with Achan but because of Achans sacriledge they were punished ver 11. Israel hath sinned and transgressed my covenant which I
receive the seale of the covenant The proposition he proveth from Genes 17. 10. This is my covenant and every man-childe amongst you shall bee circumcised and Rom. 4. 11. He received the signe of circumcision a seale of the righteousnesse of Faith The assumption he and others proove because murtherers drunkards swearers and whose children we baptise declare themselves not to be Christians nor faithfull nor Saints by their wicked life and so not within the covenant This argument also the Separatists use Answ. The Major is false and not proved from Gen. 17. or Rom. 4 for neither of these places speake of nearest Parents father and mother one at least the Text beareth no such thing but the contrary These are to receive the seale of the covenant whose fore-fathers are in externall profession within the covenant for God commandeth not Abraham only to circumcise his sons but all parents descended of Abraham to circumcise their seed the seed of Abraham carnally descended to all generations and so the nearest parents only are not to be looked unto 2. This argument doth either proceed according to this meaning that these infants only are to receive the seale of the covenant whose parents are within the covenant by an inward ingrafting and union by true faith besides the externall professing therof or then there is no other thing required but only externall profession that the Church without sinne may conferre the seales if the former be said it will follow that God speaketh Gen. 17. only to Abraham and his sons by faith according to the promise and only to believers but God speaketh to all Abrahams sons according to the flesh 2. Because God should speake an untruth that he were a God by reall union of faith to all that are commanded to be circumcised for he commanded thousands to be circumcised to whom he was not a God by reall union of faith therefore these words must import that nothing is more required that the Church without sin may conferre the seale of the covenant but the children to be descended of parents professing the truth and faith although the parents indeed as concerning any reall union of faith be plain strangers to the covenant and members of the Church only as an arme of wood is a member of the body which being true as it must be said the assumption is weake and sick â—or the question is what it is to be externally within the covenant it is not to slee all knowne sinnes to be a chosen people a people taught of God for then God would not have commanded Joshua Chap. 5. to circumcise all Israel because their fathers externally were within the covenant as this argument would say for their fathers were a generation of unbelievers who knew not God who tempted him and grieved his holy Spirit in the wildernesse and professed themselves by their murmuring never to be truly within the covenant Then to professe the doctrine of the covenant is but to be borne Iewes and avow the Lord in externall profession and Deut. 29. sweare a covenant with him when the heart is blinded and hardned v. 4. And so by this it is cleare Joshua had commandement of God to give the seale of the covenant to their children who were as openly wicked against the Lord as murtherers drunkards swearers c. 3. This argument will prove circumcision could lawfully be given to none but the children of parents within the covenant that is professedly knowne to be faithfull holy and seâ—arated from the prophane world in the judgement of câ—arity this hath no warrant of the word For 1. The children of the moâ—t wicked were circumcised Iosh. 5. 2. We desire to know whom God forbad to be circumcised that were carnally descended of Abraham Or shew us exâ—mple or precept therof in the Word 3. What God required in the parents whose Infants the Church might lawfully and without sin circumcise so they were borne Iewes O saith Mr. Best they behooved to be members of the Church whose infants might lawfully be circumcised I answer that is ignotum per ignotius Shew me one person being a borne Iew whose child the Lord forbad to circumcise 2. What is it to be a member of the Iewish Church Is it to bee a visible Saint and taught of God I true that was required indeed to make men acceptable before God but to make one a visible member of the Iewish Church visible nothing was required but to be a borne Iew and professe Gods truth and keepe them from externall ceremoniall pollutions I mean to be a member of the visible Church to keep externall and Church-communion with the rest of Gods people Secondly they object Not onely must they be in profession within the covenant but also members of some visible Church and particular congregation that is that they be within the Church for we have nothing to do to judge them that are without 1 Cor. 5. 12. And this M. Best Proveth by the order required in Gods Church putting a difference betwixt Church-communion and Christian-communion A man may be a just peaceable quiet man and so meet to be a Citizen in a City but he hath not right to the priviledges of the brughe untill he come to them by due order so must a man not onely be a Christian ere his childe be baptized but also a member of a visible Church Answ. 1. This Objection proceedeth from a great mistake as if Church-communion with a particular independent congregation were more and a better and nearer ground of baptizing then Christian-communion which we judge to be false because the Catholick Church is by order of nature and first and more principally the body spouse redeemed flocke of Christ then any particular independent congregation that is but a part or member of the Catholike Church and therfore the covenant promises of grace the power of the keys the seals of the covenant belong first principally to the Catholike Church to these that are in Christian communion with her before they belong to this or that visible part of the Catholick Church and so all ecclesiastick power of the keys must be first more principally in the Catholick Church then in a particular congregatioÌ„ as a reasonable soul by order of nature is in man before it be in Peter Thomas or Iohn 2. I believe these are within that are professours of the true faith suppose they be not members of the Church of Corinth or of any setled Church it is enough if they be within the covenant and these are without only who are Infidels and Pagans not professing the true and sound faith as the Apostle meaneth 1 Cor. 5. 12. Baptisme is a priviledge of the Church not a priviledge of such a particular independent Church and the distinction betwixt Christian-communion and Church-communion in this point is needlesse and fruitlesse for none are to be refused of baptisme whose parents professe the faith and Christian-communion Howbeit
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
For that which in Scotland wee call following Gods word 1 Tim 4. 14. the presbytery But before we proceed one question would be cleared What ground is there to tye a congregation by an ecclesiasticall tye of obedience to a presbytery and a presbytery to a provinciall Assembly and a provinciall Assembly to a Nationall Assembly for seeing these are not in Gods Word they would seeme devices of men and of noe divine institution one may say whether have they warrant in a positive Law of God or in the law of nature I answer they have warrant of both for it is Gods positive law that the Elders and Over-seers be over the Church in the Lord Heb 13. 17. 1 Thess. 5. 12 13. Math 18. 17 18. I call this Gods positive Law because if it had bin the will of the Law-giver he might have appointed an high-Priest or some arch-Pastor or prime officer in his name to command the whole Church like to the Judge and the high-Priest in the old Testament So Aristocraticall government is not naturall our presbyteries are founded upon the free-will of Christ who appointed this government rather then another Now the question how subordination of congregations to presbyteries and of presbyteries to greater Synods is of natures law is harder but a thing is naturall two wayes 1. simply and in it selfe 2. and by consequent an example of the former is by the law of nature the hand moveth the feet walketh at the direction of the will which is a commanding faculty that ruleth all the motions of moving from place to place This way it is not directly naturall that Archippuâ— be governed by the Eldership and Presbytery at Colosse because he may be removed to another Presbytery he possibly might have beeâ—e a member of the presbytery at Corinth and never beene subjâ—ct to the presbytery at Colosse Example of the latter it is simply supernaturall for Peter to be borne over againe â—ath 16. 17. Iohn 1. 12 13. but upon supposition that God hath given him a new nature it is naturall or as we say connaturall and kindly to this new nature in Peter to love Christ and to love Christs sheep and his lambes because every like loveth a like So the subordination is not naturall for it is not naturall for John and Thomas to be subject to such an Eldership of this congregation for Gods providence might have disposed that John and Thomas should have dwelt in another congregation as members therof and so subject to another Eldership But secondarily and by consequent upon supposition that they are members and inhabitants of this ecclesiasticall incorporation it is kindly and connaturall now that they be subjected ecclesiastically to the Eldership of Christs appointing in this congregation and so the ground of the bond is the part must be in subiection to those who command the whole Iohn and Thomas are parts of this congregation such an Eldership commandeth the whole therefore Iohn and Thomas are in subjection to such an Eldership So all the beleevers of this congregation and all the beleevers of the sister-congregations are parts of this presbytery wheras Gods providence might have disposed that all the beleevers here might have beene parts and members of another presbytery And so by proportion sundry presbyteries are parts of a provinciall Church and sundry beleevers of many provinces are parts and members of a Nationall Church Now the division of a Nation into Provinces and of Provinces into so many territories called presbyteries and the division of presbyteries into so many congregations cannot be called a devise of mans because it is not in the Word of God for by that same reason that Iohn and Thomas and so many threes and foures of beleevers should be members of an independent congregation seeing it is not in the Word it shall be also a devise of man For all our singular acts are mixed there is something morall in them and that must be squared and ruled by the word and something is in them not morall but positive and this is not to be squared by the word but sometimes by natures light which I grant is a part implicite of Gods word sometimes it is enough that the positive part be negatively conforme to the word that is not contrary to it Howbeit I hold that the morality required in every action must be positively conforme to the word for example the Law saith Every male-childe must be circumcised the eighth day Gen. 17. 7. Now the action of Christs circumcision and Christs presenting in the Temple and offering of two turtle Doves and two young pigeons is said to be according to the Law of Moses Luke 2. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is written yet the bâ—be Iesus by name his mother Mary who brought him into the Temple the Priest by name that offered the Doves for him are not written in the Scripture of Moses his law but the morality of that action was positively conform to Moses his law so that every part be subject to the law of the whole is Gods word but that parts and whole be thus divided it was not required to be defined in the word But what our brethren deny is that as Peter and Iohn are Ecclesiasticall parts of a single Congregation under the jurisdiction of that single Congregation is cleare in the word of God but that three or foure Congregations are parts â—cclesiasticall of a Presbytery and Ecclesiastically subjected to the government of the Presbytery as Iohn and Thomas are parts subjected to the government of a Congregation is utterly denyed But we may reply Iohn and Thomas are to obey their Pastor preaching in the Lord and by that same reason they are to obey their Pastors gathered together with the Elders in a Synod So by that same reason as Iohn and Thomas are to obey their Eldership convented in their owne Congregation to governe them by that same reason Iohn and Thomas of foure Congregations are to heare and obey their owne Elderships convented by that same authority of Christ in another Congregation when a Colledge of other Elderships are joyned with them But I come to the Scriptures of God If when the Churches of Syria Sylicia Antioch and Jerusalem were troubled with a question whether they should keep the Law of Moses and be circumcised and could not determine it amongst themselves in their particular Churches they had their recourse to an assembly of Apostles and Elders at Jerusalem who gave out a Decree and Canon anent that question which the Churches were obliged to keep then when particular Congregations are troubled with the like questions in doctrine and government they are by their example to have recouâ—se to an Assembly of Pastors and Elders that are over many Churches and to receive Decrees also which they are obliged to keep But the former is the practise of the Apostolike Church Ergo to have recourse to a Synod of Pastors and Elders to receive Decrees from them that
tye many particular Churches is lawfull to us I prove the assumption A question troubled these Churches some false teachers said Cyrinthus as Epiphanius thinketh You must be circumcised after the manner of Moses Acts 15. ver 1. and there was no small dissention and disputation about this ver 2. and this question troubled the Church of Jerusalem as ver 4. and 5. doe declare And it troubled the Churches of Antioch Syria and Cylicia ver 23. 2. That the question could not well be determined in their particular Churches is cleare from ver 34 from three circumstances 1. The maintainers of the question troubled them 2. They almost subverted their soules with words 3. They alleadge a necessity of keeping Moses Law and that it was the commandement and doctrine of the Apostles and Elders 3. That in this question that troubled them so much they have their recourse to a Synod is cleare ver 6. And the Apostles and Elders came to consider of this matter and ver 2. They determined that Paul and Barnabas and certaine others of them should goe up to Jerusalem unto the Apostles and Elders about this question And that the Apostles who were led by an infallible spirit and could not erre might have determined the question is cleare by their speeches in the counsell if the Apostles had not had a mind to set down a Samplar and a Copy of an Assembly in such cases 4. That there are here the members of a Synod is cleare Apostles Elders Brethren ver 23. and Commissioners from Antioch ver 2. certaine others and the Elders of the Church at Jerusalem James Paul and the Elders of Jerusalem chap. 21. v. 17 18 compared with ver 25. So here are Elders from sundry Congregations 5. That these Decrees did tye and Ecclesiastically oblige the Churches howbeit all the members were not present to consent is cleare chap. 16. ver 4. And as they went through the Cities they delivered them the Decrees for to keep Acts 21. ver 25. We have written and concluded that they observe no such things but that they keep themselves c. So chap. 15. 28. It seemed good to lay on you no greater burden then these necessary things c. Now let us heare the exceptions which our brethren propound on the contraâ—y to prove that this was no generall Assembly They object 1. This cannot be proved to be an oâ—cumenicke Councell that is an Assembly of the whole Churches of the world Answ. Howbeit Augustine Chrysostome Cyrillus Theophylact Theodoret Cyprian Ambrose and most of the learned Fathers agree that it was an oâ—cumenicke Assembly yet we will not contend many Churches of Jewes and Gentiles were here by their Commâ—ssioners which is sufficient for our point 2. The Apostles who were universall Pastors of the whole world were here 2. They object There is no word of a Synod or Assembly in the Text. Answ. The thing it selfe is here if not the name saith that learned Voetius 2. Neither is the name of an independent Church in Scripture nor the word Trinity or Sacrament what then the the things are in Scripture 3. verse 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they assembled and ver 25. they were together is plainly a Synod They object 3. Though there were a generall assembly here yet it proveth nothing for the power of the keyes to be in such an assembly but onely it saith something for a power of deciding of controversies in matter of â—aith which implyeth no act of iurisdiction Answ. 1. The deciding of controversies in matters of doctrine tying the Churches and laying a burthen on them as it is ver 28. and tying them to keep the Decrees chap. 21. 25. chap. 16. 4. is an aâ—t of jurisdiction and an opening and shutting heaven by the power of the keyes when it is done Synodically as this is here 2. This presupposeth that the power of the keyes is onely in censuring matters of fact and not in a ministeriall jâ—dging and condemning of false doctrine which is against Scripture For Ephesus is commended for using the keyes in condemning the doctrine of those who called themselves Apostles and were not and Pergamus rebuked for suffering the doctrine of Balaam and Thyatira is rebuked for suffering Jezabel to teach the lawfulnesse of fornication and of eating things sacrificed unto Idols Rev. 2. v. 2. v. 14. v. 20. They object fourthly The true cause why Paul and Barnabas were sent to Jerusalem was not to get authoritative resolution of the question in hand but to know whether these teachers had warrant from the Apostles to teach the necessity of circumcision as they pretended they had as may be gathered from ver 24. To whom we gave no such command Answ. The contrary is seen in the Text For if the Apostles had commanded any such thing it was a dispute of fact in this Synod and they might soone have answered that but the thing questioned was questis iuris a question if circumcision must be v. 5. and that they must be circumcised ver 24. Also Paul and Barnabas were sent to Jerusalem ver 2. about this question Now the question was not whether the Apostles had taught the lawfulnesse of circumcision or not But the question is ver 1. Certaine men taught except ye be circumcised after the manner of Moses you cannot be saved 2. It were a vaine thing to say that v. 6. the Apostles and Elders met about this matter to see what the Apostles had taught and what not 3. The Apostles bring reasons from the Scriptures and from the calling of the Gentiles which were vaine reasons if nothing were in question but whether the Apostles had taught this point or not taught it 4. That Paul and Barnabas were sent to be resolved of more then whether the Apostles had taught this or not is cleare by their answer in the Decree It seemed good c. to lay no greater burden on you and that you abstaine from meats offered to Idols c. They object fifthly There was no combination of many Pastors of divers Churches but onely a few messengers sene from Antioch to the Congregation at Jerusalem Hence many say it was an assembly of a particular Church and it bindeth only as a particular and speciall meeting So M. Best Answ 1. We stand not upon an exact meeting of all Churches when as the nature and essence of a Synodicall and Assembly-meeting is saved Here were Apostles and Elders whose charge was the wide world And the Elders of Ierusalem and Commissioners sent from Antioch and they send Canons and Decrees to other Churches 2. A decree of one particular independent Congregation cannot bind another as our brethren teach But the Decrees made here did tye the Churches of Syria Cylicia Antioch and Ierusalem v. 22 23. chap. 16. v. 4. Yea and all the Churches of the Gentiles Acts 21. 25. remember that enemies to our Synods as Bridgesius
and Hugo Grotius object this also This is the answer of Bridgesius and Hugo Grotius who deny the necessity of reformed Synods Parker who is for our brethren in many points refuteth this and proveth it was a Synod They object sixthly They were not neighbouring Churches that sent for Jerusalem did lye two hundred â—iles from Antioch How could they that lay so far distant ordinarily meet as your Classes did Answ. To the essence of a Synod and the necessity thereof is not required such meetings of Churches so farre distant but when the Churches necessity requireth it the lawfulnesse thereof may hence well be concluded and that when they lye so neâ—r-hand they may more conveniently meet 2. Neither is this much to give M. Best his Geography at his owne measure when the Churches were now in their infancy and the question of such importance that the Churches travell many miles for their resolutâ—on in this They object seventhly How prove you that these that were sent from Antioch had authority in the Church of Jerusalem Answ. Because Paul and Barnabas sent from Antioch had voyces in these Decrees They object eighthly It cannot be proved from henâ—e that Antioch was a Church depending on Jerusalem Answ. Neither doe we intend to prove such a matter But hence it followeth that both Antioch and Jerusalem and Syria and Cilicia depend upon the Decrees of these Pastors of divers Congregations assembled in this Synod They object ninthly That Papists and Prelates alleadge this place to prove their Diocâ—san Synods Answ. So doth Satan alleadge a Scripture Psalme 91. which must not be rejected because it was once in his foule mouth Prelates alleadge this place to make Jerusalem a Cathedrall and Mother-church having Supremacy and Jurisdiction over Antioâ—h and other Churches that there may be erected there a silken chaire for my Lord Prelate and that Lawes may bee given by him to bind all mens consciences under him in things which they call indifferent we alleadge this place for an Apostolike assembly to make Jerusalem a collaterall and Sister-church with Antioch and the Churches of Syria and Cilicia depending on a generall Councell We deny all Primacie to Jerusalem it was only judged the most convenient seat for the Councell We allow no Chaire for Prelate or Pastors but that they determine in the Councell according to Gods Word laying bands on no mans conscience farther then the Word of God and the dictates of sound reason and Christian prudency doe require They tenthly object That the matter carried from Antioch to Jerusalem was agreed upon by the whole Church and not carried thither by one man as is done in your Classes So M. Best Answ. It were good that things that concerne many Churches were referred by common consent to higher assemblies but if one man be wronged and see truth suffer by partiality the Law of nature will warrant him to appeale to an assembly where there is more light and greater authority as the weaker may â—ly to the stronger And the Churches whose soules were subverted with words Acts 15. v. 24. did â—ly to the authority of a greater assembly when therâ— is no small dissention about the question in hand Acts 15. 2. They object eleventhly The thing concluded in this assembly was divine Scripture imposed upon all the Churches of the Gentiles v. 22. 28. and the conclusion obliged because it was Apostolike and Canonicke Scripture not because it was Synodicall and the Decree of a Church-assembly and so the tye was Divine not Ecclesiasticke It seemed good to the Holy-Ghost Answ. 1. So the excommunication of the incestuous man 1 Cor. 5. if he was excommunicated and his re-receiving againe in the bosome of the Church 1 Cor. 2. and the laying on of the hands of the Elders on Timothy 1 Tim. 4. 14. and the appointing Elders at Lystra Iconium Antioch and fasting and praying at the said ordination Acts 14. v. 21 22 23. was Scripture and set downe in the Canonicke History by the Holy-Ghost but no man can deny that the conclusion or Decree of excommunication given out by the Church of Corinth and the ordination of Timothy to be a Pastor and the appointing of the Elders at Lystra did oblige the Churches of Corinth Ephesus and Lystra with an Ecclesiasticall tye as Ecclesiasticall Synods doe oblige 2. That this conclusion doth oblige as a Decree of a Synod and not as Apostolike and Canonicke Scripture I prove 1. Because the Apostles and Prophets being immediately inspired by the Holy-Ghost in the penning of Scripture doe never consult and give decisive voices to Elders Brethren and the whole community of beleevers in the penning holy Scripture For then as it is said Ephes. 2. 20. That our faith is built upon the Apostles and Prophets that is upon their doctrine so shall our faith in this point concerning the taking in of the Church of the Gentilâ—s in one body with the Jewes as is proved from Scripture v. 14 15 16 17. be built upon the doctrine of Elders Brethren and whole Church of Jerusalem for all had joynt voyces in this Councell as our brethren say which is a great absurdity The commandements of the Apostles are the commandements of the Lord 1 Cor. 14. 37. But the commandements of the whole Church of Jerusalem such as they say this Decree was are not the commandements of the Lord For we condemne Papists such as Suareâ— Vasquez Bellarmine Caiâ—tan Sotus and with them Formalists such as Hooker and Sutluvius who make a difference betwixt divine commaâ—dements and Apostolike commandements and humane ordinances for our Divines as Junius Beza Pareus Tylen Sibrandus Whittaker Willet Reynolds Jewell make all Apostolike mandates to be divinâ— and humane commandements or â—cclesiasticall mandates to oblige onely secondarily and as they agree with divine and Apostolike commandements But here our brethren make mandates of ordinary beleevers that were neither Apostles nor Prophets to be divine and Canonicke Scripture 3. That which is proper to the Church to Christ his second comming againe doth not oblige as Canonicke Scripture â—or Canonicke Scripture shall not be still written till Christ come againe because the Canon is already closed with a curse upon all adders Rev. 22. but what is decreed according to Gods word by Church-guides with the consent tacit or expresse of all the community of beleevers as this was v. 22. as we and our brethren doe joyntly confesse is proper to the Church to Christs second comming Ergo this Decree obligeth not as Scripture 4. The Apostles if they had not purpose that this Decree should oblige as an Ecclesiasticall mandate but as Canonicke Scripture they would not 1. have advised with all the beleevers as with collaterall and joynt pen-men with them of holy Scripture 2. They would not have disputed and reasoned together every one helping another as they doe here v. 6 7 8 9 10 c. 3.
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
1. Because an offended brother cannot have a Synod of Elders and a Nationall Assembly alwayes to complaine unto and so Christ shall not set downe an expedite way to remove scandals betwixt brother and brother 2 Christ say they is setting downe a way how an obstinate offendor shall be cast out of the Church where he was an ordinary hearer of the word and a compartner with other professors of the holy things of God in a particular visible Church Now these of divers Congregations partake not in a Church-communion of these same holy things of God Word Sacraments and Discipline Answ. 1. Christ here setteth down a way how all offences of brethren may be taken away for Christs salve must be as broad and large as the soare and excommunication must reach as farre as offences but offences are betwixt Church and Church betwixt the Grecians and the Hebrewes Acts 6. 1. no lesse then betwixt a single brother and a brother 2. I borrow the Argument and pay it home againe Christ setteth downe a way how all scandals in his visible Church may be removed So teach our brethren as an offended brother cannot alwayes have recourse to a Nationall Assembly and so Christs remedy shall be insufficient If by a Church Mat. 18. we understand a Synod say they but when the Grecian Church offendeth the Hebrew Church the Hebrew Church cannot complaine to the Grecian Church for the Law forbiddeth the party to be the Judge therefore if they understand Mat. 18. onely a Congregation excluding all Synods Christs remedy of removing scandals betwixt Sister and Sister-church shall be unsufficient therefore the Grecian and Hebrewes must have recourse as Act. 6. to a Colledge of Apostles and Pastors and that is a Synod 3. I borrow the other Argument also and shall pay it againe These who are consociated and neighboured together in the Acts and Dentees of visible Church-communion by rebuking one another Leviticus 19. 17. Admonishing Collosians 3. 16. Exhorting Hebrewes 3. 13. comforting one another 1 Thess. 5. 11. and pleading one against another Hosea 2. 2. and occasionally communicating one with another in that same Word and Sacrament and in eschewing the fellowship of one and the same excommunicate person These make up one visible politick Church that is under a common Church-government according to Christs discipline which regulateth these acts of Church-communion of one with another But so it is that Grecians and Hebrewes and sundry particular sister-Churches are consociated and neighboured together in the fore-said acts and dentees of visible Church-communion c. Ergo divers sister-Churches so make up one visible politick Church under one common Church government according to Christs discipline c. The proposition is our brethrens wherby they proove and that strongly that single professours consociated in these acts and dentees of visible Church communion make up one visible Church under one common governement and so say the Fathers Basil Chrysostome Augustine and Athanasius howbeit in habitation we be separated yâ—t are we one body and Cyprian will have nothing done in the cause of many Churches except wee all meete in one place The assumption for the communion of sundry Churches Parker granteth and the Scripture is cleare Laodicea and Colosse have a sister-communion in that same word of God Col 4. 16. so Corinth Macedonia and Galatia in these same acts of charity to the Saints at Jerusalem 1 Cor 16. 1 2 3 4. see also 2 Cor 8. 1. Rom 16. 27. Also if any person be excommunicate in one congregation also in all the neighbour congregations 1. Because his sinnes are bound in Heaven 2 He is delivered to Satan 1 Cor. 5. 4. to all 3. Christ saith he should be as an Heathen to all and so is excluded from Church communion to all Hence these visible acts of Church communion require a common law and discipline of Christ to regulate them seeing they may offend in the excesse and defect one to another but one common discipline they cannot have except they may by authority conveene in one Synod in their principall members Also Field Bilson Whittaker alleadge this place for Synods all say if Pastors have authority every one within themselves and farre more when they are met in a Synod for vis unita fortior united force is stronger Our eighth Argument is from the constant practise of the Apostles if all weighty affaires that concerne equally many particular congregations were managed not by one single congregation but by the joynt voyces and suffrages of Apostles Pastors and selected Brethren of many congregations in the Apostolick Church Then were Synods the practice of the Apostles and nâ—t independent congregations but the former is true Ergo so is the latter The proposition our brethren grant I prove the assumption by an induction 1. The select Pastors of the Christian world and select brethren Act 1. did elect and ordaine Matthias to be one of the twelve because that concerned many particular Churches the publick treasury of Apostolick Churches was committed to the Apostles because that concerned them all Act. 4. 33 34. When the Churches of the Grecians and the Churches of the Hebrewes murmured the one against the other one common Synod of the twelve Apostles authoritatively conveened and ordained with praying and laying on of hands the seven Deacons Act. 6. 2 3 4 5. and Walleus saith the argument for ordaining Deacons that the Pastors might attend the word and prayer proveth also that there were then ruling Elders Also Act. 20. 28. there is a Synod of Pastors at Ephesus whom Paul warned to take heed to the flocke and Act 11. 2. Peter giveth a reckning and count of his going in to the Gentiles before a Synod of Apostles and Brethren for it was unpossible that the multitude of believers now growne so numerous could all meete in one house and Act. 21. 18. an Assembly of Apostles and Elders ordaâ—neth Paul to purifie himselfe a Synod of Elders 1 Tim 4. 14. ordained Timothy 9. Argument is from the care of Christ Iesus the head of the Church in the end of excommunication Hence if Christ Jesus take care that one particular congregation be not leavened and sowred with the wicked conversation of one then farre more will he take care that many Churches be not leavened and hath ordained excommunication for many as for one but our brethren grant he hath taken care that one lump leaven not one single congregation 1 Cor. 5. 4. c. I prove the proposition For Christs remedy for remooving of scandals is hence argued to be unperfect if excommunication doe not remove all offences and prevent the leavening of many lumpes for he that careth for the part must far more care for a whole Church and ordaine excommunication of a Church for the edifying therof 1 Cor. 4. 20 21. 2 Cor. 10. 8. That their spirit may be saved in the day of the Lord 1 Cor.
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
power of the keyes the private person rebuketh swearing out of charity with care onely of these with whom hee converseth withall by noe power of the Keyes A Watch-man giveth warning of the approach of the enemy and the common Souldier may doe the same the Schoolemaster teacheth one lesson the schoole-fellow teacheth that same the one by office the other of common Charity 2. The Pastour interpreteth the word the private person doeth but use apply and accommodate the sense and interpretation of the word to his owne act of beleeving and the acts of admonishing rebuking comforting his brother Twelfthly they object against Synods The Pope is the Antichrist because he willeth men to appeale from their owne Churches to him as Whittaker and Chamier prove but the doctrine of the Synods teach men to appeale from particular Churches to Synods and by no word of God have Pastors power over other Congregations nor their owne Answ. Antioch appealed from corrupt teachers Acts 15. 2 3. and that is Apostolike but to appeale from a Church to a man of sin as if he were the whole Church is Antichristian 2. If sixe beleevers in a Congregation of forty beleevers should censure a brother our brethren would say that brother should appeale from these sixe who yet make an independent Congregation to the Church of forty yet should not this be Antichristian 3. To appeale from a Church as an unlawfull judicatory is unlawfull but to appeale from a lesser Church as from a not competent Judge to that same Church in a larger meeting is most lawfull 4. That Pastors of divers Churches have power over many Congregations being convened in a Synod is cleare Acts 1. Acts 6. Acts 15. 13. They object That this wanteth antiquity Answ. This is said for the fashion what meaneth then the tomes of Councels the Councell of Sardis Laodicea Africa Toledo 4. Canon Law Cyprian Augustine Tertullus Irene Chrysostome c. CHAP. XVII Whether or no some doe warrantably teach that a Pactor hath no pastorall power to preach and administrate the Sacraments without the bounds of his owne Congregation and from whence essentially is the calling of a Pastor OVr brethren who teach that the ordination of Pastors is onely from that power of the keyes that they imagine to be in the body of beleevers must needs holding such an humane ministeriall Church fall in divers errors as 1. that he cannot officiate pastorally without that number of beleevers from whence essentially he hath his pastorall calling 2. When the Churches necessity shall call him to remove to another independent flocke He is no Pastor while he be ordained and chosen of new by that flocke So the English Puritanisme and M. Best We hold that a Pastor may officiate as a Pastor without his owne congregation 1. Arg. That which the brotherhood and communion of Sister-Churches requireth to be done that Pastors may lawfully doe but this the brotherhood of Sister-Churches requireth to be done Ergo c. the assumption is proved 1. Because death or necessary absence of Pastors necessity of keeping the flocke 2. Necessity of convincing the gainsayers if the present Pastor be weake in learning yet able to cut the word aright saith M. Paget requireth this M. Best answereth Officers of Churches may be helpfull to other Churches as Christians but not as Ministers Answ. This Argument presupposeth that Pastors not as Pastors but as Christians either may administer the Sacraments lawfully and so any Christian may administer the Sacraments which is both Popish and absurd or that it is not lawfull for Pastors to administer the Sacrament out of their owne congregation or to any other of another congregation then their owne and so yet communion of Sister-Churches in these acts is cleane taken away 2. Our Argument is from Church-communion not in Christian acts as Christian but in ministeriall acts as ministeriall 2. Arg. If Ministers as M. Paget argueth may labour to convert unbeleeving strangers and to adde them to their flocke that they may enlarge Christs kingdome then they may exercise Pastorall acts over and above others then these of their owne charge but the former is true Ergo so is the latter The assumption is cleare because Prov. 93. Wisdome sendeth out her maids to call in these that are without and 1 Cor. 14. 24. the Prophets as Prophets were pastorally to convince and so to convert Inâ—idels who were not of their charge M. Best answereth These acts are not acts of a Minister as a Minister a man and a wife a father and a childe a Pastor and a flocke are relatives as I am a Father I exercise not proper acts as a Father but towards my owne children what good I doe to others cannot be said to be the acts of a Father but rather of a friend a neighbour a Christian c. Answ. He presumeth that a Pastor may preach and exercise pastorall acts as a Christian but so all Christians may pastorally preach though not called of God contrary to the Scripture so women and private persons may invade the Pastors chare 2. It is vaine to presse similitudes while they blood for Christ properly is the bridegroome and husband of his Church Eph. 5 6 27. John 3. 29 Rev. 19. 9. Rev. 21. 9. Isâ— 54 5. Pastors are but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under suitors for the bridegroome John 3. 29. This is Popish doctrine to make such a relation betwixt a mortall man and an independent Church Pope Enaristus and Calixâ—us saith while the Bishop liveth the Church can no more bee given to another without his consent nor the wife can bee given to another then to her owne husband without his consent And so said Innocentius the third therefore at the consecration after imposition of hands saith Vasquez and anointing of the Bishop and delivering to him a staffe a consecrated and blessed ring is put on his ring-finger in token he is married to the Church but what have we to do with such trash as this For in a word the comparison of a marriage in this point is either Popish or unseasonable or both because the mutuall consent betwixt A. B. and his wife being essentially marriage as the Canon Law Divines and sound Casuists acknowledge it maketh A B. a husband and also the husband of such a wife during their life-time but election of the people that A. B. be their Pastor and A. B. his acceptation of the Church as his charge maketh him not both a Pastor and also the Pastor of that Church because the ordination of the Presbytery maketh A. B. formally and essentially a Pastor I meane a called Pastor under Christ but the election of the people and his consent doth not make him a Minister but doth only appropriate him after he is made a Minister to be the Minister of such a Church and so the comparison halteth in the maine point for which it is alleadged therefore A. B.
the Ministers of the Church but two or three have power to make a Church Ergo two or three faithfull ones have power to make the Ministers of a Church He proveth the major They who can doe the greater can doe the lesse to make a Church is greater for the Church is the Body Spouse and Wife the Ministers are but an ornament of the body and so the lesse The assumption he proveth two or three faithfull ones have Christ the holy things of David the promises Ergo two or three have power to make a Church Answ. These who can make a Church mysticall have power to make a Church ministeriall or Ministers of a Church that I deny As for the probation this proposition These who can doe the greater can doe the lesse must be right taken It is true in these same kind of works and in the same kind of power Christ can forgive sinnes Ergo he can doe lesse he can say to a sicke man take up thy bed and walke So if by prayer Jacob obtaine a blessing from God which is greater then by prayer he will obtaine deliverance out of the hands of Esau which is lesse but in powers of divers kinds it holdeth not true A beleever by prayer may obtaine grace and perseverance which is greater but it followeth not Ergo hee can open the eyes of the blind and worke miracles which is lesse and therefore howbeit three can make a mysticall Church which is greater by a power of saving grace which is gratia gratum faciens It followeth not that therefore they have a ministeriall and pastorall power of the keyes which is gratia gratis data to preach and make Ministers For then because Mary Magdalen hath power to beleeve that Christ buried shall rise againe from the death which is greater therefore she hath power to preach and baptize which is a lesser power He who hath power to make a ship hath not for that power to make a cup. 11. Smith reasoneth thus These who have the true matter and forme have the property which ariseth from the matter and forme that is Christs ministeriall power to assume all the meanes of their edification to salvation but two or three faithfull ones are the true matter of the Church of the New Testament and therefore have the true forme or covenant of the New Testament and so have a ministeriall power arising from these two Answ. These who have the true matter and forme of a mysticall Church of beleevers these have the union and property of a mysticall Church resulting from matter and forme is most true but they have not for that the true property of a ministeriall Church faith and the covenant written in the heart is not the forme of a ministeriall Church but of a mysticall Church of beleevers Sixe borne Scottish men dwelling in Paris make a body of Scottish men but they are not for that a politicke body of Scottish men living according to the Lawes of Scotland Foure beleevers are a mysticall Church borne over againe by the Spirit of Christ but if they be no more but single beleevers they are not for that a ministeriall Church which is necessarily a politicke body governed by Christs Lawes consisting of shepheard and flocke But this man will have three beleevers because they are beleevers to be Ministers and so taketh away all vocation and ordination of Church-officers by the Churches authority which is flat Anabaptisme CHAP. XVIII Certaine Quaeres anent independencie of Congregations Quaere 1. IF the independencie of Congregations stand whether or no is a Democracie and the actuall government of the Church in the peoples hands I answer affirmatively seeing calling ordination censuring depriving and judiciall excommunication of Church-guides are in their hand I see not what they want and wherein Morellius erred 2. Quaere Seeing hence it followeth that single beleevers are to pray publikely and exhort publikely and authoritatively convince gainsayers at the ordination and deprivation of Pastors if they may not also publikely preach and administer the Sacrament I answer If you give to single beleevers one pastorall Act you may with the like weight of reason give to them all 3. Whether or no is a ministery necessary in a visible Church I answer seeing all these eminent acts of the Pastorall charge by an ordinary power may be performed by single beleevers I cannot see any necessity of a Ministery 4. Whether or no then is every mysticall Church of beleevers because it is such a ministeriall Church having the keyes both in use and power I answer The former doctrine standing it is 5. If every one borne of God be not by that birth borne also a Key-bearer to open and shut Heaven I answer he is 6. If hence a Senate of Elders who laid on hands at ordination of Ministers 1 Tim. 4. 14. 1 Tim. 5. 22. Acts 6. 6. be not then quite out of the Church I answer in Churches independent it is quite gone 7. If then all beleevers as well as the Apostles and Paul Timothy and Titus are not to lay hands on Pastors Answer no doubt they are but precept or practise therfore in the Apostolike Church I see none 8. If the doctrine of refusing Baptisme to Infants whose nearest parents are not one of them at least beleevers doth not inferre that such a Church where they are baptized is a false Church in the matter and so in its constitution false Hence I leave it to be answered by authors of independencie if they should not separate from such a Church 9. Seeing we judge Papists cruell in excluding from glory unbaptized Infants when election and reprobation hath place in Infants not borne Rom. 9. v. 11. If we can judge Infants borne of nearest parents unbeleevers as the children of Pagans Turks without the Covenant and if the sins of one unbeleeving Father where many foregoing generations have been lovers of God and keepers of his Commandements doth exclude the Infants from the Covenant made with these beleeving forefathers Answ. We are to judge them in no Covenant with God by the former doctrine Hence we require that places of Scripture where God is said to shew mercy on a wicked race of people Yea whose nearest parents were most wicked rejectors of Gods Covenant and that for the Covenant made with Abraham as Joshuah 5. 3 4 5 6 7 8. Ezech. 20. v. 8 9 10. v. 18 19 20 21 22. Psal. 106. 6 7 8 9. and v. 10 11 12 13 14 c. v. 44 45 46. may be considered 10. If children laden with iniquity and the seed of evill-doers Isa. 1. 4. doth beget in the visible Church a generation which is no more holy with externall and federall holinesse thâ—n Indians and â—artarians who never heard of Christ And seeing such a generation hath by the former grounds no right to the meanes of salvation we aske with what faith we can keep any Church-communion with such yea how the Gospell can be
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
Answ. Either the Prelate or the Presbyter is omitted 1 Tim. 3. Phil. 1. not the preaching Presbyter as is cleare by the description agreeing onely to him Ergo the Prelate is out of Christs rowle 2. Doctors are omitted Phil. 1. 1. 1 Tim. 3. and yet are set downe Eph. 4. 11. yet are ruling Elders in other places as Rom. 12. 1 Cor. 12. 3. Paul 1 Tim. 3. is not describing offices but giveth Canons which generally agreeth to all Church-officers howbeit he giveth instance in two yet in such two as includeth all the rest as he that laboureth in teaching and governing and he that taketh care of the Church goods When Moses describeth the Judge he sheweth what a man the King the Justice of peace the Sheriffe the Major of a City the Lord of the privy Councell should be howbeit these be not named in the Text. Hence because they are not named it followeth not that they are omitted and not spoken of in the Text. Quest. 3. But Elders are not 1 Cor. 12. 29. nor yet Rom. 12. but only governours saith Whytgift and Dr. Field and it is an ill argument à genere ad speciem affirmativè he nameth gouernours it followeth not therfore he nameth your governing Elders Answ. 1. Where Paul setteth downe in order officers by their speciall names ordinary and extraordinary as first Apostles secondarily Prophets thirdly Teachers c. he cannot reckon out generals only for so Apostles Prophets Teachers should be also but generals for the words in Scripture also signifie generals 2. The enumeration should halt which yet is orderly set down if it were composed of a number of particulars and the generals of some easten in amongst them Neither can some here well understand the civill Magistrate 1. Because he speaketh of the Church as the body of Christ consisting of divers members ecclesiasticall And God hath set some iâ— the Church and also he speaketh of the Church Rom. 12. 5. seeing wee being many are one body in Christ and in that place the ruler is clearly differenced from the teaching Doctor v. 7. from the exhorting Pastour and him who showeth mercy in the Church but the civill Magistrate is not a Church officer whom God hath set in the Church as hee hath set Apostles Prophets c. for God hath set him in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Common-wealth and his influence in governing Gods house is meerely civill coactive and regall not pastorall ecclesiastick and ministeriall Neither yet can the place be meant of the governing Prelate 1. Because the Prelate is thought to be the Apostles successour and is first in the roule but the governours heere are some steps posterior to Apostles Prophets c. 2. Because the Prelate giveth himselfe out to be a certaine preaching creature such as it may be 1 Tim. 3. 2. Tit. 1. 9. but the governours here in this lincke are contra-distinguished from Prophets and Teachers and so the Prelate should either be a sole lord governor and no teacher or then he shall be twise yea thrice named in one verse 1. under the name of an Apostle next under the name of a Prophet and lastly should come in as a governour so the Prelate as in Church and State so also in the Bible he should carry too much booke Now seeing here are governours in the Church contra-distinguished from Prophets and Teachers from a just enumeration they must be ruling Elders and it is to be observed that the Apostle saith not Are all Arch-bishops are all Primates And surely the Jesuites have no lâ—sse roome without thâ—ong to pinne in in this wall under the name of helpes and governments their regular Canons and secular Priests as Formalists can alledge for Prelates and their long tayle What Tilenus saith against this place is fully answered by Didoclavius for because the Apostle confoundeth or rather reckoneth together in one enumeration ordinary and extraordinary functions in the Church will it follow he doth not here speake of ruling Elders If that reason be good neither is the Prelate here nor is the Pastor or the Doctor here and if there be who excell in the gift of governing who yet arâ— not called to preach who can deny the necessity of this office Many answers are given to elude the force of that place 1 Tim. 5. 17. The Elders who rule well c. shall ever inforce that loytering Pastors who labour not in the Word and Doctrine are commended by the Spirit of God as worthy of double honour For wee reason thus If these sort of Elders who rule well and especially these who labour in the Word and Doctrine are worthy of double honour then are there two sorts of Elders some who rule well and some who labour in the Word and Doctrine But the former is said 1 Tim. 5. 17. Ergo The latter must be true The proposition in terminis almost is our thesis if two sorts of Elders bee worthy of double honour then are there two sort of Elders for à qualitate ab adjuncto subjecti ponitur subjectum ipsum Also if Paul make the well ruling Elder worthy of double honour and more especially the teaching Elder then hee acknowledgeth some well-ruling Elder worthy of double honour howbeit hee labour not in the Word A reason is because the positive and comparative are ever differenced and maketh a number when both are specified with particularities as here they are by well-ruling and labouring in the word and doctrine The Author of the Survay durst not looke this place in the face Bilson Field and Tylen deny our major proposition If one should say say they a preacher is worthy of double honour especially a painfull Preacher he should not say there be two kinds of Preachers some Preachers thus and thus and some painfull Preachers and a King is worthy of honour especially a iust King he should not make two sorts some are Kings and some are iust Kings as Deacons and Pastors are two sort of Offices Answ. He who saith a Pastor is worthy of honour especially a painfull Pastor should clearly insinuate that two sort of honours were due to Pastors two wayes considered For in the former part he should speake of the office which indeed is worthy of honour In the latter part he should speake of the officer in concreto laudably discharging his office but Paul speaketh not so for he speaketh not of the office and the officer of the abstract and concret of the office and the use and exercise of the office as is here alleadged but he speaketh of officers in the exercise and use of their office in both He saith not Elders are worthy of honour for that might well beare this sense that the office of an Elder is worthy of double honour which sense should be most true for the office of an Elder is worthy of double honour which sense should be most true for the office of an Elder is worthy of honour Suppose the man be
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