the other and we find the keys given to Officers and Stewards only And here is no Church Mat. 18. or yet Mat. 16. without Pastors except they say that Christ Mat. 18. 18. speaketh not to the Disciples but to the multitude of the Jewes which is a great crossing of the Text. And to say that Christ speaketh to the Apostles not as to Apostles but as to the Church of believers is only a bare affertion and cannot be proved and all they can say hangeth upon this one place and this is the most The power of binding and loosing is given to the Church which is to be obeyed and heard in the place of God But this Church is never in the VVord of God say they taken for a company of Officers Pastors and Elders only it signifieth alwayes the Body of Christ his Spouse his Saints by calling partakers of the most holy Faith To which I answer The body Spouse of Christ and Saints by calling as they are such is the invisible Church and the keys and Seales sayth this Author are not to be dispensed to all the faithfull as such but as they arè confederate or joyned together in some particular visible Church that is sayth he as they are members of a visible Church Ergo c. the body and Spouse of Christ as such is not the Church here meant of but the visible Congregation Now the essence of a visible Church of which Christ speaketh here is saved in ten who are only visible professors and not a Church of sound Believers not the true body mysticall and Spouse of Christ and yet by this place the Keys are given to such a Church now wee desire againe a place in all Gods Word for a Church in this sense and a Body of Christ and his Spouse in this meaning for certainly professors this way confederate as professiors are no more a Church of Christ redeemed ones and his Spouse then an Assembly of Elders onely can be called such a Church of Believers for both Churches are and may be where no believers are at all at least for a time and even while they exercise this power of Binding and Loosing and so thâ— place Matthew 18. is as much against our brethren as against us And Lastly our Doctrine is acknowledged by all our Divines against the Papists proving that Mat. 16. the Keyes were given to Peter as representing the Apostles and his successors in the pastorall charge not as representing all believers Also the Fathers Irenaeus Nazianzâ—nus Cyprianus Basilius Ambrosius Theophilactus Cyrillus Euthymius Hyeronimus Augustine Beda Chrysostomus And ordinaria glossa Hugo de sanct Victor Haymo Cardinalis Cusanus Anastasius Leo Durandus Thomas Adrianus Scotus making a comparison between Peter and the rest of the Apostles say the keys were given to all the Apostles when they were given to Peter and Peter received them in the name and person of the rest of the Apostles wherby they declare it was never their mind that Peter received the keys in name of all believers Also the learned as Augustine Beda Gregorius expound the Church builded upon the rock to be the Catholick Church and not a particular visible Church And Gerardus giveth a good reason why this Church Mat. 16. cannot be a particular visible Church because the gates of hell prevaileth against many joyned to the visible Church in externall society and VVicklif writing against the Monkes resureth that error of the Papists that any members of the true Church can be damned and Whittaker sayth Augustin against Petilian sayth the Church builded on the rock is the Church of the Elect not the visible Church CHAP. 2. SECT 2. PROP. THis Church saith the Author doth meete together every Lords Day all of them even the whole Church for administration of the Ordinances of God to publick edification Ans. Two things are here said 1. That all even the whole Church must meete for administration of the Ordinances of God that so all and every one of the Church may be actors and Judges in dispensing of censures this we take to be popular governement 2. That there is a necessity of personall presence of all and every one of the Church Hence Quest. 3. Whether or no the multitude of Believers and the whole people are to be judges so as private Christians out of Office are to exercise judiciall acts of the keys For the more easie clearing of the Question let it be observed 1. Dist. There is a dominion of Government Lordly and Kingly and this is in Christ only in relation to his Church and in civill judges and is no wayes in Church guides who are not Lords over the Lords inheritance there is a government Ministeriall of service under Christ and this is due to Church-guides 2. Dist. Regall power being a civill power founded in the Law of nature for the Ants have a King may well be in the people originally and subjectively as in the fountaine nature teaching every communitie to govern themselves and to hold off injuries if not by themselves yet by a King or some selected Rulers but power of Church-government being supernaturall and the acts of Church-government and of the casting such as offend out of Christs Kingdome being supernaturall neither of them can be originally in the multitude of professing beleevers but must be communicated by Christ to some certaine professing beleevers and these are Officers Therefore to put power and acts of government in all professors is a naturall way drawne from civill incorporations Christ is not ruled by our Lawes 3. Dist. The government of Christs Kingdome is the most free and willing government on earth yet it is a government properly so called for there be in it authoritative commandements and Ecclefiasticke coaction upon the danger of soule penalties in regard of the former all the people by consent and voluntary agreement have hand in election of Officers inflicting of censures because it concerneth them all but in regard of the latter the whole people are not over the whole people they are not all Kings reigning in Christs government over Kings but are divided into governours and governed and therefore the rulers Ecclesiasticke onely by power of office are in Christs roome over the Church to command sentence judge and judicially to censure 4. Distinct. The Officiall power of governing superaddeth to the simple acts of popular consenting the officiall authoritative and coactive power of Christs Sceptor in discipline That distinction in the sense holden by our brethren that the state of the Church is popular and the government Aristocraticall in the hands of the Eldership is no wayes to he holden nor doe the Parisian Doctors the authors of this distinction mind any Church-government to be in the people Our brethren in the answer to the questions sent to them from England explaine their minde thus 1. We acknowledge a Presbytery whose worke it is to teach and rule and whom the
all of one Church of one Religion Answ. The terme Nationall-Church is not in the Word of God but I pray you in what sense can the Iewish-Church bee called a Nationall-Church I conceive not because of the typicall and ceremoniall observances that put a Church-frame on the whole Nation for if so then the name of a Nationall Church or a nationall Religion cannot by envy it selfe bee put in the reformed Churches or on Church of Scotland which hath suffered so much for Iewish and Romish Ceremonies But if the Jewes were a Nationall-Church because they were a holy Nation in profession and God called the Nation and made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Church externally called to grace and glory and the whole Nation commensurable and of equall extent then all Christian Nations professing the true Faith and the Gentiles as well as the Iewes Then the believing Iewes of Pontus Asia Cappadocia and Bythinia as Augustine Eusebius Oecumenius Athanasius doe thinke that Peter wrote to the Iewes yea and the Gentiles as many interpreters with Lorinus Thomas Lyra and others thinke are yet 1 Pet. 2. 9. an holy Nation and so a Nationall Church and there is no more reason to scoffe at a Nationall Church in this sense then to mocke the holy Spirit which maketh but one Church in all the World Cant. 6. 9. as Cotton Ainsworth and other favorable witnesses to our Brethren confesse And if the Gentiles shall come to the light of the Jewish Church and Kings to the brightnesse of of their rising Esai 60. 3. if the abundance of the Sea shall be converted to the Iewes true Faith and Religion And the forces of the Gentiles shall come to them vers 5. and if all flesh shall see the revealed glory of the Lord Esai 40. 5. and the Earth shall bee filled with the knowledge of God as the Seas are filled with Water It is most agreeable to the Lords Word that there is and shall be a Church through the whole World you may nickname it as you please and call it a VVorld-Religion a VVorld-Church As if the lost and blinded World Ioh. 2. 16 17. 1 Joh. 5. 19. 2 Corin 4. 4. were all one with the Loved Redeemed Pardoned and Reconciled World Ioh. 3. 16. Ioh. 1. 29. 2 Cor. 5. 19. as if wee confounded these two Worlds and the Religion of these two Worlds And if this World could meet in its principall lights neither should an universall councell nor an Oath of the whole Representative Church be unlawfull but enough of this before And what if the World bee subdued to the World and a World of Nations come in and submit to Christs Scepter and royall power in his externall government are the opposers such strangers in the Scriptures as to doubt of this Reade then Esai 60. 4. 5. c. 60. 11 12 13 14 15 v. 4. 5 6 7. Psal. 2. 8 9. Psal. 72. 8. 9. 10. Esai 54. 3. Esai 49. 1. Esai 45. 22. 23. Psal. 110 1 2 3 4 5. and many other places and there is a Kingdome in a Kingdome Christs Kingdome and his Church lodging in a Worldly Kingdome and Christ spiritually in his power triumphing over the World and subduing Nations to his Gospell Object 8. If Classicall Presbyters be not Elders in â—elation to the classicall Church and so to all the Congregations in it yee must forsake all these places where it is said the Elders of Jerusalem the Elders of Ephesus the Angels of the seven Churches which is absurd if they be Elders to all these Churches then 1. All those people in those Churches must submit their consciences to them and their Ministery as to a lawfull ordinance of God 2. All the people of those Churches must have voyce in election of them all 3. All these people owe to theâ—s maintenance and double honor 1 Tim. 5. 17. for if the Oxes mouth must not be muzlâ—d but he must be fed by me and my corne he must tread my corne and labour for me These Churches cannot all meet in one to ordaine and chuse all these Ministers and to submit to their Ministery Answ. The Elders are Elders of Ephesus and Elders of Jerusalem not because every Elder hath a speciall pastorall charge over every Church distributively taken for it was unpossible that one Congregation of all the converts in Ierusalem extending to so many thousands could all beare the relation of a Church to one man as their proper Elder who should personally reside in all and every one of those Congregations to watch for their soules to preach to all and every Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in season and out of season But they are in cumulo called Elders of Ephesus in that sense that Kings are called the Kings of the Nations not because every King was King of every Nation for the King of Edom was not the King of Babylon and the King of Babel was not the King of Assyria yet amongst them they did all fill up that name to be called the Kings of the Nations so were the Elders of Ierusalem in cumulo collectively taken Elders of all the Churches of Ierusalem collectively taken and as it followeth not that the King of Edom because hee is one of the Kings of the Nations is elected to the Crowne of Caldea by the Voyces of the States and Nobles of Caldea so is it not a good consequence such a number are called the Elders of the Church of Ierusalem therefore the Elder of one Congregation at the Easterne Gate at Ierusalem is also an Elder of a Congregation of the Westerne Gate Nor doth it follow that these two Congregations should submit their consciences to one and the same Elder as to their proper Pastor to whose Ministery they owe consent in Election Obedience in submitting to his Doctrine and mainetenance for his labours all these are due to him who is their owne proper Pastor the as Caldeans owe not Honour Allegiance Tribute to the King of Edom though the Kingdome of Caldea bee one of the Kingdomes of the Nations and the King of Edom one of the Kings of the Nations But if indeede all the Kings of the Nations did meete in one Court and in that Court governe the Nations with common Royall authority and counsell in those things which concerne all the Kingdomes in common then all the Nations were obliged to obey them in that Court as they governe in that Court but no farther and when the people doe consent to the power of that common Court â—â—citly they consent that every one of these shall bee chosen King of such and such a Kingdome and promise also tracitly Obedience and Subjection to every one of the Kings of the Nations not simply as they are Kings in relation to such a Kingdome but onely as they are members of that Court so the Congregations acknowledging and consenting to the classicall Presbytery doe tracitly chuse and consent to the common charge and care that every Pastor hath as hee
on of the hands of the Elders 1 Tim. 4. 14. 2 Tim. 2. 2. but by the authoritie of the Patron who doth nominate the man and may charge the Presbyterie by Law to admit him minister of such a flock Nor is it enough to say that the Patron doth present to such a benefit onely and doth leave all the ecclesiasticall part to the Church and the officers thereof for this would say something if the Patron were tied to the Churches free choise whereas the contrary is true that the Church is tyed to the Patrons free election of the man but this is nothing because the Patron being but one man onely and so the Church can have no lawfull proprietie right and dominion over the rents of the Church for Christ is onely Lord and proprieter and just titular of all rents dotted for the maintenance of the ministery and under Christ when the place vaiketh the rents recurre to the Church as the proper proprieter under Christ as the goods of Ananias and Saphira are the goods of the Church after they had given them in to the publick treasurie of the Church Ergo the Patron can give no right to any person to bee presented and ordained for no man can give to another that title and right which hee hath not in himselfe If it bee said hee may give in the Churches name as the Churches Patron those goods which are mortified to the Church well then is the Patron in the act of presenting the representative Church and hath the Churches power Ergo hee is but the Churches servant in that and to doe at the Churches will and the Church is the first presenter this is a new representative Church that wee have not heard of 2. This is against the nature of the Patrons office whose it is when hee foundeth and buildeth a Church to reserve the right of patronage to himselfe and never to give that right to the Church Ergo by his owne authoritie and not in the Churches name hee giveth title to the benefice to the Pastor of Minister 3. The Church hath not power to alien ate and dispose to one particular man those goods which are given to God and to his Church so as that one hath power in Law to dispose those goods to any without the Churches consent as the Patron may doe The Church may dispose and give power to one man to doe certaine actions in the Churches name but yet so as the Church retaineth power to regulate that her delegate or commissioner in these acts and to correct him in case of aberration but the Church hath no power over the Patron as Patron to limit him in the exercise of his power for the right of Patronage is his by birth he may sel it for mony to another to a Papist to an excommunicate person to a Jew or an enemy of the Church as hee may sell his lands and houses and hath a civill right thereunto under his Majesties great Seale therefore the patron doth here proprio suo jure by his owne proper right present and give title and Law to the Church benesice and doth not present in name of Church or as having from the Church a power 3. What ever taketh away an ordinance of Christ that is not lawfull but the power of Patrons taketh away the ordinance of Christ and the free election of the People because the people have power to choose out of many one fittest and most qualified for the office as is cleare Act. 6. 3. Act. 1. v. last Act. 14. 23. because the man chosen should bee one of a thousand as Didoclavius or Calderwood saith in that learned Treatise called Altare Damascenum Nor can it be said saith that learned Author that the Church may transferre her right of presenting to a Patron for that is in effect to transferre her power of election but that saith hee the particular Church cannot doe except by the decrce of a gener all assembly neither can that right bee transferred over to a generall assembly especially a perpetuall and hereditary right because as saith Cartwright it is a part of that libertie which is purchased by Christs blood which the Church can no mâ—re alienate and dispose then shee can transferre or dispose to another her inheritance of the kingdome of God to the which this libertie is annexed thus he 4. The discerning of the spirits and the knowing of the voyce of Christ speaking in his called servants is laid upon the flocke of Christ whose it is to elect but not upon the Patron which may bee a Heathen and a Publican and as such is no member of the Church 5. Every humane ordinance not warranted by Christs Tostament and abused to sacriledge rapine delapidation of Church-rents and Simoniacal pactions with the intrants into the holy ministery is to bee abolished and is unlawfull but the right of patronages is such as experiences teacheth to many and lamentable The proposition is above cleared 6. That calling in part or in whole which giveth no ground of faith and assurance of a lawfull calling to the Ministers entry to that holy charge cannot belawfull but the calling to the ministery by the good will and consent of the Patron as Patron is such Ergo. The proposition is cleare every lawfull meane and way of entry unto that calling is warranted by a word of promise or precept or practise the calling by the patrons consent hath neither word of promise or precept or practise in the Word and stayeth not the conscience of the man of God that hee did not runne unsent but a man is never a whit the more staid in his conscience that hee is presented by a Patron to the tithes and parsonage and vicarage of such a Congregation It is but a cold comfort to his soule that the Patron called him 7. What ever priviledge by the Law of nature all incorporations have to choose their owne rulers and officers this Christ must have provided in an eminent manner to the Church but all cities societies incorporations and kingdomes have power to choose their owne rulers officers and members as is cleare by an induction of all free colledges societies cities and republicks Ergo this cannot bee laid upon a Patron see for this also Amesius Guliel Apollonius who citeth that of Athâ—nasius Where is that Canon in the Word that the sent Minister of Christ is sent from the Court or the Princes Palaâ—e As concerning the other two this author condemneth Lands dedicated to the ministery because the New Testament speaketh nothing of such Lands Answ. This speaketh against Glebes of Ministers but the New Testament speaketh not of Manses or houses or of moneys for Ministers yet a wage wee know is due Matth. 10. 10. 1 Cor. 9. 8 9 10. Gal. 6. 6. and the Levites were not to bee distracted from the most necessary worke of the Tabeâ—â—acle and service of God more then Ministers yet they had Lands and Townes
together or private by one person severally who is out of office and yet the power of the Gospell is still one and the same notwithstanding the divers manner of using it Answ. 1. If one alone have the keyes spoken of Matth. 16. there be keyes Ministeriall made by Christ before the house be builded and have walls roofe or doore the keyes all take to be metaphoricall and to presuppose a company a constituted Church where some are put in some put out these private keyes of women to open and shut heaven upon men and so to usurpe authoritie over the man are no Church-keyes and if they be not Church-keyes they are not for our dispute Robinson If the keyes of the Kingdome of Heaven be appropriated to the officers then can there be no forgivenesse of sinnes without the officers and there is no entrance into heaven but by the doore there is no climbing over any other way and without the key the doore cannot be opened Then if there be no officers in the Church or if they take away the key of knowledge then must the multitude perish eternally Answ. Though the keyes be appropriated to officers it followeth not There is no forgivenesse of sinnes nor opening of Heaven at all without officers but onely no Ecclesiasticall forgivenesse no Church-opening by a Ministeriall power but through Ministeriall keyes and opening cannot ordinarily be without officerâ— Faith commeth by hearing Ergo no faith by reading Baptisme saveth Ergo no salvation without Baptisme so doe Anabaptists reason as saith Gerardus so reasoneth Socinus averring It is a worke of charity necessary to salvation therefore all may preach and the same doth both the Raccovianâ— Catechisme and Ostorodius say yea and Theoph. Nicolaides defending Muncerus the Anabaptist Though keyes bee a publike ordinary meane in a constituted Church it followeth not therefore there is no other way of opening Heaven In the Sacraments remission of sinnes is sealed and heaven opened it follows not therefore all may administer the Sacraments 2. What inference is here if the keyes bee appropriated to officers then people must perish when officers faile certainly so saith the Lords Spirit Proved Where there is no vision the people perish and this is a fearfull soul judgement when God removeth the candlestick and there is no prophet to shew how long and the people are plagued with a famine of the word of God yet there be other meanes then publike ministery He addeth They which may forgive sinne and sinners save soules gaine and turne men to the Lord to them are the keys of the Kingdome of Heaven given by which they open the doore to such as they thus forgive gaine and save But all thâ—se such as are no Ministers may doe as Matth. 18. 15. 2 Corinth 2. 5 7 8 9 10. Acts 8. 14. Answ. The proposition is false for all who open the doore by exhorting and gaining soules as Christians in no Church-state may in some cases doe have not the Church-keyes for this were to make Church keyes without any Church and to make keyes without house doore or lock for the keyes are metaphorically so called with necessary relation to the Church the house of God and to the stewards of the house the places alleadged are the controversie it selfe and to others of them I shall answer hereafter Robinson The twelve Apostles were not called to the office of Apostles Matth. 16. Ergo they doe not as Apostles receive the keyes Answ. I trust to prove the contrary hereafter 2. If the Apostles Matth. 16. received not the keyes by no warrant are the keyes given to Pastors at all Robinson Every servant in the house no lesse then Officers have authority for the word carrieth authority with it whither soever it goeth Matth. 25. 14. and all have received some good thing or gift for the good of the Church and all should watch but especially the porter Answ. What can be hence collected Ergo the keyes are given to all and all are porters and all should watch as porters for the word of exhorting given to all is of like authority when a woman or boy speaketh it as when a Prophet speaketh it But it is not good to helpe Arminius and Jesuits who reason for universall grace given to all and every one from these Parables Mr. Pemble and opposers of Jesuits in the doctrine of grace expound this of Pastors 2. But let the Parable speake of all all have authority because all have the word all who privately exhort have the word have authority objective and of divine obligation as Christians it is true Ergo all have the keyes it followeth not but all who privately and occasionally exhort have not authority officiall by the calling of God and his Church and therefore they have not this they have not the keyes and the word by publike preaching none have but usurpers save onely called Officers and because they steale the Word they steale the Keyes also and because the Sacraments have authority from God it followeth not therefore that Baptisme administrated by women is of authority Robinson acknowledgeth that Elders and Bishops were ordained to suppresse false doctrine and lay hands suddenly on no man but it followeth not saith he that they are to doe this there alone Answ. There alone they must lay on hands that is with the Presbytery and in a judiciall way excluding all the people for people never in the new Testament laid on hands upon any to ordaine them Elders nor did they it in the old Testament Robinson The officers Ephes 4. 11. are chosen of Christ to watch so Mark 13. the porter should watch Ergo the rest of the servants should not watch it followeth not Officers are to knit together the Saints and so are all who are spirituall Gal. 6. 1. The Officers are to edifie so are all to edifie one another 1 Thess. 5. 11. Answ. The argument must be thus These who are to watch to knit together the Saints to edifie them have received the keys and are Governours and are Officers but all the faithfull are to watch to knit together the Saints Ergo first the major is false for if because the Saints may edifie they shall have joynt power and use of the keys with the Officers they may administrate the Sacraments Now because they may in a Christian way doe some acts of edifying it followeth not that therefore they may doe these acts by power of the keyes and with an Ecclesiasticall and Church-power they may doe the same duty Ergo with the same power A scholler may teach his school-fellow the same lesson that his Master doth teach him Ergo he may doe it by the same Magisteriall authority A wife may cure a disease Ergo shee may by the same authority that a Doctor of Physicke approved by the incorporation of Physicians cure a disease it followeth not Beleeve me so still doth Socinus
in the Church assembly this Church-swearing is not rewarded so for how is it proved that a name even an everlasting name better then the names of sonnes and daughters is the name of a fellow-member in some obscure congregation or parish is this better then the name of a borne Jew who was also a member of the visible Church and if he believed in Christ had also the everlasting name of a member of the Jewish Church Surely there is no ground for this in Gods Word the everlasting name must be some spirituall remembrance and some invisible honour beyond the externall honour of being named the sonne or daughter of a Jew and by what warrant also of Gods word is Gods holy mountaine and his house of Prayer v. 7. which in the New Testament can no more be literally expounded then offering of burnt offerings by what warrant is this called a parochiall visible congregation where visible saints meets in one materiall house ordinarily and in one visible Church-way The house of Prayer there is Joh. 2. expounded of the typicall Temple which spiritually did typifie Christs body as he expoundeth it himselfe Ioh. 2. 18 19 20. deare brethren doe no violence to Gods Word 2. There is no ground that the Eunuch and stranger had no other complaint but want of visible membership for his laying hold on the Lords Sabbaths saith the contrary and though he should complain of that it is a small comfort promised thâ—â— he shall be a member of a visible congregation which membership many Iudasses and Hypocrites injoy also 3. Though there were a visible Church-membership here promised as no intepreter that ever yet saw it but your selves yet it should onely follow before heathen who are come to age be Baptized and so inchurched they should externally lay hold on a professed covenant and so that they might be members of the invisible Church before they be members of the visible Church which is much for our Baptisme-covenant and nothing for your Church-covenant 4. Church-membership by your exposition is promised to none but these who inwardly by true faith are joyned to the covenant then all Church-Acts performed by pastors and professors not converted though they proceed clave noâ— errante following Christ his rule are null and no baptiâ—ing no binding in heaven for a promise conditionall is no promise say reason and lawyers where the condition is not fulfilled The Author of the Church-covenant citeth that of Ezâ—k 16. 8. I entred into covenant with thee and thou becamest minâ— Eze. 20. 37. I will cause you to passe under the rod here is a covenant not of a person but of the whole House of Israel v. 30. 39. This covenant is called a band and Junius observeth well takes from shepheards who went amongst their sheep with a Rod and selected and poynted out such as were for the Lords sacrifice Lev. 26. 31. Ergo under the New Testament men enter not into the Church hand over head but they passe under the Rod of due tryall and then being â—ound meet are inchurched Answ. He entered into covenant with Hierusalem dying in her owne blood v. 6. v. 8. your covenant is made with a people washed and converted 2. All are taken in promiscuously in this covenant externally good and evill who prospered to a kingdome and were renowned amongst the Heathen v. 13. 14. Your Church covenant is of persons who passe under the rod of proâ—ation and passe for sound converts The other place is not to a purpose for God is not speaking of gathering his people to a visible Church but as Calvin Polanus Iunius God is meeting with the peoples wicked conclusion who said v. 34. They were banished and capâ—ives mixed amongst the Nations and so free from Gods corâ—ecting rod or band of Discipline and God saith and I will make you to passe under the Rod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will bring you under the â—and of my covenant The Word is also Psal. 2. 3. and it is true â—hat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a staffe and a rod Prov. 10. 13. but it signifieth also a Kings Scepter Gen. 49. 10. but the band of the covenant signifieth no union of a visible Church nor is the Lord in that place promising the mercy of a gathered Church but by the contrary he threatneth an evill as v. 35. And I will bring you unto the wildernesse of the people and there will I plead with you face to face 36. Like as I peaded with your Fathers 37. And I will cause you to passe under the Rod c. To select you out from amongst the Heathen as sheep for sacrificing as the next verse 38. and I will purge out from amongst you the Reâ—â—lls c. This place is violently brought to witnesse unjustly And what though God would have them tryed who were taken under his covenant of protection it should be the covenant of grace and not a Church-covenant for he meaneth no such thing They alleadge Jerem. 50. 4. And in those dayes and at that time the children of Israel shall come they and the children of Judah together saying let us be joyned to the Lord in a perpetuall covenant that shall not be forgotten Answ. 1. Israel and Judah together cannot be a parochiall congregation nor 2. Can Sion be a parish Church nor 3. is the Church-covenant from which a man is loosed when upon good warrants and the consent of the congregation he removeth cut of that Church to another A perpetuall Covenant that shall never be forgotten for eternity is proper to the covenant of grace betwixt God and man Jerem. 31. 33 37 38. Jerem. 32. 40. Isal. 54. 10. Isai. 55. 3. Isai. 59. 21. and there is no covenant betwixt mortall men who shall dâ—e an eternall covenant The Author saith There is nothing more plaine then Isai. 44. 5. One shall say I am the Lords and another shall call himselfe by the name of Jacob and another shall subscribe with his hand and sirname himselfe by the name of Israel These words are so plaine as nothing can be more plaine Answ. This is a cleare place that under the Mâ—ssiah all people shall professe themselves in covenant with God and the children of God and the Church and Calvin citeth Psal. 87. 5. and of Sion it shall be said This and this man was borne in her but this is not plaine at all that these professe themselves sworne members of a particular Parish yea the contrary is most plaine that they shall call themselves by the name of Jacob and Israel that is children of the whole visible Church for Jacob and Israel is not restricted to one particular congregation Before the peoples captivity saith Musculus The names of Bâ—â—l and idoll gods sounded in their mouthes but then they shall professe the true God and that they are his people Now Gods covenant is made principally not with one single congregation not is
6. 1. or by vertue of ordination received in another Church they might minister Now if this be we establish an iâ—dâ—lâ—ble character of Papists but if being called to another Church there be need of a new Election then there is need of a new ordination for that dependeth upon this Ergo then ordination commeth by succession but we see not what authority ordinary officers have to ordaine Pastors to a Church whereof themselves are not members Answ. 1. That ordination be wanting where Ministers are wanting is extraordinary and not against 1 Tim. 4 14. No more then that one not baptized for want of a Pastor should yet believe in Christ. 2. We see no indeleble Character because a Pastor is alwayes a called Pastor if the man commit scandals the Church may call all his character from him and turne him into a meere private man But to renew ordination when election to another congregation is renewed is to speake ignorantly of ordination and election for election maketh not the man a Minister nor giveth him a calling but appropriateth his Ministery to such a flock But they speake of Election to a charge as of marriage which is not well understood for by marriage a man is both made a Husband and a Husband to this Wife onely by election a Pastor is not made a Pastor by ordination he is made a Pastor of the Church Universall though hee be not made an Universall Pastor 3. The ordination by succession of Pastors where Pastors are you hold your selves But a popish personall succession wee disclaime as well as you doe The 5. Objection I omit to another time The 6. Objection is If there be a magistrate before the succeeding magistrate receiveth keys or word from the preceding magistrate but if there be none he receiveth them from the people So here Answ. Christs calling is not ordered according to the patterne of civill governments his kingdome is not of this world People may both ordaine and elect to a civill office without consent of the preceding Magistrate But we reade of no officers ordained by the people only in an ordinary way Ordination say they is not of such eminency as is conceived it is not mentioned in the Apostles first commission Mat. 28 19. Marke 16. 15 16. The Apostles accompted preaching and praying principall So Perkins VVillet VVhittaker Amesius Answ. So answer Arminians and so doth the Socinian Theol. Nicolaides and Socinus and so in your words saith to reforme but this is not to take away the necessity of ordination by Pastors I come now to answer what Mr. Robinson doth adde to what is said for the ordination of Pastors by Pastors and not by single Believers Mr. Robinson saith the question is whether succession of Pastors be of such absolute necessity as that no Minister can in any case be made but by a Minister and if they must be ordained by popes and prelates Answ. But we say that this is no question at all wee affirme ordination of pastors not to be of that absolute necessity but in an exigence of necessity the election of the people and some other thing may supply the want of it Nor doe wee thinke a calling from papists no calling as we shall heare before I proceed this must be discussed Q. 5. UUhether Election of the people be essentiall to the calling of a Minister â— Election we are to consider to whom it belongeth of right 2. The force and influence thereof to make a Church-officer but let these considerations first be pondered 1. Consid. Election is made either by a people gratious and able to discerne or by a people rude and ignorant the former is valid Jure facto the latter not so 2. Consid. Election is either comparative or absolute when Election is comparative though people have nothing possibly positively to say against a person yet though they reject him and choose one siâ—ter the Election is reasonable 3. Consid. Peoples Election is not of a person to the Ministery as a VViâ—is choyse of a man to be a Husband but of a Minister Election doth not make a Minister 4. Consid. Election is either to be looked to quoad jus or quoad fâ—ctum A people not yet called externally cannot elect their own Minister a Synod or others of charity as Reverend Junius saith may chuse for them though de facto and in respect of their case they cannot chuse their own Pastor 1. Conclus The people have Gods right to chuse for so the word prescribeth So Tertullian Eyprian Non blandiatur sibi plebs quasi immunis à contagione delicti esse possit cum sacerdote peccatore communicans ad injustum atque illicitum propositi Episcopatum consensum sâ—um accommodans c. and nefas sine consensu poâ—uli and this Cyprian writ an hundreth yeeres before the Nicen Councell Bellarmine loâ—ed hiâ— face to say this custome began in the time of the Nicon Councell It was not a consuetude Quâ—d ipsum inquit Cyprianus videmus de Divina autoritate descenderâ— Ignatius It is your part as the Church of God to chuse the Pastor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So speaketh hee to the people of Philadelphia and so speaketh Ambrose to Valentinian Omitto quia jam ipse populus judicavit Origen Requiritur ergo in ordinando sacerd te praesentia populi c. and his reason is Scripture a pastor must be of good report And Chrysostome saith all elections of pastors are null 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the conscience of the people And the Councell of Nice did write this to the Bishops of Alexandria as Theodoret saith and the fiâ—st generall councell of Constantinople wrote the same to Daemasus Ambrose and others as Theodoret also sheweth The councell of Africa is cited by Cyprian producing Scripture as Acts 1. 23. Acts 6. to prove that the people had their consent in elections and the councell of Chalcedon the councell of Ancyron and of Laodicea and the Popes owne Canons say this so Nicolaus the Pope in his Decrees saith the Clergy and people did chuse the pope Reliquus clerus populus Romanus ad consensum nova electionis pontificis à Cardinalibus factae accedant So Gelasius the pope writeth to Philippus and Cernutiâ—â— Bishops so Stephanus ad Romanum archiepiscopum Ravâ—â—natensem is cited in the glosse to that purpose in the Epistles of Ivo Bishop of Chartres we being called by the will of God the Cleâ—gy and people of such a City and this Pope Urâ—â—â— practised upon Ivo 2. Conclus But elections in the ancient Church were not by one single congregation but by the Bishops of diverse other Churches In the councell of Sardis Si unum tantùm in provincia contigerit remanere Episcopum suporstes Episcopus conâ—â—care debet Episcopos vicinae
in the parable imputeth it to the sleepines and negligence of the servants that tares were sowen amongst his wheat Mat. 13. 35 38 39. Ergo Pastors are to be blamed that there be scandalous persons in the visible Church Answ. This doth but strengthren Anabaptists who objected the same It is a fault that a very popish Doctor Aquinas condemneth Theologia symbolicâ— non est argumentativa For it is not said while the servants sleeped the envious man did sâ—w his seed but while men sleeped which is spoken saith Pareus according to the manner of men for otherwise Gods providence can hinder the growing of tares and Cajetan saith here is not accused the negligence of pastors and certainly since as Bullinger observeth well Christ when he expoundeth the parable passeth this part of it to teach us as Calvin saith not to presse every part and tittle of a parable except we would be saith Bullinger Christo argutiores sharper sighted then Christ and therefore the Author alleadgeth that by sleeping of men is understood the negligence of pastors but that is beside the Text and is not expounded at all of Christ but signifieth that men cannot see the hollownesse and falsehood of Hypocrites till it breake out in their actions no more then the sleeping husbandman can see when weeds grow up in his Fâ—elds And if the Lord here condemne the sleepinesse of Pastors for suffering scandalcus Professors to be members of the Church how doth the Lord forbid these servants to plucke up the tares but to let them grow till Harvest for he commandeth the officers to cast out of the Church and excommunicate the scandalous persons Yea certainly seeing the Field is the Field of the visible church it maketh for us against our Brethren that wicked men are growing in the visible church It is true that Barow with the Anabaptistes expound the Field to be the Field of the World mistaking Christs Words v. 41. which indeed signifie the Field of the visible Kingdome of Christ because the World of all mortall men is not the Lords Field where he soweth his Wheate but the visible Church only is such a Field For seeing the Gospell the immortall seed of the regenerate 1 Pet. 1. 23. is not sowen through the whole World of mortall men Psal. 147. 19 20. Mat. 10. 5 6. Acts 16. 6. but only in the visible Church the Field must be Christs Field or his World of Church-Professors And also by this their exposition falleth for then it is the sleepines and sloth of Preachers that wicked men are borne in the World of mortall men which is absurd We are bidden 2 Tim. 3. 5. Turne away from such as have a form of godlines and have denied the power thereof Ergo we cannot joyne in Church communion with them Answ. It is cleare by this argument to our Brethren that one and the same reason holdeth for turning away and separation from all persons and Churches which are not inchurched by covenant and constituted of visibly regenerated persons and the not admitting Church-members So our Brethren by this professe the lawfulnesse of separation from all Churches except from their owne 2. No marvell then Paul will have Timothy to separate from Apostates and from Resisters of the truth v. 8. and from proud boasters blaspâ—emers Traitors For such are to be excommunicated as 1 Tim. 6. 3. 5. At lâ—quitur Paulus saith Parkerus de fundamentali corruptione istius Doctrinae quâ— est secundum piâ—tatem but Paul here forbiddeth to exhort the proud and malitious blasphemers and resisters of the Truth and not to waite upon them any longer whereas otherwise he had said in the end of the preceding Chapter 24. 25. 26. Others who are detained in the snare of Satan must be waited on and instructed with meekenesse if God will give them Repentance Ergo Tim thy was as a Pastor to instruct unconverted persons and to joyne in communion with them but as for desperate enemies and blasphemers he was not to waite on them nor to exhort them with meekenesse And if this Text prove any thing it will conclude against our Brethren that such as deny the power of godlinesse should not be hearers of the Word and farre lesse as our Breathren reason members of the visible Church Can any sayth the Author judge such persons fit materials for the constituting and edifying of a Church who are more fit for the ruine and destruction of the Church such as leave their first love as all hypocrites will at length do they procure the removall of the candlestick Answ. The argument must be thus formed All these whom God intendeth shall edifie and not ruine the Church are to be only members of the visible Church but all knowen hypocrites are such Ergo. The proposition is false for if we speake of Gods secret Intention and his decreeing Will It is not a rule for the Church to square and to regulate them in the choysing or refusing Church-members because God intendeth in his decreeing wiâ—l that many hypocrites such as Judas and Dâ—mas shall be Church-members and let our Brethren judge if they be fit materialls to edifie the Church If we speake of Gods revealed will the proposition also is false for by our Brethrens Doctrine it is Gods revealed will that the Church receive as Church-members latent hypocrites such as Simon Magus Acts 8. who are conceived to be regenerated as the church Acts 8. conceived Simon Magus to be a sound Believer as our Brethren say and yet latent hypocrites are no lesse unfit materialls to build the Church then knowen hypocrites 2. We doe not thinke that hypocrites fallen from their first love and by scandalous living declaring themselves to be such should bee kept in the Church But so the Author alleadgeth Revel 2. That the Church of Ephesus falling from her first love must bee a false constituted Church in which there were members fitter to ruine then to edifie the Church And yet certaine it is Paul Eph. 1. and Christ Revâ—l 2. acknowledgeth the Church of Ephesus to be a true visible Church We passe saith the Author the types of the Old Testament which yet are not without their due weight Rough stones were not laid in the building of Salomons Temple till they were hewen and prepared before 1 King 6. 7. and behold a greater then Salomen is hâ—re the attendance of the porteres suffering none to enter into the Temple who were uncleane 2 Chron. 23. 19. doth evidently type forth the watchfulnesse of the officers of Christs Church to suffer none uncleane in estate or in this course of life to enter into the fellowship of the Church which ought to be a communion of Saints Their apology sayth though all Israel were admitted to the fellowship of the Ordinances administrated in the synagegne yet none uncleane were admitted into the Temple for Revel 21. without are dogs c. So Master Can and Robinson
God to Salvation not to all nor of it selfe but by the efficacious grace of God to every one that believes Iohn Baptist saith Robinson Christ and his Apostles being to repaire the desolation of Sion did not by the coactive Lawes of men sâ—â— ffle together good and bad as intending a new monster or Chimaera but admitted of such and none other as confessed their sins and justified God and were not of the World but chosen out of it and did receive the Word gladly and communicated all of them in all things as every one had neede and that in gladnesse and singlenesse of heart as receiving Testimony of the Holy Ghost himselfe that they were such as should be saved as were all of them purchased by the Blood of God as for all for whom there was cause to thinke God as whom the Apostle did remember in his prayers with gladnesse being perswaded that God would perfect his good Worke begun in them as became him to judge of them all being all partakers of the grace of God with him in the confirmation of the Gospell and after whom all he longed from the very heart roote in Christ and for all whom he gave thankes alwayes making mention of them in his prayers without ceasing remembring their effectuall Faith diligent love and patient hope in the Lord Jesus which did grow in every one of them Answ. Here is much Scripture abused to no good use 1. that coactive Laws of Princes be the onely way of inchurching people we never taught but of this hereafter 2. He calleth the Kingdome of God which is a draw-net of good and bad a called company invited to the Supper of the Gospell whereof many are called but few are chosen which is the field where grow Wheat and Tares the Barne-floore wherein is Corne and Chaffe He calleth I say these men good and bad shuffled together in a new monster or Chimaera Sinne is a monster but that it should be in the world is not without the decree of efficacious providence except we turne Epicures with Arminians 3. That all and every one baptized by Iohn Baptist justified God and were true converts is more charity then the verity of the Text Luk. 7. can warrant 4. And that the visible Church consisteth onely of men chosen out of the World as he spake from Ioh. 15. is a plaine contradiction to that many are called but few chosen out of the World and serveth much for Huberians who will have all the visible Church chosen and for Arminians who make all in Gods intention separated from the World and so make election to life eternall as universall in the visible Church as the preached Gospell 5. It is an adding to the Text Acts 2. That the visible Church all of them and you say did communicate in all things with singlenesse of heart and were to be saved For we have not so much charity to bestow on Anâ—nias Saphira and Simon Magus who were added to the Church visible but why call you this the Testimony that the Holy Ghost giveth of all them where did you reade or dreame this The Holy Ghosts Testimony is true and what Divinty is it that all added to the visible Church shall be saved deeme you with Origen and some others that none are eternally dâ—mned 8. And you say of the visible Church Acts 20. 28. All of them were redeemed by the Blood of God If Luke had said so I could have believed it but your saying is groundles All whom they are commanded to feede and all who were to be devoured by grievous Wolves and all the drawen away Disciples of false Teachers 29. 30. Are all these redeemed by the Blood of God Thâ—â— Church is an Arminian Chimaera that all to whom the Gospell is preached by Feeders and Pastors must be obliged to believe that Christ by his Blood redeemed all and every one of them is Arminianisme Corvinus and Jac. Arminius Nic. Grevinchovius Episcopius Socinus Smaleius Ostorodius will thanke you for they hold that Christ gave his Blood for all the damned in Hell and purposely to redeem them and for his part gave his life for all the World and especially for the visible Church 7. That the Apostle gave thanks to God for the sound faith of all who professed the Gosspell at Rome and were perswaded that God would perfect the worke of salvation in all and every one of the Philippians is a wicked dreame that they were all partakers of the grace of the Gospell and that all the Thessalonians without exception had effectuall faith diligent love and patient hope All this is said without ground of Gods Word and contrary to the Word Were there none Rom. 6. Servants of sinne None who walked after the flesh Rom. 8 So Rom. 14. and Phil. 3. 2. 18. Phil. 2. 21. 1 Thess. 4. 2. 2 Thess. 3. 8 9 10. None in Philippi whose God was their belly none who minded earthly things No dogs No evill workers Robinson The Jewes were forbidden by God under the Law to sow their Field with diverse seeds and will he sow his own Field with Wheate and Tares and the Lords Field is sowen with good seed Mat 13 24 27 28. His Vine Noble and all the seed true his Church Saints and beloved of God but through the malice of Satan and negligence of such as keep the field adulterate seed and abominable persons may be Answ. God who is above a law forbiddeth the Father to kill the son yet may he command Abraham to kill his son in positive Lawes such as sowing of seeds Gods practice is not a Law to us I remember Jesuites especially Suarez Didac Ruiz Molina Laessius Lod. Meratius Hiero. Fasolus and their Disciples the Arminians labour to prove that God cannot predeterminate the will of man to the positive acts that are in sin For then he should be the author and cause of sin which he forbiddeth us to do and he would not do himselfe say they that which he forbiddeth us Which is but in the generall a weake answer for it followeth not hence that he is the author of the malice because he praedeterminates the will to the positive act of sinning For though God in his working Providence permit wicked men to be in the Church as you cannot deny his providence here yet doth it not follow that he soweth wicked men in the Church Nor doe we say that it is the Lords appoving and revealed will that hypocrites should joyne with his friends at the marriage supper of the Gospell they wanting their wedding garment It is hypocrites sin that they joyne themselves to the Church they being heart Enemies to the truth And in this respect God soweth them not in the Church But the question is if the Church and Pastors sin in receiving such into the bosome of the Church because they see not in conscience
Churches profession of the truth formally constituteth a visible Church and Church union in ordinances and government and this was alike in the Synagogues and in Ierusalem It was a thing meerely typicall that at Ierusalem onely and in the Temple onely should there bee offerings and sacrifices because in Christ God-man all our worship and service and prayers are accepted of the Father but I pray you did this instampe Ierusalem with any note of Church-supremacy above the meanest Synagogue in all Israel and Iudah I see it not all the Synagogues and all the land were members of the nationall Church and every one a member of his owne Synagogue the persons processing the truth and dwelling at Ierusalem had no supremacie over the Synagogues because they did inhabit that typicall place but the Priests and Levites were indeed servants to all the land in offering sacrifices and in governing in the Synedry either the greater or the lesse but these professors who did constitute the visible Church at Ierusalem had no Church supremacie at all for their relation to the Temple their cohabitation or bodily contiguitie was no Church-relation then or now and that these of the Synagogues behooved to worship in some solemne acts onely at Ierusalem did no more give supremacie to the inhabitants of Ierusalem to bee a Church over them then the Synagogues could claime supremacie over the inhabitants of Ierusalem for the inhabitants of Ierusalem were tied to worship there and in no other place and to stand to the determinntion of the great Synodrie without appeale because there was not a Catholick visible Church in the world but the Church of the Iewes and this argument with as great force of reason might conclude that all the cities and incorporations of England are in government dependent and subordinate to London and the suburbs because they are subordinate to the honorable Houses of Parliament if wee should suppone that Westminster by a standing Law of the Kingdome were the unalâ—erable seat where the Parliament can fit and in no other place which yet could prove nothing seeing London and the suburbs are in their government no lesse subordinate to the Parliament then the meanest village and towne in England and therefore I see no ground because some representative worship was tied to Jerusalem to give Jerusalem a Church-supremacie 2. because one Congregation doth pray for another that is under pestilence and diseases and praises God for the deliverance from these evills which also is a sort of representative worship every Church and person partaking of a Christian priesthood to offer up prayers and praises one for another it will not as I conceive prove that one Congregation hath Church-supremacie and power of jurisdiction over another Because 1. all Israel was alike circumcised 2. all alike the called people of God in covenant with God 3. all had claime to the Altar Sacrifices Temple Arke c. 4. All alike professed their subjection to God to Priests and Prophets in these same ordinances whether typicall or judiciall or morall therefore every Synagogue alike at Ierusalem at Dan or Bersheba were alike Congregationall Churches without dependance one upon another and all depended upon the whole nationall Church and on the Synodries supreme subordinate and the Synagogue-government according to their subordinations respectively and I see no nationall Church in Israel peculiar to them or typicall more then there is a nationall Church in Scotland or England though God put some distinguishing typicall notes upon their government yet it never made either the invisible or visible Church of the Iewes to differ in nature and essence from the Christian Churches Object 17. From the power of jurisdiction in a Synod you may inferre a power of jurisdiction in a nationall Church and a power of jurisdiction in the whole Christian world and wee know not any Politicall Church Catholick and visible in Scripture and if then were any such Church Catholick then might they conveene and sweart a Catholick-covenant for uniformitie of doctrine worship and government of the Church as wee have done in Britaine and this Catholick Church might impose it upon a nationall Church even by that same Law of proportion by which the nationall Church may impose it on particular Churches which are parts of the Nationall Church Answ. I see not how the consequence holdeth every way good that as wee inferre from a juridicall power in a presbytery the same power juridicall in a Synod and the same in a nationall Assembly that therefore wee may inferre the same juridicall power in an Oecumenick councell and the reasons of the disparitie I take to bee these 1. The farther remote in locall distance of place that Churches bee as it falleth out in the Catholick visible Church the danger of scandalizing one another by visible communion and so the opportunitie of edifying one another is the lesse and so the communion visible is the lesse and consequently the power of jurisdiction is the lesse 2. An universall and oecumenick councell of all the visible Churches on earth is an act of the visible Church which supposeth all the visible Churches on earth to bee in that morall perfection of soundnesse of faith of concord and unitie that some one Congregation or classicall presbytery of Elders according to Gods heart may bee in which morall perfection perhaps is not de facto attainable though it bee not physically impossible in this life except wee suppose the heavenly dayes of Christs visible reigne on earth a thousand yeares when yet there shall bee no Temple nor externall ministery of which state I cannot now dispute and therefore I conceive these sixteene hundred yeares there never was an integrall and perfect oecumenick councell of all the Churches on earth and therefore if wee should dispute of the juridicall power of such a Catholick assembly whether it may impose an oecumenick and Catholick oath on a nationall Church against their will and excommunicate a nationall Church is but a needlesse and a Châ—mericall dispute and it includeth two contradictory suppositions 1. That all the Churches on earth are of one sound faith worship doctrine and Church-government and yet one nationall Church is supposed to bee heterodox scandalous and obstinate so that that whole nationall Church must bee constrained to take a lawfull oath and must bee excommunicated such an hypothesis is not possible where the Gospell is preached for even the whole Romish Church in all its members deserveth not excommunication in respect wee are sure God hath thousands in the bosome of that Church who beleeve in Christ and doe not defend popery with obstinacie and such an hypothesis is contradicent to the supposition of the soundnesse of faith and unitie of all Christian Churches on earth and therefore I plainely deny that Christ hath given the like power of jurisdiction to the Catholick visible Church that hee hath given to a nationall Church over a provinciall Church or Synod and to a Synod over a classical
because the Apostle mentioneth onely one single Church-meeting I think not and therefore the Apostles mentioning of one assembling of the Church acts 11. 26. and of one multitude in the singular number acts 15. 30. can never prove that there was but one single Congregation at Antioch Therefore there be great â—dds betwixt meeting in a Church and meeting in the Church Also Tit. 1. 5. for this cause was Titus left at Creet that he might appaynt Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every City if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14. 23. acts 16. 4. 5. That is if ordaining of Elders of every City bee not as good as ordaining of Elders in every Church then must there be but in all and every City where ever the Apostles or Evangelists planted Churches but one single Congregation and not any more then could meet in a single Congregation which is a conjecture and much contrary to these times when the Gospell admirably grew in the World And it must follow that every City had but such a competent number as met in one place and if this hold as an uncertaine thing in great Cities then must we say an Eldership in a City and an Eldership of many Congregations were the first planted apostolick Churches and so rules to us also And looke what frame of Churches the Apostles did institute in Cities that same they behoved to institute in Villages also for places cannot change the frame of any institution of Christ. 2. The communion of Saints and Church-edification is as requisite for Villages as for Cities Arguments removed which Mr. Richard Mather and Mr. William Thomson Pastors in New England in their answer to Mr. Charles Herle do bring so far as they make against the authors former Treatises and a scanning of some Synodicall propositions of the Churches of N. England MR. Mather Mr. Thomson c. 1. 9. Governing power is only in the Elders 1 Cor. 12. 28. Rom. 12. 8. Heb. 13. 17. the people hath no power but rather a liberty or priviledge which when it is exercised about Ordination Deposition Excommunication is of the whole communiter or in generall but not of all and every member in particular Women for their Sex children for want of discrâ—tion are dâ—barred Answ. If there be no governing power in Women nor any act at all in excommunication You loose many arguments that you bring 1 Cor. 5. to prove that all have hand in excommunication 1. Because Paul writeth to all 2. All were to mourne 3. All ware to forbeare the company of the excommunicated men Then belike Paul writeth not to all Saints at Corinth not to Women and Women were not to mourne for the scandall nor to forbeare his company 2. The priviledge being a part of liberty purchased by Christs Body it must be due to Women for the liberty wherewith Christ hath made Women free cannot be taken away by any Law of God from their Sex except in Christ Iesus there be difference betwixt Iew and Gentile male and female nor is it removed because iâ— iâ— a power or authority for the authors say it is no power but a priviledge 3. What priviledge the people have in ordination to confer a Ministery which they neither have formally nor vertually I know not But I doe willingly say something here of the peoples power The first Synodicall proposition of New England is 1. Propos. The fraternity is the first Subject of all Ministeriall power radicalitèr idest 〈◊〉 per modum collationis some say suppletivè non habitualitèr non actualit â—r non formalitèr That is if I conceive it right The people voyd of all Officers have a vertuall power to conferre a Ministery on their Officers though they have not this power in themselves I could in some sense yield that Believers not Angells are capable of the Ministeriall power to exercise it formally but that Believers doe or can by any way of causative influence make Church-Officers I see not they may design a man qualified to bean Officer to the Office and that is all But say they people wanting or being naked and without all Officers hath not formally or habitually any power in them this latter part Igrant and the 2. Proposition I grant to wit That the presbytery is the first subject of all presbyteriall power habitually and formally But I doe not see how it standeth with the third proposition which is 3. The fraternity or the people without the Officers and without Women or children have an authoritative concurrence with the presbytery in judiciall acts Because if the Brethren have an halfe Ministeriall power with the Officers in acts of Jurisdiction and Excommunication Deposition and Censures I see not how there is not a Ministeriall power formally and habitually at least in part in the Brethren and so contrary to the third proposition the Prasbytery is not the first subject of all Prebyteriall power for the brethren are sharers with the Elders in this power 2. We desire to see it made good by Gods Word that the brethren have a joynt power of Jurisdiction with the Elders for the Table giveth them a brotherly publick power not by way of Charity but a politick Church power in many eminent acts especially in those eight and that constantly 1. In the admission 1. In Sending Messengers to the Churches 2. In the excommunication of members 2. 2. In interpretation of Scripture 3. In the calling 3. In a judiciall determination of controversies of Religion in a synod 4. And Deposition of Ministers 4. In a power of disposing of things indifferent I cannot see any judiciall power or any farther then a charitative yielding by way of a loving and brotherly consent that the Scripture giveth to brethren 3. How this can be denied to be a power of jurisdiction and governing and an actuall Ministeriall using of the Keyes of the Kingdome by those who ex officio by place and calling are no Officers I believe is not easily understood 4. The letter that I saw sayth that that learned and godly Divine Mr. Cotton and some others thinke that the Church as it is an Organicall Body made up of Elders and people is the first subject of all Ecclesiasticall power and they divide it into a power of authority and a power of liberty whereof the power of authority belongeth to the Elders or Eldership and the power of liberty to the Fraternity or Brethren that are not Officers and therefore these reverend brethren deny any authoritative concurrence to the brethren and they thinke that the Church as it is an homogeneall body that is a company destitute of Officers cannot formally ordaine excommunicate or censure the Elders though in case of obstinacy they may doe that which is equivalent and so separate from them The 4. Proposition is The fraternity or Brethren in an Organicall Body or in a â—â—med and established Church consisting of Officers and people act and use
and Jeremiah had prophecied yet not being sent of God they should have beene false Prophets and after the Spirit is entered unto Ezecbiel ch 2. 2. and so he is gifted yet is there another sending v. 3. then said the Lord unto me c. And might I pray you Baruch have preached all his Master Jeremiahs Prophecies But I thinke that should not have made him a Prophet yea and Christ in whom was all fulnesse of gifts and grace Job 1. 16. Col. 2. 9. yet tooke not on him to be a Priest of the New Testament till he was called of God as Aaron Heb. 5. 4 5. Job 1. 18. and Calvin Musculus Gualter expone the Prophets and Pastors prophecying peace Isa. 52. to be the Prophets who not onely were gifted to preach but sent with speciall authority to prophecie the peoples deliverance out of Babylon And lastly by this also have the gifted Prophets a calling of God to administrate the Sacraments because if to be gifted be to be sent of God certainly they are gifted to administrate the Sacraments no lesse then to preach and so saith the Arminians with their Socinians as Socinus and Smalcius If they say Christ requireth a particular Minister to the Sacraments but not so to the word I answer to pastorall preaching he requireth also a peculiar minister as our brethren teach from Act. 20. 28. 1 Pet. 5 4. 5. but to teaching by vertue of a gift any gifted man is sufficient the same distinction may as well hold that there is a pastorall administration of the Sacraments and a common administration of them by vertue of a gift yea and Gerardus observeth well that to the calling of the ministery belongeth the administration of the Sacraments as a speciall part thereof 1 Cor. 12. 29. Ephes. 4. 11. Jam. 3. 1. 7. yea and if ministers bee stewards 1 Cor. 4. 12. are they not dispensators of the Sacraments by their office as of the Word 5. Robinson giveth for shame a sort of calling to the unofficed Prophets to wit that the Church requireth them if they have a word of exhortation to speake on as Act. 13. But 1. not his Church but the rulers required Paul and Barnabas to speake 2. The Rulers knew them to be Apostles and Pastors by office for there were Prophets there Chap. 14. 1. but the Apostles would have none to preach as Pastors by office but such as are proved and authorized by the Elders 1 Tim. 3. 10. ch 4. 14. 1 Tim. 5. 22. 2 Tim. 2. 2 3. 3. This calling of the Church is onely for orders cause in the constitute Church but a thing not necessary by divine institution and so the Socinians So Smalcius teach us that the Churches sending and calling in the Apostolick Church was a custome 〈◊〉 decorum arbitramur saith Smalcius u◠id observaretur and and so saith Andr. Raddecius and the Arminians have also the same distinction But this place approveth not that every by person so to speake might preach in the Jewes Synagogues 2. Argum. If Christ ascending on high led captivitie captive and gave gifts unto men some to be Apostles and some Pastors and Doctors and that for the gathering of Christs body and if some not all are Prophets 1 Cor. 12. 29. then hath God appointed Pastors in office to bee the ordinary gatherers of soules in to Jesus Christ and if this bee not said when hee ascended on high hee made all private Christians de jure preachers to edifie publikely the whole Church and if any bee not gifted it is their owne fault for they are obliged to bee such 3. Argum. He who Matth. 10. 42. contradistinguisheth the prophet and the righteous man as different persons and having different rewards he doth not acknowledge a righteous man to be a Prophet hoc ipso because he is a righteous man But Christ doth contradistinguish them v. 41. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Ergo Christ acknowledgeth them to differ Now if a righteous man hoc ipso because hee is a righteous man and a member of the Church should exercise these same specifice acts with a Prophet that is if hee should publikely preach to convert soules he should by this place bee a Prophet and the reward of a Prophet should be given to the receiver of the righteous man yea and more then the reward of a Prophet in respect he is both a righteous man and a Prophet 4. To all Prophets a speciall promise of Gods assistance and presence is made in the word as Jerem. 1. 18 19. Matth. 28. 20 Luk. 21. Verse 14. 15. Act. 9. Verse 17. But to these who are not prophets by office there is no such promise in the word Ergo 5. All that are sent of God as ordinary converters of soules from the kingdome of darkenesse to the kingdome of Jesus Christ must seeke out fit words as the Preacher did Eccles. 12. 11. 12. hee must convince and judge the hearer and make manifest the secrets of the heart as 1 Cor. 14. 24 25. he must cut the word aright as a Timothy 2 Tim. 2 15. he must give every one of the house meate in due season Matth. 24. 46. he must know and try the wayes of the people Jerem. 11. 18. When he seeth the sword comming he must warne the wicked to turne from his evill way Ezech. 3. 18 19. Hee must watch for soules as one who is to give an account Heb. 13. 17. Hee must exhort the people to bee reconciled to God and this hee must pray and request in Christs stead 2 Cor. 5. 20. And hee must give himselfe wholly to reading 1 Tim. 4. 15 16. And not intangle himselfe with any 〈◊〉 calling 2 Tim. 2. 4. All these cannot be done by Prophets not in office And all these are duties of Pastors in office and to ty private Christians who are commanded to attend their owne callings were unreasonable and repugnant to the Word of God The proposition is cleare no man can preach but hee who must give himselfe to reading and must watch and speake to the present case of the hearers but especially such Preachers as are the onely ordinary converters of soules to Christ must give warning that the unrighteous die not in his sinne now to say that all these were duties incumbent to merchants artificers fashioners carpenters cloathiers were to mocke the word of God and to say these and these onely were the gatherers of a Church and Kingdome to Christ were unknowne Divinity 6. All Prophets are set downe in Christs roll of lawfull officers 2. The rules and canons for the right exercise of their ministery is set downe especially seeing these pretended prophets are presumed to be the greatest part of the visible Church 3. The onely ordinary gainers of
soules to Christs kingdome and visible Church even to the second comming of Jesus Christ. 4. Seeing the Lord doth so often complaine of idle Pastors of dumbe dogges by whose sleeping soules are losed Now this Argument for the proposition seemeth most reasonable In the old Testament Priests Levites Prophets and all the edifying officers are set downe there and so are the officers and canons anent their government set downe in the New Testament Eph. 4. 11. 1 Cor. 12. 28. 1 Tim. 3. 2 Tim. 2. Act. 2. 17 18. Ioâ—l 2. 28. Act. 20. 28. But no such things are written in the old or new Testament of gifted Prophets not in office 7. All lawfull officers have power authoritatively from Iesus Christ to remit and to retaine sinnes by the preaching of the Word But Preachers out of office have no such power Ergo Preachers out of office are not lawfull Preachers The proposition is Ioh. 20. 21. The assumption is evident for where are they sent as the Father sent his Sonne Christ and that promise is made onely to the Apostles and to their successors Prophets without office are not the successors of the Apostles Robinson saith the commission there given is peculiar to the Apostles onely and confirmed by the miraculous inbreathing of the holy Ghost and by them to be dispensed principally to unbeleevers of all which nothing is common to ordinary officers but else where this power is given to the whole Church Matth. 16. 17. 1 Cor. 5. 2 Cor. 6. 6. Yea to every faithfull brother Matth. 16. 18. Ch. 18. 15. Luk. 17. 3. This is that which Anabaptists teacheth as Chemnitius saith and the very doctrin of Ostorodius Nicolaides Socinus but except the miraculous inbreathing of the holy Ghost there is nothing here peculiar to the Apostles onely for the loosing and retaining of sinne is nothing but binding and loosing of the sinnes and this is nothing but the forgiving and retaining of sinne by the preaching of the word and censures of the Church and that binding and loosing Matth. 16. is not given to the whole Church of beleevers for the Text saith no such thing but power of the keyes is given to Peter that is to the Church-guides the successors of Peter 2. Authoritative power of forgiving of sinne is not Matth. 18. said to bee ratified in heaven but onely when the Church doth bind and loose and forgiving Luk. 17. is betwixt sister and sister who have not power to bind and loose in heaven 8. All Prophets are either ordinary or extraordinary as is cleare in Gods Word extraordinary now are not in the Church and the ordinary Prophets now are not gifted to preach the Word except as Timothy from their youth they have beene trained up in the Scriptures and have learning sciences knowledge of the tongues if he would bee a man able to teach others 2 Tim. 2. 3. 1 Tim. 3. hee must meditate reade and give himselfe wholly to these things 1 Tim. 3. 15 16. and so must leave his calling contrary to the Apostle his commandement 1 Cor. 7. 20 21 22. 1 Thess. 4. 11. Ephes. 4. 28. but if hee have a gift for publicke preaching he is to separate himselfe for it seeing a gift is a token of Gods separation Quest. III. Whether the Arguments of Mr. Robinson for the pâ—ophecying of private persons not in office doe strongly conclude I shall set them downe in order and discusse them If a Bishop must be apt to teach then he must be tryed before he beâ— admitted to the office Ergo while be is oâ—t of office he must prophecie Answ. This Argument concludeth not the Question for by as good reason the sonnes of the Prophets or young Prophets who behoved to exercise their gift as 1 Sam. 10. 5. 2 King 2. 7. 2 King 4. 1. 1 King 20. 35. before they bee fully received as Prophets must be prophets and officers not in office differing from Prophets in office even as their lay Prophets are different from Pastors but an apprentise of a trade is not a different tradesman from the master to whom hee serves as apprentise but he is onely different from him in degree But their Lay-Prophets are tradesmen not sonnes of the Prophets not ayming at the pastorall charge but ordinary officers for converting of soules and doe differ from Pastors as those who are non-Pastors differ from Pastors Robinson If the Lords gifting of Eldad and Medad Numb 11. 29. with the spirit of prophecying inabling them to prophecy and made them extraordinary Prophets why should not by due proportion an ordinary gift inabling a man to an ordinary prophecy serve also to make him an ordinary Prophet Now Moses in wishing that all the people were Prophets wisheth as well the use as possession of the gift Answ. The Jewes say that Eldad and Medad were of the 70. Elders upon whom was powred part of that spirit of prophecy that was on Moses and they say they were written in the 70. papers but not elected because they drew the papers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a part and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senex but it is not like Joshuâ— would have envied if they had beene now Judges or that Moses would have likened them unto the people However prophets they were But both the Antecedent is false and the consequence nulle for if you meane by the Lords gifting of Eldad and Medad a naked and a bare revealing to them of the visions of God without an impulsive commandement from God setting them on action to prophecie this impulsion is an authoritative sending and calling the antecedent is false for that gifting of them onely made them able but not formally authorized Prophets but if the gifting of them did include both the gift and the command of God to use the gift as certainly it did now the consequence is null for the naked giving of an ordinary gift except God by himselfe and now by the authority of his Church command the use of the gift no gifted man because gifted is by and by a Prophet but he must have a commandement ecclesiasticke now to preach as Eldad and Medad had impulsive commandement to prophecy and if any be gifted by an ordinary way as Eldad and Medad was extraordinarily then they are to be thrusted out to the pastorall calling and none but a fleshly man will envie them Robinson 2 Chron. 17. 7. Jehosâ—aphat sent his Princes to preach or teach in the cities of Iudah and with them the Levites so the 70. Interpreters so Pagnine so Ierom and the English translation Ergo Princes are Prophets not in office who may teach Answ. 1. Doctor Alexander Colveill my reverent colleague and as learned so well experienced in the Hebrew saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noteth the accusative case and is to bee read And he sent the Princes as Buxtorfius noteth Thesaur l. 1. e. 12. and this Chaldaisme
or any where in the which all the people did actually judge rule and command and so was meerely popular But the Word of God giveth a reall superiority to the Pastors and Church guides over the people in the Lord as Jer. 1. 10. So I have set thee this day over the Nations and over the Kingdomes to roote out and to pull downe and to destroy and to throw down to build and to plant here is a reall authority given to Jeremiah onely by his office of his prophecying without any power of the seales or sacrificing or judging or governing which was the part of the Tribe of Levi of which Tribe Jeremiah was not Matth. 10. v. 40. He who receiveth you receiveth me Luke 10. 16. He that heareth you heareth me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me John 13. 20. 2 Cor. 10. 8. For though I should boast something of the authority which the Lord hath given us for edisication and not for your destruction I should not be ashamed 1 Cor. 4. 1. Let a man so account of us as of the Ministers of Christ and of the Stewards of the mysteries of God John 20. 23. Whose soever sinnes yee remit they are remitted and whose sinnes yee retaine they are retained 2 Cor. 5. 18. And he hath given to us the word of reconciliation 20. Now then wee are Ambassadours for Christ 1 Cor. 12. 28. And God hath set some in the Church first Apostles secondly Prophets c. Eph. 4. 11. And he gave some Apostles c. 1 Thes. 5. 12. And we beseech you brethren to know them which labour among you and are over you in the Lord and admonish you Heb. 13. 17. Obey them that have the rule over you and submit your selves for they watch for your soules as they that must give an account Acts 20. 28. Take heed therefore unto your selves and to all the flocke over which the Lord hath made you Overseers to feed the Church of God which he hath purchased with his owne bloud 1 Pet. 5. 2. Feed the flock of God which is among you taking the over-sight thereof not by constraint c. 1 Tim. 3. 2. A Bishop then must be blamelesse c. 4. One that ruleth well his owne house c. 1 Tim. 5. 17. Let the Elders that rule well be counted worthy of double honour v. 21. 28. 2 Tim. 2. v. 1 2 3 4 5 6 7. Tit. 1. 9 10 11. 2. The Lord in his house putteth a difference betwixt the Feeders and the flocke the Governours and the governed those who are over the people in the Lord and those who are under them in the Lord the Overseers and Watchmen and the City over which they watch the Stewards and the family therefore there must be a peculiar authority in those who are Elders 3. The flock is to obey heare follow in the Lord to have the Elders in high estimation to submit to their doctrine to receive them as Christ Ergo some authority they must have 4. The Lord hath given to them an over-sight Act. 20. 28. and hath committed to them a ministery 2 Cor. 5. 15. hath put them in his worke and ministery 1 Tim. 1. 12. 5. God will seeke an account of the bloud of the lost at their hand Ezech. 3. 20. Heb. 13. 17. and God giveth a reward for the discharge of their office 1 Pet. 5. 4. 2 Tim. 4 8 Matth. 24. v. 45. 46. Ergo they must have a place of authority over the people which the people have not 6. The proportion betwixt the priesthood in the Old Testament and the ministery of reconciliation which is more excellent and glorious 2 Cor. 3. 7 8. requireth the same Now the Lord in a peculiar manner choosed the Tribe of Levi Deut. 33. 8 9. Esay 52. 11. Num. 3. 12. v. 45. ch 8. v. 6. Separate the Levites to me ch 18. 23. Josh. 3. 3. 1 Chron. 15. 2. Josh. 14. 3. 8. But let our Author speake what peculiar authority or what singular acts of authority are due to the Elders above the people The Church saith he exerciseth severall acts of authoritie over the Elders 1. In calling and electing them to office and ordaining them in defect of the Presbytery I answer 1. Calling and electing are not to be confounded electing is no act of authority but that the people calleth and ordaineth the Elders wanteth example in the word of God and therefore the Author addeth that the people ordaineth the Elders in defect of their Presbytery that is where there is no Presbytery then in case of extraordinary necessitie and where the Church is not constituted they are to ordaine the Elders but in a Constitute Church the power of ordination is in the Presbytery Ergo ordinarily the people doe not exercise this authoritie over the Elders 2. The Church of beleevers saith the Author sendeth forth the Elders for the publick service of the Church as the whole Church of Jerusalem sent forth chosen Ministers with letters of instruction to Antioch and to other Churches Act. 15. 22. Now the Ambassadour is not greater then he that sent him but usually inferiour Joh. 13. 16. Answ. 1. I deny not but a Church of beleevers in the least Congregation is greater then any Pastor or number of Pastors as they are such for the Pastors are servants for the Church and meanes for the end and lesse and inferior in respect of Christian dignity but this is not the point wee doe not now dispute of Christian dignitie one redeemed soule in that respect is of more worth then a thousand Pastors as they are but meere Pastors but because the Church sendeth the Elders the Elders are a part and a great part of the visible Church which also send themselves but it proveth not the Peoples Church authority as they are contradistinguished from Elders to be superior and above the authority of Elders for here the comparison must not be betwixt one or two Elders and the Church including all the people and the rest of the Elders but the comparison is betwixt spece and spece the office and dignitie and authoritie of the Elders as Elders and the people as people and the Church of Jerusalem was not a Parishionall but a Presbyteriall Church consisting of many Elders and Congregations now we deny not two Elders to be inferior in authoritie to the whole Colledge of Elders and people and so there is no authoritie of the people above the Elders from this proved 2. Morton answereth Papists in the like argument that sending proveth onely that those who are sent are not superiors to those who sent them for the Father sent his Sonne into the world 3. Saith the Author if an Elder or a whole Eldership erre the Church may call him or them to account and in case of obstinacie excommunicate them for it is not reason that Elders should want the medicine of excommunication to save their soules
had a nomothetick power in Church matters used not the advise of Divines nor the rule of the written word but as a Prophet immediately inspired of God gave Lawes to Gods people and prescribed a Law to Aaren and to the Priest-hood Now if rulers have such a power of defining Lawes they neede not follow the rule of Gods word But how shall they prove that Moses gave the Law to the people and the Priesthood as a King and not as the Prophet of God inspired immediately of God For if Moses his Law came from the ordinary power of Kings as it is such then commeth Moses Law from a Spirit which may erre for the ordinary Spirit to Kings is not infallible but with reverence to Kings obnoxious to erring God save our King 5. It is a Princes part by office to defend Religion and to banish false Religion and to roote out blasphemies and heresies Ergo he ought to know and judge by his office of all these But if he be to use the sword at the nodde onely of the Church without knowledge or judgement he is the executioner and lictor of the Church not a civill Judge Answ. In a Church right constitute we are to suppone that the Lawes of Synods are necessary and edificative and that the Magistrate is obliged by his office to adde his sanction to them not by an unfolded faith and as blind but he is to try them not onely by the judgement of discretion as a Christian for so all Christians are to try them but also saving the judgement of some Learned by a judiciall cognition as he tryeth civill crimes which he is to punish but his judiciall cognition is onely in relation to his practise as a Judge to authorize these Lawes with his coactive power not to determine truth in an ecclesiasticall way under the paine of Church censures Neither doe I beleeve that the Magistrate is not subordinate to the Kingdome of Christ as mediator but subordinate to God as Creator onely Though some Divines teach that there should have beene Kings and supreme Powers in the world though man had never fallen in sinne and a Saviour had never beene in the World and so that Kings are warranted by the Law of nature and Nations and not by any Law evangelick and mediatory yet we thinke with reverence this argument not strong for generation and creation and multiplication of mankind should have beene in the World though never a sinner nor a Saviour thould have beene in the world yet are creation generation and multiplication of mankind by our divines Junius Trekatius Gomaras Calvin Beza Melancthon Polanus Rollocus and many others and with warrant of the word of God made meanes subordinate to the execution of the decree of predeâ—tination to Glory which decree is executed in Christ as the meane and meritorious cause of salvation purchased in his blood What heathen Magistrates as Magistrates know not Christ the Mediator Ergo they are not means subordinate to Christs Mediatory Kingdome It followeth not For by Christ the wisedome of God Kings doe reigne though many of them know him not As they are created by Christ as the second person of the Trinity though they know not the second person of the Trinity It is their sinne that they know him not 2. It is objected The Magistrate is not given to the Church under the New Testament by the calling of Christ as an exalted Saviour as all the gifts instituted for the government of the mediatory Kingdome are instituted for that end Ephes. 4. 11. but it is instituted by God as governer of the World rewarding good and ill Rom. 13. 1. 6. Answ. Neither is creation a gift of Christ as exalted mediator therefore it is not a meane leading to the possession of that life purchased by the mediators bloud it followeth not For the Magistracy is a nurse-father of the redeemed spouse of Christ with the sincere milke of the word I meane a formall meane procuring by a coactive power that the Church shall be fed and it procureth not onely the Churches peace which respecteth the second Table of the Law but also godlinesse which respecteth the first Table of the Law 1 Tim. 2. 2. and Ephes. 4. 11. there be reckoned downe onely officers which actibus elicitis by formall elicit acts procureth the intended end of Christs mediatory Kingdome Not all the offices which procureth edification any way Such as is in civill Governours who are to see that the body of Christ be nourished and grow in godlinesse for that is an essentiall and specifick act of the Churches nurs-father 3. It is objected Magistracy compelleth men to the observance of Gods Law Deut. 17. and doth not immediately of it selfe by spirituall gifts of the evangell produâ—e its effects But all the mediatory Kingdome of Christ and the Government thereof of its selfe and its owne nature produceth the saving effects of the evangelâ— by vertue of its institution as faith repentance and salvation Answ. A Magistracy as a Magistracy of it selfe concurreth but in a coactive way for producing of peace honesty and godlinesse and serveth to edification but I grant not in such a spirituall way as a Church-ministry therefore it is not a meane subservient to the end of Christs mediatory Kingdome It followeth not It is not a spirituall meane Ergo it is not a meane The consequence is null and it is false that all the meanes of Christs mediatory Kingdome are of their owne nature spirituall for that is to begge the question for the Magistrate procureth that the Church be fed he punisheth blasphemers that others may feare and so abstaine and so be edified though the way be coactive yet is it a way and meane appointed of God as the nurse-father is a meane for the childs nourishing though the nurse-breasts be a more subordinate meane immediate meane 4. It is objected The Magistrate is not the Lords Ambassadour and minister in name of the Mediator Christ as the Minister is but it is extron â—call to the government of Christs Mediatory Kingdome and 〈◊〉 helpe onely to those things which concerne the externall man Answ. Hee who is called God and so is the vicegerent of God is Gods Ambassador politick commanding in Gods name but in another way then a preaching Ambassador commandeth and though Christ as Mediator may attaine to his end without the King as many were edified in the Apostolick Church where the civill Magistrate contributed no helpe and was rather an enemy to the kingdome of Christ and so Magistracy may bee called accidentall to Christs mediatory government but if this bee a good argument to prove that Magistracie is not subordinate to Christs mediatory kingdome then Oecumenicall and provinciall Synods consisting onely of Church men shall be no meanes subordinate to Christs kingdome because Christs kingdome may subsist in one Congregation without a provinciall assembly and circumcision is no meane subordinate to that kingdome in the Jewish
soules and emptie purses to a Metropolitan and an Archbishop who is as dexterous and happy in emptying of poore mens purses and destroying soules if not large better as a pettie Lord Prelate from whom hee appealed yet is the one Lord Prelate the Vicar of Christ as well as the other by formalists bookes And 2. If the cause bee proper to the Presbytery they have just right to judge it as well as the provinciall assembly hath but possibly not such knowledge and if the partie complaine that hee is wronged or may bee wronged hee may well appeale to a larger part of Christs tribunall lesse obnoxious to erring which is no wrong done to the Presbyterie This man laboureth to make a division amongst our Divines because we know not whether to make our Pastors Doctors and Elders immediat 〈…〉 to Christ as Priests because then they are Priests of the New Testament or â—ubject to Christ as King and then all our officers shall 〈◊〉 Kings under Christ and the Christian Mâ—gistrate shall be so thrust out of his kingdome and chaire And the ignorant railer maketh much adoe in this matter but the truth is stronger then this Popish scribler for 1. as Christ is a Priest having a body to offer for the sinnes of the people and a reall Sacrifice our Divines deny that Christ hath any substitute and demie Priests under him or master Priests to offer sacrifices reall to God if this Author put any Priests under Christ in this meaning hee is upon an unbloody Masse-sacrifice much good doe it him if Fenner make this propheticall office of Christ a part of Christs Priesthood because the Priest was to teach the people Matth. 2. 7. Hos. 4. 6. and Abraham Henrick say the same there is no absurd to make the officers of the New Testament subordinate to Christ as to our high Priest teaching us Gods will not to Christ as our high Priest offering a bloody or a reall sacrifice to God this Author maketh much ado to cite Cartwright Fenner Bezâ—â— and Sonnius men whose bookes hee is not worthy to beare making the officers of Christs kingdome subordinate to Christ as King for as much as Christ as King prescribed the forme of ecclesiasticall government and then saith the poore man the Pastors under Christ â—â— King must bee all Emperors the Doctors Kings the Elders Dukes the Deacons Lords of the treasury c. and if they bee Christs immediat vicegerents within their owne Kingdomes who shall controll any of them on whithot shall an injured man appeâ—le Answ. 1. Wee are to blesse God that these Officers Pastors Doctors Elders Deacons are expresly in the Word of God and that this railers officers to wit Bishops Archbishops Metropolitans Primats Deanes Archdeanes officials c. are in no place of Christs testament onely they are in the Popes Masse book now if the man offend because they are subordinate to Christ as King hee must make his Primates his Metropolitans his Diocesan Lords his Deans Officials and such wild Officers Emperours Kings Dukes and Lord Treasurers under Christ for some roome these creatures must have else they must bee put out at the Church doors and if a man bee injured by the Primate to whom shall hee appeale but to some above him a Cardinall and if that creature be a Christ who cannot do wrong well and good it is wee rest but if hee bee a man like the rest of the world surely poor folk must appeale to his high holines the Pope 2. Deacons are not men of ecclesiastick authoritie in our account but are to serve tables Acts 6. 3. nor are our officers little Kings under Christ for the man cannot hold of the sent of a Lord Bishop but meere ministers and servants and the Ambassadors of the King of Kings who have no power to make lawes as if they were little Kings but are to propound Christs lawes hee is ignorant of Christs kingdome for the officers of the New Testament are under Christ as their King Ergo they are under him as little deputie Kings to make Lawes as Judges earthly are under those whose kingdome is of this world Joh. 18. 36. the man is both beside his booke and his wit to infer this Christ hath no Popes nor visible substitute Kings under him but under him are meere servants and heralds 4. Wee are farre from holding that one Church man such as the Pope may excommunicate Kings Gregorius the second excommunicated the Emperour Leo and Gregorius the seventh alias wicked Hildebrand excommunicated Henry the fourth Christ hath committed the power of excommunication to the whole Church 1 Cor. 5. 4. Matth. 18. 17 18. and therefore Lysimachus Nicanor cannot but side with Papists in laying this power upon one Prelate as the Kings substitute or rather the Popes Vicar 5. Wee doe not teach that the Pope or any Church man may dethrone Kings and alienate their crownes to others Gregory the first in a certaine decree saith Kings and Judges who contrâ—veneth the constitution of the Sea of Rome are to bee deprived of her honour Gregory the second having excommunicated the Emperour Leo discharged the Italians to pay him tribute and that because Leo was against the worshipping of Images See Haiminsfieldius and Arniseus and Baleus saith the Pope drew the subjects of this Leo Isaurus in apertam rebellionem to 〈◊〉 rebellion and so the Emperors of the east were deprived of the kingdome of Italy per sanctissimum diabolum by a most holy devill Pope Zachariah not the Prophet deprived Childericus King of France of his kingdome and procured that Pipinus the father of Charles the great should bee created King so saith Baleus also Let the third transferred the Empire from the Grecians to the Romans and by the hand of Pope Leo saith Sigebertus Charles was crowned See for this Shardius Gregorius the fift being the brother germane of Otbo the Emperour made a Law that the Emperour should bee chosen by seven Princes electors which fact weakned the majestie of the Empire which went before by inheritance hence An. 1350. Charles the fourth that his sonne might succeed him in the Empire laid in pledge the free Cities of the Empire in the hands of the Prince electors which to this day are not redeemed So did the Pope shake the Empire at his owne will Gregory the third began and Leo the third finished the devise of erecting a new Empire in the West and weakned the power of the Emperour of Constantinople Gregorius the seventh alias gracelesse Hildebrand deprived Henry the fourth and created another in his place as Sleidan and Lampadius relateth Innocentius the third dethroned Otho the fourth and Innocentius the fourth dethroned Frederick the second and the like did Clemens the sixth to Lodovick the fourth by Bellarmines owne confession No Emperours can bee created but by their consent saith the Author of that learned worke Catalog