of the keyes without any subjection to any superiour Ecclesiasticall indicatorie p. 187. CHAP. 14. QVEST. 14. Whether or no the power Ecclesiasticall of Synods can be proved from the famous Councell holden at Jerusalem Acts 15. p. 199. CHAP. 15. QVEST. 15. Whether or noe by other valid Arguments from Gods word the lawfulnesse of Synods and Assemblies can be concluded p. 217. CHAP. 16. QVEST. 16. Whether or no it can be demonstrated from Gods Word that all particular Congregations have of and within themselves full power of Church-discipline without any subiection to Presbyteries Synods and higher Church-Assemblies where also the question about publike prophecying of such gifted men as are not in office is discussed against the tenent of Separatists p. 231. CHAP. 17. QVEST. 17. Whether or no some doe warrantably teach that no man hath Pastorall power to preach and administer the Sacraments as a Pastor without the bounds of his owne Congregation And from whence essentially is the calling of a Minister from the Presbytery or from the people p. 260. CHAP. 18. QVEST. 18. Certaine Quares or doubts following upon the Doctrine of independent Congregations p. 272. CHAP. 19. QVEST. 19. Doubts generally seeming to oppose Presbyteriall government discussed and loosed as anent ruling Elders Deacons Widowes the power of Kings in matters Ecclesiastick p. 280. CHAP. 20. QVEST. 20. Whether or no the government of the Church of Scotland can be demonstrate from the cleare testimonies of Gods Word p. 362. CHAPTER I. Whether the power of the Keyes of the Kingdome of CHRIST be conferred upon the multitude of believers as upon the first and proper subject or upon the Church-guides THe Question is not understood of that Royall and Kingly power of excellency and Independencie called all power which is only in Christ Iesus but of the supreme Ministeriall power as all expound it Bucanus Cartwright Amesius Parker that is given to the Church By the Keyes wee understand not the Monarchicall power of Teaching supreme defining Articles of faith and judging the Scriptures as the Jesuites of Rhemes doe dreame Vulcane not Christ made these Keyes We deny not what Bellarmine saith that the keyes signifie a Princedome in Scripture as the key of Davids house promised to Eliakim This key Christ only keepeth Chrysostome and Gregory both say that the care of the whole Christian Church was committed to Peter which proveth not his Princedome but only his ministeriall power given to all the Apostles as well as to him but the Metaphor is borrowed from a Steward or Master-household who hath the keyes of the house given to him to open and shut doores at his pleasure as Calvin Bucan Whitaker explaine it well and it is the power of preaching and governing given to the guides of the Church as servants to open and shut Heavens doore to believers or impenitent persons If wee rightly proceed these distinctions are to bee considered 1. There is a power physicall and a power morall of the Keyes 2. A power popular of the Keyes that belongeth to all and a power authoritative that belongeth to the Guides only 3. The power of the Keyes is in Christ as in the formall subject and fountaine 2. In the Church of believers as in the finall object seeing all this power is for the Church 3. In the Guides as in the exemplar cause representing the Church as we say the image is in the glasse and learning in the booke and this Petrus de Alliaco and Gerson hath the like 4. The Keyes may be thought to be given Mat. 16. to Peter as Prince and King of the Apostles as Papists say or 2. As Peter representeth the Church of believers as some say or 3 As bearing the person of Church guides as we shall demonstrate God willing 5. There is a power ordinary and a power extraordinary 6. The Keyes may be thought to be conferred by Christ immediately either by the immediation of Christs free donation and gift or or by the immediation of simple designation in the former respect the keyes were given by Christ once to the Apostles and still to the Worlds end to the Church guides immediately without the Churches power intervening in the later respect Christ giveth the keyes mediately by the popular consent and election of the Church of believers who doe under Christ designe and choose this person rather than that person Thomas rather than John for the sacred office of weelding the Keyes neither is any man now elected immediately by Christ as the Apostles were 7. Then we may well distinguish in this question these foure 1. Power physicall 2. Power morall 3. Power of order and jurisdiction 4. The use and exercise of that power Wee are to observe that it hath beene a noble and grave Question betwixt the Church of Rome and the Vniversitie of Paris as Spalanto and Robert Parker with others have observed whether Christ hath given the power of the keyes immediately to all the faithfull and by them to the Pastours and Doctors as the Parisians hold so teacheth Almain Ioan. Major Gerson and Occam or if Christ hath given the keyes immediately to the Church guides as we maintaine from Gods Word The mistake hath beene that some Doctors believe that the power of the keyes seeing it is for the good of the whole Church must have some common subject viz. the universall Church in which it must for orders cause first reside before it be given to certaine guides But neither Scripture nature nor reason requireth such a shifting of the keyes from hand to hand seeing Christ can keep them and immediately put them in their trust whom he liketh best Hence for the determination of the Question I. Conclusion The physicall power of the keyes is given to men as they are professors that is men and not Angels are capable of that power for when they are made members of the visible Church they are differenced both from Angels and Infidels as Pagans and Turkes for Angels according to Christs humble love and deepe wisedome are not upon the list to be office bearers in his house but this is not formally a power of the keyes but a popular power about the keyes whereby popular consent may be given to the key-bearers for their election II. Conclusion There is a power popular but not authoritative a power of private Christians not an officiall power of charge given to the visible professors to make choise of their owne office-bearers those against whom we now dispute brethren reverend learned and holy doe confound and take for one and the same the power of electing or choosing officers and the power of Ordination And they make election of Elders which by Gods Word is due to all the faithfull an act of jurisdiction whereas it is a private and popularâ—act flowing from that spirit of grace in believers and from
Basilius saith The governours of the Church are set down 1 Cor. 12. 28. And Ambrose on that place saith the Church policy is set downe 1 Cor. 12. So Chrysostome Cyprian Tertullian so Origen Ireneus August Theophylact Theodoret Hyerom which for time I cannot cite at length CHAP. VII Q. 7. If there be no true visible Church in the New Testament but onely a congregation meeting in one place and no Presbyteriall or representative Church as they call it at all OVr Brethren hold that the only true publick visible Church in the New Testament is a Congregation of Believers joyned together by a voluntary profession of Faith and meeting in one place to worship God They deny 1. That the word Church doth ever signifie a Presbytery or Eldership 2. They deny that there is any representative Church properly so called or that it hath the title of a Church in the New Testament 3. They deny that there is any Provinciall or Nationall Church that can be called a visible politique body of Christ. 4. They deny any Church to have power of jurisdiction over a particular Congregation For the decision of the present questions these distinctions are to be observed 1. There be odds betwixt a Church visible and a Church ministeriall 2. There be odds betwixt a Cathedrall or mother Church and this we deny and a Church Nationall and provinciall which cannot meet to the worship of God in all the particular members therof 3. The Church is termed representative three wayes as we shall heare 1. properly 2. commonly 3. most properly 4. Suppose the name of Presbyteriall Church be not in the New Testament yet if the thing it selfe be in it it is sufficient The word Church is not taken here 1. For the Temple or House where God is worshipped 2. Neither for foure or five that worship God ordinarily within the walls of a Family Rom. 16. 5. Salute the Church at their House 1 Cor. 16. 19. Philem. v. 2. It is termed Kahal that is in the old Testament rendred Synagogue and Kahal rendred Ecclesia And Kahal Deut. 5. 22. or Hehillah Deut. 33. 4. signifieth a Congregation of people and Gnedah a Congregation Exod. 16. 1. Psal. 111. 1. is turned Ecclesia Mat. 16. 18. Act. 7. 38. Kahal is either a multitude of Nations or People Gen. 35. 11. so Jer. 50. 9. An Assembly of Nations not a Church of Nations came against Babylon Somtimes the Tribes and Governours are called Kahal the Church or Assembly 1 Chron. 13. 2 3. 1 Chron. 29. 6. 2 Chron. 1. 2 3. See Piscator Junius Guide to Zion The word Gnedah that signifieth the Assembly of the Judges Psalm 82. 1. is turned in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 5. 27. and Act. 6. 12. M. Ball hath observed that the Arabick Interpreter useth four words Gamhon Act. 19. 31 39. 2. Gamahaton Acts 7. 38. both signifieth an Assembly or an Assembly of Princes 3. Kainsaton Rom. 16. 1. Acts 11. 26. 4. Bihaton Matth. 16. 18. and 18. 17. the Church that hath power to determine controversies 1. Conclusion A number of believers professing the truth is not presently a visible politick Church 1 Because then every Christian Family should be a visible politick Church 2 Peter offended Mat. 18. and rebuking his offending brother before three witnesses and gaining his brother to repentance v. 16. is a number of believers in that same act professing the truth and convincing an offender and so professing Gods worship and yet they are not the judging governing Church because if the offender will not heare Peter then he is to tell the Church Hence visibility of Profession agreeth both to a number of believers if for example ten out of ten particular Congregations confesse Christ before a persecuting Judge and also to a constitute Church of Believers and Elders Then true Faith and the visible professing of true Faith is not enough to constitute a Church that ordinarily hath power and exercise of the keyes neither find we any warrant in Gods Word that the swearing of an oath or making a covenant by four or five or 10. or 40. believers to worship God together as he hath commanded in his word doth essentially constitute a visible ministeriall Church 1. Because a ministeriall Church is a body of Pastor and People of eyes eares hands feet wherof Christ is head Rom. 12. 4. 1 Cor. 12. v. 14 15 c. but a number of sole and only believers are not such a body 2. More is there required an oath and covenant but this is and may be where there is no ministery 2. Conclusion We deny that Christ hath given power of jurisdiction to one particular Church over another particular Church or to one Church to be a mother Church to give laws and orders to little daughter-churches under it for that jurisdiction is not to be found in the Word of God and so is not lawfull See Paul Baynes and Parker and Cartwright 3. Conclusion A Church may be a visible incorporation of guides and people meeting for the worship of God and exercise of discipline and yet not necessarily a Church of believers for if there be twenty or thirty visible Saints who are Saints in profession they may meet for the worship of God and consequently by our Brethrers grounds independently and without any subordination to Synods or classes exercise discipline I proove that they are not necessarily believers 1. Because to make one or two formall members of a visible Church is not required that they be indeed believers it sufficeth that they professe Faith and be apparantly Saints and our Brethren teach they may be Hypocrites and often are as Iudas was amongst the Apostles now by that same reason all the thretty may be heart-hypocrites and face-professors for who seeth the heart And our Brethren say the preaching of the word and the administration of the Sacraments are not essentiall notes and markes of the Church because the word is often preached to reprobates and unbeleevers and by that same reason the power of the keyes and discipline is exercised by hypocrites and unbeleevers 2. Amesius saith it is probable he saith not it is necessary where the Word and Sacraments are that there are some beleevers And I say it is probable but that at all times there should be beleevers especially when it is first founded it is not necessary I say when it is first founded because we cannot say it is possible that there should be never any beleevers there at all for the Lord sendeth not a ministery to these where there are none chosen at all it doth crosse the wisedome of God who doth nothing in vaine that he should light a candle where he had no lossed money and the Shepheard should be sent through the fields where there were no lossed sheep at all Hence I inferre these consectaries 1. that the claime and title that a people
conversion of the Indies where there are no Pastors So Separatists and M. Jacob. Answ. I borrow this Argument what is essentiall at some time and places for the making of a Pastor is evermore essentiall but ordination of Pastors by Pastors and sending them to preach to the Indies who are unwilling to receive their ministery is onely essentiall to make a man sent thither a Pastor for peoples consent in that case cannot be essentiall where they will not give their consent at all and non ens cannot be essentiall to the making of a Pastor 2. What is essentiall for making a Minister who is extraordinarily called of God is not ever more essentiall to the making of a Minister ordinarily called of God in an Island where the Gospell is if all the Pastors should dye the people might chuse Pastors to themselves but they could not then make Pastors God onely without the ministery of other Pastors in that case should make Pastors but it followeth not hence that Pastors ordinarily have not their calling to be Pastors from the ordination of Pastors 4. They object When the Church electeth her Pastor she saith we give thee A. B. power to administer the word seales and censures and the Minister doth possesse and assume Ergo the people election is the essence of a Ministers calling So John Smith Answ. It is presupposed by order of nature that A. B. is first called and ordained a Pastor by Christ and 〈◊〉 laying on the hands of the Elders 1 Tim. 4. 14. before the people can elect him for their Pastor For if A. B. be no Pastor people cannot chuse him to be their Pastor neither doth the peoples election give any such power to A. B. That power is given by the Presbyteries act of ordination by order of nature before the peoples formall act of election As the husband who in a Lapidaries shop chooseth a gold ring for his wife and putteth it on her finger presupposeth it was a gold ring before his chusing thereof neither doth his chusing thereof make it a gold-ring but onely make it his wifes gold-ring by application to her Just so peoples election appropriateth such a man who is already a Pastor to such a charge but doth not make the Pastor a Pastor but chuseth him only to be their Pastor 5. Smith laboureth to prove that the ministery commeth not by succession from Ministers For then saith he the ministery should be before there were any Church but the Church is before the ministery and calleth the Ministers to office Answ. The Church ministeriall the governing Church whereof we now speake cannot be before there be a ministery for then there should be Ministers before there be Ministers which is against common sense The Church mysticall is before the Church ministeriall I grant but a Church mysticall or a Church of beleevers may chuse Pastors before they can ordinarily be their Pastors but they cannot make Pastors Yea and God at same times supplyeth the want of popular election while he calleth one to preach to a people never consenting he shall be their Pastor and so neither can the objector maintaine a succession of beleevers alwayes calling Ministers nor doe we hold a constant ordination of Pastors in a continuall line of succession from the Apostles made by Pastors the succession may be interrupted but then God himselfe supplyeth the want of ordinary ordination appointed by himselfe 1 Tim. 4. 14. Tit. 1. 5. 1 Tim. 5. 21 22. Acts. 6. 6. 6. They object If a Ministeriall power come saith M. Smith by succession from Presbyteries then are Presbyters Lords of the Churches faith in respect that the Church cannot enioy the holy things of God howbeit she be of her selfe the body and Spouse of Christ without the Presbyters consent Answ. Any may here see right downe Anabaptisme because the Church cannot enjoy pastorall preaching and the Sacraments without Pastors appointed of Christ for that effect Mat. 28. 18 19. John 20. 21 22 23. Mar. 16. 15. therefore Pastors are Lords of the peoples faith so they may have Baptisme and the Supper of the Lord because they are Christs Spouse and body without Pastors 2. By this goodly Argument private beleevers preaching and baptizing are Lords of the faith of other private beleevers who are their hearers because notwithstanding that private beleevers be the body and Spouse of Christ of themselves yet can they not by M. Smiths reasoning enioy the holy things of God without the ministery of private Christians preaching and administrating to them the Sacraments 7. Smith objecteth If ministeriall power come by succession from Ministers then Ministers may excommunicate the whole Church of Christ. Answ. This is most weake Illud tantum possumus quod de iure possumus And by this reason the beleevers may excommunicate the whole ministery also which is no lesse absurd 8. Smith addeth If the Eldâ—rs and Deacons dye the succession faileth and a mnisteriall power of Christ â—eing once lost can never be recovered againe and so there shall be no Ministers in the world Answ. Suppose in this or that Church all the Ministers should dye yet it followeth not that a Ministery can utterly faile in the Church It is contrary to Eph. 4. 11. and to the perpetuity of Christs kingly government and Thrâ—ne which shall endure as the dayes of heaven And what if God extraordinarily supply the want of ordination in this or that particular Church A ministeriall power is conferred in that case immediately upon some in a Church removed from any Church-consociation from other Churches and so Christs ministeriall power dieth not 9. Smith reâ—soneth thus to prove that beleevers may ordaine their owne officers That which is given by Christ to the Church is in the power and possession of the Church but officers and offices are given to the Church Answ. What is given to the Church sinaliter obiectivè that is for the behoofe and good of the Church for their edification and salvation as Gods proposed end such as preaching and baptizing that is in the Churches power and possession is most false and so I deny the maior proposition for preaching and baptizing is given by Christ for the good and salvation of women and private Christians yet women and private Christians may not preach baptize and ordaine Ministers Whatsoever is given to the Church subiectivè as to the proper subject Mistresse and Spouse to dispose and carve upon at her pleasure is in the Churches power and possession It is true but now the assumption is false because officers and offices are not so given to the Church of beleevers as to the subject Christ ascending on high gave Pastors and teachers for the Church of beleevers for their gathering and perfecting but not to the Church of beleevers 10. If two or three saith M. Smith faithfull ones have power to make a Church then have they power to make
the Elders in things commanded by God and these may well stand together I answer If we speake of divers kindes of obedience it is true people is to obey the Pastours and Elders using the keyes here the sheepe obey the Shepheards and this is the obedience that Christ hath established in his house and the Elders as Archippus are to heare the flock admonishing no commanding as Watchmen Fathers Pastours by the power of the keyes that they would take heed to the ministerie which they have received of the Lord and this is but private admonition that one man one woman may give to their Pastours Now one man is not the Church bearing the keyes but this opinion maketh Archippus and all the faithfull at Colosse to beare the keyes and command by power of the keyes so that all are Fathers Pastours Pastours by one and the same power of the keyes His second answer is All are not rulers An incorporation may make a Major or Sheriffs and yet the incorporation is not a Major and Sheriffe So the Church may make Ministers and yet the Church it selfe is not properly an Elder or a Deacon Answer It is not alike An incorporation hath a priviledge but not any princely or magisteriall authoritie to create a Major but the Saints have the regall power of the keyes from Christ not only to make Elders but also to judge authoritatively with coequall power with the Elders by your doctrine if the whole inhabitants of a citie may make a Major and set themselves down in the Bench as collaterall Judges with the Major then all the inhabitants indeed were Majors as all the Saints in Corinth did judicially excommunicate why are they not then all Elders and Pastours Shew us any authoritie that Pastours have in governing which the meanest of the congregation hath not And this maketh all Ministers and all to be Watchmen Fathers Overseers This I take to have beene the errour of Tertullian who will have Christ to have left all Christians with alike power 8. Argument If there be a peculiar authoritie in Pastors over the flock that is not in the flock Then the keyes are not both in the Pastours and the people but the first is said in Scripture ergo The later must also be said I prove the Minor What will ye that I come to you with a rod or in love or in the Spirit of meeknesse also Therefore I write these things being absent lest being present I should use sharpnesse according to the power that the Lord hath given me to edification and not to destruction Hence it is that the Angels of the seven Churches in Asia are rebuked for not exercâ—sing discipline against Iezabel and the holders of the Doctrine of Balâ—m which proveth the Angels had the keyes els all alike had beene rebuked Now that every one of Corinth hath the power of Pauls Rod and his power given for edification is most ridiculous So Becanus the Jesuite Can every believer say to a Church Shall I come to you with the Rod Yet if all have the keyes as the subject all have the Rod also 9. Arg. That which Christ will have to be a ministeriall power in the members of his Church to the exercise therof Christ giveth competent and answerable gifts to the foresaid effect But God neither giveth nor hath promised nor requireth answerable gifts for using the keyes in all believers Therefore Christ willeth no ministeriall power of the keyes to be in all the members of the Church The proposition I prove 1. God promiseth gifts to the priesthood of the new Testament As 1. Diligence Esay 61. That strangers shall stand and feed their flocks 2. Zeale Esay 62. That they shall never give the Lord rest 3. That they shall be cloathed with salvation 2. When God sendeth Moses Isaiah Ieremiah he giveth them gifts and abilities for the calling So as the Treatist of Discipline observeth it is oft said The Spirit of the Lord came upon him and he judged Israel So also other places for this 3. They are condemned who take on them a calling and say Thus saith the Lord and yet the Lord sent them not neither spake he to them as in Isaiah Jeremiah and Ezekiel 4. Where the Lord giveth a calling or power such as the keyes of his Kingdome the not improving and putting the Lords Talent to the bank is a sinfull digging of the Lords Talent in the earth Hence I desire to know from Gods word these foure things 1. If the power of the keyes be given by Christ to all the faithfull this power is a ministeriall calling Where is there a promise for light prudence for government to goe out and in before the Lords people made to every one of the Lords people 2. Where is the tongue promised to them all in judgement that none shall resist and the consolations promised to them in the discharge of this power of the keyes 3. Where is the Spirit of the Lord comming upon them all and every one that they may judge the people 4. Where are the believers condemned for usurping the keyes and because being ignorant they cannot discharge that calling Where is the carelesse governing of all and every one of the faithfull rebuked in the word of God as a digging of the Lords talent in the earth I adde two things to confirme this 1. Our Divines disputing against the great Pope the Bishop of Rome and against the little Pope the Prelate his god-son and first born come out of the Popes loynes as Calvin Beza Iunius Zanchius Sadeel Pareus Vrsine Whitaker Reynold and Amesius Baines Parker Didoclavius c. They prove if such power of the keyes and plenitude of order and jurisdiction were in these two creatures the Pope and the Prelate the wisedome of Christ in his Word should have set downe the canons for the regulating of the power besides the canons that concerneth all other Bishops or Pastours for the heads or Monarchs dutie in the common wealth is carefully set downe in the word as what a man the King should be but the word hath no canons for the power of the keyes and the regulating of that power in all and every believer man and woman 2. If God set downe a Canon and requires abilities in the Church guides as Elders labouâ—ing in the word and doctrine and governing and in Deacons that he requireth not in all believers then the power of the keyes is not in the Church guides and in all believers also but the former is said 1 Tim. 3. for it is required in a Minister that his power of the keyes may be said to be of God that he should rule his owne house well else how should he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take care to governe the Church of God One may be a believer and yet this is not required of
grant have authoritie of grace to be Kings and Priests to God for grace hath with it heavenly Majestie and authoritie but they have not authoritie officiall or power ecclesiastick they want both power of order and jurisdiction except they be called Pastours and Elders but then they are believers and somewhat more But if they want power of jurisdiction their power as members of the congregation is christian popular private not authoritative not a power of the keyes Grace true and saving addeth a faire lustre to the power of the keyes and doth graciously qualifie and adorn that power but where there is no power of the keyes in simple believers it cannot adorne it to please and embrouder a wicked man is not Christ. What is the power of believers shall be declared hereafter if God permit 4. Parker disputeth thus The Church-guides must be subject to the censures of the Church of believers whereof they are members The Colossians must say to Archippus take heed to the ministerie that thou hast received of the Lord. So Ambrose thinketh it the rulers even the Emperours honour to bee subject to the Church Nazian calleth the Emperour himselfe a sheepe of the flocke and subject to the tribunall as Bellarmine granteth and that tell the Church bindeth Peter and the highest ruler So Barrow Every member is bound to the edification service and utilitie of the whole body commanded to reprove his brother to bind their sins by the word of God even their Princes with chaines to admonish Archippus yea though an Apostle or Angell preached an other Gospell to pronounce him accursed Answ. That the Prelate should be above the Church and exempted from the lawes and censures of the Church whereof he is a Prelate is most unjust and this worthy Parker proveth unanswerably Emperours being pastours are under the lawes of Jesus Christ the highest lawgiver and so Ambrose and Nazianzen say well But hence is not proved because the Collossians are as private Christians to admonish or rubuke their pastour Archippus Therefore the body of believers have the power of the keyes to depose and excommunicate and consequently to ordaine and lay hands on pastours which is commanded and commended only to such as to Timothy and Titus and in them to the Elders and Presbyterie and that tell the Church doeth bind Peter and oblige all Pastors and Rulers to be lyable to the lawes and censures of the Church but by the word Church is not meaned the Church of believers but the Eldership of all incorporations ecclesiastick respective of congregations presbyteries and Synods as God willing I shall make good 3. Barrowes Scriptures are most corruptly wrested for Ioseph a prince did bind in fetters the Senators of Egypt therfore a private believer hath the keyes of the Kingdome of heaven to shut and open What reason is there here An Apostle or Angell preaching another Gospell is accursed it followeth not Therefore a private believer suppone a woman who is no lesse than a man bound to the edification service and utilitie of the whole body is to excommunicate an Apostle or an Angell who shall preach an other Gospell The keyes shall be too common if all private Christians may put to their hand and use them because they are to teach admonish rebuke comfort and edifie one another in a private and popular way any may see it is one thing for one member of the body to help one another by exhorting and rebuking which is a worke of common charitie and for pastors publikely as the ambassadors of Christ Jesus to use the keyes by publike preaching of the Gospell which is a worke of his pastorall charge yea these two differ as an act of obedience to the law of nature and common charitie and an act of obedience to a divine positive law 5. Parker reasoneth thus Coactive jurisdiction as excommunication is a meane of edification that the spirit may be saved in the day of the Lord 1 Corinthians 5. 4. Now the soules of guides Parker saith the soules of Prelates shall bee in a worsâ— case than the soules of the flocke if they bee not subject to a particular Church as Corinth for they want that meane of edification which others have Some say Synods are to take order with pastoâ—rs and not the Church of Believers But Papists answer The Bishop is to be judged by the Archbishop or Patriarch if they shall scandalously sinne then they are to be left to the Pope and the Generall Councell which cannot be had Answer I deny not but every pastour is subject in some things to the Eldership of the congregation where he is and if he were not lyable to lawes or censure hee were a pope but in the matter that deserveth deprivation he is only to be censured by the Presbyterie and Synods for a number of believers nay a number of Ruling Elders cannot deprive him because they cannot ordaine a pastour for the law saith well It is one power of the keyes to ordaine and to exauthorate and deprive But no word of God will warrant a number of believers to censure ecclesiastically their pastor not because hee is their pastor and they his flocke for so the Eldership of his owne congregation might not ecclesiastically censure him which I judge to be false but because the Church of sole believers hath not the power of the keyes and they have not power to censure any other believer except in a private way as fellow members of that same body but in a constitute Church a Colledge of pastors and Elders only hath power to deprive or excommunicate a pastour and there remaineth CHRISTS way of edification that hee bee in this case censured by Synods But yee will say this is the Papists answer I answer it is not for they will have the pastour censured by the Prelate the Prelate by the Arch-Prelate which we deny as Antichristian for all are to be by the Church But Synods mâ—y erre Then appeâ—le to a greater Synod for united force is stronger But they also you will say may errrâ— I answer and the Congregation of sole beleevers is not free from error but this doctrine of our brethren shall resolve all government in the hands of thâ— people as in the highest and most soveraigne juâ—icature which is to make all Pastors all overseeâ—â— all Judges 6. Parker reasoneth from the necessary defence of the Church Every particular Church is an Armie a Ship a body 1 Cor. 12. Therefore when they are neare danger they have power to take order with a drunken Pilot and put him from the rudâ—er and to take order with a tyrannâ—uâ— Captâ—ine and to purge out the filth and excrements of the body So politicians as Keckerman Hottomanus say a wicked Magistrate is to be deposed if no other remedy can be found So Gerson Answ. It is one thing what a multitude may doe in a desperate case of necessity
when overseers will not by their authority remove a wolfe and a false teacher extremis morbis extrema remedia Hard diseases and desperate have need of desperate cures But it is an oâ—her case when in a constitute Church there is a government of Christ established for there are two things to bee considered here 1. A popular but withall a private substraction and separation from the Ministery of a knowne Wolfe and seducer and this the Law of nature will warrand than licet tutelâ inculpatâ uti as Parker saith from Saravia So the son may save himselfe by a just defence in â—leeing from his madde father or his distracted friend comming to kill him Now this defence is not an authoritative act nor act judiciall of authoritie but an act naturall that is common to any private person yea to all without the true Church as well as within to take that care in extreme necessity for the safety of their soules that they would doe for the safetie of their bodies 2. The question is whether the community of beleevers may doe this that is whether they by the power of the keyes given them by Jesus Christ may deprive and excommunicate the Pastor because the Law of Nature in some cases may warrant a private separation from a corrupt ministery 3. The case is not a like here as in a free Common-wealth for a free Common-Wealth containeth Ordines regni the estates that have nomotheticke power and they not only by the Law of Nature may use justa tutela a necessary defence of their life 's from a Tyrants fury but also by the Law of Nations may authoritatively represse and limite him as is proved by Iunius Brutus Bucherius Althusius Hâ—nonius Therefore Henning Amisaeus do well distinguish betweene plebem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 populum for indeed the multitude excluding the States or the base of the people can hardly have an other Law against a Tyrant then the Law of Nature but the Common-wealth including the estates of a free kingdome hath an authoritative So Isiodor Origen Aristotle Plato Tit. Livius Plutarch and that of the Councell of Basil Plus valet regnum quam rex the Kingdome is more worth than the King as Silvius citeth is approved by all but the multitude of sole beleevers have not the keyes at all and therefore they can doe no other thing but use a necessary defence of their soules And what Keckerman and Hottoman saith is not against us Also Gerson in name of the Parisians going to the Councell of Pisan saith a Councell may be gathered without the Pope without the guides of the Church two wayes Charitative when Charity reigneth 2. Authoritative when the case of the Churches ruine requireth that a Councell should bee and if the Pope and Pastors refuse to convene and the necessary defence of soules is the like here 7. No power is given to Pastors absolutely but to edification and so upon condition and therefore if the condition cease the power ceaseth But say yee It ceaseth What then it followeth not they should be deprived by the Church but by the Synod yea but you will say it followeth for the power is not given for the edification of the Synod and not for their destruction but for the edification of the Church and this destroyeth the Church Also Synods cannot alwayes bee had Answ. If the power bee abused wholly it ceaseth and the Pastor before God in foro interno hath losed his power If it bee abused in one or two acts it is not losed else a King doing against judgment and justice and a Pastor doing against pietie should leave off to be a King and Pastor which is hard to affirm 2. The power authoritative is given by the Presbytery for the edification of the Church principally and for the edifying of Synods and Elderships Secondarily but hence it followeth not that this power should bee taken away by the Church of sole beleevers Object Synods saith hee cannot bee had ordinarily Answ. So neither publike preaching at some times It followeth not therefore that publike preaching is not a meane of edifying because through accident and iniquitie of time the publike preaching cannot be had 8 Parker reasoneth from the stability of the Church Where there is more stabilitie there is more authority as our Divines reason proving the Pope to be inferiour to the Councell 1. A Church cannot be gathered in the name of Christ but there is the power of Christ 1 Cor. 5. 4. Matth. 18. But a Church may be and was constitute at first saith Saravia without Elâ—ers and Pastors 2. The Church hath ecclesiasticke auâ—hority when the overseers are absent as in the reformed Churches or when by heresie they lose their authority the authority of the overseers dependeth on the Church but the authority of the Church dependeth not on the overseers 3. When the Pastor is dead the Church keepeth still her authoritie when the Pope is saith Bellarmine the keyes remaine in the Christs hands and he giveth them to the next Pope Behold fleeing keyes saith Morton Ans. A ministeriall Church is never gathered in Christs name while there be a ministerie unlesse you would say Peter is a man before he be a reasonable creature which is a contradiction some few beleevers may meete together but they cannot preach baptize censure while Christs power of the keyes bee given them except by an extraordinary power from I. C. 2. What if a Church of beleevers bee by order of nature before there be overseers Yet have they not the keyes while CHRIST call some of their number out to give them the Keyes for there was no power of the Keyes of the New Testament while Christ gave it to Iohn Baptist and called the twelve Disciples else their calling to bee Apostles should not bee a conferring on them the Keyes which is false for when Matth. 10. 1 5. they are sent out with power to preach he gave them the Keyes â—nd yet they were a Church of Disciples before and first called to faith and then to the Keyes and to the Apostleship 2. The Church of beleevers have no authority Ecclesiasticall nor power of the Keyes if all the Pastors on earth were removed from the Church by Death and in that case the Keyes should indeed bee only in Christs-hand and the case being extraordinary Christ behoved extraordinarily to supply the want of ordination which Timothy Titus and other Elders doth ordinarily give for the Church of beleevers could not give that which they have not and yet Bellarmines Keyes are â—leeing Keyes for he hath no cause to say when the Pope dieth The Keyes flee to Heaven for there are living many thousand Pastors and Elders who have the Keyes suppone the Pope died and never lived again 10. Parker reasoneth thus If Peter stand up Acts 2. in signe of reverence as standing is in Scripture
a Congregation And these have not the power of all the keyes as of ordination of Pastors and so of deposition seeing in the Apostolike Church there were alwayes a number of Pastors at the ordination of Pastors onely they may performe some acts of discipline that concerneth that flocke The adequate and proper subject of full power of the keyes is the presbytery of Pastors and Elders as we shall prove hereafter 3. Conclusion The power of the keyes indirectly commeth from the Church of beleevers to some select officers I say indirectly not directly because howbeit beleevers by no innate and intrinsicall power of jurisdiction in them doe ordaine officers yet they are to give a popular consent to the election of their officers as the word of God all the â—athers and our Divines teach against Papists and Prelates who take away this power from the people of God Now by this popular election men are put in that state whereby they may be and are ordained office-bearers by the laying on of the hands of the Elders And this our brethrens arguments prove and no more Hence the power of the keyes commeth to the officers three wayes whereof we deny one 1. As if the Church of beleevers received the keyes first from Christ then by authority from Christ did give over the use of them in some acts to the officers and did appoint them her servants That this is not according to the Scriptures of God I hope by gods grace to prove 2. The power of the keyes and all power of jurisdiction and order is first in Christ then immediately communicated to the Apostles and their successors in them and here the offices and power is of Christ Jesus onely 3. As the application of the man to the office and the office to the man is twofold one by popular election such a man pleased the multitude Act. 1. Act. 6. Another by authoritative ordination or imposition of hands to an office in Gods house which they would have by a multitude of beleevers having no ministeriall function but is not in the Apostolike Church of the New Testament that ever we can reade We find out ordination by the presbytery 1 Tim. 4. 14. 4. Conclusion The essence and definition of a Church doth not ex aequo equally and alike agree to the Church of beleevers and Ministers or office-bearers or to a company of a visible Church made up of these two parts beleevers and officers as our brethren speak of their visible Church My reason is cleare Beleevers are essentially and properly the mysticall body of Christ and the Church of redeemed ones Eph. 5 25. Act. 20. 28. And the Church builded on a rocke which they say received the keyes from Christ which I dare not say but the Church of officers that are only officers and no more that is called of God and his Church and cloathed with a calling to be Pastors and Doctors Elders Deacons are not the redeemed of God but may often be and are reprobates and not members of Christs true body according to the influence of saving grace Now from this I inferre that beleevers and office-bearers make not one common and true mysticall body that hath received equally the keyes from Christ and that these predications are unproper and figurative and that literally and in rigor of the letter they are false Sion bringeth good tydings the Church giveth sucke and milke to her children the Church begetteth a man childe because the Pastors of the Church doe these things For there is no effective influence or causality comming from the Church of beleevers in these and the like Pastorall actions except that they pray for these fruits of a Ministery they chuse the men for the worke but doe not ordaine them But we cannot say that the Church doth formally preach and beget children to God in and through preachers as their servants as a King speaketh such a businesse by his Legat and Embassador and our King doth governe and reigne in Ireland by his Deputy Here the Kings authority hath influence in the acts of his Deputy and Legat For where will Scripture beare this The beleevers at Colossee preach to the beleevers at Colossee by their servant Archippus Philippians preach to Philippians by their servant Epaphroditus And the Church exerciseth authority and governeth her selfe in and through the servants sent by her selfe And the faithfull Thessalonians are over themselves in the Lord and obey themselves in their servants and Ministers sent by themselves how I say will the holy Spirits stile of language make these in rigor true but according to our brethrens tenents they are most true Katheren Childley against Edwards saith pag. 10 11. When the hand launceth the foot it cannot be said properly the action of the hand alone because the hand is set on worke by the body if the body be destitute of the power for the motion of the body commeth not from the hand but the motion of the hand from the body So this Argument would say The Pastor preacheth as the mouth of the Church and preaching is an act of the whole Church performed by the Pastor as their servant or mouth And so the power of preaching must be first in the Church and not first in the Pastors as motion is first in the body and not first in the hand Answ. The comparison holdeth not The Pastor is Gods mouth Jer. 15. 19. Luk. 1. 70. But Pastors are not the mouth of the Church and the motion is here from Christ principally from the Pastor as the mouth instrumentally from the Church objectively and finally and the comparison of the body naturall halteth in this It may be objected 2 Cor. 4. 5. We preach not our selves but Christ Jesus and our selves your servants for Christs sake Therefore Ministers are the servants of the Church Answ. Ministers may be thought the Churches servants two wayes 1. Subiectively as if they had their authority from the Church and were Pastors of men or from men This is the questioned sense that we deny 2. finaliter that is they are servants not of the Church but for the Church as Christ is called our servant Mat. 20. 28. And the Angels our ministring spirits yet neither Christ nor the Angels have authority and a Calling from us to their service It is as if one would say The Physitian hath skill from the sicke person which is false because God gave him skill for the sicke person and not from the sicke person 5. Conclusion We judge this distinction against Scripture and reason that the power of the keyes essentially fundamentally and originally is in the Church of beleevers and the exercise only and some borrowed acts of the keyes should be in the officers 1. Because we are not to distinguish where the Law doth not distinguish because this distinguishing is unknowne to the Scripture which never giveth the keyes to the beleevers 2. The comparison which Parker fetcheth
receive the seale of the covenant The proposition he proveth from Genes 17. 10. This is my covenant and every man-childe amongst you shall bee circumcised and Rom. 4. 11. He received the signe of circumcision a seale of the righteousnesse of Faith The assumption he and others proove because murtherers drunkards swearers and whose children we baptise declare themselves not to be Christians nor faithfull nor Saints by their wicked life and so not within the covenant This argument also the Separatists use Answ. The Major is false and not proved from Gen. 17. or Rom. 4 for neither of these places speake of nearest Parents father and mother one at least the Text beareth no such thing but the contrary These are to receive the seale of the covenant whose fore-fathers are in externall profession within the covenant for God commandeth not Abraham only to circumcise his sons but all parents descended of Abraham to circumcise their seed the seed of Abraham carnally descended to all generations and so the nearest parents only are not to be looked unto 2. This argument doth either proceed according to this meaning that these infants only are to receive the seale of the covenant whose parents are within the covenant by an inward ingrafting and union by true faith besides the externall professing therof or then there is no other thing required but only externall profession that the Church without sinne may conferre the seales if the former be said it will follow that God speaketh Gen. 17. only to Abraham and his sons by faith according to the promise and only to believers but God speaketh to all Abrahams sons according to the flesh 2. Because God should speake an untruth that he were a God by reall union of faith to all that are commanded to be circumcised for he commanded thousands to be circumcised to whom he was not a God by reall union of faith therefore these words must import that nothing is more required that the Church without sin may conferre the seale of the covenant but the children to be descended of parents professing the truth and faith although the parents indeed as concerning any reall union of faith be plain strangers to the covenant and members of the Church only as an arme of wood is a member of the body which being true as it must be said the assumption is weake and sick â—or the question is what it is to be externally within the covenant it is not to slee all knowne sinnes to be a chosen people a people taught of God for then God would not have commanded Joshua Chap. 5. to circumcise all Israel because their fathers externally were within the covenant as this argument would say for their fathers were a generation of unbelievers who knew not God who tempted him and grieved his holy Spirit in the wildernesse and professed themselves by their murmuring never to be truly within the covenant Then to professe the doctrine of the covenant is but to be borne Iewes and avow the Lord in externall profession and Deut. 29. sweare a covenant with him when the heart is blinded and hardned v. 4. And so by this it is cleare Joshua had commandement of God to give the seale of the covenant to their children who were as openly wicked against the Lord as murtherers drunkards swearers c. 3. This argument will prove circumcision could lawfully be given to none but the children of parents within the covenant that is professedly knowne to be faithfull holy and seâ—arated from the prophane world in the judgement of câ—arity this hath no warrant of the word For 1. The children of the moâ—t wicked were circumcised Iosh. 5. 2. We desire to know whom God forbad to be circumcised that were carnally descended of Abraham Or shew us exâ—mple or precept therof in the Word 3. What God required in the parents whose Infants the Church might lawfully and without sin circumcise so they were borne Iewes O saith Mr. Best they behooved to be members of the Church whose infants might lawfully be circumcised I answer that is ignotum per ignotius Shew me one person being a borne Iew whose child the Lord forbad to circumcise 2. What is it to be a member of the Iewish Church Is it to bee a visible Saint and taught of God I true that was required indeed to make men acceptable before God but to make one a visible member of the Iewish Church visible nothing was required but to be a borne Iew and professe Gods truth and keepe them from externall ceremoniall pollutions I mean to be a member of the visible Church to keep externall and Church-communion with the rest of Gods people Secondly they object Not onely must they be in profession within the covenant but also members of some visible Church and particular congregation that is that they be within the Church for we have nothing to do to judge them that are without 1 Cor. 5. 12. And this M. Best Proveth by the order required in Gods Church putting a difference betwixt Church-communion and Christian-communion A man may be a just peaceable quiet man and so meet to be a Citizen in a City but he hath not right to the priviledges of the brughe untill he come to them by due order so must a man not onely be a Christian ere his childe be baptized but also a member of a visible Church Answ. 1. This Objection proceedeth from a great mistake as if Church-communion with a particular independent congregation were more and a better and nearer ground of baptizing then Christian-communion which we judge to be false because the Catholick Church is by order of nature and first and more principally the body spouse redeemed flocke of Christ then any particular independent congregation that is but a part or member of the Catholike Church and therfore the covenant promises of grace the power of the keys the seals of the covenant belong first principally to the Catholike Church to these that are in Christian communion with her before they belong to this or that visible part of the Catholick Church and so all ecclesiastick power of the keys must be first more principally in the Catholick Church then in a particular congregatioÌ„ as a reasonable soul by order of nature is in man before it be in Peter Thomas or Iohn 2. I believe these are within that are professours of the true faith suppose they be not members of the Church of Corinth or of any setled Church it is enough if they be within the covenant and these are without only who are Infidels and Pagans not professing the true and sound faith as the Apostle meaneth 1 Cor. 5. 12. Baptisme is a priviledge of the Church not a priviledge of such a particular independent Church and the distinction betwixt Christian-communion and Church-communion in this point is needlesse and fruitlesse for none are to be refused of baptisme whose parents professe the faith and Christian-communion Howbeit
further growth and nourishment of these who are already converted and therefore when Ministers are accessary to admit to the Lords Table these whom they know are unbeleevers they have there a kindly influence in the prophaning of the holy things of God in giving a meane of salvation to these to whom it is neither necessary nor possible But in admittance of members of the Church to be ordinary hearers of the word their influence is not kindly and their cooperation onely accidentall The sinne is in the abusers of the word onely which is a meane both necessary and possible and the fault is not in the Ministers For this cause are we to be more strict in admitting to the Lords Supper then in receiving of Church-members to Baptisme and the hearing of the Word But as we are to take care that the holy things of God be not prophaned in this Sacrament so also that none be debarred by the under-stewards and servants whom the Master of the house hath admitted And 1. none are to be excluded from the Table but such as are under the Church-censures except the impediments be naturall not morall such as age and distraction 2. That none are reputed uncapable but such as are juridicè and in the Church-court under two or three witnesses convicted for why should the Church punishments be inflicted blindly such as is debarring from the Lords Table therefore the Minister hath no power of the Keyes himselfe alone without the Eldership to debarre any for then he himselfe useth the Keyes by censuring Pope-like without the Church 3. Grossely ignorant are to be censured by the Church and debarred But it may perhaps be here said I make no evidence of conversion required to goe before as seene to the Church before they dare admit to the Lords Table but such as may be in hypocrites Answ. And so did the Apostolike Church I doubt not but the Apostles did Acts 2. 46 47. admit Ananias and Saphira to the Lords Table And so did Paul esteeme of Demas and would once have admitted Hymeneus Alexander and others and this is cleare 1 Joh. 2. 19. If they had been of us they would no doubt have contâ—nued with us Then they remained for a space communicators with the true Church in the word of the covenant and seales We are against Separatists who will have the number of aged persons that are members of the Church and the number of those who are to be admitted to the Sacrament equall We thinke multitudes are members of the visible Church and must be hearers as knowne unbeleevers who are not to be admitted to the Sacrament CHAP. XIII Quest. 13. Whether or no every particular Congregation and Church hath of it selfe independent power from Christ to exercise the whole power of the Keyes without any subiection to any superiour Ecclesiasticall iurisdiction IT is knowne that these of the Separation and others whom we love and reverence contend for the independency of every visible Congregation denying that they are subject to Synods Presbyteries and Nationall Assemblies of the Churches consociated holding that they can and may give counsell and brotherly advise in matters doubtfull But that Presbyteries or Synods have no Ecclesiasticall power to command in the Lord any Congregation whatsoever I observed before that there be two degrees of a Church independent 1. In every visible Congregation there is a number of beleevers to whom our brethren say Christ hath committed the power of the keyes who have power to chuse and ordaine their owne officers Pastors Doctors Elders and Deacons and also judicially to censure rebuke sentence depose and excommunicate these same office-bearers We have disputed already against this independent Church 2. There is another Church indepeâ—dent which is that same congregation of beleevers new cloathed with a setled and constituted â—ldership one Pastor and Elders and Doctors Of this Congregation is our present question This Congregation againe hath either one Pastor only with a number of Elders or it hath a number of Pastors and Elders who doe meet for discipline which is a Presbyteriall Church such as we esteeme the Church of Corinth the Church of Ephesus The question is of a visible Church in both senses And for the former they have within themselves some power of discipline so farre as concerneth themselves as the Arguments of our brethren doe prove but with subordination to the Eldership of their owne and other sister and consociate Congregations who shall meet in a Presbytery The Church in the latter meaning cannot conveniently meet in all and every one of the members thereof but doth meet in their Rulers as the Eldership of Ephesus did meet Acts 20. 17. And Paul and James and the Eldership of Jerusalem did meet Acts 21. 18 19 20 21. And of this Presbytery that ordained Timothy a Pastor we read 1 Tim. 4. 14. So the Eldership of Ephesus Rev. 2. 2. whereof there were a number of Pastors as we may reade Acts 20. 28 29 36. who tried those who called themselves Apostles and did lye and were found lyars Rev. 2. 2. This Presbytery consisting of moe Pastors is the first ruling and governing Church having power of the keyes in all points of discipline within themselves They have intensively power of the keyes in all points and equall power intensivè with greater Synods and Assemblies because ordination of Pastors by them 1 Tim. 4. 14. is as valide in the point of Church-discipline as the Decrees made in the great Councell convented at Jerusalem Acts 15. 21 22 c. But Provinciall Synods and Nationall Assemblies have greater power then the Presbyteries extensivè because they have power as a great body to exercise discipline that concerneth the whole Congregations of all the Nation which power is not in inferiour Elderships Now that there is not to be â—ound in the word a Congregation with an Eldership and one Pastor that hath the power of all discipline independently within it selfe I prove 1. I reason from the Apostolike Churches practise which must be a patterne to us And first let no man say the Argument is weake because the Apostolike Church being lyable to persecution and Parishes not then setled their order cannot be a rule to us For 1. we have not a perfect patterne if the Apostolike Church be laid aside as no rule to us 2. It is said Acts 9. 31. Then had the Churches rest throughout all Judea Galilie and Samaria and were edefied and walking in the feare of the Lord and in the comfort of the Holy-Ghost were multiplyed Hence if there be not a patterne of such an independent Congregation by precept or practise where one particular Congregation with one Pastor and their Eldership did exercise or may exercise all power of the keyes in all points Then such an independent Congregation is not to be holden but the former is true For 1. an instance cannot be given in the point of ordination of Ministers by a Congregation with one
the Elders of Ephesus being more then an ordinary Presbytery because of the multitude of that Church Act. 19. was of the nature of a Provinciall Assembly or a greater Presbytery Act. 20. 17 18. The fourth Assembly is a generall Assembly of many Provincef and is a cleare warrant of our Nationall Assembly as Act. 1. 15. where the eleven Apostles were Act. 6. 2. where the twelve Apostles were and Act. 15. where Jerusalem Antioch Syria and Sylicia are met in their principall guides Apostles Brethren Elders with us the King or his Commissioner is present as in the Nationall Assembly of the Jews was King David 1 Chron. 13. 1 2. Asa 2 Chron. 15. 9. Hezekiah 2 Chron. 29. 4 Josiah 2 Chron. 34 29 for the King beareth the Sword and is there as a politick President and nursing Father Esa. 49. 23. Rom. 13. 4. The members of the Councell are Pastors Doctors Elders as Act. 15. 23. sent by the Churches for that effect Act. 15. 2 3. All the Churches have place to speake propound and reason in an orderly way as there the multitude spake v. 12 13. but none have decisive voices save only Commissioners as Apostles and Elders Act. 15. v. 2 6. Ch. 16. 4. Ch. 21. 25. The acts of the Assembly oblige all the absents not present in all their members as v. 23 24 28. Act. 16. 4. ch 21. 25. not because of the authority of the Church but because of the matter which is necessary and agreeable to Gods word as Act. 15. 14 15 16 17 18. In this Assembly a Moderator is chosen who ordereth propoundeth and gathereth the voices as Acts 15. either James or Peter Silence is kept that one onely speake at once as v. 7. first Peter after him Barnabas and Paul v. 12. after them James v. 13. and these who speake are to speake to the Assembly or Moderator not to parties as v. 13. Men and brethren Also a Clerke is chosen who writeth the acts of the Assembly as v. 23. they wrote letters after this manner The Commissioners carry home from the Scribe of the Assembly the decrees of the Pastors and Elders to be observed by them as Act. 16. 4. Christian prudency and natures light teacheth the time and place for the next Assembly to be appointed most conveniently for the â—ase of all the Churches Where matters are difficile to inferiour Assemblies and parties wronged and there is no small dissension then references and appeales are made to the greater Assemblies and they determine that Paul and Barnabas or A. B. and S. â— goe to Jerusalem or the place of the next Assembly to the Pastors and Elders about this question as 1 2. All our inferiour Assemblies have brotherly correspondence by mutuall advise and counsell one with another but none have authoritative power over another as 1 Cor. 16. 1 2 3 4. 2 Cor. 8. 1 2 3. Col. 4. 17. By reason of our Assemblies no man though most eminent in gifts piety or authority may play the Diotrephes 3 John v. 10. or hath power to cast out the brethren out of the Church 2. By Assemblies order of gifts and subordination of the part to the whole is maintained as Antioch is inferiour to both Antioch Jerusalem Syria and Cilicia convened in a Synod Acts 15. v. 23. compared with 28. Acts 6. both the Church of the Hebrewes and the Church of the Grecians are subject to a Synod of Apostles and Disciples v. 2. and Peter a pillar of the Church and Paul inferiour to none of the greatest Apostles are subject to Synods Acts 11. 1 2 3. Acts 21. 19 20 21 c. 3. By Assemblies schismes dissentions Acts 15. 2 and errors or heresies subverting the soules of these of particular Churches Antioch Syria and Cilicia ver 23 24. are removed out of the Church and unity preserved In keeping of the Decrees of Assemblies particular Churches doe well v. 28. and so are the Churches established in the faith and increase in number daily Acts 16. 4 5. and Religion is restored to it's purity and the Land enters into Covenant to seeke the Lord God of their Father and rejoyce at the oath and seeke the Lord with their whole desire and he is found of them 2 Chron. 15. 12 13 14 15. and this have we found So long as we were as Judah who ruled with God and was faithfull with the Saints Hos. 11. v. 12. and went not to Gilgal nor up to Beth-aven Hos 4. 15. In Church-censures we proceed thus In private faults if a brother offend a brother he is admonished alone by the offended If that gaine him not he is admonished before two or three If that prevaile not the matter is brought before the Church which hath power of the keyes If he obey not the Church he is excommunicated Mat. 18. 15 16 17 18 19 20. in more hainous and publike faults the scandalous person is not so dealt with but where the fault is grosse and hainous the offender more quickly is delivered to Satan as 1 Cor. 5. 4. 1 Tim. 1. 19 20. Where obstinâ—cy and wilfull impenitencie is added to lesser scandals the offender is excommunicated as 1 Thes. 3. 14. yet with great meeknesse and longanimity for he is three Lords dayes publikely admonished and three Lords dayes publikely prayed for as this gentlenesse is required in the Lords servants 2 Tim. 24 25 before they cut off any 1 Cor 4. 21. The censures publike of the Churches are rebukes in publike as Paul requireth 1 Tim. 5. 20. and that the rebuke may be publike and the rebuked may make publike confession before the offended Congregation He standeth in a publike place which we call the stoole or pillar of repentance which hath both a warrant by natures light which requireth that he who speaketh to a multitude should stand in a place where all may commodiousâ—y heare to whom he speaketh as Judg. 9. 7. Deut 27. 12 13. And also in Scripture by Salomons example who on a scaffold spake to the people 1 Chron. 14. 30. and the practise of Ezra who read to the people the booke of the Law in a pulpit of wood which they had made for the purpose Nehem. 8. 4. which also is a warrant for a pulpit 2. To this publike rebuking there is a second censure adjoyned which is a debarring of the offender from the Lords Supper 1 Cor. 11. 28. which is our lesser excommunication 3. Our third censure is the greater excommunication which is done by the whole Congregation as all other censures but divers wayes by the Presbytery or Eldership judicially and authoritatively by Paul his pastorall spirit 1 Cor. 5. 4. the Minister in the Churches name pronouncing the sentence 1 Tim. 1. 20. and and by the people 1. consenting and approving 1 Cor. 5. 4 5 6. 2. Mourning and being humbled at the sinne 1 Cor. 5. 2. 3. Abstaining from all brotherly fellowship and familiarity with him 1 Cor. 10. 11 12. except where the law
key toward another this way but these are not the keyes ecclesiastically and formally that are given to the Church seeing one man is not the Church But only the keyes materially used in a private way as a common servant at command of the Lord of the house may use the keyes and give broad to the barnes but it followeth not hence that the keyes are given to him authoritatively as to the Steward by speciall office because this servant of charitie useth the keyes or rather that which is in place of the keyes which is the word in a private way CHAPTER III. Whether or no the Church of believers in a Congregation be the first Church having the highest power of jurisdiction within it selfe and that independently and power above and over their Eldership to constitute and ordaine them by an intrinsecall power received from Jesus Christ and by that same power to censure and depose them when they become scandalous in life or corrupt in doctrine THe determination of this question so neare of blood and kindred to the former two is of much force to cleare many doubts in this subject Hence I propound these following distinctions as very considerable 1. A Church independent is twofold either a Church of believers in a congregation having originally the power of the keyes within themselves to make or unmake their officers 2. Or an Eldership of one congregation including the congregation that may from an intrinsecall power without subordination to Synods provinciall or nationall exercise all jurisdiction This question is of the former independent Church 2. A Church is considered two wayes 1. As totum essentiale this is a mysticall Church consisting of only bâ—lievers or of persons as professing faith a Church of faithfull of Saints 2. The Church is considered as totum integrale made up of officers and a flock this Ames cals an instituted Church others a Ministeriall Church as we consider John as a believer or John as an Elder or minister of a Church 3. There is a twofold Primacie answerable to this One whereby a number of believers is the first mysticall body of Christ immediately united to Christ as a mysticall body to the head This is a mysticall or Christian primacy or to speak so firstnesse or principality 2. There is an other primacy or principalitie ministeriall wherby such a number of men are the first subject of the keyes having power of binding and loosing first and immediately from Christ as is proved Ch. 1. 4. 3. Christ hath a twofold influence as head upon these two bodies one influence of speciall and saving grace upon the Church of believers An other common influence communicating to the ministeriall body the power of the keyes and gifts which hee gave to men to be Pastours and Teachers and Elders when he ascended on high and leâ— captivitie captive Neither do they looke right on this question who will have the power of the keyes an essentiall propertie of the Church of believers for there is no reciprocation here betwixt the propertie and the subject seeing the power of the keyes is in many that are unbelievers and not of Christs mysticall body Many warrantably preach Christ to others and seale the covenant to others who are unsaved men remember the builders of the Arke and many are Christs mysticall body that have not the power of the keyes All believers are not Eldâ—rs having power of order Hence our 1. Conclusion If wee speake of a Christian primacie and eminency of grace the Church of believers sincerely professing the faith and believing is the only first true visible Church 1. The essence and definition of a called and effectually translated company agreeth to them and they are the called of God 2. Because the promises made to the redeemed saved and washen Church belongeth to them they are properly the Church builded on the rock the loved and redeemed spouse of Christ. 2. This Church is the true body of Christ which shall infallibly bee glorified with the head Christ. The ministeriall Church is his body also on which hee hath an influence bestowing upon them common gifts but not a body which shall infallibly be glorified but in so far as they are true members of the Church of believers And here observe our brethren have no cause to object to us that there is not a place in all the old or new Testament where the word Church signifieth only the presbyterie or Eldership the contrary whereof God willing I shall shew but I desire that they will produce a place in either the old or new Testament where the word Church signifieth a governing multitude or a ministeriall company of onely believers having power and use of the keyes yet this must be shewed in this dispute if their principles stand good 11. Conclusion A multitude of believers sincerely professing the faith is the first visible mysticall Church because the definition of a visible mysticall Church agreeth to them being redeemed professors of the Gospell So the saints at Colosse Corinth Philippi as not including their guides is a true uisible Church Before I come to the third conclusion I must shew what our brethren hold anent this present question The English puritanisme holdeth every Congregation or Assemblie of true believers joyning together according to the order of the Gospell in the true worship of God to be a true visible Church And that this name is unproperly given to Synods or Assemblies of office-bearers so also the Guide to Zion Parker maketh the Church of believers in any particular congregation to be the highest and most supreme Church in majoritie and power of jurisdiction above tâ—eir owne Eldership or Presbyterie having power to ordaine or depose them above all Synods of Pastours and Elders William Best citeth and approveth the mind of the English Church as he calleth it at Frankeford the Ministers and Seniors severally and joyntly shall have no authority to make any manner of decrees or ordinances to bind the congregation or any member thereof but shâ—ll â—â—ecute such ordinances as shall be made by the congregation and to them delivered Hooker against Paget They whicâ— had compleat and perfect Ministers before any Classes had power to call those Ministers they have authoritie above the Ministers But a particulâ—r congregation had perfect and compleat Ministers perfectly and compleatly called before any Classes To this agreeth the confession of faith of the unjustly called Brownists that every Christian congregation yea two or three sequestred from the whole hath â—ower from Christ of election ordination deposition excommunication of the Elders or Office-bearers set over them And expresly M. Parker a man otherwayes of an excellent spirit for holinesse and learning saith That the supremacie of Ecclesiasticall power is in the Church of believers contradistinguished from their guides Paul and Apollo Here we see
to God therefore Heb. 13. 17. 18. Then have the Elders by divine right a jurisdiction over the Lords people in the Lord and so the Elders in authoritie and jurisdiction are above the people And so by no reason can the people be over their overseers in the Lord and command watch take care for their soules They say divers wayes one may bee both a Sheepheard and a Sheep the King as King is above the Pastour and the Pastour being a man owes subjection and obedience to the King Againe as the King is a member of the Church he is to heare and obey the pastor as the messenger of Lord of losts according to that he that heareth you heareth me and so may it be here But I answer The case is no way like for our brethren make the pastours and the flock to bee over one another and subject one to another with one and the same kinde of subjection I grant Archippus is over the Colossians to command them in the Lord but the Colossians are not in the same power of jurisdiction over Archippus they may only admonish him to fulfill his Ministerie but they have no authoritative power of jurisdiction to command to deprive to excommunicate but by this learning ten Elders with the consent of ten believers may excommunicate ten believers and these same ten believers may excommunicate these ten Elders and his ten believers for there is an independent Church of believers on both sides hence sonnes and servants may excommunicate those that are over them in the Lord and watch for their soules 5. That ever in a constitute Church except where God calleth extraordinarily pastours were ordained pastours by a multitude that are not pastors nor Elders but only believers and private Christians is not to be read in the word of God for every where in the word where pastours and elders are created there are they ordained by pastours neither find we ever Apostles or pastours to be tried and found true or false and not suffered to teach by the sole believers but by the Angels of the Churches If believers being only believers may ordaine pastors and may againe depose and excommunicate which are the highest acts of jurisdiction then may they preach and baptize not being called Ministers then may the Sacraments be administrate where there are no pastours which is absurd to the Separatists themselves 6 If the whole eldership in a congregation erre and commit scandalous sins to whom shall we complaine not to themselves for they are parties to be judged nor to a Synod for independent congregations acknowledge no authoritie of Classes and Synods then to the Church What is that To the believers Then Christ Mat. 18. intended to erect no ministeriall Church at all yea the ministerie by no place in Scripture have power of jurisdiction If not by this place Mat. 18. for Mat. 16. the keyes were given and the binding and lâ—osing saith our brethren to the Church builded upon the rock but this was the Church of believers not the Church of Ministers Hence have we cause to doubt whether our brethren acknowledge a ministerie which hath received the keyes from Christ if these two prime places faile them whereas Fathers Doctors Councels our Divines Protestants and Lutherans popish Writers Schoolemen Canonists casuists acknowledge the keyes to bee given to the Apostles in these places This doctrine will finde too great favour with the Anabaptists denying the power and authoritie and necessitie of the Churches calling to the Ministers of the new Testament 7 What if the women and believing children be the greater part shall they be the Church Mat. 18. which hath the power of the keyes suppose the whole Eldership and gravest Christians be on the contrary side But the Elders with them being but three or foure believers gathered together in Christs name have also the power of the keyes and are essentially a true visible Church and yet are overswayed by the manifest and most ignorant 8 When a question cannot be determined by three believers viz. a complainer and three believing brethren who are witnesses Mat. 18. v. 16. 17. which to oâ—r brethren is a Church having power of the keyes then Christ commandeth to tell the Church which hath power to bind and loose that is the Elders When the Disciples and two Apostles cannot determine the question about circumcision and the Church of Antioch cannot determine it the practice of the Apostles was to refer the decision to Apostles and Elders Act. 15. 2. 6. 22. Act. 16. 4. This doctrine saith the contrary when matters cannot be determined by Elders and Minister the matter is to be referred to the company of private believers as to the Principal and sole supreme Church builded on the rock which only properly and principally and essentially hath the keyes And this is contrary to Apostolick order CHAP. IV. Whether or no our brethren prove strongly that the Church of believers is the first Church having supreme jurisdiction above the Eldership MAster Parker of good memorie to prove that the Church of believers is above and superiour to the ministerial Church of Bishops or Eldership 1. Reasoneth thus The member and the part is inferiour in authoritie to the body and the whole But guides are members of the Church of believers Therefore guides are inferiour to the Church of believers So saith the law The part is contained in the whole So Gerson and the fathers of Basill as Aeneas Silvius cited by Morton prove the Pope to be inferiour to a Generall Councell and that he must be judged by them Answ. We deny not but the guides as guides are inferiour to believers inferiour in Christian dignitie and eminency and this in as far as the guides are believers for one believer is inferiour to ten believers because a part of a Church of believers is inferiour to the whole but hence is not proved that the guides every way that are in authoritie and jurisdiction are inferiour to believers The eye as a part is inferiour to the whole body but as indued with the excellent facultie of seeing is not inferiour to the whole body 2. Rulers as Rulers are not parts nor members of a Congregation consisting only of believers for in so far as they are Rulers they are members of a Presbyteriall Church and so they are inferiour in dignitie and authoritie to the whole The Pope is a part and a base part of the ministeriall Church but it followeth not hence that the body or communitie of believers may censure him neither may every whole or every body exercise jurisdiction over the members for then every familie of believers might excommunicate the master of the family ten believers might excommunicate five Every body that hath authoritie and is a free incorporation within it selfe may censure every member but as a company of believers cannot ordaine so neither can they depose or excommunicate
Numbers 16. 9. 1. â—hro 19. 11. Ezec. 44. 11. John 3. 29. before the multitude of believers then he acknowledged their authority above his But Peter did the former Acts 2. Answ. This argument concludeth not the power of the Keyes to bee in the multitude There is Authority of grace in a multitude professing the Truth but not power of the Keyes and certainely we denie not simply but beleevers are farre above all overseers But the question now is of superioritie and honour of jurisdiction 11. If nothing must be done in a Church without the common consent of believers then beleevers have jurisdiction above their over-seers but the former is true Act 15. Act. 1. I may adde what these of the Separation say The faithfull had knowledge and consent in elections Act. 1. 15 23 26. Act. 6. 2 3 5. and 14 23. and 15. 23 25. For hearing and deciding Ecclesiasticall controversies Act. 11. 2 18. and 15. 2 22. and 21. 18. 22. for writing generall letters Act. 15. 25. for sending some to build other Churches Act. 11. 22. for sending the benevolence of Brethren to other Churches 1 Cor. 16. 3. and 2 Cor. 8. 19. for excommunication 1 Cor. 5. Mat. 18. Ans. If this be a good Argument All publike Church businesse is to be done by knowledge and consent of beleevers and cannot be done by their over-seers done Therfore the faithfull have jurisdiction over the over-seers Answ. We will borrow the Argument and give it back againe for us no publike businesse is to be done without the knowledge and consent of Eldership Ergo The Eldership hath the jurisdiction 2. That all be done by their consent I grant but with these distinctions 1. Their quiet and tacite consent for there is not required an expresse consent by word of mouth of all the multitude as of women speaking in the Church for they should give reasons of their consent if an expresse consent be required 2 Consent of manyest not all els the Churches deed should bind none absent 3. A consent popular not judiciall els they are all made Judges 4. Their privity is thought a consent how could six thousand that our Bretheren make an independent Church in the Apostles time all speake 2. All judge in Excommunication 3 All reason dispute propone answer as Judges must doe heere grave Beza our Divines Calvine Bucer Bullinger Melancton Beza Bucan Pareus Rivetus Sibrandus Junius Treleatius the fathers Cyprian Jerome Augustine Nazianzen Chrysostome Ambrose Theodoret Theophylact require all to be done consentiente plebe But my Bretheren what if there be a discord and beleevers deny consent In a matter of Excommunication Zepperus Zanchius Beza Bucanus Pareus thinke the Eldership should not excommunicate 2. But what if the contagion of the not excommunicated leaven the whole lump I see not how believers have a negative consent 3. If the matter be a point of necessary truth to be determined and the Pastours and Elders in the Lord and from his Word command it as a necessary truth to be obeyed but the Beleevers consent not I aske whither or not that which Watchmen command from Gods Word and authoritatively and judicially in his name ought not to stand as an obliging Mandat and Canon even when the Beleevers gain-say Our Bretheren say the Mandat tyeth and obligeth materially and in it selfe but not ecclesiastically because beleevers doe not consent it hath not the force of a Canon seeing they have the keyes Ans. But this Canon Arrianisme is Heresie we suppose is all one both materially and Ecclesiastically according to that Hee that heareth you heareth me and so it tyeth being determined by Pastours with others Synodically conveened Shall it oblige the one way Ecclesiastically being preached and not the other way being Synodically determined because the people consenteth not Certainly if power of preaching be a power of the keyes all that are silent to that which is preached give a consent to what is preached for silence at the hearing of a vow when it is lawfull to speake is a consent Numb 30. ver 14. Now it is lawfull to any member of the Congregation to speake against what is unfound in Doctrine publickly delivered so it be spoken timously Hence it must follow that what tyeth and obligeth as an act of the keyes in preaching tyeth also when determined by the Eldership suppose all the Congregation doe not judge and determine judicially I may say that by our Bretherens grounds preaching is a publick Ecclesiastick act of the keyes and of the whole Church for the Church preacheth by her Pastour as by her mouth and servant receiving authority and the keyes to preach from the Church Therfore all must give their consent to what is preached els it is not the Word of God or to be judged and reputed to tye us to faith and obedience no lesse then publick acts of the Church and this were strange to say the word preaching is not the word obliging ecclesiastically except all believers women and children confirme it by their consent and suffrages judicial 12. Parker reasoneth thus If Peter render an account to the particular Church of believers at Jerusalem of his eating with the uncircumcised and of what may be judged scandalous then the judiciall power of censuring Church-guides is in the hands of the people But this Peter the Apostle did Act. 11. not as Gratian saith ut doctor mansuetudinis but as â—erus saith ex officio And as Gerson saith non ex humili condescensione sed ex debito obligatione not of Humility but of duty So reasoneth Best also So Almain saith Pope Nicolas said to Lotharins except he would abstaine from the coâ—pany of his excommunicated whore he would complaine to the Church he said not he would take order with him himselfe as being above a Councell When Symmachus the Pope contended with some he gathered a Councell and they iudged the matter If two Popes contend for a Popedome saith Almaine a generall Councell is to determine Answ. The Major is not true Peter is to purge himselfe before any one brother offended of a scandall and farre more before the Church Yea the necessity of his salvation and so the law of nature forbidding to offend the weake willeth him to purge himselfe if he were a Pope saith Occam now one offended brother is not a church and so the Superiority of jurisdiction in believers is not hence concluded 2. He purged himselfe before the Apostles and Bretheren ver 1 and not before the Brethren onely 3. If he had done wrong he was obliged to confesse his scandall before one offended believer and also before all the Church but that prooveth not jurisdiction in the believers 13. Paul rebuketh Peter before the Church of Antioch ergo That Church of Antioch might iudge Peter Ans. The same answer sufficeth 2. It is not proved that in the presence of Believers only Paul did
in an orderly way as may be collected from Act. 15. 12 13. letters are sent in the Churches name charity sent to the distressed Saints in their name officers chosen by their consent but all this maketh no popular government if we speak properly seeing the multitude doth not judge define judicially nor sentence nor command and give out Canons and Constitutions But these of whom we now speake doe constitute a popular government in the Church which I proove 1. Parker the fore-said Authours Best M. Jacob Smith and these that are for independency of Congregations ascribe to the whole multitude and from 1 Cor. 5. 4 5 12. a judiciall exercise of the rod and a judging of these that are within Mat. 2. 18. The Church to be heard and obeyed that doth judicially excommunicate is not the Church of over-seers say they but the Church of all believers 3. Binding and loosing and the keyes of the Kingdome and that is both power and exercise is given to the Church builded on the rocke against which the gates of Hell shall not prevaile Mat. 16. 18 19. so they teach also 4. All the power and jurisdiction that Presbyteries and Synods have saith Parker is from the Church of believers 5. The Congregation of believers hath power of jurisdiction over the officers and rulers of the Church to make and unmake ordaine censure depose and excommunicate their over-seers say they Now all who have written Politiks as Aristotle Bodin Tholosanus and our Divines disputing against the Popes Monarchy Junius Daneus Keckerman Chamier Musculus Sadeel say these are properly Judges who cognosce and authoritatively try sentence decree and punish delinquents and all this the whole faithfull doe by the power of the keyes as is prooved ergo there is a democraticall or popular government brought into Christs house this way and all necessity of overseers and officers taken close away Smith saith it is Antichristian to place Rulers and Elders over the whole body of the Church Yea he seeth not why all believers may not preach and administer the Sacraments And if the Keyes be given to them and actuall government to over-see and rule their over-seers I see not how this will not follow from the fore-said grounds See what Arnisaeus and Spalato saith both acknowledge that is popular government when the people ruleth themselves Neither is it enough to say the Elders rule because they propone and order all things and reproove convince and exhort for no man will have the Apostle James whom many of our Divines think President and Moderator of the Councell of Hierusalem Act. 15. The Ruler and one that is over the Councell in the Lord and such an one as the Councell must obey and submit unto for his place of Moderation For the Duke of Venetia because he moderateth their Senate and proponeth and ordereth suffrages is not thought by Bodine Tolosanus Arnisaeus Keckerman or any Politician to be the King and Prince of the Venetians and Lord Judge over the Senate The Lacedemonian government was popular howbeit the people did order their matters by their Ephori that were a sort of Rulers to the people The Moderatour of our Assembly is not Judge or over the Assembly in the Lord Nay he hath not a suffâ—age and decisme voice in our Assembly because he is Moderator but because he is a chosen Commissioner and member of the Assembly So Field saith well If the Pope be only a President in the Councell he is not a Prince Turrâ—cremata distinguisheth betwixt a President of Honour and a President of Authority The Canon of the Councell of Paris maketh the Pope above this or this Church or Bishop but when he is in a generall Councell he is there as a President of Honour only not as a Prince but as the first member by order of the Councell and subject to the Councell Now the Scripture giveth to the over-seers an authority a presidency of authority We must obey them and submit to them and heare them as we would heare Christ. 2. Seeing this is ordinary to our Brethren to reason thus All the faithfull are the Spouse and Body of Christ Kings and Priests unto God and have a like title and interest in him therfore the Keyes are immediately communicated to them without the mediation of Rulers interveening Hence I inferre if all have alike right to the keys for their alike title by Faith and right of free redemption in Christ ergo all are alike Rulers over all in the Lord then because believers as believers have a title and interest in Christ as their redeemer and office-bearers because office bearers have no title in Christ as Redeemer for no office giveth a man a claime to Christ as a redeemer but only some generall title to him as Lord of the house Hence it shall follow that the believers are Over-seers and Rulers and Pastors and that they should order and moderate all publick actions So I see no authority or preheminency given to the Church-guides but that which is due and more due to the believers then to them As for reprooving convincing exhorting these are common to all the faithfull as our Brethren say and so due to them by virtue of the keys and more due then to office-bearers who do but borrow the keyes at the second hand as they teach and receive them not immediately from Christ. Now we all know that Anabaptists take away all Magistracy under the New Testament all dominion conquered by warre all relation of captain and souldier master and servant upon this ground that we are all Christs free-men all Christians equally redeemed in Christ And if the sonne make you free then are you free indeed And the New Testament maketh us all Christs ransomed ones and so there should be no servant And we are called in Christ to liberty be not servants of men See what our Divines Calvin Pareus Bucan Tilenus Professours of Leyden answer Anabaptists Libertines Socinians Arminians thus abusing Gods Word And certainly if the keyes and government of the Church be given to all believers because they are all made Kings Priests and Prophets and we are made free and redeemed in Christ and all things are made ours Therfore I may well inferre upon the same grounds the keys of civill power to be Kings temporall and freemen civilly are made ours if all things be ours and so no Magistrate no Captain no souldier peace and liberty are ours no master or servant I am far from thinking that our worthy Brethren do allow of this conclusion but the principles are too sibb and near of blood What Fathers say for the Church government by Elders and not by the people may be seen in Ignatius who will have us to have recourse to the Apostles as to the Colledge of Presbyters And
and every one of them commanded to heare 2 The promise of eating the tree of life v. 7. of giving the hidden Manna and the white stone and the new name and they shall be cloathed in white and their names not blotted out of the booke of life who overcommeth agreeth not to Ministers onely 3. The command of being faithfull to the death of holding fast what they have that none take away their crowne of strengthening what remaineth of being zealous and of repenting are not given to Ministers only 4. The rebukes of falling from the first Love of not watching of lukewarmnesse are not laid upon Ministers onely therfore to the Angell of the Church of Ephesus of the Church of Smyrna must need force have this meaning Vnto the Church of Ephesus of Smyrna and what is said to the Angels is said to the Churches as is cleare comparing chap. 1. v. 20. and chap. 2. v. 1. with v. 9. 11 17. So Acts 18 v 21 22. Paul is said to salute the Church that must be the chiefe men and Elders of the Church for the Church being so numerous at Jerusalem as is proved he could not salute the Church of beleevers 1. his manner in writing his Epistles is to salute the prime persons onely and the rest in generall and this being a reall salutation or by all appearance verball he could not salute them all man by man seeing he saw them in the bye and the Kirke of Jerusalem for he landed at Cesarea was more numerous then that he could salute them all man by man And also the Church is named from the Pastors Isa. 40. 9. Sion that bringeth good tydings and it is the Preachers that ordinarily preach the good tydings and the woman that has many sonnes Isa. 54. 1 2. Gal. 4. 26 27. Isa. 49. 21. the woman that bringeth forth the manchilde Rev. 12. the bride who is made the keeper of the vineyard Cant. 1. 6. Now it is the Pastors properly that travell in birth to beget children to God Gal. 4. 19. to the policye of which Church respect is had in this forme of speaking the word Kahal Gnedah Ecclesia a Church an Assembly doth onely signifie the Princes and Rulers when the spirit is speaking of matters of government discipline commanding complaints or controversie as he speaketh here Psal. 62. 1. God standeth in the Church Gnedah or Congregation of the mighty Num. 35. 24. And the Congregation Gnedah shall Judge betwixt the slayer and the avenger of bloud but it is expounded Jos. 20. 4. and the slayer shall declare his cause before the Elders of that City So Deut. 11 12 16 17. thâ—se that are called the men of Israel Josh. 9. 6. are called the Princes of the Church or Congregation v. 15. So compare 2 Sam. 7. 7. spake I one word with one of the tribes of Israel with 1 Chron. 17. 6. spake I one word to any of the Judges of Israel So compare Exodus â—0 18 19. All the people saw the thunder v. 19. And they said to Moses speake thou to us with Deutronom 5. 23. And it came to passe when yee heard the voyce out of the middes of darknesse that ye came neare to me even all the heads of your Tribes and Elders and said compare Exod 4. 29. with 30. 31. also compare 1 Chr. 28. And David assembled all the Princes of Israel the Princes of the Tribes and the captaines of the companies that ministred to the King with chap. 29. 1. Furthermore David the King said to all the congregation Ainsworth acknowledgeth that the word Congregation is thus taken for the Elders only so the Separatists in their confession cite this Psal 122. 3. Lev 20. 4 5 c. with Mat 18. 17. Adde to these that 1. Judges and Priests in Israel might give sentence of death and judge of Leprosie without the peoples consent Deut 1. 16. 2 Chron 26. 16. Deut 17. 8. and yet Israel as well as we were Kings and Priests to God Exod 19. 5 6. Psal 149. 1 2. And why may not we say Tell the Church of Elders as Judges and in telling them ye tell the believers in respect that Elders are not to pronounce sentence of Excommunication while they make declaration to the Church of believers 11 Argument That Church which the plaintiffe must tell that is publickly to admonish the offender but that is the Church of Elders 1 Thes 5. 12 13 14. 1 Tim 5. 20. Luk 10. 16. for they only are to receive publick delations and to rebuke publickly as is Titus 1. 13. 1 Timothy 5. 1. and ver 19. 2 Timothy 4. 2. 12 It shall follow if Christ understand heere by the Church the Church of believers that in the case of an Elderships scandalous life or if otherwise all the officers be taken away by death that then a company of believing women and children being the Spouse of Christ and so having claime and title to Christ his covenant and all his ordinances may censure deprive and excommunicate the â—lders and ordain Elders and pastors with publick fasting and praying and laying on of hands But this latter is unwritten in the Word of God For 1. Private believers farre lesse believing women and children cannot judge the watchmen and those who were over them in the Lord. 2. In the Old Testament the heads of Families only excommunicated Gen 21. 10 11 12 13. and the Priests judged the Leper Levit 13. 3 4 5. Deut 24. 8 9. Numb 5. 1. not the people and in the New Testament the Apostles and Elders only ordained pastors and officers with praying and laying on of hands Act 6. 6. Act 13. 3. Act 14. 23. 1 Tim 4. 14. 2 Tim 1. 6. 1 Tim 5. 22. Tit 1. 5. and never the people also if three be believers happen to be an independent Church and then the plantiff rebuking the offender according to Christs rule Mat 16. 16. before the Brethren who are witnesses he shall tell the Church before he tell the Church because three are an independent Church by the Doctrine of our Brethren and moreover if these three being a Church shall excommunicate the offending brother before the Church of which Christ speaketh when he saith tell the Church shall heare of the matter Then shall 1. Christs order be violated 2. The offending brother shall be excommunicated by a true ministeriall Church â—lave non errante and that duly because he is contumacious to them and yet he is not excommunicated because Christs order is violated and the matter is never come before the Church who hath power to binde and loose on Earth 3. And certainly they must say three or foure believers doe not make a Church and they must give some other thing to make up essentially one true visible Church then a company of believers visibly professing one Covenant with God 13. And we have here for us the testimony of learned Parker who is otherwise against us in this plea
have two contrary fathers God and Sathan but that is not denyed But hence it followeth not but that hypocrites and unbeleevers may be all their life in externall society with the wicked and make up one true visible Church 6. If the godly have a due right to the promises and seales of Gods covenant and his presence and blessings appertaine to them Mat. 28. 18 19. 2 Cor. 6. 17. Levit. 26. 11 12. Isa. 56. 20. Then no prophane persons can be received or retained in the visible Church with the godly for this is 1. To prophane the holy things of God which no beleever should suffer 2. This is contrary to the nature of the covenant that offereth remission of sinnes only to the chosen and faithfull 3. The godly shall become one body with the wicked by having communion with them 1 Cor. 10. 16 17. and so shall be defiled Haggai 2. 12. 1 Corin. 5. 6. Answ. 1. This argument is injurious to Gods providence who hath left no infallible meanes to keepe his owne Name and ordinances from prophanation and his owne Church from being leavened and defiled with the uncleane For Simon Magus Annanias and Saphira Demas to whom the precious promises of the covenant were preached and the seales conferred could not be discerned to be hypocrites by any word of God while the event of their out-breaking wickednesse declared them to be such and so this should prove that God is not tender enough of the honour of his owne Name and ordinances who should permit hypocrites to lurke in the visible Church and heare the promises and receive the seales of the covenant and defile and pollute them and Christs body the Church for the godly by that Text are made one body 1 Cor. 10. if it be rightly expounded with the latent hypocrites that come to the communion with them 2. The promises and seales were not defiled to Christ and his Disciples because Iudas did heare the word and receive the seales of the word with them The Word and Sacraments were not polluted to Paul because Demas did communicate with him 3. If some one private Christian know another to be an adulterer he is to rebuke him privately and not to tell the Church but in case of obstinacie and suppose the Church would not cast out the adulterer yet is he not to private persons an adulterer while he be juridice by two or three witnesses convicted before the Church and all this while it is lawfull to communicate with him for a a testimonie should not be received against any but under two witnesses We are not made one body by eating that same supper with an unbeleever except it be one visible body communicating in one visible bread Christ and the Apostles were not made one body misticall with Iudas by eating the Passeover together but only one visible externall society which is not inconvenient 7. They reason thus The leaper by the Law was not to remaine in the campe but behooved for so many dayes to be removed and not re-admitted to come amongst the people of God while he was cleansed the uncircumcised must not be admitted to eat the Passeover the uncleane and uncircumcised the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heathen the Moabites and Ammorites were not suffered to enter into the Temple And all these signified that no profane person should be mixed with the congregation of beleevers I answer The uncircumcised and the Heathen did sore-signifie the excommunicated who are to be reputed as Heathen and Publicanes Mat. 18. 17. and these are to be cast out of the Church being once sentenced and judged by the Church according to Christs order and Pauls if the sinne be publicke Math. 18. and 1 Tim 5. 20. yet are they not to be debarred wholly from the society of the congregation but they must not be counted as enemies but admonished as Brethren 2 Thes 3. 15. the uncircumcised were not counted as brethren yea excommunication is a meane to save the spirit in the day of the Lord 1 Cor 5. 5. and so he is under the Churches cure as a sick son and must heare the Word and is to be as a Heathen and yet not a Heathen indeed but warned as a brother and in some Church-communion with us 8. They reason thus If the prophane be admitted as members of the true visible Church the true Church should not be distinguished from false Churches contrary to the word of God Psal. 84. 10. Cant 1. 6 7. Hos. 2 â—9 20. 2 Cor 6. 15. Rev. 1. 11 12 20. compared with 17. 1 5. but God hath differenced his true Church from all Synagogues of Satan and humane societies as a separated and sanctified people Answ. Gods courts Psal. 84. 10. are differenced from the tents of wickednesse The flocks of the companions Cant 1. 7. expounded to be the false Church are differenced from the true Church in that in the true Church are the Kidds fed beside the Shepheards tents that is the Word of God is purely preached in the true Church and the members therof professe this Word which is not done in the tents of wickednesse and yet a Judas is often one of the Shepheards and a Demas a follower of Paul and the Gospell a member of this true Church visible 2. Hos. 2. Israel is called not Gods wife and God not her husband not because Israel left off to be a true Church de facto and formally as if upon Gods part he had given her a bill of divorcement the contrary wherof is said v. 6 7. he will give her grace to returne to her first husband and 19. he will marry her and Jer 13. 14. hee was married to backesliding Israel that had plaid the harlot with many lovers Jer. 3. 14. v. 1. but Isreal is called no wife de jure by her evill deservings as a husband saith to his wife that hath plaid the harlot you are not my wife to wit by law and right of deserving for you have broken your Marriage-oath Yet upon his part who hath not rent and cancelled the contract of marriage nor put her out at doores with a written bill of divorcement she is de facto and formally still a wife and so was God still in covenant with Israel and sent his Prophets to them and they had circumcision amongst them and God had there seven thousand that had not bowed their knee to Baal and had not cast off his people whom he fore-knew Rom. 11. 1 2 3 4. 3. God is present and Christ also in the midst of the seven candle-sticks and walketh in his Church and goeth not away because these that digge downe his Altars and slay his Prophets and so extinguish the candles are in the visible Church as is cleare he walked in Ephesus beside his candle-stick howbeit they had fallen from their first-love and in Pergamus howbeit the doctrine of Balâ—am was there and in Thyatira howbeit Jezabel the false Prophetesse was there
bought with a price all things are theirs and therfore all power which consequence is no stronger the one way then the other 9. It layeth a blot upon Christs wisdome who hath appointed congregations to be edified by no power of the keyes in case of aberration aâ—d incorrigible obstinacy 10. It maketh the Word of God imperfect which setteth downe no Canons how the believers of an independent Church should governe and Paul teacheth how Timothy and Titus and all Church-men should governe 11. It excludeth not women from usurping authority over men by judging excommunicating ordaining pastors seeing they are the body and Spouse of Christ as believing men are 12. It maketh the Sacraments no Sacraments the baptized non-baptized and in the place of Turkes if possibly the pastour and the ten professours of the independent Church be unbelievers which is too ordinary 13. By this an assembly of Pastors and Elders from divers congregations have no more the power of the keyes then one single man who may counsell and advise his brother 14. Extreme confusion and inevitable schismes hence arise whilst such a sister-Church saith I am Pauls and her sister-Church saith I am Apollo's and there is no remedy against this fire 15. The patterne of a Church governing and ministeriall consisting of only believers is neither in all the Scriptures antiquity nor in the writings of Divines But of these I shall speake more fully hereafter God willing 4. Argument That Doctrine is not to be holden which tendeth to the removing of a publick Ministry but the doctrine of independent Churches is such Ergo the doctrine of independent Churches is not to be holden The proposition is out of doubt seeing Christ hath ordained a publick Ministry for the gathering of his Church Ephes 3. 11. 1 Cor 11. 1 Cor 14 1 Tim 3. 1 2 3. Heb 13. 17. 1 Thess 5. 12 13. 1 Cor 5. 4. Math 16. 19. Math 28. 18. Joh 20. 21 22 23. I prove the assumption By the doctrine of independency two or three or ten or twelve private Christians in a private Family joyning themselves covenant-waies to worship God is a true visible Church So the English Puritanisme So a Treatise called Light for the ignorant So the Guide to Zion So the Separatists holding Independent Congregations define a visible Church Every company Congregation or Assembly of true believers joyning together according to the order of the Gospell in the true worship is a true visible Church This being the true definition of an independent congregation from the writings of the Patrons thereof I prove that it taketh away the necessity of publick ministery 1. because every twelve in a private Family is this way joyned together and is an independent Church 2 this congregation being independent it hath within it selfe the power of the keyes and is not subject saith the English Puritanisme to any other Superiour ecclesiasticall jurisdiction then to that which is within it self But 1 Katherin against M. Edwards saith p. 7 8. Private Christians have the Spirit Ergo they may pray Answ God forbid we deny but they both may and ought to pray continually but hence it followeth not affirmativè à genere ad speciem therfore they may authoritatively not being called of God as was Aaron and invade the pastors chaire and pray and fast and lay on hands by ministeriall authority as the pastors doe Act 6. 6. Act 13. 3. 2. The Church saith the Feminin Authour p. 8. is not blinde so that none have power of seeing but only the officers Answ. All believers see and discerne true and false teachers 1 Iohn 4. 1. Heb 5. 14. 2 Cor 3. 18. Psal 119. 18. Ephes 1. 17. but it followeth not affirmativè à genere aâ— speciem theâ—fore they doe all see as the eye of the body with an authoritative and pastorall light and eye for then all the body should be an eye where were then the hearing 2 Cor. 12. 17. 3 Within it self there is no jurisdiction ministeriall for in the definition of a Church ministeriall there is deepe silence of Ministers or office-bearers and good reason by their grounds who hold it For it is a society of believers joyned together covenant wayes in the true worship of God which society hath power to ordain and elect their owne pastors and Elders here is the power of the keyes to bind and loose on earth as Christ bindeth and looseth in Heaven Math 18. 18. chap 16. 19 and a ministeriall act of these keyes to wit the ordaining of Pastours Doctors Elders and Deacons before there be any Pastor Doctor or Elder or Deacon A ministery then must only be necessary ad benè esse non ad esse simpliciter to the better or wel-being of the independent Church and not to the simple being of the Church for the thing must have a perfect constituted being and essence before it can have any operation and working proceeding from that being as one must be a living creature indued with a sensitive soule before it can heare or see or touch now this independent Church must have the perfect essence and being of a ministeriall Church seeing it doth by the power of the keyes within it selfe constitute and ordaine her owne Ministers and Pastors and if they were joyned in the worship of God before they had Ministers they did in a visible way being a visible Church in the compleate being of a visible Church worship God before they had Ministers for before they ordaine their Ministers they must keepe the Apostolick order fast and pray and lay on their hands for so did the Apostles Act 1. 24. Acts 6. v. 6. Acts 13. 3. Act 14. 23. 1 Tim 4. 14. 2 Tim 1. 5. So here are publick fasting publick praying publick ordination of a visible and independent Church and as yet they have no Ministers So in case the Eldership of a congregation shall all turne scandalous and hereticall this same independent congregation may excommunicate them Ergo before excommunication they must publickly and by the power of the keyes convince them of Heresie rebuke them pray for them and finally by the spirit of Paul a Pastor 1 Cor 5. 4. judicially cast them out Now let all be Judges if this be farre from pastorall preaching and if here be not ministeriall acts and the highest judiciall and authoritative censure exercised by no Ministers at all and what hindreth by this reason but the independent Church that doth publickly and authoritatively pray fast rebuke convince gainsayers make and unmake by the power of the keyes pastours and Ministers may also without Ministers preach and administer the Sacraments against which the Separatists themselves doe speake and give reasons from Scripture that none may administer the Sacraments untill the pastors and teachers be chosen and ordained in their office But hence we clearly see an independent Church constituted in its compleat essence and exercising ministeriall acts and using the keyes without any ministry
and edifying their Ministers so that a ministry is accidentall and a stranger to the independent Church both in its nature and working and seeing they edifie others without a ministry why may not private Families where the independent Church dwelleth edifie themselves without a publick ministry I reade in Arminian and Socinian writings that seeing the Scriptures are now patent to all 1 A sent Ministry is rather usefull and profitable then necessary 2 The preaching of the Word by Ministers is not necessary So Episcopiâ—s The Arminians in their Apology and the Catechise of Raccovia I will not impute these conclusions to our deare brethren but I intreat the father of Lights to make them see the premisses 3 Three or foure believers this way in covenant joyned together to worship God have intensively and essentially all the power of the keyes as the Councell convented at Hierusalem Acts 15. 4. the power of Ordination publick praying publick and authoritative convincing of the gainsayers and judiciall rebuking which Paul ascribeth to the Pastors and preaching Elders 1 Tim 5. 20 21. 1 Tim 3. 2. Tit 1. 9. 2 Tim 4. 2. as essentiall parts proper to their calling doe not agree at all to pastors but by accident in so farre as they are beleevers or parts of an independent congregation by this doctrine for if the keyes and the use of the keyes in all these ministeriall acts be given to a society of believers so joyned in covenant to serve God as to the first native and independent subject all these must agree to Ministers at the second hand and by communication For if God hath given heat to the fire as to the first and native Subject all other things must be hot by borrowing heat from the fire and so Pastors rebuke exhort ordain Pastors censure and excommunicate Pastors only by accident and at the by in so farre as they are believers and parts of the independent congregation And all these are exercised most kindly in an independent congregation by some of their number suppose there be no Pastors at all in the congregation Robinson in justification of Separatists p. 121 122 and Katherin Childly against M. Edwards pa. 3. say as a private Citizen may become a Magistrate So a private member may become a Minister in case of necessity to ordaine Pastors in a congregation where there is none and therefore say they the Church may subsist for a time without Pastor or Elder Answ. In an extraordinary case a private man yea a Prophet as Samuell hath performed by the extraordinary impultion of the spirit that which King Saul should doe to wit he may kill Agag but an independent congregation of private men ordaining pastors say our Brethren is Christs setled ordinance to the worlds end 2 The question is whither the Church can subsist a politick ministeriall body without Pastors and Elders 3 By this the independent way is extraordinary where a private man may invade the pastors chaire then Synods must be ordinary els they must give us another way then their independent way or presbyteriall Churches that is ordinary I desire also to know how our brethren who are for the maintenance of independent Churches can eschew the publick prophecying of some qualified in the Church even of persons never called to be Pastours which the Separatists doe maintaine to the griefe of the godly and learned for in an independent congregation where Pastors and Elders are not yet chosen and when they are in processe to excommunicate them who shall publickly pray exhort rebuke convince the Eldership to be ordained or excommunicated I doubt but a grosser point then the prophecying of men who are in no pastorall calling must be holden to the discharging of all these publick actions of the Church yea I see not but with a like warrant private men may administer the Sacraments because Christ from his Mediatory power gave one and the same ministeriall power to pastors to teach and baptize Mat 28. 18 19. 5. Argum. If Gods word allow a presbyteriall Church and a presbytery of Pastors and Elders then are we not to hold any such independent congregation for our brethren acknowledge they cannot consist together But the former is cleare 1 Tim 4. 14. Mat 18. 17. 18. and is proved by us already Other arguments I shall God willing adde in the following questions CHAP. XIV Quest. 14. Whither or no the power ecclesiasticall of Synods can be prooved from the famous councell of Jerusalem holden Act 15. NOw followeth our sixt Argument against independent congregations Where I purpose God willing to prove that the practise of the Apostolick Church giveth us warrant for Synods and a meeting of Pastors and Elders from many particular congregations giving and making ecclesiasticall Canons and Decrees that tye and lay a band ecclesiasticall upon many particular congregations to observe and obey these Decrees And 1. the popular and democraticall government of Anabaptists where the people governeth themselves and the Church we reject 2 The Popish Hierarchy and the Popish or Episcopall Synods where my lord Prelate the Antichrists eldest sonne sitteth domineering and ruling all we reject 3 We grant that one sister-Church or one presbytery or one provinciall or Nationall Assembly hath no jurisdiction over another sister-Church presbytery or fellow Assembly 4 As there is a communion of Saints by brotherly counsell direction advise and incouragement So this same communion is farre more to be observed by sister-Churches to write and to send Commissioners and salutations one to another and hitherto our brethren and we goe one way 5 An absolute independent and unlimited power of Synods over congregations we also condemne Their decrees tye two wayes I grant 1. Materially for the intrinsicall lawfullnesse of the decree Thus our brethren will not deny but this tye is common to the brotherly counsell and advise of friends and brethren counselling one another from Gods word For all are tyed to follow what God commandeth in his word whither a superiour an inferiour or an equall speake But we hold that the decrees of greater Synods doe lay an ecclesiasticall tye upon under or lesser Synods in those bounds where presbyteries and particular congregations are But it is weaknesse in Separatists and womanly and weakly said by the authour of Justification of independent Churches printed an 1641. under the name of Katherin Childly pag. 17. that the Synod Act 15. it not properly a Synod because their decrees were not alterable but such as were warranted by God and a perpetuall rule for all the Churches of the Gentiles for that authour ignorantly presumeth that Synods may make Canons of nothing but of circumstances of meere order Wheras Synods with good warrant following this Synod have made Acts against Arrians Nestorius and other heretiques ecclesiastically condemning fundamentall errours And heere I enter to proove the lawfullnessâ— of Synods and to dispute against the independency of a visible presbyteriall Church
5. 4. 5. and since he tooke this care for a Nationall Church Numb 5. 2 3 4 5. Who can doubt but he hath care of edifying and saving in the day of the Lord Churches of Nations and Provinces under the New Testament yea and a greater care then for saving one single man seeing the influence of his love is bounded first upon the body bride and spouse by order of nature before it be bounded upon one finger or toe or any particular member of the body I meane one single person They answer God hath provided other meanes for whole Churches then to excommunicate them for it wanteth precept promise and practice to excommunicate a whole Church thâ—y are to be rebuked and we must pleade with obstinate Churches Hos. 2. 2. and if they remaine obstinate we are to with-draw our fellowship anâ— communion from them and not to acknowledge them as sister-Churches that is we are to separate from them but there is no warrant to excommunicate them Answ. 1. I say this is a begging of the question for we desire a warrant of Gods Word why sister-Churches may use some power of the keyes against sister-Churches such as is to rebuke them plead with them Hos. 2. 2. and yet we may not use all power of the keyes even excommunication now to rebuke and pleade against a Church to Parker and our brethren is a power of jurisdiction and a sort of closing and shutting of Heaven 2. The Iewes did justly excommunicate the Church of the Samaritans and Christ alloweth therof Iohn 4. 22. ye worship ye know not what salvation is of the Jewes in which words Christ pronounceth the Iewes to be the true Church and the Samaritans not to be the true Church 3. I desire to know what excommunication is if it be not to deny all Church-communion with those who were once in our Church now if this be done by one Sister-church to another sister-church it is no excommunication at all seeing Christ hath not given the power of the keyes to one Sister-church over another for one particular Church is not set over another in the Lord but when the Eldership of many consociated Sister-churches denieth Church communion to one of these consociated Churches having turned obstinate in scandalous sins I see not what this is els but excommunication and authoritative unchurching and ejection of such a Church Also our brethren pleade for the peoples power in excommunicating because all and â—very one of the beleevers are to eschew the company of the person excommunicated therfore all and every one should have hand in excommunicating him as all Israel and not the Judges onely were actors in putting away the leaven so reasoneth Parker M. Best so also the Separatistes yea if it bee right taken so also saith Beza P. Martyr Calvin Marlorat So Chrysostome Augustine for all are to consent to the excommunication of one who is a member of that visible Church with themselves but so it is that all consociated Churches are to eschew the company of an excommunicated by a single congregation supposed by our brethren to be independent Because 1. if they admit him to the Lords Supper with them they prophane the holy things of God 2. They annull excommunication supposed by our brethren duely clave non errante inflicted and so they loose on earth kim whom God hath bound in Heaven they hold him for a member of Christ and a brother whom Christ hath delivered to Satan and will have to be reputed as a Heathen and a Publican Ergo by this reason all should have hand in excommunicating such a person but many Sister-churches consociated together in neighbourly and sisterly Church-fellowship as we heard before cannot excommunicate in their owne persons being possibly twenty severall congregations Therefore they must excommunicate in their Elderships synodically conveened which is our purpose we intend It is but a womanly evasion of the Femall authour who differenceth betwixt rejection of an offending Church and excommunication We may reject saith she an offending Church but not excommunicate Saul rejected God did he therefore excommunicate God â—or this is but a suting of the question it is not simple rejection of an obstinate Church that we plead for but an authoritative unchurching and not acknowledging of an obstinate Church to be any more a Church with whom we can communicate in the holy things of God and this is more then simple rejection or refusing to obey as Saul is said to reject God I grant we seldome find the practice of excommunicating Churches in the New Testament because so long as a number of beleevers are in a Church God leaveth them not all to be involved in one scandalous grosse sinne therfore the presbytery is to censure particular persons and not the whole Church therfore when we separated from Rome which was an authoritative declaration that Rome is now no longer a Spouse of Christ but a strumpet we did not separate from the faithfull lurking amongst them 10. Argument That government is not from Christ that is deficient in the meanes of propagation of the Gospell to Nations and congregations that want the Gospell But the government by independent congregations is such The proposition is cleare 1. Because Christs keyes are perfect and opens all lockes 2. Our Divines hence prove Christ a perfect Mediatour King Priest and Prophet because he perfectly cureth our threefold misery I prove the assumption by the doctrine of independency Pastors and Doctours may not preach the Gospell without the bounds of their owne congregation neither can they exercise any pastorall acts else where saith the English Puritanisme and M. Best and so Pastors and Doctors have now since Apostles are out of the world and the Churches are planted no authority pastorall to preach the Gospell to those who sit in the region and shaddow of death and if they preach the Gospell to those who are not of their congregation 1. They doe it as private men not as Pastours 2. They have no pastourall authority or calling from Jesus Christ and his Church so to doe But certainely Papists as Bellarmine Suarez Becanus Vasquez Gregor de Valentia seeme to say better who will have the authoritative power of sending Pastors to Nations who want the Gospell to be in the Pope whom they conceive to be an universall Pastor to care for the whole Churches so Christ hath left no pastorall authority on Earth in Pastors and Doctors to make those the Churches of Christ and to translate them to the kingdom of grace who are yet carried away with dumbe Idols and howbeit the Apostles and their universall commission ordinary to preach the Gospell to all their immediate calling their extraordinary gifts be now out of the world yet it is unbeseeming the care of Christ that pastorall authority should be so confined at home and imprisoned within the lists of every particular
imployed to edifie one single congregation who were all ordinary worshippers of God within the walles of one house 4. We see how the false Apostles and teachers laboured to make Paul a despised Apostle amongst them as is cleare in the 2 epist. ch 10. ch 11. ch 12. and so their meeting together 1 Cor. 5. 1 Cor. 11. 1 Cor. 14. must be expounded of their meeting distributively not collectively as though all met in one house and suppose that the paines of so numerous a company of Prophets should do nothing but feed one single congregation which meet all in one house yet there was here a Colledge of many Pastors Prophets Doctors and Elders who have power of excommunication so faith Robinson that there were many Doctors and Teachers in this Church and proveth it well from 1 Co. 12. for which see what our own Divines say as Calvin Beza Pareus Bulling Martyr Pelican Pomeran So also Chrysost. Theoph. Oecumen Ambros. Lyra. Caietan So I thinke this place thus discussed is much against independent Churches and for the presbyteries power They object 2. Act. 14. 2. Then appointed they Elders by the peoples consent in every Church Ergo Every Congregation hath power to chuse their owne Pastors and Elders Answ. 1. Paul and Barnabas the Apostles of Christ chose Elders in every Church with the peoples consent Ergo a congregation wanting pastors who ordaineth Elders can and may of themselves ordaine Pastors and Elders What a weak consequence is this Pastors in an Apostolick Church ordained pastors Ergo the multitude have power to ordain Pastors I rather inferre the contrary Ergo there are no congregations of believers independent who have power to ordaine Pastours without a Colledge of Pastours and observe saith Caietan on that place That the fasting and prayers of the Apostles were at the Ordination of Presbyteries 2. Suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were applyed to the people I see not what can in reason be said against Vasquez who saith it will follow only they were created by the consent of the people and a man more to be respected then Vasquez Fran. Iunius saith that lifting up of the hands may well be meant of Paul and Barnabas their hands See also Tilen Calvin Beza and Bullinger Ordinary Election saith hee is from this commended and this forme of rite of lifting up of the hands was borrowed from the Grecians who gave suffrages with lifted up hands However the peoples free election is hence authorized which forme was used in Cyprians time Quando ipsa plebs maximè habeat potestatem vel eligendi dignos sacerdotes vel indignos recusandi quod ipsum videmus de divina authoritate descendere ut sacerdos plebe presente sub omnium oculis deligatur dignus atque idoneus publico iudicio ac testimonio comprobetur It is nought that Bellarmine saith they had not jus eligendi power of choosing but jus ferendi testimonium de-vitâ ac moribus power to give testimony of the life and conversation of the pastors chosen but good man he seeth not that this is a power of Election by Cyprians testimony and no power of choosing which is a contradiction and so saith Theodoret avouching this to be the minde of the Councell of Nice in an Epistle to the Bishops of Alexandria and the first generall Councell at Constantinople Only from the time of Frederick the ij who died ann 1300. were the people excluded from the power of choosing Pastors and Elders and this was the deed of Gregory the ix as Krantzius reporteth Vasquez defendeth Illyricus in this whom Bellarmine refuteth It is true some say the election of Alexander the iij. which was foure hundred yeares before was made by the Cardinals only without the peoples consent But 1. What may the Antichrist not dâ— his deed is not law 2. Who can beleeve such a dreamer as Radevicus who alleadgeth this Platine I grant saith that Gregory the 7. was chosen 500. yeares before by the Cardinals only But to these I adde Gregory was a lawlesse man and from lawlesse facts without the authority of Scriptures and Synods no lawfull election without the consent of the people can be concluded But what can be said against Chrysost. Leo and Gregor Magn. and many cleare testimonies for us which are to bee seene in Gratian. all affirming that the ancient Church required the consent of the people to the ordination of Elders but all these expresly speake of popular cognition of the good parts gifts and holinesse of the chosen Elders and doe still ascribe authoritative Ordination of Elders to the presbyterie of Elders as all Ancients with one pen affirme They object from Col. 2. 4. That the Church of Colosse had order and so discipline within themselves Ergo Colosse was an independent Church And that same they alleadge of the Church of Thessalonica which had the power of Excommunication within themselves 1 Thess. 3. 6. Answ. Seeing Epaphras Col. 1. 7. and Archippus Col. 4. 17. and others were their pastors at Colosse it is no marvell that they had discipline within themselves but what then therefore they had discipline independently the Congregation not standing under subjection to the Presbiterie it followeth no wayes 2. They had discipline within themselves not being compassed with sister-Churches in a Christian consociation it will not follow therefore Churches confâ—ciated with other Churches 2. Churches in case of aberration 3. Churches in points of discipline that concerneth many Churches 4. In the case of difficulties that cannot be expedited and determined by the particular Churches it will not I say follow that they have power of discipline independently and without subordination to superiour judicatures 3. The conclusion to be proved is that one pastor with some ruling Elders and beleevers is the most supreme ministeriall Church subordinate to none other Church assemblies now in Thessalonica 1 Thess. 5. 12 13. there were many pastours who warned and admonished them The Syrian saith who stand before your face to teach you Beza saith they were teachers so Erasmus Calvin Bullinger so he stileth the pastors so Marlorat Sutlu Brightman Scultetus 4. They object The seven Churches of Asia are commâ—nded or rebukâ—d by Christ for exercising or omitting discipline every candle sticke stood by it selfe and held forth her owne light if they had had dependency one upon another one message would have served them all but onely Thyatâ—ra is charged for sufferinâ— Jâ—zabell to teach if they were one Church the whole would have beene gulty of the sinnes of the part the whole being negligent to disciplinate the part but every Church is rebuked for it's own fault Ergo every one was independent within it selfe So M. Best Author of Presb. gover exam and the femall doctrix Childley Answ. The first of these seven to wit Ephesus was not a particular congregation but had a
preached to them 11. Whether or no we are to keep some Church-communion with an excommunicate person who is to be rebuked as a brother 2 Thes. 3. 15. and so is to be a hearer of the word and for whose good we use the medicine of excommunication that his spirit may be saved in the day of the Lord 1 Cor. 5. 4. We aske if the doctrine of Independencie standing we are not also totally to separate from an excommunicate person in the very externall Church-communion of hearing the word seeing ten excommunicated persons joyned in Covenant for hearing of the word are no Church no Body no Spouse of Christ. We see not how we are not by the former grounds totally to separate from them 12. If we may rebuke a particular Church and if she remaine obstinate and will not heare why may we not proceed acording to Christs order Mat. 18 tell the Church Answ. By the former grounds we are to stand at single rebuking and proceed no farther 13. Suppose the independent Congregation consist of ten Elders and an hundred beleevers If the ten Elders abide sound in the faith and the hundred beleevers erre in fundamentall points of faith In that case we aske 1. If Christ have appointed no pastorall or ministeriall act of discipline to reclaime these hundred who erre from the faith I answer none at all which may authoritatively reclaime them for they are the supreame independent Church 2. Because it cannot be denyed but Pastors and Doctors of the sâ—id Eldership may preach against their errours and shoot Heaven upon the pertinacious defendors of these pâ—rnicioâ—s errors and that by the power of the keyes Mat. 16. 19. Joâ— 20. 23. yet have they no power of discipline to shut Heaven upon them who thus erre from the faith nor to bind their sins on earth because the Eldership is not the Church neither hath power of jâ—â—isdiction over the hundred erring beleevers How can a power of binding and loosing by way of preaching and that both in Gods Court and the Churches be in these who have no power of discipline to bind and loose 14. Seeing the Sister-Churches of Colosse and Laodicâ—a Col. 4. 16. and of Corinth Macedonia Achaia Galathia 2 Cor. 8. 1 2 3 18 19 23 24. chap. 9. 1 2 3 4 5. are consociated together in a visible body in externall acts of Gods worship as to heare one and the same word of God Col. 4. 16. and to doc Church-businesse and works of mercy toward the poore by their delegates and commissioners We aske if consociated Churches tyed together in a visible Church-communion of acts of divine worship be not with as good reason a visible politick body of Christ as many beleevers consociated in a Church-communion if acts of divine worship doth make a particular Congre-gation 2. If the former Church hath not the power of the keyes upon the grounds of a visible Church-communion among themselves as a Congregation hath the power of the keyes upon these same grounds 3. If these consociated Churches be not a visible Body Spouse and covenanted people with God in Christ as well as a little Congregation of sixe or ten beleevers 4. If such a greater body may not meet in their overseers and exercise discipline and governe the particular Congregations as a Congregation doth meet in their principall members and governe themselves and all the members of the particular Congregation 5. We aske a reason why in a Congregation of three hundred beleevers partaking one Word and Sacrament a hundred of the three separated from the other two hundred cannot meet and exercise the power of the keyes by themselves alone because one worship and one government doth equally concerne them all and by that same reason it should not be affirmed of ten Congregations all partaking one Word and Sacraments upon occasions which neighbourly consociation doth furnish that one cannot meet to exercise discipline in matters which in reason equally concerneth all the ten Congregations without subordination to the joynt authority of all the ten For if a hundred of three hundred cannot exercise discipline there alone without the other two reason would inforce one or two congregations of ten consociated congregations cannot meet without subordination to the whole ten wherof one or two congregations are part if ten be owners of one ship six cannot meet and dispose or sell the ship or repaire her cordadge or any decayed part without the power of the other foure whom it concerneth so if ten congregations be visible owners and copartners of one Gospell one worship one externall profession and one communion with a brother or separation from a scandalous person we aske a reason how one congregation can meet and dispose of that common worship government and haunting familiarly with or separating from a member of the Church without subordination to all the ten congregations whom it doth concerne 15. If the Eldership of one congregation make one visible representative Church ruling and governing the absents we aske why the Eldership of six congregations may not judicially meet and rule six congregations also 16. If the power of the keyes be given to beleevers as beleevers because Christ is their King Priest and Prophet and all things are theirs Paul Apollo Cephas the world 1. It is asked if none have the power of the keyes but beleevers and if all acts pastorall of preaching binding and loosing excommunicating performed by unbeleeving Ministers and Professours be not hence made null as performed à non habâ—ntibus potestatem as if Turkes and Pagans had performed these We thinke they must be null 2. We thinke children baptized by unbeleeving Ministers not baptized 3. An unbeleeving pastor not essentially a pastor 4. If because Christ is given to the elect and all things are theirs and so all ministeriall power of the keyes it is questioned if amongst these all things given to the beleevers we may not include the Magistrates sword the Kings power the masters power over the servant the Captains power over the souldier so that by that same reason there be no Kings no Judges no Masters no Captains save only beleevers we see not how this followes not as well as that the power of the keyes and all things are given to beleevers because Christ is given to them 5. We aske if the power of the keyes in binding and retaining sinnes be not given to unbeleevers or rather for them as Gods intended end to declare the glory of his Justice in the vessels of wrath as Rom. 9. 17. Esa. 8. 14. 2 Cor. 2. 16. 2 Cor. 10. 6 7 8. 17. Quere If the distinction of a true Church 2. A false Church and 3. no Church can stand And if the distinction of true baptisme 2. false baptisme but valid and such as is not to be repeated 3. and no baptisme can stand I answer the doctrine of independency standing we see not how a Church wanting the right matter and consisting of members who
Answ. Either the Prelate or the Presbyter is omitted 1 Tim. 3. Phil. 1. not the preaching Presbyter as is cleare by the description agreeing onely to him Ergo the Prelate is out of Christs rowle 2. Doctors are omitted Phil. 1. 1. 1 Tim. 3. and yet are set downe Eph. 4. 11. yet are ruling Elders in other places as Rom. 12. 1 Cor. 12. 3. Paul 1 Tim. 3. is not describing offices but giveth Canons which generally agreeth to all Church-officers howbeit he giveth instance in two yet in such two as includeth all the rest as he that laboureth in teaching and governing and he that taketh care of the Church goods When Moses describeth the Judge he sheweth what a man the King the Justice of peace the Sheriffe the Major of a City the Lord of the privy Councell should be howbeit these be not named in the Text. Hence because they are not named it followeth not that they are omitted and not spoken of in the Text. Quest. 3. But Elders are not 1 Cor. 12. 29. nor yet Rom. 12. but only governours saith Whytgift and Dr. Field and it is an ill argument à genere ad speciem affirmativè he nameth gouernours it followeth not therfore he nameth your governing Elders Answ. 1. Where Paul setteth downe in order officers by their speciall names ordinary and extraordinary as first Apostles secondarily Prophets thirdly Teachers c. he cannot reckon out generals only for so Apostles Prophets Teachers should be also but generals for the words in Scripture also signifie generals 2. The enumeration should halt which yet is orderly set down if it were composed of a number of particulars and the generals of some easten in amongst them Neither can some here well understand the civill Magistrate 1. Because he speaketh of the Church as the body of Christ consisting of divers members ecclesiasticall And God hath set some iâ— the Church and also he speaketh of the Church Rom. 12. 5. seeing wee being many are one body in Christ and in that place the ruler is clearly differenced from the teaching Doctor v. 7. from the exhorting Pastour and him who showeth mercy in the Church but the civill Magistrate is not a Church officer whom God hath set in the Church as hee hath set Apostles Prophets c. for God hath set him in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Common-wealth and his influence in governing Gods house is meerely civill coactive and regall not pastorall ecclesiastick and ministeriall Neither yet can the place be meant of the governing Prelate 1. Because the Prelate is thought to be the Apostles successour and is first in the roule but the governours heere are some steps posterior to Apostles Prophets c. 2. Because the Prelate giveth himselfe out to be a certaine preaching creature such as it may be 1 Tim. 3. 2. Tit. 1. 9. but the governours here in this lincke are contra-distinguished from Prophets and Teachers and so the Prelate should either be a sole lord governor and no teacher or then he shall be twise yea thrice named in one verse 1. under the name of an Apostle next under the name of a Prophet and lastly should come in as a governour so the Prelate as in Church and State so also in the Bible he should carry too much booke Now seeing here are governours in the Church contra-distinguished from Prophets and Teachers from a just enumeration they must be ruling Elders and it is to be observed that the Apostle saith not Are all Arch-bishops are all Primates And surely the Jesuites have no lâ—sse roome without thâ—ong to pinne in in this wall under the name of helpes and governments their regular Canons and secular Priests as Formalists can alledge for Prelates and their long tayle What Tilenus saith against this place is fully answered by Didoclavius for because the Apostle confoundeth or rather reckoneth together in one enumeration ordinary and extraordinary functions in the Church will it follow he doth not here speake of ruling Elders If that reason be good neither is the Prelate here nor is the Pastor or the Doctor here and if there be who excell in the gift of governing who yet arâ— not called to preach who can deny the necessity of this office Many answers are given to elude the force of that place 1 Tim. 5. 17. The Elders who rule well c. shall ever inforce that loytering Pastors who labour not in the Word and Doctrine are commended by the Spirit of God as worthy of double honour For wee reason thus If these sort of Elders who rule well and especially these who labour in the Word and Doctrine are worthy of double honour then are there two sorts of Elders some who rule well and some who labour in the Word and Doctrine But the former is said 1 Tim. 5. 17. Ergo The latter must be true The proposition in terminis almost is our thesis if two sorts of Elders bee worthy of double honour then are there two sort of Elders for à qualitate ab adjuncto subjecti ponitur subjectum ipsum Also if Paul make the well ruling Elder worthy of double honour and more especially the teaching Elder then hee acknowledgeth some well-ruling Elder worthy of double honour howbeit hee labour not in the Word A reason is because the positive and comparative are ever differenced and maketh a number when both are specified with particularities as here they are by well-ruling and labouring in the word and doctrine The Author of the Survay durst not looke this place in the face Bilson Field and Tylen deny our major proposition If one should say say they a preacher is worthy of double honour especially a painfull Preacher he should not say there be two kinds of Preachers some Preachers thus and thus and some painfull Preachers and a King is worthy of honour especially a iust King he should not make two sorts some are Kings and some are iust Kings as Deacons and Pastors are two sort of Offices Answ. He who saith a Pastor is worthy of honour especially a painfull Pastor should clearly insinuate that two sort of honours were due to Pastors two wayes considered For in the former part he should speake of the office which indeed is worthy of honour In the latter part he should speake of the officer in concreto laudably discharging his office but Paul speaketh not so for he speaketh not of the office and the officer of the abstract and concret of the office and the use and exercise of the office as is here alleadged but he speaketh of officers in the exercise and use of their office in both He saith not Elders are worthy of honour for that might well beare this sense that the office of an Elder is worthy of double honour which sense should be most true for the office of an Elder is worthy of double honour which sense should be most true for the office of an Elder is worthy of honour Suppose the man be
32. Deut. 4. 2. Lev. 10. 2. Heb. 1. 13. Heb. 7. 14. 1 Chron. 15. 13. 1 King 12. 32. Mat. 15. 14. Rev. 22. 18. whereas they want warrant from Gods word All actions of divine worship all religious meanes of worship all actions of morall conversation must be warranted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according as it is written for the which cause our Church condemneth kneeling in the act of receiving the Lords Supper all Holy-dayes dedicated to God or Saints except the Lords-day confirmation bed-communion surplice corner-cap c. because they are acts of worship and religious meanes of worship not according to the word as is clearly shewne to the Reader by the following Categoricke Tables where all right worship morall acts of discipline and conversation that are lawfull will bide the tryall of this according as it is written even to the last specificke and individuall humane act and where the last individuall act is proved all the rest in that same Categorie is proved As when I prove Peter to be a man I prove him to be a sensitive creature a living creature a bodily substance c. which no man seeth in the Categorie of humane Ceremonies and unlawfull offices Hence our first Categorie as it is written Mat. 26. 26. 1. The worship of God 2. Sacramentall worship 3. Partaking of the supper of the Lord 4. Partaking of the Lords Supper in this time and place by Peter Iames Anna. So in the officers of the New Testament as it is written Col. 4. 17. Phil. 2. 25 1. A lawfull Minister of the New Testament 2. A lawfull Pastor 3. Archippus Epaphroditus So as it is written 1 Cor. 5. 4 5. 1. an act of discipline 2. An act of Church-censure 3. An act of the Eldership of Corinth excommunicating the incestuous man The like may be said of an act of charity to the poore 1 Cor. 16. 1. But come to the Categorie of Formalists and you shall see a great defect and this as it is written shall be wanting foure times as the diagram following doth show plainly not written 1. Order and decency as it is written 1 Cor. 14. 2 Orderly Ceremonies of humane institution 3. Sacred symbolicall signes of Religions institution devised by men 4. Surplice crossing 5. A Surplice upon William Thomas the crossing of this Infant John made by this Pastor Thomas this day and place So the reason is cleare why we will have nothing undetermined by Scripture in either acts of the first or of the second Table except meere circumstances of persons time and place which adde no new morality to the actions is because we hold the word of God to be perfect in doctrine of faith and manners and all points of discipline which the Patrons of Ceremonies and humane Prelates are forced with Papists to deny 2. ARTICLE Officers of the Church THe ordinary officers of our Church are Pastors to whom belongeth the word of exhortation 1 Tim. 3. 1 2 3. 2 Tim. 1. 7 8 Doctors who in schooles expound the word of God and convince gainsayers Rom. 12. 7 8. Eph. 4. 11. 1 Cor. 12. 28. Governours or governing Elders who rule well Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. Acts 15. 23. and Deacons who care for the poore Acts 6. 2 3 4. 1 Tim. 3. 8 9 10 11 12. As for the Prelate who is pretended to be the Pastor of Pastors and an Ecclesiasticall creature having majority of power both of order and jurisdiction above the Pastor and Doctor the Church of Scotland did ever repute such an one the fifth element and the sixt finger in the hand as having no warrant in the word and therefore unlawfull Exod. 25. 9. Heb. 8. 5. 1 Chron. 8. 19. 11 12 13. 1 King 6. 38. as also expresly condemned Luke 22. 24 25 26. 1 Pet. 5. 3 4. Mat. 18. 18. 1 Cor. 5. 4 5 6. Acts 1. 23. Acts 15. 24. In the first constitution and infancy of our Church there were some visitors and superintendents for planting of Churches because breasts and haire of our Churches were not growne after the example of the Apostles who sent such to plant and visit Churches and appoint Elders in Congregations Acts 8. 14 15 16. Acts 13. 14. 15 16. Acts 14. 23. Tit. 1. 5 6 7 8 9. Acts 21. 17 18. but after the Church was planted there was no need of such Titular Doctors who were Pastors onely and taught not in the Schooles but were onely previous dispositions to Episcopacy as blew colour prepareth a cloth for purple our Church never allowed upon the grounds allowing lawfull Doctors as the Scripture doth Rom. 12. 7 8. 1 Cor. 12. 28. Eph. 4. 11. 3. ARTICLE Calling of Officers and especially Pastors IVnius maketh according to Gods word three parts of the Pastors calling 1. Election some call it Nomination 2. Presentation or offering of the man 3. Confirmation When a place vacketh in the ministery with us a Pastor maketh a Sermon of the necessity of a Pastor shewing what a person the Pastor should be after the example of Peter Acts 1. 22. The looking out of a man is sometimes given to the multitude of beleevers with us according to that Acts 6. 3. The Apostles say Wherefore brethren looke ye out seven men But ordinarily this beginneth at the Presbytery or Colledge of Pastors from whence things take their beginning Acts 1. 15. And in those dayes when the Church wanted an Apostle Peter stood up and said Acts. 6. 2. then the twelve called the multitude When they wanted Deacons Acts 21. 18. the matter is brought first to the Eldership Acts 11. 30. the Disciples charity is sent to the Eldership Paul sent Timothy Titus Sylvanus whom after the multitude did approve Acts 14. 22. 2 Cor. 8. 16. and so doe we 2. The person is tryed 1. by Timothy and Titus and so by the Presbytery 1. his ability that he be able to teach others 2 Tim. 2. 3. that he be apt to teach 1 Tim. 3. 2. Tit. 1. 9. else the Timothies of the Church lay hands suddenly on him contrary to 1 Tim. 5. 22. So the Presbytery tryeth according to these Canons with us his skill in the Tongues Latine Hebrew and Greeke his ability of preaching popular Sermons and interpreting Scripture in controversies in Chronology and the history of the Church and he must be proved and tryed by the people by preaching sundry Sermons to them 1 Tim. 3. 10. And let these first be proved and let them use the office what ever officers they shall be Pastors Doctors Elders or Deacons Also his grace and godlinesse is tryed by both people and Presbytery 1 Tim. 3. 2 3. his ability to governe v. 4 5. Acts 6. 3. Titus 1. 7 8 9. his fidelity 2 Tim. 2. 2. and he must bring a Testimoniall or Christian Letters of recommendation from those amongst whom he lived as 1 Tim. 3. 7. 3. When all this is done he is not yet a Pastor Then a day is