actibus elicitis in acts performed by an intrinsecall power in the agent he hath no power for the King as King cannot preach himselfe nor baptize c. as the will may command the eye to see the feet to walke but the will doth not see nor walk Here two errours are to be rebuked 1. Whitgift saith the King is not the head of the Church as it is a society of elect and believers for so the government is spirituall but he is the head of the Church as it is a visible society in externall government comprehending good and evill For 1. The government visible and externall is meerly ecclesiasticall by Christs spirituall lawes and censures of rebuking binding loosing and excommunicating but the King is not an ecclesiasticall person and so not the head who hath any intrinsecall influence as King in these acts 2. He is the head of the persons who make the Church and so is a politick head but he is not the head of the Church visible as it is such The head visible and memberâ— are of one nature the King as King is a politicke and civill head the visible Church is not a politick and civill but an ecclesiastick body so Camero erreth who will have all Church-men synodically constituting and decreeing Canons and in all acts of externall government subordinate to the King as King as the instruments and servants are subordinate to the principall cause and first commander 1. Because then the King should be the principall ecclesiastick matter and prime Canon maker the King the first excommunicater when the Church excommunicateth but the members of a Church-Synod are immediately subordinate to Christ whose servants and instruments they are and not the servants of the King Nathan as a man was Davids servant but as a Prophet he was Gods servant and not Davids servant Hence a third errour of court sycophantes must be rejected that the King hath a negative voice in discipline and in Church-Assemblies which is most false 1. Because Christ hath promised to lead his Church in all truth to be with her to the end to be in the midst of his owne assemâ—led in his name and this promise Christ maketh and keepeth under Heathen Kings who have no voice at all in Church-Assemblies 1 Cor. 4 5. Math. 18. 23. Act. 15. 28. 2. If the acts of Church-Assemblies have no ecclesiasticall power without the consent of a Christian â—rince by that same reason the acts of publick preaching baptizing and administring the Lords Supper should lay no ecclesiasticall bond upon mens consciences except the King should consent unto these acts but the latter is against the Word of God Jer. 1. 10. Jer. 1. 18 19. 2 Cor. 10. 4 5. and most absurd Ergo so is the former I prove the connexion because that same power of Christ which is given to the Church conveened for acts of discipline is given for preaching and the conferring of the seales of the covenant for the Church hath the keyes to bind and loose from Christ equally independent upon any mortall man in discipline as in doctrine so in discipline the Kings power cannot be to impede all acts of discipline or to make them null except he consent to them 3. Because these words are absolutely made good without the interveening of any other authority Whatsoever ye binde on earth shall be bound in Heaven and whatsoever ye loose on earth shall be loosed in Heaven els Christ would have said whatsoever the King or civill Magistrate shall binde on earth shall be bound in Heaven otherwise nothing is ratified on earth or Heaven either which the Church bindeth or looseth because the King saith not Amen to it 4. If a contumacious brother shall refuse to heare the Church hee is not for that to bee excommunicated and to be reputed an Heathen and a Publican because the civill Magistrate doth not repute him such an one 5. Of that free grace wherby God heareth the prayers of two or three agreeing to pray for one thing on earth the Lord bindeth and looseth in heaven that which his Church bindeth and looseth on Earth Mat. 18. 19. but the Lord heareth the prayers of two or three agreeing to pray for one thing on Earth though the civill Magistrate doe not give his consent that these prayers be heard and granted of God because the Magistrate is no intercessour without whose consent God heareth not prayers The proposition is cleare from Matthew 18. ver 18 19. 6. If the Magistrate have such a joynt power of binding and loosing and of forgiving and reteining sins with the Church then also with the Apostles and their successours but Christ gave this power to his Apostles without any such condition Matth. 28. 18 19. John â—0 22 23. and they practised this power without consent of the Magistrate and preached and excommunicated against his will 1 Tim. 1. 19 20. 1 Cor. 5. 4. yea as the Father sent Christ so should the Father have sent the civill Magistrate for so are they sent who have power to forgive and retaine sinnes John 20. 21 22 23. 7. That power which upon just reasons we deny to the Pope that we cannot give to the King but upon just reasons we deny to the Pope a negative voyce in Councels to anull lawfull Councels conveened in the name of Christ except he who is the virtuall Church say Amen thereunto neither is the King the virtuall Church 8. If a woe be due to a Pastor if he preach not suppose the Magistrate should forbid him to preach then also is a woe due to the Church which useth not the keyes though the Magistrate forbid then hath the Magistrate no such voyce and if the Church of Pergamos be rebuked for not using the power of the keyes against these who held the Doctrine of Balaam and the Nicolaitanes even when the Magistrate was a killer of the witnesses of Jesus then the Magistratâ— hath no such negative voyce for it should not be possible to censure the followers of such Doctrine seeing hee was against both Doctrine and Discipline but the Lord reproveth Pâ—rgamos in this case Revelation 2. ver 13 14 15. 9. There is no Word of God to prove that the Lord hath given the power of thâ— keyes to the King as the King and therfore we are not to believe that he hath any such power Also if the fore-said power of the keyes be given to the Church without any such power of the King the Church by all the former arguments may conveene to exercise that power in preaching binding loosing excommunicating suppose the civill Magistrate should discharge and inhibit these meetings for if the power of the keyes be given immediately by Christ to the Church then the power of meeting for the exercise of that power must also be given though the Magistrate say not Amen as is cleare Mat. 18. 18 19 20 21. 1 Cor. 5. 4 5. 1 Cor. 11.
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 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
preached to them 11. Whether or no we are to keep some Church-communion with an excommunicate person who is to be rebuked as a brother 2 Thes. 3. 15. and so is to be a hearer of the word and for whose good we use the medicine of excommunication that his spirit may be saved in the day of the Lord 1 Cor. 5. 4. We aske if the doctrine of Independencie standing we are not also totally to separate from an excommunicate person in the very externall Church-communion of hearing the word seeing ten excommunicated persons joyned in Covenant for hearing of the word are no Church no Body no Spouse of Christ. We see not how we are not by the former grounds totally to separate from them 12. If we may rebuke a particular Church and if she remaine obstinate and will not heare why may we not proceed acording to Christs order Mat. 18 tell the Church Answ. By the former grounds we are to stand at single rebuking and proceed no farther 13. Suppose the independent Congregation consist of ten Elders and an hundred beleevers If the ten Elders abide sound in the faith and the hundred beleevers erre in fundamentall points of faith In that case we aske 1. If Christ have appointed no pastorall or ministeriall act of discipline to reclaime these hundred who erre from the faith I answer none at all which may authoritatively reclaime them for they are the supreame independent Church 2. Because it cannot be denyed but Pastors and Doctors of the sâ—id Eldership may preach against their errours and shoot Heaven upon the pertinacious defendors of these pâ—rnicioâ—s errors and that by the power of the keyes Mat. 16. 19. Joâ— 20. 23. yet have they no power of discipline to shut Heaven upon them who thus erre from the faith nor to bind their sins on earth because the Eldership is not the Church neither hath power of jâ—â—isdiction over the hundred erring beleevers How can a power of binding and loosing by way of preaching and that both in Gods Court and the Churches be in these who have no power of discipline to bind and loose 14. Seeing the Sister-Churches of Colosse and Laodicâ—a Col. 4. 16. and of Corinth Macedonia Achaia Galathia 2 Cor. 8. 1 2 3 18 19 23 24. chap. 9. 1 2 3 4 5. are consociated together in a visible body in externall acts of Gods worship as to heare one and the same word of God Col. 4. 16. and to doc Church-businesse and works of mercy toward the poore by their delegates and commissioners We aske if consociated Churches tyed together in a visible Church-communion of acts of divine worship be not with as good reason a visible politick body of Christ as many beleevers consociated in a Church-communion if acts of divine worship doth make a particular Congre-gation 2. If the former Church hath not the power of the keyes upon the grounds of a visible Church-communion among themselves as a Congregation hath the power of the keyes upon these same grounds 3. If these consociated Churches be not a visible Body Spouse and covenanted people with God in Christ as well as a little Congregation of sixe or ten beleevers 4. If such a greater body may not meet in their overseers and exercise discipline and governe the particular Congregations as a Congregation doth meet in their principall members and governe themselves and all the members of the particular Congregation 5. We aske a reason why in a Congregation of three hundred beleevers partaking one Word and Sacrament a hundred of the three separated from the other two hundred cannot meet and exercise the power of the keyes by themselves alone because one worship and one government doth equally concerne them all and by that same reason it should not be affirmed of ten Congregations all partaking one Word and Sacraments upon occasions which neighbourly consociation doth furnish that one cannot meet to exercise discipline in matters which in reason equally concerneth all the ten Congregations without subordination to the joynt authority of all the ten For if a hundred of three hundred cannot exercise discipline there alone without the other two reason would inforce one or two congregations of ten consociated congregations cannot meet without subordination to the whole ten wherof one or two congregations are part if ten be owners of one ship six cannot meet and dispose or sell the ship or repaire her cordadge or any decayed part without the power of the other foure whom it concerneth so if ten congregations be visible owners and copartners of one Gospell one worship one externall profession and one communion with a brother or separation from a scandalous person we aske a reason how one congregation can meet and dispose of that common worship government and haunting familiarly with or separating from a member of the Church without subordination to all the ten congregations whom it doth concerne 15. If the Eldership of one congregation make one visible representative Church ruling and governing the absents we aske why the Eldership of six congregations may not judicially meet and rule six congregations also 16. If the power of the keyes be given to beleevers as beleevers because Christ is their King Priest and Prophet and all things are theirs Paul Apollo Cephas the world 1. It is asked if none have the power of the keyes but beleevers and if all acts pastorall of preaching binding and loosing excommunicating performed by unbeleeving Ministers and Professours be not hence made null as performed à non habâ—ntibus potestatem as if Turkes and Pagans had performed these We thinke they must be null 2. We thinke children baptized by unbeleeving Ministers not baptized 3. An unbeleeving pastor not essentially a pastor 4. If because Christ is given to the elect and all things are theirs and so all ministeriall power of the keyes it is questioned if amongst these all things given to the beleevers we may not include the Magistrates sword the Kings power the masters power over the servant the Captains power over the souldier so that by that same reason there be no Kings no Judges no Masters no Captains save only beleevers we see not how this followes not as well as that the power of the keyes and all things are given to beleevers because Christ is given to them 5. We aske if the power of the keyes in binding and retaining sinnes be not given to unbeleevers or rather for them as Gods intended end to declare the glory of his Justice in the vessels of wrath as Rom. 9. 17. Esa. 8. 14. 2 Cor. 2. 16. 2 Cor. 10. 6 7 8. 17. Quere If the distinction of a true Church 2. A false Church and 3. no Church can stand And if the distinction of true baptisme 2. false baptisme but valid and such as is not to be repeated 3. and no baptisme can stand I answer the doctrine of independency standing we see not how a Church wanting the right matter and consisting of members who
19 20. where the Church had her owne Synods without the consent of a civill Magistrate but we are to repute it a speciall favour of God when the King as a nursing-â—ather will countenance Synods with his royall presence God blesse our King 5. Conclusion The Kings royall power in adding his sanction to the ecclesiasticall constitutions and in punishing such as are decreed to be hereticks by the Church is regall and not ministeriall and servile See for this the Con c. Chalced. Aâ—t 16. the Imperiall lawes Cod. l. 1 tit 8. leg 2. Heretic Vocab decret p. 2. caus 23. q. 8. c. 30. crossing Bellar. de pont l. 1. c. 7. So do their owne men goe against Bellarmine in this as Sanderus de clavib David l 2. c. 13. Carerius de potest sum pont l. 2. c. 23 Leo epist. 38. to Martian and Pulcheria and Leo epist. 7. to Theodosius Becanus erreth here with Bellarmine making the King as a servant obliged to adde his sanction civill to ecclesiasticall Canons Becan in opusc exam conc Anglic c. 7. 1. Because the use of the sword at Gods commandement is a kingly act commanded by God and is service done to God not to the Church 2. Neither is the King so to execute the Churches will as he should judge only of the fact and of the assumption yea he is to judge of the law and of the major proposition I or we see not in the Word of God where a Judge is a Judge to punish a fault and is not to know judicially that it is a fault a Judge as a Judge should know such a thing to be heresie and not takâ— it upon the word of an Assembly of Church-men Deu. 17. 18 19. he is expresly to reade and know the law and to know and remember the Decree Prov. 31. 5. And the cause which he knoweth not he is to search out Job 29. 16. all which is meant of a knowledge not of private discretion which is required in all private Christians but as I take these places of a knowledge judiciall and authoritative which agreeth to a Judge as a Judge 3. If a Synod erre and decree that man to be an heretick who is sound in the faith the King is not obliged to erre with the Synod and to punish the innocent he is to decree righteous judgement and so the King is to judge of heresie but after a regall and civill way and with a coactive powâ—r as the Synod or Church-Assembly is to judge of heresie after an ecclesiastick way and with a spirituall power 2. The King punisheth heresie as it troubleth the Common-wâ—alth and the Synod as it is scandalous and infectious in the Church Yea and the Christian King ruleth over men as men and also as Christian-mâ—n he ruleth over them as men with a dominion over their bodies lives and goods by his civill lawes he hath also dominion as King over men as Christians and members of Christs kingdome and Church not over their conscâ—ences for that is proper only to the father of spirits but he hath a coactive power over all men even Pastors as to cause them do their Christian duties he hath power to compell Church-men in Assemblies to determine truth and to use the keyes right and to preach and use the Sacraments according as Christ hath commanded in his Word and to punish them when they do otherwise What then if the King discerne that to be truth and absolve the man whom the Church-Assembly doth condemne as an heretick who shall judge betwixt them I answer the infallible rule of judging for both is the Word of God which speaketh home unpartially to both if they will heare but certainly the Kings civill kingly coactive power to compell men to doe their duty remaineth the highest and most supream power on Earth in genere potestatis politicae in the kind of politick power and pastors and all men may by this power be compelled to do right as for the abuse of the power it is no part of the power and in this kind the King hath a negative politick and kingly suffrage and voyce in all Church Assemblies no ecclesiasticall constitution hath the force of a law without the politick suffrage of the civill Judge And againe the ecclesiastick power that Christ hath given to his Church remaineth also the most supreme power under Christ in genere potestatis ecclesiasticae and the King is subject to this power The King is not excepted in this He that despiseth you despiseth me and in this whatsoever ye shall binde on earth shall be bound in Heaven and in this whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retained and this ecclesiasticall power being the highest on Earth Pastors may command Kings in the Lord Jer. 1. 10 18 17. to doe their duty by an ecclesiastick power Arminians and Formalists both aske which of the two powers are highest and nearest unto the head Christ whither the kingly power or the ecclesiastick power for two paralell highest powers on earth cannot be I answer by asking which of the two shoulders in a mans body are highest and nearest to the mans head Certainly one of them in a well proportioned body is not higher then another and both are alike neare the head as none of two pole-starrs are nearer to their Zenith and Nadir none of two wheels in a right Chariot are higher then another The Church power saith the Prelate Davenant is highest in teaching and directing the kingly power in commanding and compelling Barclai compareth them to two shoulders under one head Meisner saith one of them is not above another There is no absurdity saith Spalato that in two bodies formally different there should be two heads yea it is necessary The Roman Glosse saith Patricius is the Popes father in things temporall and the Pope is his father in things spirituall as Cusan saith Papists saith Spalat have deleted that out of the Glosse So Berengarius Gelasius Papa Nicolaius the I agree to these words Sciendum quod nec Catholicae fidei nec Christianae contrarium est legi si ad honorem regni sacerdotij Rex pontifici pontifix obediat regi Spalato seemeth against Bellarmine to make up the losses made by Papists in Kings honour while he holdeth that the King his person and as he is a Christian man is subject to Church-power but as King he is subject to none but to Christ from whom immediately he hath his kingly dignity even as saith he when an Emperours servant being a Physitian the Emperour as Emperour is not subject to the Physitian but only the Emperour as he is a wounded man is subject to the art of his owne servant who cureth him and that of the Emperour free-will not by coaction so the Image-maker or he who maketh pourtracts in his art is not subject to the King neither is the King as King
Master of the art of painting or pourtract-making the art onely is subject to the precepts and principles of art but the person of the painter is subject to the kingly power for the King as Bellarmin saith may forbid the Image-maker to draw obscene and filthy Images or to waste too much gold or silver upon his Images or to sell his images at too deare a price Hence saith he the kingly dignity is not subject to the ecclesiasticall power or to any other power on earth but only to Jesus Christ. I answer the Prelate doth well difference in the art of paintry these two 1. That which is artificiall and is only ruled by art that the King cannot command another thing which is morall as that he sell not his Images too deare and hurt not the common wealth by spending vainly too much gold and silver on his Images and in this the King may make lawes to limit the Painters morall carriage but then he and his fellowes honour not the King who call him judge over all persons and of all causes or in all causes and that without any distinction for when two Shoomakers contend about a point of tanning leather the King is not Judge in that cause because it is a point of art which belongeth to the art not the King Also the right translation of the Bible out of the Hebrew and the Greeke in the vulgar language is a cause meerly ecclesiasticall belonging to the Church Assembly it were hard to make the King being ignorant of these mother languages the Judge of that version as he is made by them Judge in all causes ecclesiasticall howbeit de jure he is a politick Judge even in this judging by a coactive and kingly power howbeit de facto and through ignorance he cannot exercise the kingly power that God hath given him in this act 2. By this comparison the Prelate putteth upon the King â—ut a course peece of country honour O faith he as King I make him above all and subject to no power in Heaven or Earth but immediately to God forsooth so make you the Painter the Shoomaker the Fashioner subject to no power in Heaven and Earth no not to the King but only immediately to God only their persons are subject to the King and so is the person of the King as a Christian man not as a King subject to Pastors who may exhort him and rebuke him when he judgeth unjustly But 3. saith the Prelate The wounded Emperour is subject to his servant the Physitian who cureth him not as Emperour but as a wounded man and that of his owne free-will and not by coaction What meaneth this not by coaction but that a King neither as King neither as a Christian man is subject to Church-discipline to the admonition of Pastors by any ecclesiasticall coaction or any law of God but of the Kings owne free-will Consider how Court-parasites doe dishonour the Lord for if Nathan by Gods commandement was obliged to rebuke David for his adultery and murther and the man of God obliged to cry against Jeroboams Altar and the Seer obliged to reprove King Asa and Jeremiah commanded to speake against the Kings and Princes of the land and if the Kings of Israel and Judah were plagued of God because they would not heare and submit to the Prophets speaking to them in the name of the Lord then the King as a Christian man is subject to the Ecclesiasticall power not of his owne free-will as this flatterer saith but by such Ecclesiasticall coaction as God layeth upon all men whose spirits are subject to Christs kingly power 4. This comparison halteth fowlely In the art of paintry ye may abstract that which is morall from that which is artificiall but in a King as a King there is nothing artificiall or which is to be abstracted from justice and piety for all the acts of kingly authority as kingly are morall acts of justice and of piety in preserving both the Tables of the Law if a King command a stratagem of war that which is meerly artificiall is not from the King as King but from a principle of military art in him as an expert souldier if then the King as King be a morall agent and a preserver of both Tables then as King he is subject to the Ecclesiasticall power 5. Spalato faileth farre in making the end of kingly government a naturall end not life eternall as the end of sayling is the desired harbour and not the kingdome of Heaven which is lâ—fe eternall nay but if we speake either of the end of the worke or the end of the worker the end of kingly power is a morall end for the end of the worke called finis operis is by Paul said to be that we may lead a quiet and a peaceable life in all godlinesse and honesty and this is de iure also finis operantis the end which the Ring is to intend and so the dignity office acts and end of the King as the King is subordinated to Christs kingly power in Church-discipline and yet he is the most supreme politicke power on earth and in eo genere solo Deo minor and above the Pastors in that kind But doe we joyne with Papists in this 1. Papists say Kings hold their Crownes of the Pope the Church universall virtually We thinke Nero had not his kingdome from Peter nor Domitian and Traian their kingdome from Clemens and Anacletus nor Hadrian from Enaristus and Alexander 2. Innocentius 3d. forbad obedience to Emperours Bonifacius 8â— for hatred of King Philip of France forbad to pay tribute to the Emperors the Devill might blush to lay that upon us 3. Was there ever amongst us the like of their 8 generall Councell A Prelate shall not light off his horse nor bow to a King nor shall a King seeke that of a Bishop under the paine of two yeares excommunication 4. Did any of us thinke or write what Bellarmine hath spoken against the Lords anointed If Princes cannot be moved by Church-censures and if the necessity of the Church require the Pope shall free their subiects from obeying them ipsisque principatus abrogabit and shall pull their Princedome from them I say no more of this CHAP. XX. Q. 20. Whether or no the government of the Church of Scotland can be proved by Gods Word to be lawfull 1. ARTICLE Of the Doctrine and worship of the Church of Scotland WE acknowledge the Scriptures of God contained in the Old and New Testament to containe the whole doctrine of faith and good manners our Covenant rejecteth all traditions contrary without and beside the word of God and so it rejecteth all religious observances all humane Ceremonies all religious symbolicall signes all new meanes of worshipping God all Images positive Rites which have any influence in Gods worship as will-worship and impious additions to Gods word Jer. 7. 7. 2 Sam. 7. 7. Deut. 12.
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
single believers who cannot lawfully preach Therefore single believers are not the subject of the keyes 4. Argument Such power of the keyes without the which the Church of Christ is perfect and complete for government is superfluous and so not of Divine but of humane Ordination But the Church is complete and perfect in its government in that there are in it believers Pastours Doctors Elders and Deacons suppose no power of the keyes be in the communitie of believers The proposition is Parkers so reason the Fathers Cyrill Chrysostome Basil Augustine Beda so William Best M. Iacob M Robinson I prove the Assumption The Eldership have no oversight in the Lord and there is no necessitie or exercise of the keyes as Elders if all believers have a ministeriall power to bind and loose as M. Smith and others teach and if all edifie by the keyes as Parker saith and judicially censure excommunicate and ordaine or depose their rulers as the English Puritanisme and authors of the presbytery examined doe prove from 1 Cor. 5. and Guide to Zion For ten believers being nothing but believers by Divine right or al 's well the governing Church without the Eldership as having them suppose all the Elders were believers Where also there be twentie times three believers they have all in their owne families the power of the keyes and so there are twenty Churches complete and independent within themselves joyned in twentie neighbour families all under one covenant with God and flying all knowne sins Now when Christ saith If thy brother offend thee and obstinately refuse to heare tell the Church Which of the twenty three shall the Brother wronged have recourse unto tell the Church as reason would say must bee some visible Church Senat or judicatorie but all these twenty threes met within their houses are independent Churches if they be believers as we suppose and all visible Churches Shall wee thinke that Christ hath left a grieved brother to a blind Tell the Church and yet who can know this Church for all have alike interest in Christ which of the twenty threes bee the Church that Christ meaned in these words Tell the Church by this doctrine none can dreame 5 Argument The multitude of believers hath either this power of the keyes from Christ and from heaven or from the earth and from men for I thinke our brethren will not dreame of any ecclesiastick positive law not warranted in Gods word for a third for this Papists teach This is Christs argument for John Baptists ministerie If from Christ and Heaven it is either from the law of nature or from some divine positive law from nature it is not For 1. the power is not naturall but supernaturall reaching a supernaturall end the gathering of the Saints Eph 4. 11 12. neither is this power such as can have nature for its Author as Almain saith seeing it is above natures reach And so also saith And Duvallius If happily they say it is from good consequence naturall for because of the claime and interest that the faithfull have in Christ Christs keyes are given to them as God giving Christ he giveth all other things with Christ. I Answer This maketh no man but a believer yea no gifted pastour capable of the keyes except hee have faith in Christ which we shall hereafter refute as contrary to Scripture Neither can it bee from any positive law or grant or promise in the new Testament that all the members of the Church shall be Princes Rulers Commanders that Christ hath left none to be over other in the Lord. If this be from men it is a humane ordinance and cannot stand See what Bellarmine saith to this purpose 6. Argument The power of the Keyes is either given to the believers as believers or as they are such whome God gifteth for government selected from amongst others if the later be said we have our intent and the keyes must be given immediately to some selected guides If the keyes be given to believers as they are such and under this reduplication Then 1. All believing women and children have authoritie in the Lord over the congregation which as Duvallius saith is not to be admitted for quod convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea 2. saith Paul Baynes If the power of the keyes and teaching had beene given to all believers all should have beene made Pastours and Doctours though not to continue so in exercising the power And so all must have the power of seeing as the Church eyes and Watchmen and all the power of hearing as the Church eares and certainely the second act must proceed from the essence and first act as moving must proceed from a living soule to laugh from a reasonable soule so to excommunicate judicially to judge correct cast out bind and loose all which Parker and others prove to agree to believers from Matthew 18. and 1 Corinth 5. must flow from a ministeriall principle and so all must bee eyes and eares which is against the varietie of the gifts of the spirit If the whole body were an eye where were the hearing if the whole were hearing where were the smelling v. 14. for the whole body is not one member but many yea a collection of many members Hence 7. Argument That is not to be admitted which overturneth the order established by Christ of commanding and obeying and which everteth the integrall members and parts of a visible politike ministeriall body of Christ but to give the power of the keyes to all and every one overturneth this order of Christs Ergo This doctrine is not to be admitted The Major is undenyable I prove the Minor The ministeriall Church is divided as Junius saith in Sheepeheards and flock some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Overseers and Watchmen others such as are to submit and obey some are Watchmen then they have some that they watch over Some Shepheards ergo they must have Sheep Some Ambassadors in Christs stead Ergo They have some to whom they carry the Embassage Heralds Witnesses Stewards Fathers Saviours Sowers Reapers builders then they must have a People House Sonnes Ground c. upon whom they exercise their native operations But if all have power of the keyes and power to edifie by binding and loosing all should be Overseers Watchmen Sheepheards Ambassadors and if all were Fathers where were the Sons What a worke would this be that all Christians must leave their trading husbandry arts sayling and oversee the Church and judge and determine Church matters betwixt brother and brother So Francis Iohnson reasoneth Master Smith answereth two things to this 1. The Elders saith he shall obey the voice of the Church in things commanded by God and all the Saints are to obey
of the keyes for if admonition private per modum communis charitatis and not per modum specialis delegationis were an act of the keyes then because an Elder woman is to instruct the younger one woman should have both the power and actuall exercise of the kyes towards an other woman this is absurd Their seventh Argument is from the Parisian Schoole All things are yours whether Paul or Apollo or Cephas c. So they cite Revel 2. 27. So Robinson and so Smith so Parker To whom Christ is given for a King to them the power of Christ the King is given Also to whome the covenant and Christ is given to them all the promises 2 Corinth 1. 10. Psalm 133. 3. Act. 2. 39. And so the power of binding and loosing is given Answer 1. All are yours finaliter that is all are for you avd tend to your salvation 2. All are yours in fructu in the fruit that God bringeth out of all Paul or Apollo their ministerie out of life and death that is faith comfort salvation are yours this is true But all are yours subjective inhaesive formaliter All are yours formally and in possession it is false for then yee should be all earthly Kings all Pastours to preach and administer the Sacraments 2. Christ and the promises are made to one single believer and that a woman a childe but a single woman is not the Church having power to bind and loose in heaven 3. The promise of binding and loosing is made to the faithfull that is for their good and edifying but not to them as the subject for in that place it is said The world life and death are yours how can the world be in the faithfull as in the subject They doe not possesse all the world how is death in them as the subject except they be dead 8. They reason thus Christ hath given in gift Pastors to the Church Ergo He hath given them the authoritie of Pastors for God mocketh not his Church to give them gifts whereof they are not capable Hence Parker inferreth that the power of the keyes is in the believers immediately and in the Rulers at the second hand and borrowed from them Answer First I retort the Argument Christ hath given the actuall exercise of the keyes the preaching of the Word and the administration of the Sacraments to the Church of believers will it hence follow that believers because they are believers are capable of the exercise of the keyes This is against Parker himselfe 2. Christ hath given Pastours to the Church in gift that is to the Church as the Subject and first disposer of these offices it is most false for the Rulers of the Church or Presbyterie is the first subject and these who authoritatively under Christ doe ordaine pastours the Church of believers doth only elect and choose them by a popular consent Christ hath given Pastours in gift to the Church that is for the Churches good and edification hence it followeth not that believers are uncapable of Pastours in the way and manner that they are given to them God mocketh not Israel when he giveth to them David as their King but it followeth not the people are the first subject of the Kingly power 9 Parker reasoneth thus ibid. The power spoken of Mat. 16. and 18. should be applyed to all the Church and to Christs friends not to his enemies there is no ecclesiastick power in heretikes and Schismatikes What is the cause seeing both heretikes and also believers doe exercise the power of the keyes that the keyes are given to the one that is to believers as to the end and not to heretikes Surely as Gyprian saith because the authoritie is given principally to believers as to the end and to them principally and to others secondarily as they are esteemed parts of the Church of believers and have their authoritie derived from believers Answer The power spoken of Mat. 16. 18. is given to the visible governing Church whether they be believers or hypocrites providing they be Pastours and Elders called lawfully by the presbyterie and chosen by the people and the power of the keyes is given to the eldership that hath the oversight of the flocke in the Lord 1 Thessal 5. as to the subject but yet this power is given to the Church of believers to gather them in to Christ and for the reprobate to cleare Gods justice and to make them inexcusable and there is no reason to aske a cause Why both believers and heretikes exercise the power of the Keyes seeing Christ gave this power to believers and not to heretikes for I say Christ hath given the power of the keyes to both when he gifteth both with abilitie to discharge the places and giveth them authoritie in his Church And it is a false ground and not farre from Anabaptisme that there is not Ecclesiasticall power in heretikes and Schismatikes Iudas and all called Pastors and Elders suppose they be before God but plaistered hypocrites and covered Wolves have no lesse the power of the keyes as is cleare Matthew 7. 22 23. Philippians 1. 16. then Paul or Peter And also it is false that Rulers have their authoritie from believers they have their offices by way of ordination from Christ and the Presbyterie and by way of popular election and designation from professors of the Church bee partly believers partly unbelievers 10. M. Smith reasoneth thus Christ gave the power of binding aâ—d loosing Mat. 18. not to the Presbytery but to Disciples and Bretâ—ren because vers 15. 17. the Disciples move a question concerning the Kingdome of Heaven and Christ teacheth that little ones that is Brethren and Disciples are not to be offended but to be sough when they are lost v. 15. he teaches the duties of admonition in the degrees thereof for the winning of brethren He speaketh of Brethren and Disciples attributing to them power of binding and loosing v. 19. promising the hearing of their prayers if they be but two or three v. 21. 22. teaching them remission of offences private unto seventy times seven times Answer All this dependeth upon this Argument If the whole scope and intent aime at Disciples and Brethren then power of binding and loosing is given to brethren which connexion is most false and loose Christ speaketh to believers of the power of the ministeriall Church or Preaching Baptizing Ergo Hee giveth to these hee speaketh unto and to all brethren power to binde and loose and preach and baptize This doth not follow for so a power to preach and baptize is given to believing women Christ speaketh to his Disciples as Disciples of the dominion of the Kings and Princes of the Gentiles of false Prophets Wolves in Sheep-skins ergo he giveth to his Disciples a power to be Kings and a warrant to be false Teachers it followeth no wayes 2. By a brother v. 15. is not meant a true believer but a brother in
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
the people to heare the word is taken from a civill forme of both Romanes and Grecians convening to heare declamations and Panygerickes yet a Parishionall Church is not for that a humane and unlawfull Church 2. We say not that a Synod is a properly so called mysticall Church yet it s a proper ministeriall and teaching Church such as is Acts 15. 8. They object The Popish superiority of one Church over another should be lawfull if a Church be in bondage under a Church better be under a great Lord Pope and a little Lord Prelate as under many Nationall Lords in a Nationall Church-Assembly Answ. 1. We make no other subjection here then our brethren make for they make ten to be subject to â—â—ve hundred in an independent Congregation As the part is in subjection to the Lawes of the whole so make we many Churches in Cities Townes and Provinces subject in the Lord to all their owne Pastors and Elders convened in a Nationall Assembly Papists make their Synods to lay bonds upon the consciences of men 2. Their Synods cannot erre 3. The Lord Prelate over ruleth them 4. They make things indifferent necessary 5. People may not examine Decrees of their Synods according to Gods Word 6. People may not reason or speake in their Synods We acknowledge no such Synods 2. Papists as Bellarmine Costerus Pierius doe not thinke Synods very necessary they call the Popes determination an easier way for ending controversies then Councels and therefore Pierius saith here frustra sit per plura c. 9. They object If a representative Church consisting onely of Pastors Doctors and Elders be a Church of Christs institution it should have a Pastor over it as all Churches have and if it be a generall Councell the Pastor thereof can be no other then the Pope and there behâ—ved to be also an universall Consistory of Cardinals Answ I deny both these consequences a feeding governing and ministeriall Church doth not necessarily require a Pastor over it Timothy is a Pastor to himselfe and by preaching both saveth himselfe and others 1 Tim. 4. 16. 2. Cardinals are degrees above Pastors and Prelates our Synods are made up as Acts 15 of Pastors Elders and Brethren whereof we acknowledge no Pastor of Pastors but Christ Jesus no Doctor of Doctors no Elder of Elders and so I see not what this consequence meaneth 10. They object That which concerneth all should be handled by all Quod omnes tangit ab omnibus tractari debet but matters of disciâ—line concerne the conscience and practise of all Ergo all and every beleever should handle matters of discipline and not some few of a whole Nation who representeth the rest Answ. That which concerneth all one and the same way and the manner should be handled by all That which concerneth all divers and sundry manner of wayes should be handled by all divers manner of wayes If ten men be owners of a ship nine of them cannot sell the ship without the consent of the tenth owner If all both Elders or Ministers and the whole company of beleevers had one and the same power of the keyes we see not but all Ministers and people should have a like hand in voicing and coucluding nor doe I well see that if the keyes be given to all beleevers upon our brethrens former ground because they are the body and Spouse of Christ how women and beleeving children can be excluded from joynt-governing and use of the keyes except in the act of publike teaching 1 Cor. 14. 34. 35. 1 Tim. 2. 12. with Pastors Doctors and Elders seeing they are the body and Spouse of Christ no lesse then men God accepteth no persons nor sexes male or female in these spirituall priviledges Gal. 3. â—8 2 Cor. 6. 18. 1 Pet. 3. 4 5 6. But seeing discipline concerneth all divers wayes according as God hath seated and placed persons in his Church some in higher and some in lower places of Christs body therefore Ministers are to handle points of doctrine and discipline in Synods authoritatively People also by electing Commissioners to Synods by consenting reasoning proposing and advising and according to their place â—ot authoritatively 11. They object It is a Popish abusing of the people of God to exclude them from all government of Gods house and all meanes of edifying one another and leade on the people in an implicit faith and â—ind obedience Answ. This objection toucheth the question anent the power of private Christians in edifying one another where I must stay a little to cleare doubts for divers run in extremities here Hence our 1. Conclusion We utterly condemne the doctrine of Separatists who teach that private Christians gifted with knowledge suppose they be out of office are to preach the Gospell and to prophesie publikely for the edefying of the Church 1. Because by consent of all sound Divines all antiquity and confession of party and Pauls testimony Eph. 4. 11. there are none given of Christ when he ascended on high for the publike edefying of the Church and gathering of the Saints to Christs second comming save only Pastors and Doctors and Elders But the private gifted men are to edefie by publike prophecying and they be none of Christs officers and they are unlawfull teachers 2. To preach publikely as ordinary messengers I say ordinary because of our expectants of the ministery who preach by the call of the Church for a time as the Sonnes of the Prophets while they be ordained Pastors To preach I say publikely is a formall act of Pastors who are sent Rom. 10. but these Prophets are not sent Ergo they ought not to preach They answer but as Anabaptists and Socinians doe who say to be gifted of God is to be sent but I answer Paul Rom 10. 14 15. thinketh not so because he understandeth such a sending as is required in ordinary Pastors who begetteth faith in their hearers v. 14. and whose feet are beautifull upon the monntaines by bringing glad tidings of peace v. 15. Now these were such as both were gifted and had authority to preach 2. Christ Mat. 10. clearly differenceth gifting of Pastors v. 1. from authoritative sending v. 5. v. 16. And also John 20 21 22 23. 3. Because God challengeth such as run and the Lord sendeth them not Jer. 23. 21. 4. Because no man taketh that honour on him except he be called of God as was Aaron Heb. 5. Suppose he be gifted as our Saviour was 6. Publike Preachers have power authoritative to binde and loose and accordingly God bindeth and looseth in heaven but private beleevers have not this power but only Pastors Mat. 18. 18. Mat. 16. 19. John 20. 23. 7. Such Preachers they dreame to be in the old Testament but the â—ld Testament speaketh of none but men in office as Priests Levites Prophets c. M. Robinson saith 1 Cor. 14. There were gifted ordinary Prophets not in office who preached
conversion of the Indies where there are no Pastors So Separatists and M. Jacob. Answ. I borrow this Argument what is essentiall at some time and places for the making of a Pastor is evermore essentiall but ordination of Pastors by Pastors and sending them to preach to the Indies who are unwilling to receive their ministery is onely essentiall to make a man sent thither a Pastor for peoples consent in that case cannot be essentiall where they will not give their consent at all and non ens cannot be essentiall to the making of a Pastor 2. What is essentiall for making a Minister who is extraordinarily called of God is not ever more essentiall to the making of a Minister ordinarily called of God in an Island where the Gospell is if all the Pastors should dye the people might chuse Pastors to themselves but they could not then make Pastors God onely without the ministery of other Pastors in that case should make Pastors but it followeth not hence that Pastors ordinarily have not their calling to be Pastors from the ordination of Pastors 4. They object When the Church electeth her Pastor she saith we give thee A. B. power to administer the word seales and censures and the Minister doth possesse and assume Ergo the people election is the essence of a Ministers calling So John Smith Answ. It is presupposed by order of nature that A. B. is first called and ordained a Pastor by Christ and 〈◊〉 laying on the hands of the Elders 1 Tim. 4. 14. before the people can elect him for their Pastor For if A. B. be no Pastor people cannot chuse him to be their Pastor neither doth the peoples election give any such power to A. B. That power is given by the Presbyteries act of ordination by order of nature before the peoples formall act of election As the husband who in a Lapidaries shop chooseth a gold ring for his wife and putteth it on her finger presupposeth it was a gold ring before his chusing thereof neither doth his chusing thereof make it a gold-ring but onely make it his wifes gold-ring by application to her Just so peoples election appropriateth such a man who is already a Pastor to such a charge but doth not make the Pastor a Pastor but chuseth him only to be their Pastor 5. Smith laboureth to prove that the ministery commeth not by succession from Ministers For then saith he the ministery should be before there were any Church but the Church is before the ministery and calleth the Ministers to office Answ. The Church ministeriall the governing Church whereof we now speake cannot be before there be a ministery for then there should be Ministers before there be Ministers which is against common sense The Church mysticall is before the Church ministeriall I grant but a Church mysticall or a Church of beleevers may chuse Pastors before they can ordinarily be their Pastors but they cannot make Pastors Yea and God at same times supplyeth the want of popular election while he calleth one to preach to a people never consenting he shall be their Pastor and so neither can the objector maintaine a succession of beleevers alwayes calling Ministers nor doe we hold a constant ordination of Pastors in a continuall line of succession from the Apostles made by Pastors the succession may be interrupted but then God himselfe supplyeth the want of ordinary ordination appointed by himselfe 1 Tim. 4. 14. Tit. 1. 5. 1 Tim. 5. 21 22. Acts. 6. 6. 6. They object If a Ministeriall power come saith M. Smith by succession from Presbyteries then are Presbyters Lords of the Churches faith in respect that the Church cannot enioy the holy things of God howbeit she be of her selfe the body and Spouse of Christ without the Presbyters consent Answ. Any may here see right downe Anabaptisme because the Church cannot enjoy pastorall preaching and the Sacraments without Pastors appointed of Christ for that effect Mat. 28. 18 19. John 20. 21 22 23. Mar. 16. 15. therefore Pastors are Lords of the peoples faith so they may have Baptisme and the Supper of the Lord because they are Christs Spouse and body without Pastors 2. By this goodly Argument private beleevers preaching and baptizing are Lords of the faith of other private beleevers who are their hearers because notwithstanding that private beleevers be the body and Spouse of Christ of themselves yet can they not by M. Smiths reasoning enioy the holy things of God without the ministery of private Christians preaching and administrating to them the Sacraments 7. Smith objecteth If ministeriall power come by succession from Ministers then Ministers may excommunicate the whole Church of Christ. Answ. This is most weake Illud tantum possumus quod de iure possumus And by this reason the beleevers may excommunicate the whole ministery also which is no lesse absurd 8. Smith addeth If the Eldâ—rs and Deacons dye the succession faileth and a mnisteriall power of Christ â—eing once lost can never be recovered againe and so there shall be no Ministers in the world Answ. Suppose in this or that Church all the Ministers should dye yet it followeth not that a Ministery can utterly faile in the Church It is contrary to Eph. 4. 11. and to the perpetuity of Christs kingly government and Thrâ—ne which shall endure as the dayes of heaven And what if God extraordinarily supply the want of ordination in this or that particular Church A ministeriall power is conferred in that case immediately upon some in a Church removed from any Church-consociation from other Churches and so Christs ministeriall power dieth not 9. Smith reâ—soneth thus to prove that beleevers may ordaine their owne officers That which is given by Christ to the Church is in the power and possession of the Church but officers and offices are given to the Church Answ. What is given to the Church sinaliter obiectivè that is for the behoofe and good of the Church for their edification and salvation as Gods proposed end such as preaching and baptizing that is in the Churches power and possession is most false and so I deny the maior proposition for preaching and baptizing is given by Christ for the good and salvation of women and private Christians yet women and private Christians may not preach baptize and ordaine Ministers Whatsoever is given to the Church subiectivè as to the proper subject Mistresse and Spouse to dispose and carve upon at her pleasure is in the Churches power and possession It is true but now the assumption is false because officers and offices are not so given to the Church of beleevers as to the subject Christ ascending on high gave Pastors and teachers for the Church of beleevers for their gathering and perfecting but not to the Church of beleevers 10. If two or three saith M. Smith faithfull ones have power to make a Church then have they power to make